Concern 208

Congregational Congregational

Concern Concern

Magazine Magazine o off tthe he Evangelical Evangelical Fe Fellowship llowship o off C Congregational ongregational Churches Churches

IIssue ssue N No. o. 208

Summerr 2013 Summe

From From the the Editor Editor As I write my first editorial piece for I am very conscious of the shoes I am attempting, very inadequately, to fill. Peter Beale took over from the founding Editor, Stan Guest, in the Spring of 1993 with Issue 127.

Concern C oncern iiss tthe he m magazine agazine ffor fo or a and nd a about b ou utt tthe he E Evangelical vva angelical F Fellowship ellowship o off C ongregational Congregational C Churches hurches Editor: E ditor: R obert N eilson Robert Neilson A ssistant Editors: Editors: Assistant R ev. Cyril Cyril Aston Aston Rev. R ev. M ichael Plant Plant nt Rev. Michael

Stan had produced Issue 1 in January 1969 as a booklet of twelve A5 pages, a basic format still used, but now grown to 24 A5 pages (in cl udin g covers ). It l ook s as th oug h s omeon e, perh aps Stan himself, had carefully typed the copy on to duplicator “skins� on a long-carriage manual typewriter, imposing the pages in the correct sequence to make a booklet. Pages were then duplicated, manually co l l a ted, f o l ded, a n d s ta pl ed, b ef o re di s tri b uti on to m em b er churches and subscribers.

Technology has changed much since then. The format that Peter introduced from Issue 127 was professionally typeset and printed, with a second spot colour used for headings and images. More changes over the last 20 years, including full-colour printing, mean that colour images can be placed anywhere within the magazine.

We also have each issue on the EFCC website as a PDF file, available to anyone who wants to browse.

Digital publishing technology now gives opportunities to extend the modes of publication even further and I hope, eventually, that can be published as an electronic magazine, or e-zine, in versions for download to PCs, Kindles, iPads and other hand-held devices. It will, however, also be published as a printed magazine while ever there is a demand for this format.

But the most important feature of has been and will continue to be its content, and the aim of the editorial team continues to be to produce a magazine that is relevant to the spiritual nourishment of those who are members of EFCC-affiliated churches — churches which are independent in their governance but united in their reformed, evangelical faith. And we rely on pastors, church leaders and members to produce this content, issue by issue, with occasional guest articles from outside the Fellowship.

So, please, do what you can to make your magazine even better by your contributions.

Cover: C over: Left L eftt to to rright: ight: Rev Gwynne Evans Rev G wynne E wy vans John John Lodge Lodge Rev Geoff Thomas Rev G eoff ff T homa mas

Robert Neilson

It was with great sadness that we learned of the death, on Monday 20th May, of Rev. Graham Harrison. He was minister at Emmanuel Evangelical Church Newport for more than 47 years, from 1962 to 2010. Concurrently, he was one of the original team of lecturers at the London Theological Seminary, teaching systematic theology there from the establishment of the Seminary in 1977 through to his retirement in 2007, when he joined the LTS Board, He was also involved with the EMW Theological Training Course. Graham was well known and loved by many in EFCC. We remember in prayer his widow, Eluned, and their daughter and family.

Peter Beale has written an appreciation of Graham’s life and ministry — Rev. Bill Calder (Thornton Heath) moves up from Vice Chairman to Chairman following the completion by Rev Andrew Leach (Rochford) of his term of office as Chairman. Rev. Jackie Brown (Bridgnorth) becomes Vice Chairman.

Rev. Tom Brand (Binfield Heath), Rev. Barnaby Alsop (Bulford) and Robert Neilson (Pontefract) were elected to serve on the EFCC Committee for the first time.

Rev. Jackie Brown (Bridgnorth), Rev. Bill Calder (Thornton Heath), Rev. Phil Grove (Tillingham), Rev. Mark Ladds (Whitby) and Russell Taylor (Mynydd Isa) were re-elected to serve for further periods of three years.

