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WELCOME TO THE OCTOBER/NOVEMBER RECORD
Welcome to the latest edition of the record.
This month’s edition comes with a timely reminder of both challenge and hope. Saturday 18th October marks Anti-Slavery Day, a national opportunity to highlight the continuing tragedy of slavery and human trafficking. Though often hidden, these injustices persist across the world. As Christians we are called to pray, speak, and act for freedom and justice.
To mark the day, we are grateful for contributions from Hope for Justice, International Justice Mission (IJM) and Survivors of Human Trafficking in Scotland (SOHTIS). They have shared insights from their vital work in confronting modern slavery and offering restoration to survivors in Scotland and worldwide.
Rev Ian Watson, minister of Hope Church Blackwood and Kirkmuirhill, has written a challenging and thought-provoking editorial piece on what the Bible says about being a slave to sin versus freedom in Christ.
In the edition, you will also find a feature from the Scottish Bible Society on the Patmos initiative, as well as Mission Matters, world news and updates from Free Church of Scotland congregations. Do also look out for an engaging piece by Rev Stephen Allison, Public Engagement Co-ordinator, called Carry Each Other’s Burdens: A Christian Look at Social Security.
There is much to pray for within our denomination, our nation and our world. Do use the edition as a guide for prayer — and remember that our National Day of Prayer takes place on Wednesday 26th November. More details are available in the Prayer Diary section.
We’d love to hear from you — please email us at editor@freechurch.org if you have church news or letters to share. •
Yours in Christ
Sarah Robinson
That in all things he might have the pre-eminence
SERVANT OF CHRIST OR SLAVE TO SIN?
Ian Watson
SURVIVORS OF HUMAN TRAFFICKING IN SCOTLAND
THE BEGINNING OF THE END
HOPE FOR JUSTICE
QUIET CHURCH REVIVAL
Adrian Armstrong
WORLD NEWS
Argentina, Nicaragua, DRC, Mozambique, Pakistan, North Korea
FREE CHURCH NEWS
BUILDING A FAITH THAT LASTS
Anna Gill
PRAYER DIARY
CARRY EACH OTHER'S BURDENS
Stephen Allison
WOMEN FOR MISSION
Fiona Macaskill
THE THIRD DAY HE ROSE FROM THE DEAD... REVISITING THE APOSTLES' CREED
David J Randall
PAGES FROM ADAM'S DIARY: THE VERY BEST WINE IN THE HOUSE
BOOK REVIEWS
MISSION MATTERS
David Meredith
CHILDREN'S PAGE
POST TENEBRAS LUX
Catriona Murray
Servant of Christ or Slave to Sin?
BY REV IAN WATSON
Surely one of the high-Water marks in british history Was the abolition, first, of the atlantic slave trade in 1807, by the slavery abolition act of 1833 by Which almost a million enslaved people throughout the empire Were emancipated.
The fact that it took so long for men like William Wilberforce to persuade Parliament of the evils of slavery is an indication of just how entrenched the institution was, not just in Britain but throughout the world and throughout history.
It is estimated that between 10% and 20% of the population of the Roman Empire in the 1st century were slaves. There was a variety of ways by which one could become a slave. Most common was by being a prisoner of war. The children of enslaved women were automatically slaves.
Another way was by offering yourself as a slave to a rich family if you found yourself in dire straits.
The Law of God made similar provision, though with a time-limit (see Deuteronomy 15:12-18).
It’s this form of slavery that the Apostle Paul is referring to in Romans 6:16 when he says, ‘Don’t you know that when you offer yourselves to someone to obey him as slaves you are slaves to the one whom you obey – whether you are slaves
to sin, which leads to death, or to obedience, which leads to righteousness? ’
Given that slavery was part and parcel of everyday life in the ancient world it is not surprising that the idea is often used in the Bible to illustrate the mastery of sin over our lives in contrast to the glorious freedom Christ brings.
In Romans 6, the Apostle Paul is defending himself against the accusation that his teaching on salvation by grace alone could lead to the conclusion that the more we sin the more we give God opportunities to be gracious to us.
Paul is appalled by the very idea. Romans 6:1 , ‘What shall we say, then? Shall we go on sinning so that grace may increase? By no means. We died to sin; how can we live in it any longer? ’
Rather, he says, a Christian is someone who had died to sin. Before, sin reigned over us. Sin was king. But when someone becomes a Christian, Christ is king. By faith we are united to Christ, grafted on to him.
So that just as he died to sin, so we died to sin. And just as he rose from the dead and so is free from sin, we rose with him. So we are free from sin’s power to dominate our lives. (Romans 6:5-13).
I tell you the truth, everyone who sins is a slave to sin...If the Son sets you free you will be free indeed.
John 8:34
“ ”
All this is demonstrated in our baptism.
The very idea that a Christian would want to go on sinning flies in the face of logic. For a Christian to live a life of sin would be like a married man acting like a bachelor, or an adult a child, or a prisoner who has been pardoned remaining in his cell.
As the Apostle says in v14, ‘For sin shall not be your master, because you are not under law, but under grace.’
To emphasise his point, the Apostle uses an illustration that would be familiar to his Roman readers — an illustration from slavery.
His point is very simple. How would a stranger looking on at a crowd of masters and slaves in the Forum be able to tell which slave went with which master? Easy. Just watch who obeys whom.
The slave Marcus must belong to Cornelius, because we see Marcus obeying Cornelius’ orders. Indeed, we notice Horace telling Marcus to fetch his luggage; but Marcus looks to Cornelius first, to see if this is his master’s wish. He doesn’t take orders from Horace. Horace is not his master.
The master you obey proves whose slave you are. That is Paul’s illustration from everyday Roman life.
Ultimately, there are only two masters to whom every member of the human race is a slave. Either you are a slave to sin; or you are a slave to obedience.
It’s an either or. There is no in-between.
Question: How are we slaves to sin?
Answer: You show that you are sin’s slave by obeying sin. Sin is quite clearly your master by the way you live your life. You might not think of it like that. You may like to think of yourself, like W.E. Henley, ‘I am the master of my fate, I am the captain of my soul.’
But you’re not.
The very fact that you cannot change your nature demonstrates that you are not in charge of your own life. The very fact that you are willing to play host to a stream of thoughts and attitudes that you would rather die than have exposed in public shows that you are not in charge of your life.
The very fact that those nearest and dearest to you have to beg you to hold your tongue, control your temper, watch how much you drink, proves that you are not in charge of your life. You are sin’s slave. The consequence is that this slavery to sin leads
to death. Not simply physical death, but in the sense that death is the complete opposite of all that is life. In Romans 6:23 Paul changes the metaphor when he says that the wages of sin is death. Death is sin’s reward. The alternative master is obedience. Sin is rebellion against God, so its opposite is obedience to God. Obedience leads to righteousness. For the sake of balance we would expect Paul to say that since sin leads to death, obedience leads to life. But that would give the impression that it is our obedience to God and his law which wins us eternal life.
And of course, it is not. Eternal life is, in the words of v23, ‘the gift of God in Jesus Christ our Lord.’
No, obedience leads to righteousness, that is the right kind of living, a way of life that proves that we belong to Jesus, that he is our master.
A Christian is a new creation, and an important part of that new life is that we acknowledge a new master. That was certainly true for these Roman Christians, and Paul knows it. He’s heard their story. Just thinking about it causes him to break out into praise: v17, ‘But thanks be to God that, though you used to be slaves to sin, you wholeheartedly believed the form of teaching to which you were entrusted.’
Before, they were slaves to sin. Now they belong to God. And note that Paul doesn’t say it was because they repented of their sin or because they asked the Lord Jesus into their heart.
It was because they wholeheartedly believed the form of teaching to which you were entrusted.
Becoming a Christian involves believing something. I know this is out of step with much modern thinking but there are certain core truths that anyone who comes to Christ must and will believe.
Whose slave are you?
Maybe you think you are nobody’s slave. According to the Bible that cannot be. Either you belong to sin or you belong to God. And unless you have surrendered yourself willingly to God, you still belong to sin. Absolute freedom is a delusion. Sin promises you much, but it always ends in death.
The Lord Jesus told his enemies (John 8:34), ‘I tell you the truth, everyone who sins is a slave to sin.’ However, ‘If the Son sets you free you will be free indeed.’ •
Rev Ian Watson is the minister of Hope Church Blackwood and Kirkmuirhill
SURVIVORS OF HUMAN TRAFFICKING IN SCOTLAND
Established in 2018, survivors of human trafficking in scotland (sohtis) is the leading anti-human trafficking organisation in scotland, recovering victims and supporting survivors. With compassion, justice, dignity and respect at the heart of our work, our expert team is working across Scotland and has recovered and supported over 500 men and women, children and adults of all nationalities.
Our victim recovery and survivor support includes a combination of practical support for everyday living, independent advocacy to access rights and entitlements, and an empowerment programme enabling people to find hope and aspiration for a future which realises their full potential.
Nina – trafficked as a child across the world and in Scotland, found by SOHTIS, traumatised and alone. She is now safe, thriving and has hope for her future.
Ronnie – battered and destitute, having escaped labour exploitation in Scotland. In collaboration with Bethany Christian Trust and IJM, now free and rebuilding his life.
Linda – a British woman, and her four children, have a safe place to live after years of exploitation and fear.
Most of the people we support suffer from complex Post-Traumatic Stress Disorder (PTSD). In addition to our support, advocacy, and empowerment programme, we provide therapeutic support from our qualified art therapists and safety and stabilisation from our mental health professionals. These interventions are crucial elements in the recovery process.
Our work can only be done by cultivating partnerships with others. We use our expertise to train frontline
workers, complement law enforcement operations and intelligence gathering, and share our specialist knowledge with colleagues across the UK. We are proud to be working closely with Hope for Justice in spearheading the Scottish element of the UK Independent Modern Slavery Advocate® (IMSA®) UK pilot, which aims to ensure all survivors of human trafficking have an accredited, independent advocate. In addition to our operational work, we are working to change the systems that allow human trafficking to thrive across our communities. Working with politicians, policy makers, and other national decision makers, we are shaping a future where the risks of trafficking and exploitation are mitigated. This has resulted in us working with the Crown Office to shape legislative instructions and with the Scottish Government to improve the entitlements for victims. Both of these have the potential for long-term, positive change. Human trafficking is not inevitable in Scotland. Rather, it is a choice that we make as a society. We all have a part to play in ending it. We often say, it takes a community to traffic a person (human trafficking in Scotland is serious organised crime), and it takes a community to recover them. There are many ways that you can join us in being part of that community of recovery: reporting concerns, volunteering, financially supporting, booking training or a speaker, collaborating in our creative projects, applying to our Student Ambassador programme, to name but a few.
Ending human trafficking in Scotland is everyone’s business, and no one’s contribution is insignificant. Contact us to find out more enquiries@sohtis.org •
Report concerns about trafficking and exploitation:
• In an emergency (if someone’s life is at immediate risk), call 999
• To report other concerns – call the Modern Slavery Helpline – 08000 121 700 or submit a report using their app Unseen (downloadable free on smartphones).
• Both can be done anonymously. This information is submitted daily to Police Scotland, the National Human Trafficking Unit, and we liaise with them regularly on intelligence reports and trends.
• SOHTIS can also be contacted at enquiries@sohtis.org
THE BEGINNING OF THE END
IJM starts tackling child sexual exploitation in Bangladesh
Content warning: this article contains reference to child sexual abuse and trafficking.
The 18th of october is anti-slavery day – an opportunity to remember the 50 million people trapped in modern slavery today. In Scotland alone, human trafficking cases have been reported across all 32 local authorities (COSLA, 2019).
Sickeningly, children make up a significant proportion of those trapped in slavery worldwide. In Bangladesh, up to 50% of people in the sex trade are children, with an estimated 100,000 being trafficked into the trade at any given time. That number of children would fill Murrayfield Stadium one and a half times over — every single one, a child who should be playing, laughing with their friends, and going to school.
Although child sexual exploitation is illegal in Bangladesh, traffickers forge age certificates to trap children in abuse. Investigators from global anti-slavery organisation International Justice Mission (IJM) found children in every brothel they visited; the youngest was just nine years old. The visibility of children is unlike anything IJM has seen before, showing that traffickers operate without any fear of the law.
Reflecting on visiting a brothel, one IJM staff member, Marie shared: ‘I met a woman [caring for] a four-month-old baby. She told me the baby’s mother was attending to a customer. I learned that if other women were not available to help, the mother would leave the baby under her bed while she attends to customers. Later, I met the mother — she was only about 16 years old.’
We are called to partner with our God of justice to defend the oppressed (Isaiah 1:17). We are to remember those mistreated as if we were suffering ourselves (Hebrews 13:3). That’s why, just this year, IJM has launched a brand-new programme in Bangladesh to combat the shocking scale of commercial sexual exploitation of children. By God’s provision, the team received their government licence to begin work in April this year.
The team will be led by Claire Wilkinson, a law graduate from the University of Aberdeen who spent 12 years working for the Scottish Prosecution Service. Claire joined IJM in 2013 and has since led teams in Zambia, Kenya, and across Europe.
Claire says: ‘Together we have learned so much about the heartbreaking sexual exploitation plaguing Bangladesh. The team and I are keen to start work in the next few months.’
We are full of hope that change is possible. IJM is building on successful programmes in other parts of South Asia, where collaboration with local governments led to an incredible reduction in child
sex trafficking by up to 80%. The core objectives in Bangladesh remain the same: to work with police and partners to bring children to safety, support survivors to heal, bring criminals to justice, and strengthen the justice system — until all are free. Closer to home within Scotland, IJM have been continuing to partner with organisations like SOHTIS on operational work, supporting cross-border casework and running trainings with local teams. IJM's European AntiTrafficking Programme continue to work with Police Scotland's National Human Trafficking Unit alongside SOHTIS and other partners.
As this urgent work begins in Bangladesh in earnest, please pray for a miraculous move of God to find and bring children to safety quickly. To learn more about IJM, stay updated on the work in Bangladesh, or partner financially to help make this vital work possible, visit IJMUK.org •
IJM Bangladesh Team. Claire Wilkinson (2nd from LHS)
Hope for Justice is fighting human trafficking and helping victims and survivors all around the world. in this edition of The Record, the charity has shared about some of the work taking place in Scotland and how you can help.
MAN PASSED BETWEEN TRAFFICKERS AND FORCED TO LIVE IN TENT
This story reveals how a man was forced to work against his will in multiple locations across the UK — in exploitative situations that he could not escape from.
At one point, a trafficking gang in Scotland kept Austin* and another man in a caravan without heating, running water or a place to cook. The men had to use a local swimming pool to clean themselves.
Austin said: ‘I was treated like a slave.’
Victims of human trafficking have been identified in all 32 of Scotland’s local authority areas, according to Migration Scotland: in urban and rural areas as well as villages, cities and on islands.
The number of potential victims identified in Scotland has risen from 145 in 2015 to 920 potential victims in 2024 (National Referral Mechanism statistics).
But these are not just numbers; they are real lives, and Austin is one of the survivors. When he was targeted by a trafficker in his home country, he had barely enough money to meet his basic needs. So when the man suggested that Austin relocate to the UK and offered him a well-paid legitimate job, he took the opportunity. The man also pledged to pay for Austin’s transport, accommodation and food.
When Austin arrived in the UK, in England at first, he was greeted by a man who was in fact a trafficker and taken to live with him and his family. Austin had to share a single bed with another “worker”. He was accompanied to a bank whilst an account was opened in his name, but
the perpetrator immediately took full control of it.
A few weeks later, Austin was moved to another house where about 10 men from Central and Eastern Europe (CEE) were staying, all under the control of another trafficker.
Every day, the men were collected by minibus and transported to and from a factory. Whilst the working hours were legitimate, the pay was unjust. Austin was told he would receive £4 per hour — far below the minimum wage — but his trafficker took almost all of his meagre earnings. The trafficker claimed that Austin owed him for travel, accommodation and food.
Austin feared becoming homeless and was trapped in these appalling conditions for several months until the traffickers relocated him again.
This time he was made to live in a tent on the outskirts of a city in Scotland, which we are not naming to protect the survivor’s identity.
Austin worked intensive shifts, usually for about 12 hours per day. If the gang were unable to find employment for their victims, they refused to give them any food or drink.
Eventually, Austin was “upgraded” from the tent to a caravan, though there was still no heating or running water. With no shower facilities, he had to wash at a nearby leisure centre. He shared the caravan with another man and as there was nowhere to cook, the men scavenged food from leftover takeaways. They continued to be abused and humiliated.
...we thank God for it all because when we do the little we can, God does what we can’t do. Never think that what you are doing is too small.
Then, one day, Austin came into contact with investigators who worked at Hope for Justice. He was too scared and fearful of repercussions to risk reporting his exploitation to the police at that time. Instead, Hope for Justice offered him an alternative pathway out of his situation. With Austin’s consent, they signposted him for referral into the UK’s National Referral Mechanism — the Home Office’s framework for formally identifying and supporting victims of human trafficking. Hope for Justice also helped Austin into a safe house, where he was able to take the first steps on his recovery journey.
*Not his real name.
‘WE HAVE BEEN AMAZED’ — HOW VOLUNTEERS ARE HELPING TO END EXPLOITATION
Hope for Justice’s Glasgow Abolition Group is made up of eight people who are passionate about seeing an end to human trafficking.
The team is spearheaded by June Nixon, who has persevered in prayer on this issue for over 20 years after first hearing about it in 2000.
June, who lives in Mosspark, said: ‘I felt God was prompting my spirit, but I didn’t know what to
do. Then I heard about an area in Glasgow where human trafficking was a real problem, but the police had no real powers to deal with it at that time. We began to pray.’
One Friday night, whilst praying with Street Pastors, June heard how young men were being forced onto ships in the North Sea and trafficked to work on cannabis farms. She was shocked at the scale of the problem.
In 2006, June gathered a small group of people from her church, Mosspark Baptist, to pray. They still meet every Tuesday.
The Abolition Group sought out training from Hope for Justice to increase their awareness.
June said: ‘We were leafleting in the shopping centre and one man, a concierge, had seen young girls put into vans, taken away and brought back late at night. He asked for Spot the Signs flyers to put up in the building. It is amazing how God leads.’
The group has previously organised a family funday in Rutherglen, spoken at churches, and engaged the police. In April, they leafleted at Morrisons, Cardonald, and in May they spoke at a women’s friendship group.
June said: ‘The big picture can seem to be a bit overwhelming, but we have been amazed at the testimonies shared by Hope for Justice. We have seen gangs arrested and survivors rescued after attending a church foodbank. There are many people now living the lives they should be because Hope for Justice has rescued them and is supporting them. And we thank God for it all because when we do the little we can, God does what we can’t do. Never think that what you are doing is too small.’
Glasgow Aboltion Group have been leafleting in ASDA about Hope for Justice and raising awareness about human trafficking
Glasgow Abolition Group members had a stall at Morrisons
Please join us in praying against injustice, asking God to bring freedom for those who are trapped in exploitation, and for his light to shine in the darkness. “ ”
INDEPENDENT ADVOCACY FOR ADULT SURVIVORS
Adult survivors of human trafficking will be given access to an accredited, independent advocate as part of a new pilot in the UK.
This will see 24 IMSAs employed in organisations across the UK, advocating for survivors so they can access their rights and entitlements and working towards a sustained recovery.
Hope for Justice is proud to be developing the Independent Modern Slavery Advocate® (IMSA®) Model alongside SOHTIS (Survivors of Human Trafficking in Scotland), Bakhita Centre for Research on Slavery, Exploitation and Abuse, and the Snowdrop Project.
Many important parts of the response to human trafficking must be delivered by the Scottish government (e.g. policing, survivor support, access to care), and so we are working closely with SOHTIS to ensure the IMSA Model and training of IMSAs reflects the Scottish legal and policy framework and addresses the challenges faced by survivors in Scotland.
SOHTIS will employ independent advocates within the pilot and is taking a leading role in ensuring the IMSA postgraduate certification — a qualification that trainee IMSAs will complete — is tailored for Scotland.
Our collaboration is already resulting in significant positive outcomes on cases where survivors are trafficked between Scotland and other parts of the UK.
Find out more about the IMSA Model at: https://hopeforjustice.org/imsa/
HOW TO SPOT THE SIGNS
Learn how to spot the signs of human trafficking at Hope for Justice’s upcoming webinar. Training Manager Pete Kernoghan will be educating participants about the key indicators to look out for and how to report a concern.
HOPE FOR JUSTICE AND SLAVE-FREE ALLIANCETHE WORLDWIDE PICTURE
Hope for Justice is a charity that is working to bring freedom from human trafficking and modern slavery. Our projects around the world reach 150,000 adults and children each year.
We identify victims, support survivors and prevent exploitation through our programmes in the UK, USA, Ethiopia and Uganda. We work with governments, law enforcement, businesses and the general public to bring about long-term change.
In 2018, Hope for Justice set up a wholly owned social enterprise, Slave-Free Alliance (SFA), to eradicate labour exploitation in organisations and supply chains worldwide. Find out more here: https:// www.slavefreealliance.org/.
ANTI-SLAVERY DAY 2025
On Saturday 18th October, Hope for Justice and SFA are raising awareness as part of Anti-Slavery Day. There are more than 49.6 million people trapped in conditions of modern slavery around the world. We are calling for action to prevent exploitation and to protect victims and survivors.