The induction of Paul Thorpe into the pastorate at Mynydd Isa in Flintshire has been delayed because of ill-health.

Reeth, North Yorkshire. Rev. David Levell is to be inducted into the pastorate at Reeth on 6th July at 2 pm. David comes from Pantiles Baptist Church, Royal Tunbridge Wells.

Lee Mill, Devon. David Legg, who has been assisting at Ashford, Middlesex, will be inducted into the pastorate at Lee Mill on 24th August at 2.00 p.m.

St Briavels, Cornwall. Matthew Rees will be inducted into the pastorate of St. Briavels on Saturday 7th September at 2.00 p.m., after his ordination at his present church, St. Mellons Baptist Church on Sunday 30th June.

Latimer Memorial, Beverley, East Yorkshire. Rev. Iain Clements, currently Assistant Minister at Ealing International Presbyterian Church has accepted a call to be Minister at Beverley from 1st October and will be inducted to the pastorate on 12th October.

Rev. Alan Millar has retired from the pastorate at Wiveliscombe and he and his wife plan to settle on the Isle of Tiree in Scotland.

We regret to learn that, having left Honiton, Peter and Angela Robinson are now unable to move to Cyprus to a new ministry, as anticipated in the last issue.

Woolwich The tragic events in May, when Drummer Lee Rigby was murdered, happened yards from the Woolwich Congregational Church. A “Focus on Woolwich” will appear in the Autumn issue.

Dear Friends, Why bother about having a saved membership? I’ve written about the importance of the church consisting of real Christians and about the practicalities of seeking to obtain this goal but that leaves the question: ‘Why bother?’ To have a line dividing the saved and unsaved will cause offence. Why not simply be warm and welcoming to all regardless of where they may be on their spiritual journey? A few reflections on this: 1.

Churches can and should be welcoming to newcomers and outsiders but I don’t have to tell someone they are saved to be warm and welcoming to them. I say ‘hello’ as they come in and introduce myself, I introduce them to other people, remember their name and seek to involve them in appropriate church activities. Churches can and should be strong on the truth and warm in their outgoing love.

2.

A child may be upset if I move quickly to get her away from the electric bar fire she wants to play with. It is more loving to block her off and incur a few tears than to let her burn herself. If we really believe the gospel then we believe hell is real and more dangerous than a bar fire!

3.

Clearly an unsaved person cannot recognise (1 Corinthians 11: 29), ‘the body of the Lord’ and so cannot appropriately share in the Lord’s Supper. We need to make this clear by what is said publicly and we will sometimes need to clarify it to individuals.

4.

This is R. W. Dale’s main point about a born-again church membership in his ‘ .

What is expected of Church Members?

I basically agree with Dale but think he should have said more.

1.

Dale’s point is that ‘By the will of Christ all the members of a Christian church are directly responsible to him for maintaining his authority in the church.’ Clearly no non-Christian can do this for Christ is not the Lord who has authority in their lives and so they cannot maintain his authority in the lives of others. The examples Dale gives of this responsibility being shared with the whole membership are that the whole church shares in the election of both a new apostle (Acts 1: 15ff) and of the seven (Acts 6: 2ff). Then, most importantly, church discipline is vested finally in the whole church and not just the officers. We see this in Matthew 18: 15 – 20 and in 1 Corinthians 5: 2 – 8 and 2 Corinthians 2: 5 – 11 where it is the whole church who are first urged to excommunicate and then restore a penitent offender. I think Dale however misses the more positive aspects of our relationships within God’s church.

2.