As in previous years, we are organising a whole week of events and campaigns (13th-19th October).
We are also planning special activities for our Church Partners on Anti-Slavery Sunday (19th October).
Please consider how you can help to mobilise your church, neighbours, family, friends or colleagues. Find out more here: https://hopeforjustice.org/anti-slavery-day/
LIVING IN A WORLD FREE FROM EXPLOITATION
We believe the global Church has a vital role to play in helping to end human trafficking.
Please join us in praying against injustice, asking God to bring freedom for those who are trapped in exploitation, and for his light to shine in the darkness. There are many ways churches can get involved in the movement — by praying, taking our training, fundraising, donating, or raising awareness. Our Church Resources Pack is available at: https://hopeforjustice.org/church •
QUIET REVIVAL RESEARCH
BY ADRIAN ARMSTRONG, HEAD OF BIBLE ENGAGEMENT AT THE SCOTTISH BIBLE SOCIETY
talk of a “quiet revival” has caught the attention of the church and the media since the report of the same name Was published just before easter. By comparing data from 2018 with 2025, The Quiet Revival, published by our sister Bible Society in England and Wales, gives a hugely encouraging picture of growth in Christian faith, particularly among young people. Yet the report was based on research in England and Wales. Is it possible to discern if a similar quiet revival is happening here in Scotland?
Less than a month after the launch of The Quiet Revival , church leaders gathered in Bible House, Edinburgh, for the launch of the Patmos World Attitudes Bible Survey . Conducted with Gallup on behalf of the United Bible Societies, 150 countries were surveyed and analysed to create a landmark study into how people all over the world relate to the Bible. We have now received the Scottish data and by comparing this with earlier surveys, we get a fascinating portrait of the quiet revival that is indeed also happening in Scotland.
CHURCH GROWTH
The Patmos data reveals a stunning picture of church growth among the young. In 2015, the Transforming Scotland report asked Scottish adults, ‘Has there ever been a period in your life when you attended church regularly?’ Just 5% of 18–24-year-olds said they had attended church regularly at some point in their lives either as a teenager or an adult. According to Patmos , 16% of Scottish 18–24-year-olds now attend church at least once a month. That is a staggering threefold increase in a decade. And what about those who were 18-24-year-olds back in 2015, who are now in their late twenties to early thirties? Patmos tells us that 22% of them also attend church at least monthly. These two age groups are now the two generations most likely to attend church regularly, reversing the picture of an aging and declining church in Scotland.
THE SPIRITUAL GENERATION
What about the spiritual openness that was reported by The Quiet Revival?
Patmos found that just 15% of 18–24-year-olds said religion was an important part of their daily life. Much more encouraging was the response of 24–35-yearolds, at 20%. Ask the same question about spirituality, and the results are slightly higher for 18–24-year-olds (19%) and much greater for 24-35-year-olds (29%).
Transforming Scotland did not ask this question. But what it did do, and what Patmos also asked, was if people were interested in learning more about the Bible. The Transforming Scotland result in 2015 indicated an astonishing 52% of 18-24-year-olds were, a result that was far greater than any other age group. Patmos confirmed interest is strong among 18-24-year-olds today at 61%.
What is more, young people in Scotland are not just saying they are interested in the Bible. They are picking it up and reading it in staggering numbers.
Back in 2015, Transforming Scotland surprised us all when it found that 16% of 18-24-year-olds said they read the Bible at least once a month (compared to 10% of the general population). This was an early sign of what we are now seeing in Scottish churches: 10 years ago, 1 in 7 18-24-year-olds were reading the Bible at least once a month, despite only 1 in 20 being in church.
That active interest in reading the Bible and finding out what it says for themselves is confirmed by Patmos An incredible 24% of Scottish 18-24-year-olds today say they read the Bible at least once a month. And those who were 18–24-year-olds ten years ago are now part of the 21% of 27-33-year-olds who read the Bible at least monthly. Against 13% for the general population, these statistics are incredibly encouraging. But look back to those church attendance statistics. If 20% of 18-24-year-olds are in church at least once a month, that means that 5% of 18–24-year-olds in Scotland are not in church but read the Bible at least once a month. If that’s not revival, what is? •
As a part of the Free Church of Scotland Mission Board’s remit of Youth, the Board is establishing a new working group which will look at Gen-Z and Student ministry. This Working Group is being created to: Gain a clearer picture of student ministry across the country; better understand missional opportunities and connection points with Gen Z; and prayerfully consider how the church can respond to this moment of opportunity of church engagement within Gen Z.
Also, a host of topics are covered in the Healthy Gospel Church podcast. Look out for interviews with Esther Dickson, Scotland Team Leader for UCCF (Universities and Colleges Christian Fellowship) on why student ministry matters, and Anne MacDonald, Student and Young Adults Worker at Bon Accord in Aberdeen, speaking about students and young adults.
WORLD NEWS
AMERICAS AFRICA EUROPE ASIA AUSTRALASIA
PRAY FOR THE PERSECUTED CHURCH
NICARAGUA: The authoritarian regime of President Ortega is increasingly hostile to Christians, labelling many church leaders as terrorists and accusing them of plotting coups. Hundreds of Christian organisations have lost their legal status due to arbitrary government decisions, making it much more difficult for the church in Nicaragua to continue its work supporting those most in need. •
MOZAMBIQUE: Christians in the country are increasingly being targeted by Islamic extremists, especially in the north. Churches are burned, pastors abducted, and believers are murdered, in attacks that are motivated by the desire for an Islamic state. Many people are also caught in the crossfire between jihadist forces and the government. •
NORTH KOREA: There are an estimated 400,000 secret Christians in North Korea, which is #1 on Open Door’s 2025 World Watch List. Christians could be killed on the spot if their faith is discovered or sent to labour camps. Authorities punish Christians’ families as well, even if they do not share their faith. It is impossible to gather for prayer or services, and stricter regulations announced in 2024 have made it even more difficult to worship anyone other than the Kim family. Citizens live in fear of spies or being informed on by neighbours, teachers, and even family members. •
ARGENTINA OFFICIALLY RECOGNISES THE LEGAL STATUS OF EVANGELICAL CHURCHES Evangelical Focus
The National Executive branch of Argentina has officially recognised non-Catholic religious organisations as “religious legal entities” across the country.
The measure, signed by President Javier Milei, comes after many years of demands from evangelical Christian churches, leaders and communities for legal recognition as churches rather than as civil associations or foundations.
This recognition means that churches registered in the National Registry of Religions will be able to sign their accounting books directly, without having to adopt another legal form.
Now the provinces will have to adjust mechanisms to allow this legal change. The General Justice inspectorate, which reports to the ministry of justice, will be responsible for coordinating all these actions.
‘This was achieved thanks to the efforts, prayers and perseverance of Christians who have worked with respect, patience and faith to see this progress for over 30 years,’ underlined the Christian Alliance of Evangelical Churches of the Republic of Argentina (ACIERA) in a statement.
ACIERA ‘celebrates this step as a victory for religious freedom, legal equality, and the strengthening of evangelical churches and other religious entities across the country.’ •
There has been yet another series of brutal attacks in the Democratic Republic of the Congo (DRC). At least a hundred Christians have been killed, with hundreds more kidnapped.
Dozens of Christians were killed on Monday 8 September, while attending a funeral in Ntoyo village, in North Kivu, in the east of the country. ‘They arrived and started killing. At this funeral place, they coldly murdered 26 Christians,’ said Rev Mbula Samaki of the 55e CEBCE Church Mangurejipa.
The devastating attacks were carried out by the Allied Democratic Forces (ADF), an extremist Islamist group with links to so-called Islamic State.
Across the community, dozens more believers were killed in the same way over the course of two days. Rev Mbula told an Open Doors local partner in a phone call: ‘The casualty as of now stands at more than 70 Christians killed, at least 100 kidnapped, 16 houses, eight motorbikes and two vehicles burnt. It is horrible.’
The next morning the terrorist struck again in a nearby community, this time targeting Christian farmers. At least 30 farmers were killed, though the true death toll may be even higher.
Survivors from the communities have fled the affected areas.
‘We are dismayed to learn that yet another massacre of Christians has taken place in eastern DRC,’ said Jo Newhouse, a spokesperson for Open Doors’ work in subSaharan Africa. ‘It is unacceptable that these attacks on civilians, and specifically Christians who were gathered for a funeral, are allowed to continue without any restraint.
‘Open Doors strongly condemns these ongoing acts of violence against believers and calls upon the government with its international partners to urgently prioritise civilian protection in eastern DRC where the IS-affiliated ADF has been allowed to wreak havoc for far too long.
‘We ask the Body of Christ to keep the church in eastern DRC in prayer. Pray for God’s comfort, His provision to the displaced and for his Spirit to give them strength to stand firm amidst these targeted attacks.’
DRC is number 35 on the World Watch List, ranking the countries where Christians face the most persecution for their faith. Most of the persecution takes the form of these violent attacks by Islamist extremists – violence that is impacting many countries across sub-Saharan Africa. • MORE THAN 100 CHRISTIANS KILLED IN SERIES OF ATTACKS ACROSS DRC
CHRISTIANS STAGE 17-DAY PROTEST AGAINST INJUSTICE IN PAKISTAN
Christian Daily International/Morning Star News
In a rare show of Christian solidarity in Pakistan, victims of the August 2023 Islamist attacks on Christians ended an unprecedented 17-day sit-in on 2 September after government assurances of justice.
Addressing the demonstrators, the convener of the Victims Committee of Jaranwala, Lala Robin Daniel, said the sit-in marked the first time in Pakistan’s history that Christians had staged such an extended protest for their rights.
‘Christians have suffered over 13 mob attacks on their neighbourhoods over the years, but never before have they raised their voices for justice,’ Daniel told those protesting lack of justice following the attacks on 16 August 2023 in the Jaranwala area of Punjab Province.
The community leader said that when the government approached them for talks, three women victims were included in the negotiation committee along with other nominated representatives so that they could highlight the challenges they continued to face in their daily life.
The victims’ committee unanimously decided to suspend the sit-in in view of assurances by federal officials, along with consideration of
torrential rains and flooding in the country. ‘However, if we do not see any change in our situation, we will restart the protest with more vigour,’ he warned.
None of the perpetrators have been convicted after they ransacked and damaged more than 25 church buildings and 85 homes of Christians in 2023. The attacks happened after two Christian brothers were accused of writing blasphemous content and desecrating the Quran.
Blasphemy accusations are common in Pakistan, and those found guilty of insulting Muhammad, the prophet of Islam, can be sentenced to death. While authorities have yet to carry out death sentences for blasphemy, often the accusation alone can spark riots and incite mobs to violence.
The two Christian brothers in Jaranwala were acquitted of the blasphemy charges after an anti-terrorism court found that they had been framed by another Christian following a personal dispute.
Pakistan ranked eighth on Open Doors’ 2025 World Watch List of the most difficult places to be a Christian. •
FREE CHURCH NEWS
RETIRAL CELEBRATION AT CASTLETOWN & COMMUNITY FREE CHURCH
BY IZZY MACLEOD
on saturday 9th august, castletoWn and community free church came together to mark the approaching retirement of hoWard stone, after over three decades of service.
Moving away from his background in biomedical science, Howard completed his studies at the Free Church college in Edinburgh in 1992 before being inducted to the parish of Olrig, Watten & Bower in 1993. In 2014, the church formally became Castletown & Community Free Church — a rebirth that reflected its growing role in the community. Under his leadership, Castletown & Community Free Church has been actively involved in the life of the village, reflecting Christ’s heart for the lost and demonstrating its faith in practical service.
During his time in Castletown and in addition to his work there, Howard has overseen Thurso & North Coast Free Church and Helmsdale Free Church during their vacancies and has continued on as interim moderator of Wick Free Church. He also took on pastoral care of Lybster Free Church after Jim Morrison’s retirement in 2017. His influence and pastoral care have spanned several communities across the region, underscoring a ministry defined by the love of Christ, a longing to reach those who are lost, coupled with a devotion to the people of Caithness.
On the day itself, there were two gatherings so that all who wished to attend were able to. There came first a celebration at the local village hall with a church gathering in the late afternoon for the congregation and associated churches. Family, friends and congregation members from across Caithness gathered to express their gratitude to Howard and Christine as well as to give thanks to God for all he has done through Howard’s ministry. Remarks were given by Jerry Taylor of Thurso & North Coast Free Church, James Ross from the Wick congregation and from Isabel MacLeod, the eldest daughter of Howard and Christine. Ann Manson spoke on behalf of Castletown & Community Free Church with
presentations made by each speaker, as well as an additional presentation from Lybster Free Church. All shared their thankfulness for Howard’s steadfast devotion to Christ, to his ministry and his enduring service; a service which, rooted in love, resilience, and commitment, has sown deep roots in the life of the church and the village. There was encouragement given to Howard that even though the congregation remains small, there have been many who have gone through it and now, saved through faith in Christ, have gone on to serve God elsewhere.
In true Free Church style, there was tea, coffee and cake after the event, with an opportunity for conversation and fellowship. Howard and Christine would like to express their thankfulness to all who came along, to those who gave so willingly, to the congregation that have become a family to them and, most of all, to God. God led Howard and Christine to serve in Castletown back in 1993 and will continue to guide them still in Howard’s retirement. •
Rev Howard Stone and his wife Christine
ORDINATION AND INDUCTION OF REV BEN TRAYNOR
on saturday 13th september, rev ben traynor
Was ordained and inducted to the charge of the garioch church plant at bon accord free church, aberdeen.
It was a very special afternoon for the Traynor family, being the culmination of 9 years of ministry training for Ben. His perseverance and commitment to his calling was duly noted! It was also a special afternoon for Bon Accord, with the induction of a minister to the congregation’s first plant.
The service was moderated by Rev Joe Hall, minister of Bon Accord Free Church. Joe preached from Romans 10, following Paul’s logic from his distress that not all of his own people were saved (v1), through their need for the gospel (v8), to his conclusion: that someone must preach the gospel to them, and that such preachers must therefore be sent (v15).
Following the ordination and induction, fond words of encouragement were shared with Ben and the congregation, urging all to be prepared in the Lord’s strength for the hard work ahead in both mother and daughter churches. Mr Seoras Mackintosh and Mrs Diane Howie, who form part of the Garioch launch team, also warmly welcomed Ben, Sarah and the children. Finally, Ben thanked all who had a hand in his own Christian growth and training over the years.
The service was followed by a tea during which the many who attended from the congregation enjoyed fellowship with friends of the Traynors and those from other local churches who came to show support.
Summing up the significance of the day as he preached, Joe said: 'It’s been said the task we face in our generation is nothing less than the reevangelization of Scotland. It’s fallen to us to send the gospel back out again to places where it’s withered or retreated, and is not being heard clearly or at all. I think the more we look around the North-East the more our hearts will break like Paul’s for our own people, that they might be saved. We see the light of the gospel fading, even going out, and leaving eternal darkness in its absence, and half a million people being born and dying in that darkness not only without believing, but never having heard the only words that can save them — that Jesus died for our sins and rose again. If the church today doesn’t send the gospel back out into these places, noone else will do it, that darkness will not shift, and those people will not be saved. But here today we’re doing it.' •
WEEKLY SERVICES FOR TWO CHURCH PLANTS
seach begun holding regular sunday services.
Following the closure of Leith Elder Memorial Church two years ago, Rev Derek Lamont was appointed as the church planter and he has worked with a great core team to start building a church community with a burden to reach out into Leith, just like those who went before them.
He said: ‘The building has undergone a substantial renovation, making it more flexible for worship, church and community use. There were monthly “Come and see” services in April, May and June of this year – and last Sunday weekly worship started. So now the real work begins! We are so thankful to God for the core team who have such a gospel burden for the Leith Community, the people who have come along to the services so far, the wider relationships that are being formed and the invaluable support that we have been given by the wider church and beyond.’
Rev Geoff Murray has shared about Leven Free Church moving to weekly Sunday services. He said: ‘Leven Free Church began morning services after three years of worshipping with Kirkcaldy Free Church in the morning. We are thankful for all the answered prayers as we saw folks responding to invites, including a new family who came to join us. We are so thankful to be at this stage in the life of the church plant where we can give all our focus to the plant and we pray and long to see the work move forward with conversions and spiritual growth. Please pray for us!’ •
Rev Ben Traynor and Rev Joe Hall
MINISTER AT KNOX CHURCH, PERTH, SAYS GOODBYE
the congregation of k nox c hurch p erth and other W ell - W ishers gathered on the morning of the l ord ’ s d ay , 27 th j uly , W ith heavy hearts , as r ev paul g ibson held his last service W ith us , and preached his last sermon to us , as our minister . h is text Was h ebre W s 12 : 1 - 2 .
His theme was “Finish the Race”, an appropriate exhortation to leave with all his brothers and sisters at Knox as he and his wife, Debbie, travel across the Atlantic in the near future, God willing, having
been called to a new field of service in Texas at Town North Presbyterian Church, Richardson, Dallas, a congregation of the Presbyterian Church in America. Their son Dylan has joined the Police and their daughter Rebecca is at university. They will be staying in the UK at this time.
After the service a buffet lunch was held in the hall. A cake made by Mairiana White, one of the members, was cut by Paul and Debbie and rapidly consumed by the congregation. It had the wording, ‘Thank you for your faithful ministry’, in gratitude for Paul’s twelve and a half years in Perth, which has seemed to fly by extraordinarily fast.
Debbie was presented with a large bouquet of flowers by one of our elders, Alisdair Smith. Paul and Debbie were also presented with a large picture of the Tay and the City of Perth, taken from the air, and with Sing Psalms 46(a):4 printed on the waters of the river.
‘A river flows, whose streams delight the city of our God— The holy place, in which the LORD Most High has his abode.’
The congregation at Knox are filled with great gratitude to the Lord for the extraordinary providence of sending Paul to be our pastor and teacher over these years and for being privileged with his pastoral care, his careful exposition of a large portion of God’s Word, for his fellowship in Christ, and for his friendship. We wish every blessing upon Paul’s future ministry in the USA. •
‘Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith. Jesus Christ is the same yesterday and today and for ever.’
(Hebrews 13:7-8)
CHURCH REVITALISATION IN HARD PLACES
the m ission b oard of the f ree c hurch of s cotland is hosting three seminars on the topic of b iblical c hurch r evitalisation in h ard p laces .
The seminars are taking place on Tuesday 7th October at Crow Road Free Church, Glasgow; Friday 10th October at Dornoch Free Church and Saturday 11th October at Portree Free Church. The sessions aim to equip and encourage those serving in challenging ministry contexts, especially where churches are in need of renewal and fresh
gospel momentum. Brian Croft and Matthew Spandler-Davison from Practical Shepherding will be speaking.
The seminars are designed to be accessible and practical, offering theological depth and pastoral insight for those involved in the work of revitalisation, particularly in spiritually or geographically hard places. They are open to ministers, elders, deacons, active members and all who are invested in the health of their local congregation. •
Rev Paul Gibson and his wife Debbie
IN A BIG COUNTRY RURAL CONFERENCES
booking is open for t W o “ in a big country ” rural conferences taking place across scotland this autumn . the conferences , W hich are being organised by the centre for rural ministry , are a great opportunity for congregations to study god ’ s W ord , to hear W hat god is doing in and around rural scotland , and to encourage each other .
People are invited to Campbeltown Free Church on Saturday 4th October and Dingwall Free Church on Saturday 1st November. All events begin at 9:30am for refreshments, for a 10am start.
There will be main speakers at each of the conferences, along with several seminars for people to choose from. They all promise to be very exciting and interesting days for anyone, regardless of whether they live in Edinburgh, Edzell or Eorodale!
The Centre for Rural Ministry team says: ‘Our Argyll Conference in Campeltown will have an emphasis on rural evangelism and the Quiet Revival going on in the UK. Rev Rodger Crooks and Rev Ivor Macdonald will be speaking, as well as a time of discussion around the topics of connecting with rural communities and discipleship.
‘At the Dingwall Conference, we will be hearing from Rev Matty Guy, we will have several short talks and seminars for people to choose from, Christian organisations with stands to look at, group discussions and our keynote speaker is Rev Thomas Davis. The theme for this conference is Changing the Culture in Rural Churches, and we are very excited!’
Tickets for each of the events will be £10 per person. Go to the Centre for Rural Ministry Facebook and Instagram pages for more information. •
NEW ELDER IN SCALPAY
scalpay f ree c hurch added a ne W member to the k irk s ession W hen n orman m orrison Was ordained to the e ldership on 15 th j une 2025 Norman served as a Deacon in Scalpay for many years before accepting the invitation to join the Kirk Session, and he is pictured here, being welcomed to the Kirk Session by Rev Andrew Coghill, and flanked by fellow Elders Ewen MacLeod (left) and Session Clerk Donald John MacSween (right). •
OPENING SERVICE FOR ETS
the 2025–26 academic year at edinburgh theological seminary got off to an encouraging start as students, friends, and families gathered for the opening service at st columba’s free church.
In a stimulating address, guest speaker Jonty Rhodes spoke from Haggai 1 on the danger of apathy, highlighting that its only solution is a fresh vision of the grace of God. •
CAMPS 2025!
young people from across scotland have enjoyed a Week of fun, games and learning about jesus at the free church youth camps this summer. the camps, held at various locations, brought together youngsters aged 10 to 18 for an action-packed programme of activities, sports and bible teaching.
From beach trips and team challenges to lively worship and evening talks, the camps created a space for friendships to grow and faith to deepen. Leaders and volunteers gave their time to run games, cook meals and lead discussions, helping campers explore what the Christian faith means in everyday life.
Many campers return year after year, with some going on to become leaders themselves. Organisers hope the young people will take what they’ve learned back to their schools, churches and communities. •
BUILDING A FAITH THAT LASTS: HELPING CHILDREN DISCOVER HOW THE LIFE OF JESUS SHAPES THEIR OWN
BY ANNA GILL, DIGITAL MARKETER AT SU SCOTLAND
raising children in the faith means giving them more than kno W ledge ; it means helping them discover a personal relationship W ith jesus , so that his story becomes the foundation of their o W n lives .
Psalm 78 reminds us of this responsibility: ‘we will tell the next generationabout the glorious deeds of the Lord, about his power and his mighty wonders… So each generation should set its hope anew on God.’ We are called to help children meet Jesus personally, and help them grow a faith that will stand firm throughout their lives.
This is why SU Scotland have recently launched a free suite of inspiring, faith-based resources for families, schools, and churches around the animated film The King of Kings . Created in partnership with KOVA International and Angel Studios, they are here to help children step into the story for themselves, imagining what it was like to walk with Jesus, and discovering how his story shapes their own.
Whether you're leading a Sunday School class, planning a church event, teaching in a school or looking to spark meaningful conversations at home, these resources are designed to support children by building a faith that lasts.
The resources include:
• Sunday School Lessons: 7 ready-touse, adaptable materials that follow a READ-WATCH-IMAGINE format, walking children through the miracles of Jesus, as well as his death and resurrection
• Family Discussion Guides : helping parents spark meaningful conversations by digging deeper as you read, watch and imagine at home
• Church Event Pack : everything needed to host a church screening, creating opportunities for outreach and discipleship
• School Resources : 6 ready-to-use ageappropriate lessons to share the story of Jesus in schools, aligning with the Scottish curriculum
With a deep commitment to passing on the truth of God’s Word, these resources offer both biblical faithfulness and accessibility for children in a variety of settings. They equip leaders, teachers, and parents to fulfil the great task of raising disciples who not only know about Jesus, but have a relationship with him.
Our hope is that the children we teach today will carry a faith that is unshakable because it is rooted in a personal relationship with Jesus. When children are invited to step into his story, imagine his life, and reflect on how it shapes their own, they don’t just learn about God – they meet him, respond to him, and grow in ways that last a lifetime.
Check out the full suite of FREE resources here https://www.suscotland.org.uk/thekingofkings •
OCT-NOV 2025 PRAYER DIARY
‘Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.’
Philippians 4: 6-7
‘So if the Son sets you free, you will be free indeed.’ (John 8:36)
Give thanks to God for setting us free from sin and death. May we never take his sacrifice for granted. May we live daily in the freedom he has won for us. •
‘Rescue the weak and the needy; deliver them from the hand of the wicked.’ (Psalm 82:4) Pray for God our Father to deliver those trapped in forced labour, trafficking, or exploitation. Raise up rescuers and bring justice. •
‘Remember those in prison as if you were together with them in prison…’ (Hebrews 13:3) Pray to the Lord, that he will strengthen and comfort all believers facing persecution. Protect them, give them courage, and let their witness shine. •
‘Blessed are those who are persecuted because of righteousness…’ (Matthew 5:10) Pray that Jesus will give us boldness to stand for truth and righteousness, even when it costs us. •
‘The Spirit of the Lord… has sent me to proclaim freedom for the captives…’ (Isaiah 61:1) Pray that the Lord will bring hope and healing to all who feel trapped — physically, mentally, or spiritually. •
‘I have come that they may have life, and have it to the full.’ (John 10:10) Give thanks to Jesus, for abundant life now and forever. Help us live in this hope and share it with a hurting world. •
‘Be faithful unto death, and I will give you the crown of life.’ (Revelation 2:10) Pray that God will sustain our brothers and sisters who face threats and violence. Give them strength to endure and remain faithful. •
‘Love your enemies and pray for those who persecute you.’ (Matthew 5:44) Pray that God will change the hearts of those who enslave, persecute, or harm others. May they repent and find mercy in Christ. •
‘There is therefore now no condemnation for those who are in Christ Jesus.’ (Romans 8:1) Pray that the Lord will heal broken hearts and remind his children that they are forgiven and free. •
DATES FOR YOUR DIARY
National Day of Prayer – Wednesday 26th November Each year, we set aside a day to pray for our nation and the work of our denomination in sharing the gospel. We would be delighted if you were able to join us. Each congregation is encouraged to arrange time for prayer in a way that is suitable for their own situation. To help guide our prayers on the day we will prepare some prayer points. Keep an eye on the Free Church of Scotland website and social media for updates. freechurch.org/prayer
Carry Each Other’s Burdens: A Christian Look at Social Security
BY REV STEPHEN ALLISON
Photo by Matt Collamer on
The difference between soundbites and substance is the difference between a quick fix and a just, sustainable society. The biblical vision calls not only for generosity in the moment, but for wisdom that restores dignity and builds long-term stability.
“ ”
As c hristians , W e are often quick to respond to consultations on moral and cultural issues such as sexuality , gender , or the proposed ban on conversion practices . These are important debates, and it is right that we speak clearly where the Bible speaks clearly. Yet when “social security” or “welfare spending” appears on the agenda, we often fall silent, assuming these belong to economists and politicians rather than disciples of Christ. However, these seemingly technical issues are no less moral, biblical, or urgent. If the gospel calls us to love our neighbour, then how our nation supports the poor, the disabled, and the struggling is profoundly a matter of Christian concern.
This is why the Free Church of Scotland’s Public Engagement Group recently responded to the Scottish Parliament’s Call for Views on Future Social Security Spending. Our contribution was not partisan, but pastoral: shaped by Scripture and experience.
In a culture that often reduces this debate to soundbites — ‘just increase spending’ on one side, or ‘cut it back, it only encourages dependency’ on the other — the Church has something deeper to say. We are called to ask harder questions: How do we support the vulnerable with dignity? How do we balance compassion with responsibility? How do we strengthen families and communities rather than undermine them?
A BIBLICAL FOUNDATION FOR CARE
The Bible is clear: God’s people are to show compassion to the poor, the widow, the fatherless, and the stranger (Deuteronomy 24:19–21; Isaiah 1:17; James 1:27). The God of the Bible is ‘a father to the fatherless, a defender of widows’ (Psalm 68:5). Care for the vulnerable is not an optional extra but a defining mark of a just society. At the same time, the Bible also affirms human responsibility and the dignity of work. Adam is placed in the garden ‘to work it and keep it’ (Genesis 2:15). Paul warns the Thessalonians that ‘if anyone is not willing to work, let him not eat’ (2 Thessalonians 3:10). This does not diminish our
responsibility to those who cannot work due to disability, illness, or caring responsibilities, nor does it ignore structural barriers that prevent willing workers from finding employment.
In Galatians 6, Paul holds together two truths: ‘Carry each other’s burdens’ (v2) and ‘each one should carry their own load’ (v5).
This balance is crucial. A biblical vision of social security seeks both relief and restoration, meeting immediate need while fostering long-term dignity and independence.
MORE THAN MONEY
A common soundbite is: ‘More money equals more compassion.’ There is truth here — underfunded systems cannot meet the many needs we see in Scotland today. But money alone is not enough. Scotland’s devolved social security system has made progress by embedding principles of dignity and respect. Programmes such as the Scottish Child Payment have contributed to reducing child poverty.
But compassion must also be wise. Rural poverty looks very different from urban deprivation. In the Highlands and Islands, families often face fuel poverty, isolation, seasonal employment, and digital exclusion. They may not live in visibly “poor areas,” yet the struggles are real.
Spending must therefore be rural-proofed. Benefits should be accessible face-to-face, not only online. They should recognise nonstandard work like crofting, fishing, or tourism. And they should be designed to strengthen fragile communities rather than accelerate depopulation.
A crofter in Skye, for example, faces higher heating costs, limited transport, seasonal income, and must travel hours for services urban dwellers access locally.
When social security investment works with local economic patterns — supporting seasonal workers, recognising the value of part-time crofting, enabling people to combine benefits with irregular rural employment — it does more than alleviate immediate need. It helps sustain the communities that make rural Scotland viable.
“ ”
If the gospel calls us to love our neighbour, then how our nation supports the poor, the disabled, and the struggling is profoundly a matter of Christian concern
BEYOND SOUNDBITES: THE CHALMERS QUESTION
On the other side of the debate, another soundbite is often heard: ‘Welfare only breeds dependency; cut it back.’ Some appeal to Thomas Chalmers, the nineteenth-century founder of the Free Church of Scotland, who distinguished between the “deserving” and “undeserving” poor. Chalmers rightly warned against systems that encouraged idleness, and his emphasis on voluntary charity and local, relational care remains a valuable lesson.
But to use Chalmers against all social security is to misapply him. His context was early-industrial Scotland, at the very beginning of the welfare debate. Crucially, he was not opposed to helping the poor. He called for generosity and compassion — but believed help must uphold dignity, encourage responsibility, and draw on family and community bonds.
His vision was more balanced than much modern rhetoric: neither a harsh refusal of support, nor an uncritical system that entrenches dependence. In his famous St John’s experiment in Glasgow, Chalmers combined rigorous assessment of need with generous provision for the genuinely destitute, while building networks of mutual support and creating pathways to independence. His approach was relational rather than bureaucratic, local rather than centralised. Genuine compassion is never indifferent to consequences: care must relieve immediate need but also restore long-term dignity and independence.
Today, this balance might look like rural-proofed benefits that recognise local employment patterns, or childcare support that strengthens rather than replaces family bonds — generous enough to meet real need, but designed to work with rather than against community relationships.
Chalmers’ insight about personal responsibility remains valid, but we now understand more clearly how structural barriers — unaffordable housing, inadequate transport, digital exclusion — can trap willing workers in poverty through no fault of their own.
The Bible does not divide the poor neatly into “deserving” and “undeserving.” It calls us to mercy, while also upholding dignity through responsibility.
THE CONCERN IS NOT WHETHER WE SPEND, BUT HOW
The concern, then, is not whether we spend, but how we spend. We must insist on a balanced approach:
• Sustainable — so that today’s compassion does not create tomorrow’s unmanageable debts.
• Empowering — so that support encourages people to use their gifts and regain independence.
• Complementary — so that government action strengthens, rather than replaces, the role of families, churches, and communities.
• Simple — so that those who need help are not trapped in confusion or delays.
Anything less falls short of true justice.
SUPPORTING FAMILIES FIRST
Few issues weigh more heavily on the national conscience than child poverty. As First Minister John Swinney recently put it, ‘The eradication of child poverty is my government’s number one priority, and I want it also to become our nation’s number one goal.’ His words echo a biblical truth: the measure of a society is found not in its prosperity, but in how it treats its most vulnerable.
Here again, the soundbite is simple: ‘Raise payments and poverty will fall.’ And there is truth in that — targeted support such as the Scottish Child Payment makes a tangible difference.
But poverty is not only about income. It is about family stability, education, health, and social inclusion. Unless those deeper issues are addressed, payments alone cannot secure long-term flourishing.
Current policy often tilts strongly towards formal childcare, encouraging both parents into the workforce quickly. While that may suit some families, it disadvantages others — especially those who prefer a parent at home or grandparents providing informal care.
The Public Engagement Group of the Free Church of Scotland has argued that public policy should value all forms of care through a provider-neutral subsidy, giving parents genuine choice to use formal childcare, informal family networks, or to support a parent at home. Such flexibility would especially benefit rural families, where childcare is scarce.
Other countries such as Germany and France already recognise the social value of parental care through their tax systems and allowances.
From a biblical perspective, flourishing means more than material provision. It includes character, hope, stability, and opportunity (Jeremiah 29:11). A system that strengthens families and supports children in their earliest years is essential if social security is to be balanced and just.
The Bible does not divide the poor neatly into “deserving” and “undeserving.” It calls us to mercy, while also upholding dignity through responsibility.
UNIVERSAL OR TARGETED?
Another recurring debate sets universal and targeted benefits against each other: ‘Universal is fairer!’ versus ‘Targeted is more efficient!’
In truth, both approaches have strengths. Universal benefits reduce stigma, simplify administration, and express the equal dignity of all citizens. From a biblical perspective, universal provision reflects the dignity of all made in God’s image (Genesis 1:27), while Scripture also calls for particular concern for the vulnerable (Proverbs 31:8-9). Targeted benefits focus resources on those most in need and make limited funds go further.
The wisest approach blends the two: a core universal safety net to maintain solidarity, combined with targeted support for the most vulnerable. We must reject the false choice between efficiency and fairness, and demand a system that does both.
WHY THIS MATTERS FOR THE CHURCH
All of this may still feel distant from the life of a local congregation. But these debates affect people sitting in our pews every Sunday. Families stretched by fuel bills, pensioners anxious about care costs, parents juggling childcare and employment, young people leaving rural communities.
The church is on the front line — running foodbanks, offering support, walking with people through hardship — but policy frameworks profoundly shape those experiences. When rural benefits are inaccessible online, when childcare support ignores family choice, when systems are complex and dehumanising, our pastoral care becomes more difficult and less effective.
As Christians, we cannot limit our public witness to questions of sexuality or gender alone. If we defend biblical teaching in those areas — and we must — but ignore the plight of the poor, we risk presenting a distorted gospel. True faith, James reminds us, is to look after widows and orphans in distress (James 1:27). This means engaging seriously with policies that affect the
vulnerable — not just running foodbanks, but advocating for systems that work with dignity and wisdom.
Our distinctive contribution is not partisan but pastoral and theological. We affirm the importance of compassion, but also responsibility. We recognise the limits of government, but also its God-given role in promoting justice. We stand for policies that strengthen families, respect rural realities, and pursue the flourishing of all.
CONCLUSION
The difference between soundbites and substance is the difference between a quick fix and a just, sustainable society. The biblical vision calls not only for generosity in the moment, but for wisdom that restores dignity and builds long-term stability.
Christ himself identifies with the hungry, the thirsty, the stranger, and the imprisoned (Matt. 25:35–36). To care about social security is to care about him. As the Free Church has reminded the Scottish Parliament, compassion and stewardship must go hand in hand: rural-proofed benefits, childcare policies that strengthen families, and systems combining generosity with independence.
If we speak out on cultural questions, we must also act where the Bible calls us to defend the poor and uphold justice. If we are to carry each other’s burdens, then engaging seriously with social security is not a distraction from the gospel but a demonstration of it. For Free Church members, this might mean responding to government consultations, supporting politicians who pursue balanced policies, and ensuring our congregations are places where policy and pastoral care inform each other. And to engage seriously means rejecting extremes, resisting slogans, and demanding balance: compassion with responsibility, generosity with sustainability, relief with restoration. •
Rev Stephen Allison is the Free Church Public Engagement Co-ordinator and minister at Kiltarlity Free Church
The Free Church of Scotland’s Public Engagement Group was set up to support the Church in engaging with pollical issues. One of the main ways they do this is through responding to various consultations. The group is chaired by Rev Stephen Allison, the Public Engagement Coordinator. Since its launch, the group has responded to a number of proposals, including the Call for Views on Future Social Security Spending in Scotland (August 2025).
To view all of PEG’s responses, go to: freechurch.org/public-engagement-group
WOMEN FOR MISSION
BY FIONA MACASKILL
our heart for home and support a volunteer funds have been Well used over the summer and We Would like to share With you Where some of the money you have raised has gone. We were able to help Christ Church Glasgow with upgrading their audio-visual equipment:
We are very grateful to Women for Mission for the very generous support from the Heart for Home fund to upgrade the Audio Visual equipment at Christ Church Glasgow.
This was an expensive project for us but the £500 received was a big help towards the overall cost. The project included:
• A mixing desk
• Good speakers
• Two screens
• A camera for live streaming
• Two new microphones
• Repairing the hearing aid loop
• Training for the tech team
The project is now complete and has been used in our Sunday worship services. We are delighted with the results. We now have a higher quality of sound, much better display for songs and a far more intuitive process for our live streaming. Our team of volunteers have had much to learn and are still getting to grips with all the new technology, but we have noticed a huge improvement now that we have the equipment installed. Indeed, the project included fixing the hearing loop and the feedback from our oldest member was, ‘Thanks to the tech team who restored the hearing aid loop to life. BRILLIANT!’
We would like to thank you for your kind support. Please join us in praying that the money spent would aid our work in proclaiming the gospel of Jesus Christ and that through it we would see folks coming to saving faith to the glory of God.
We were also able to support Crossbridge Church Plant in Bearsden/Milngavie to purchase equipment for their growing Sunday School as they launched services in April this year:
Thank you to WFM for your generous contribution to Crossbridge. With your donation, we purchased an excellent projector for the Sunday School, which we use for lessons, slides, songs, etc. We also purchased some fun lanyards for our team of
volunteers who serve in the creche and Sunday School. Since our launch on 27th April, we have had many visitors with young kids. Our hope is to create a welcoming, fun environment for children to learn about God and the joy of the gospel. We greatly appreciate you being a part of what God is doing in Bearsden-Milngavie. God bless!
Support a Volunteer has been busy this summer and Hannah Fowler of Bon Accord in Aberdeen travelled to Ecuador where she was able to share God’s word in various ways:
This summer I spent six weeks in the south of Ecuador on a short-term mission trip with SIM. Ecuador is a Roman Catholic country, and the religion is embedded deeply in the culture and way of life. It was such an incredible and eye-opening experience. Lots of my first week was spent doing Spanish lessons with some local Christians to help me improve my Spanish and learn lots about the culture. I also enjoyed spending time with missionary friends in the city and learned lots from them about the reality of missionary life in Ecuador. It took some time to acclimatise to the altitude (2000m), learn how to disinfect fruit and veg and how to navigate buckets of water when there often was no running water!
I spent the next three weeks with a missionary family in a rural village. Around 12,000 people live in this village and its province, with only around 25 Christians. I did three main things during my time there. Firstly, I spent time with the believers, seeing what church looks like there and sharing my testimony with them. Secondly, I helped the family with their outreach in the community. We invited kids and teens to come along to a games night, film night and English class with the aim of building relationships with them and their families and
Crossbridge Church
sharing the love of God with them. Thirdly, every week I travelled with some girls from the church to two smaller rural villages to help with children’s/ youth clubs. This included games, football, celebrating birthdays, Bible stories and memory verses. I organised an English class for the kids and, on the final week, shared my testimony with them. This was such an exciting opportunity to be able to meet these kids, have fun with them and share with them what God has done in my life. These weeks were fully in Spanish which was challenging but so exciting to finally be able to use the language after years of learning!
In my final two weeks, I joined a team from my home church. During the first week we travelled every day to a rural village to help the missionaries and the believers in this village to run a kids Bible holiday club. The journey there consisted of 45 minutes of dirt roads, winding mountain paths and landslides. Around 75 children came every day, which was many more than we were expecting. We were so encouraged by this number of children even though it meant frantically multiplying the craft and snack supplies! As well as teaching the kids the Gospel, we played games, made crafts, sang songs and learned memory verses. At the end of the week every child received a New Testament and a workbook that took them through the teaching of the week. Every child was also gifted a Samaritan’s Purse shoebox filled with toys. We hope and pray that God will use this holiday club in the lives of these children and their families.
In the final week, we helped out at the SIM Ecuador missionary conference. We led the missionaries in singing and looked after the children so that the parents could enjoy the teaching, rest and be refreshed. It was amazing to be able to get to know the missionary kids, have fun with them and spend time with them talking about various Bible characters.
I am so thankful to God for this wonderful experience and all the things he has taught me this summer. I have learned so much about missionary life in Ecuador and the difficulties and challenges of working in this culture and location. It was so encouraging to see all that God is doing in Ecuador and I am excited to see all the ways God will use all that I have leant.
Thank you to WfM for the generous funding which helped me to get to Ecuador.
It is so encouraging to see how God is using the money we raise in such diverse ways and in so many places. Please do look at our website if you are thinking of a project we could help with or if you are thinking of volunteering in some capacity… you can still go on a mission trip even if you aren’t a teenager anymore! We would love to hear from people of all ages about what we can do to help them spread the good news of Jesus. •
Re-visiting the Apostles’ Creed
BY REV DAVID J RANDALL
I believe in God the Father Almighty, Maker of heaven and earth; and in Jesus Christ, His only Son, our Lord, Who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried; He descended into hell; the third day He rose again from the dead, He ascended into heaven and sitteth on the right hand of God the Father Almighty; from thence He shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy catholic church, the communion of saints, the forgiveness of sins, the resurrection of the body and the life everlasting.
Alittle boy Was Watching the lion, the witch and the wardrobe With his family. When the film reached the point where Aslan was pinned down and the Witch was about to kill him, the boy became very upset. His mother had to gently remind him, ‘But remember, he comes back to life.’ The boy sobbed, ‘Mummy, I forgot.’
Whatever else we forget, here is one all-important thing never to forget. The apostle Paul bids us, ‘Remember Jesus Christ, risen from the dead’ (2 Timothy 2:8) and the Creed spells it out: ‘The third day he rose again from the dead’.
This is ‘of first importance.’ (1 Corinthians 15:3)
Previously we have considered the crucial importance of the atoning death of Christ; the Bible also teaches us that without the resurrection there would be no Christianity. If it could ever be proved that Jesus did not really and physically rise from the dead, then Christianity would fall apart.
EVIDENCE
In considering the evidence for the statement, ‘The third day he rose again from the dead’, we should first reject any notion that people then were gullible simpletons who were ready to swallow anything. ‘To suppose that Christianity was born in a pre-scientific, credulous and ignorant world is simply false to the facts. The ancient world knew the laws of nature as well as we do, that dead bodies do not get up out of graves.’).1
But what evidence can be produced to attest this allimportant event?
First there is the empty tomb. On the Sunday morning the stone had been removed (not to let Jesus out but to let witnesses in) and the tomb was empty. Such an assertion could not have been maintained in Jerusalem for a moment if the emptiness of the tomb had not been a fact.
Various “explanations” of what “really” happened have been suggested. For example, could the emotionally overwrought women have simply gone to the wrong tomb, after which one thing led to another until the notion of the “resurrection” had grown up. Others suggest that the authorities had removed the body of Jesus to forestall any attempts of Jesus’ disciples to make out that he had risen from the dead.
As for the idea that the disciples stole the body (an idea which was current in the earliest days – Matthew 28:13): it strains the bounds of logic to think that these dispirited disciples could carry off such a feat – outwitting armed guards, hiding the body and then putting about the lie that Jesus had risen – and even go to their death for the sake of such a lie.
All it would have taken to squash emergent Christianity was the production of the body.
Another piece of evidence is the obvious transformation of the disciples. It is difficult to imagine a greater contrast than that between the disciples as they were on the Friday night and Saturday – dejected, dispirited and disillusioned – and what they were after the event of Easter – convinced, courageous and completely changed.
John 20 tells of Mary Magdalene going to the tomb
before dawn on the Sunday and discovering that the large stone had been removed from the entrance to the tomb. Later the risen Lord appeared to her. It is difficult for us to imagine how revolutionary it is that the first witness to the resurrection was a woman. Women had little status in society then; their testimony was not considered valid in law, and if anyone had been inventing stories about a resurrection, they would not have named a woman as the first witness.
Another of the early witnesses was Peter. After Easter, he was a changed man. No-one who knows anything of the gospels could suggest that Peter was a fanciful dreamer who was likely to be carried away by ill-founded rumour or fairy-tale. He was a down-toearth, practical kind of person.
So was ‘Doubting Thomas’. The little we know of him reveals that he was temperamentally unlikely to believe anything easily. His inclusion among the witnesses to the resurrection is strong evidence for the reliability of the gospel records.
Then there is Joseph of Arimathea, who was not one of the twelve, but Matthew 27:57 tells us that he had become a disciple. He was the one who provided the tomb in which Jesus’ body was laid and if there had been any question of people going to the wrong tomb, or of the body being snatched, Joseph would have been sure to know about it.
In general, the transformation in the disciples is difficult to explain on any grounds other than the realisation that Jesus had conquered death and was alive. Acts tells the dramatic story of their excited and energetic (and costly) witness to it.
Some have dismissed the resurrection as a hallucination. Hallucinations, however, are generally experienced by people longing for something to happen, whereas the followers of Jesus had no expectation of anything like the resurrection. True, Jesus had spoken of it (e.g. Mark 8:31), but it was only afterwards that the disciples realised what he had been talking about. Also, Paul tells of an appearance to more than five hundred brothers at the same time, most of whom were still alive (1 Corinthians 15:6); it’s as if he says, ‘You can go and ask them about it’. But the main thing is that five hundred people do not have the same hallucination at the same time.
The Lord’s day is another piece of evidence for the resurrection. The first disciples were Jews, and Jews believed passionately in keeping the Saturday Sabbath. It could only be something momentous that would have persuaded them to alter that practice and celebrate Sunday as their special day, the weekly remembrance of the resurrection (Revelation 1:10).
There is also the Lord’s book. The New Testament would never have been written if it had not been for the resurrection. We might still have passages like the Sermon on the Mount (Matthew 5-7) – but even that is doubtful. If Jesus’ death had been the end of the story, his followers would probably have done their best to forget all about it and try to overcome the
embarrassment of being taken in by such a delusion.
The New Testament only makes sense on the basis of the resurrection. As is sometimes said, the gospels do not explain the resurrection, but the resurrection explains the gospels.
Another piece of evidence is the continued existence of the Church, the Lord’s people. Many people wanted to squash Christianity in these early days, as many do today, but they have all failed. Observers were amazed in the early days that, despite severe persecution, the Church went on growing and spreading. It is difficult to account for it apart from this basic truth – that Jesus Christ rose from the dead and is at work in his church.
WHAT DIFFERENCE DOES IT MAKE?
Having considered the reality of the resurrection and the evidence for it, the other thing to consider is the effect of the resurrection. Does it make any difference to anything?
In 1 Corinthians 15 Paul mention certain things that would be true if Christ had not been raised – before going on triumphantly, ‘But Christ has indeed been raised from the dead’ (v20) and because of that everything is changed.
Without the resurrection there would be
• no forgiveness. ‘If Christ has not been raised ... you are still in your sins.’ (verse 17) But Jesus was ‘delivered up for our trespasses and raised for our justification.’ (Romans 4:25).
• no faith. Verse 17 also says, ‘If Christ has not been raised, your faith is futile.’ Then Christianity would be a horrible mockery of all our beliefs and hopes.
• no future, because the hope of life eternal is, in the New Testament, firmly attached to the resurrection of Christ. It is that resurrection that gives us hope.
The remainder of 1 Corinthians 15 spells out the wonderful consequences that follow and the glorious prospect that Christ’s resurrection opens up to believers. Death is swallowed up in victory. ‘Thanks be to God’, he says (verse 57), ‘He gives us the victory through our Lord Jesus Christ.’
Death is still a very real factor in human experience, whether the death is peaceful and even welcome, or whether it is traumatic or violent. It simply will not do to claim, as one silly poem says, that death is nothing at all. The Bible does not mock us with hollow words like that. It faces up to the reality of death as the last enemy (1 Corinthians 15:26), but it also tells us that God in Jesus Christ has defeated the power of death. Death isn’t what it used to be.
Because he lives everything is different. May it become ever more real in our experience that we may ‘know him and the power of his resurrection.’
(Philippians 3:10) •
Rev David J Randall retired from pastoral ministry in 2010 and is a member of Broughty Ferry Free Church 1 John C. Lennox. God and Stephen Hawking (Lion, 2010), 86
PAGES FROM ADAM’S DIARY
The Very Best Wine in the House
Photo by
At the moment we are out of our regular wine. But I have something far, far better – a heavenly wine, that comes out of the heart of the Lord Jesus Christ. “
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In one of our fello W ships in e urope , there is a dear brother W ho is a natural evangelist and , through his W ork and W itness , many have come to faith . Although he too has been in failing health, the zeal of the Lord of Hosts consumes him. He told me when he lived in Central Asia, before he met our Saviour, he lived for pleasure.
On the weekends, with friends, away from the gaze of their wives, they would go to another city where they would enjoy themselves with drinking and drugs. Since under the Islamic government the sale and consumption of alcohol is forbidden, they had to find a secret provider. One of his friends had discovered that the caretaker of a Catholic church in the city was secretly selling wine. He had directed my friend to go there, give his name as a reference, and acquire what he wanted. Once he himself had established credit, he became a regular customer. He would go, ring the church doorbell, the caretaker would come, and he would buy as much wine as he wished. He had assumed this was done with the full knowledge and approval of the priests.
On one occasion, when he had knocked on the door, a priest had opened the door. This brother with some hesitation had asked for five bottles of their best wine. The priest, looking befuddled, had invited him into the courtyard. Upon further inquiry, he had discovered that the caretaker was running a bootlegging racket from the church. In spite of his shock of learning about this, without showing any emotion, the priest had invited my friend to a room, asked him to sit down and explained to him: ‘At the moment we are out of our regular wine. But I have something far, far better – a heavenly wine, that comes out of the heart of the Lord Jesus Christ.’ He then had quoted to my friend the words of our Saviour to the Samaritan woman, ‘Everyone who drinks of this water will be thirsty again, but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life.’ (John 4:13-14) And again, the invitation of our Saviour, ‘If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, “Out of his heart will flow rivers of living water.” Now this he said about the
Holy Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified.’ (John 7:37-39)
The priest’s words had a profound impact on this man and he had accepted the Lord and become a Christian.
He told me that he has not had a drop of alcohol since then. That incident and encounter with our Lord brought a remarkable transformation in him. I have known him for more than 17 years. His faithfulness and persistence in serving others for the cause of Christ has been admirable. He and his family moved to Europe and, ever since, God has used his life in a marvellous way to bring many to our Lord. He has been helping me to serve the asylum seekers. He goes to the centre of the city and puts up a table and a banner which says, ‘I was a Muslim and I have become a follower of Jesus Christ. If you want to know why I converted, please come and talk to me.’ He has a table full of Bibles and literature. This has resulted in much abuse by other Muslims in that town. Although his life has been threatened, he had not been deterred.
When I see these men and women, now an army of them, I am overwhelmed by joy and gratitude — some teach on international Christian satellite television stations which broadcast all over the world and are seen by many thousands; some are lecturers in Bible colleges and seminaries in different parts of the U.S. and Europe; many are given fruitful ministries such as internet Bible colleges, Christian publishing and translations, and many other ministries — each with their own unique story of coming to faith and each with their own exceptional God-given gifts being used so marvellously for the advancement of the kingdom of Light upon the dominion of darkness. •
A brother, known to some of us as Dr Adam, has served the Lord among his suffering church for many years. Dr Adam has also ministered in various parts of the world among refugees. We have asked his permission to print some of the stories of his life and service for the encouragement of readers of The Record. For well understood reasons, the names of people and places have usually been changed or omitted.
BOOK REVIEWS
Good Christian books can challenge our opinions, our comfort and our calling. These two books may well do both.
BOOK OF THE MONTH EVANGELICALS AND ABORTION: HISTORICAL, THEOLOGICAL AND PRACTICAL PERSPECTIVES
J. CAMERON FRASER (2024)
Abortion is an immensely important, highly controversial, and deeply sensitive subject. And because it is all these things, we are often very hesitant to talk about. In the USA it has been a very prominent topic for years, but in Britain, most people gravitate away from almost all difficult conversations, thus leaving the church reluctant to speak about an issue that deep down we know is of the utmost seriousness. For this reason, Evangelicals and Abortion by J. Cameron Fraser is a very welcome and helpful publication.
The book is divided into three parts; the first explores historical developments around abortion and evangelicalism, the second examines theological issues, and the third draws practical implications. Fraser’s opening chapter argues that abortion is first and foremost a religious issue, rather than a question of politics, science or women’s rights. While each of these are very important, the issue of abortion centres on questions of the nature and value of the life in the womb which Fraser argues, ‘are deeply religious questions.’ Part Two focuses on the theological issues related to abortion and explores key biblical passages. Part Three then explores some practical implications of the ongoing issue of abortion for evangelicals.
Fraser writes from an unambiguous pro-life position, but he does so with great care and compassion towards those of differing views. The book offers very
HALL OF FAITH: CORRIE TEN BOOM
JEAN
WATSON (2024)
helpful insights and explanations of the developments which have taken place in recent years, particularly in America. Most importantly, Fraser offers rich and edifying theological insights into the life and value of the unborn child. As always, Fraser writes with clarity, care and compassion, and the result is a volume that is to be highly recommended. • This book is available from amazon.co.uk
Thomas Davis, Carloway Free Church & Edinburgh Theological Seminary
This is an updated version of an earlier volume entitled Corrie ten Boom: The Watchmaker’s Daughter in the Trailblazer series. It introduces Corrie ten Boom’s story to a new generation of younger readers in a very accessible and exciting way. The details of the historical developments of WW2 in Germany and The Netherlands, together with their consequences for Corrie and her family as they seek to support others through their Dutch resistance work, are condensed here very skilfully. It is a challenge to convey the horrific details that Corrie witnessed and experienced in an age-appropriate way, but I feel the author has succeeded admirably in this. Despite everything that Corrie and Betsie her sister endured, the joy and victory of their Christian faith permeate the story throughout and their testimony is both incredibly honest and impressive. I enjoyed being immersed in Corrie ten Boom’s life once again and am humbled afresh by such a God-honouring, faithful life. Read it; you won’t be disappointed! • This book is available from christianfocus.com
MISSION MATTERS
A monthly take on some of the mission work the Free Church is involved in by our Mission Director, DAVID MEREDITH
in this month ’ s record you W ill read about the quiet revival and statistics from the patmos report . Both suggest a turnaround in church attendance, Bible engagement and an increased awareness of spirituality throughout the United Kingdom driven by young adults, particularly young men.
There is evidence of this in our churches. We have seen more adult baptisms in the last year than in previous years. In most of our church plants and in a significant number of other churches Millennials and Gen Xers outnumber all other demographics.
Adrian Armstong asks the question, ‘If that’s not revival, what is?’
It elicits the Kenny Dalglish response, ‘Maybes Aye; Maybes Naw’.
Full disclosure here: I’m getting tired of revival obsessives. How do you spot them? In a church it’s a fixation with the dramatic and amazing. The unspoken methodology is ‘fake it until you make it.’ It’s close to spiritual gaslighting. What are the signs?
Preaching is centred on revival, singing is repetitive and triumphalist. A favourite song is the 17 verse, ‘God of Revival’ from the Bethel stable which includes the profound line ‘Oh, oh-oh-oh, oh-oh-oh God of revival’. Martyn Lloyd Jones, said, ‘Pray for revival? Yes, go on, but do not try to create it, do not attempt to produce it, it is only given by Christ himself. The last church to be visited by revival is the church trying to make it.’
In thinking about revival obsession there is the danger of over-reacting. Do we want to be that person who is quenching the Spirit? Has the spirit of cynicism stopped us from rejoicing in a powerful work of the Spirit wherever that may be? God forbid.
We are not called to revivalism but to evangelism. Lloyd Jones said, ‘a church that is always praying for a continual revival is a church that has not understood her mission.’ Revival is a multiplication
of that which we see from week to week. One of our ministers sent me this text, ‘Two professions last night out of nowhere. A man in his late 20’s and an 18-year-old girl. Every week we have new young people in our church.’
May I offer a more healthy obsession? Jesus is our magnificent obsession. Our churches are called to be centres of mission. Mission is telling non-Christians what the Bible says about Jesus. Too many of our churches are having the same conversation over and over again. ‘Why are we not reaching the lost?’ Just do it. Realise that many of our churches are simply projections of our own personal tastes. Have we been in a state of grace for so long that we have forgotten what it is to be on the outside? People are encouraged if they see ministers and elders being the main bridge between the church and the world. We reach the lost by speaking to them.
Current statistics point to something happening in wider society. Young men are intrigued by Jordon Peterson and more worryingly Andrew Tate. There is a reaction to the political correctness movement and a desire for discipline and purpose. Part of my scepticism towards the quiet revival is that many are drawn to Roman Catholicism and Eastern Orthodoxy, both provide certainty and a taste of the transcendent. They are also highly moralistic and beat the drum for salvation by doing stuff. There is no revival when fundamental truths of the Christian faith are denied. However, we have an opportunity to point people to Jesus who is the author of certainty. The gospel is not ‘do’ but ‘done’. An intriguing conversation for anyone.
Surely we can offer a church experience which is more than 52 ‘Ohs’. Perhaps one will do: ‘Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!’
One more thing. Forgetting about revival is far worse than obsessing about it. •
CHiLDREN'S PAGE CHiLDREN'S PAGE
THE GOOD SAMARITAN
It’s not unusual for neighbouring countries to have a strong rivalry or even hatred for each other. This is how it was for Israelites and Samaritans. Jesus drew upon this in his parable about the loving Samaritan who took care of an injured stranger. It was an incredibly powerful example of what loving your neighbour really looks like. Sometimes it feels hard to be loving or caring to the people around us, especially when they’ve hurt us or been unkind. But God calls us to put aside our prejudices and feelings when people need help and instead show the love of Christ through our actions.
LUKE 10:25-37
And behold, a lawyer stood up to put him to the test, saying “Teacher, what shall I do to inherit eternal life?” He said to him, “What is written in the Law? How do you read it?” And he answered, “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbour as yourself.” And he said to him, “You have answered correctly; do this, and you will live.”
9But he, desiring to justify himself, said to Jesus, “Who is my neighbour?” Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead. Now by chance a priest was going down that road, and when he saw him he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion. He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him. And the next day he took out two denarii and gave them to the innkeeper, saying ‘Take care of him, and whatever more you spend, I will repay you when I come back.’
Which of these three, do you think, provided to be a neighbour to the man who fell among the robbers?” He said, “The one who showed him mercy.” And Jesus said to him, “You go, and do likewise.”
Look for the words from the story listed below
WORD SEARCH JERUSALEM
MEMORY VERSE
For the whole law is fulfilled in one word: ‘You shall love your neighbour as yourself’.
Galatians 5:14
GET CREATIVE!!
Have fun colouring this picture!
THREE QUESTIONS
We asked Rev Stephen Allison these three questions. What is your role in the Free Church?
I am the Public Engagement Coordinator What do you do in your role?
I help the Free Church talk to the government about what the Bible teaches on important issues – like life, family and freedom. My job is to make sure our voice is kind, clear, and faithful to Jesus in a world that often sees things differently.
Will you please share a Bible verse that means a lot to you?
Micah 6:8, which says ‘He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God.’ Also Philippians 2:1-11.
BY CATRIONA MURRAY
POST TENEBRAS LUX
do you remember a time When schoolchildren learned proverbs? I’m certainly old enough to recall being issued with lists of these sayings, and being expected to interpret their true meaning. Looking back, I think it was probably great exercise for young minds to be able to divine what ‘a rolling stone gathers no moss’ was really telling us about the human condition. Belonging, as I do, to a Gaelic community, I have had access to two sets of wisdom, as it were, and I particularly recall one of my granny’s favourite expressions, ‘glèidhidh tu thu fhèin bhon a’ mhèirleach, ach cha ghlèidh bhon a’ bhreugadair’. This translates as, ‘you may protect yourself from the thief, but not from the liar’.
Isaiah described his time as one in which, ‘truth has fallen in the street’, but he could just as well have been prophesying our own circumstances, this post-truth society of which we hear so much. It used to be that you could at least trust the evidence of your own eyes, but with the advent of AI, you do find yourself questioning whether King Charles really has taken to vlogging about the rift in his family, or whether that cat actually is smoking a cigar.
Why are we so besieged by fake news? Is it that we place less value on the truth than we used to? Or have we become gullible and careless, prepared to swallow anything we’re told, no matter how improbable — as long as it appeals to something in our own prejudiced worldview?
Whatever has led us to this pass, Christians cannot be too careful in their guardianship of the precious truth. Truth is, after all, an attribute of our Creator, and we cannot allow it to be made less than it is. There is absolutely no point in pretending that will be easy; it won’t. Bear in mind that we are alive at a time when people unblushingly say things like ‘speak your truth’, as though it can possibly have different, subjective versions.
That is where the conversation usually gets difficult, because many people think that subjectivity governs what used to be absolute: history, ethics, biology, truth, to name but a few. It can be impossible to convince those who believe otherwise that truth is a defined thing, set in stone: it cannot have versions but is what it is.
Augustine of Hippo wrote that, ‘the truth is like a lion; you don’t have to defend it. Let it loose; it will defend itself’. While I believe that this was probably the case in the fifth century, I am not convinced of its application nowadays. The reason truth did not need to be defended was that, ultimately, most people had sufficient moral grounding to recognise it, and to be drawn towards it.
Possibly the most famous and catastrophic failure to recognise the truth came a few hundred years before Augustine, however. Pontius Pilate, a man focused on the power and prestige that this world bestows flippantly dismissed truth with his pseudo-philosophical question. The irony then, as now, is that the answer was right in front of him.
We are used to hearing that God is love, but speak less frequently of his other attributes, perhaps because they can be more challenging. Who doesn’t want to be loved? Which of us would recoil from the warm embrace of our Saviour? But perhaps we would not be quite so comfortable with his truth, because it is absolute and uncompromising. I know, for example, when I am sinning, that I try to avoid his presence. It is difficult to look him in the eye — metaphorically speaking — when we both know that I am in the wrong. The difference between someone for whom Christ is Lord, however, and an unrepentant sinner is that, eventually, that discomfort will do its work.
Unrepentant sinners squirm away from the truth, obfuscating with smart answers and flippancy, just as Pilate once did. They do not allow themselves to be unsettled by it and, instead, push it away, set fire to it, bury it. Ultimately, however, the truth will find a way. There are still those who recognise it, and who treasure it, though it may slay them in the process. It is not meant to make us comfortable in this life, but ready us for the one everlasting.
Christ stands no further from us than he did from Pilate that day. The hand of faith stretches out, albeit weakly, to touch even the hem of his garment. Even though our society seems to despise it, those of us who know Christ must nurture truth, and raise it up to its feet once more. •