If we look up the ‘one another’/‘each other’ references in the New Testament the basic thrust is that we are to love one another and then this is worked out in detail. The love command is clearly one that is only possible for a Christian to obey, or at least begin to understand and obey. Jesus says (John 13: 34 – 35), ‘A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another.’ How can someone who doesn’t personally know Jesus and hasn’t experienced his love towards us love others in this same way? I only have space to give one example of this being worked out in detail, so let’s look at Colossians 3: 12 – 17, (please read for yourselves) from which I will extract some key points. Verse 13, ‘bearing with one another and, if one has a complaint against another, forgiving each other, as the Lord has forgiven you, so you must also forgive.’ Clearly no-one can obey this who has not first known the Lord’s forgiveness! Again verse 15, ‘And let the peace of Christ rule in your hearts, to which indeed you were called in one body’ – unless we have that Spirit-given unity how can it rule in our hearts? Verse 16, ‘Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom’ – clearly here is a spiritual delight in Christ’s word and wisdom to be lived out in day to day relationships. Looking at the passage I’m stirred and challenged again but to expect this of unconverted people is like setting a couch potato to ascend Everest.

Perhaps our problem is that we fail to realize what the Lord asks of those who are his as they live out their lives with other Christians. Given a fresh Biblical vision of what is expected we would assume that only real Christians could possibly aspire to such challenge.

Yours in Christ,

A report of the West Midland Spring Rally, first published in the West Smethwick Congregational Church Newsletter and edited for Concern

by Martin Withers.

T

he sun was shining as we set off for a day out in historic Bedworth & Bulkington for our EFCC West Midland Spring Rally on Saturday, 13th April. Having joined up with others on the train, we were met at Bedworth station by Peter and LucyBealewith their dog Sally. Along the way, we stopped to look at a sculpture of a pile of ribbon spools replete with illustrations of Bedworth’s industrial past.

The main attraction of the morning was a talk on the history of Old Meeting by Linda Burton of the Bedworth (historical) Society. The old red brick chapel dates from 1726 and was founded in 1686 by non-conformists, after the Great Ejection of 1662. The location of the chapel was determined by the Five Mile Act, that prohibited the building of a non-conformist chapel within five miles of an established Anglican church (the nearest was in Coventry). The first pastor was Dr. Julius Sanders, who had been imprisoned for two years in Warwick Gaol for his religious beliefs. In 1819, Sunday School rooms were added to the chapel, where children of the poor were taught to read and write. The original chapel had plain windows, but over the last century, stained glass was added in remembrance of former members, illuminated with verses of scripture. The chapel also has a splendid pipe organ, built in 1910 by Mr. Tops, a Bedworth organ builder. The EFCC chapel at Bulkington began as a preaching station from Old Meeting. This chapel dates from 1811.

After tea and refreshments, we were taken on a conducted tour of the town. A prominent feature is the Elizabethan styled Almshouses built in 1840, funded by a bequest from Nicholas Chamberlaine, Rector of Bedworth and wealthy land-owner. The charity benefited from the profits of coal mining which boomed when new canals and railways lowered transport costs. Bedworth is also a centre for ribbon weaving, a trade started by Huguenot refugees. When the ribbon business collapsed after 1860, hat making took off. Most of the old industry has died out, but a ribbon weaving factory still makes banners, flags, medal and regalia ribbons. Close to the Almshouses are the Parsonage and the Nurses' House, in the basements of which are found the Bedworth Heritage Centre. We looked round an exhibition featuring the Atherstone Ball Game, an annual game of street football going back over 800 years.

After lunch, we withdrew to Bulkington chapel to hear an illustrated talk on John Dagley of Chapel End, Nuneaton, given by LucyBeale, which was followed by an epilogue by their Minister,Rev. Peter Mackenzie, and refreshments.

John Dagley (1766 - 1840) is remembered for his very long poem concerning his life, conversion and call to the ministry. John was born the seventh child of eight children to poor master weavers. He was a stubborn heathen boy, and although he went to the parish church at Ansley, he mocked the preacher Mr. Eagleton. John became terrified of hell,

of confirmed at at Coleshill.

Coleshill. All All the the time, time, he he felt felt under under the the conviction conviction of was was baptised baptised and and then then confirmed sin. sin. was He He wrote: wrote: “For “For nineteen nineteen yyears, ears, aand nd ssomething omething more, more, I liv'd liv'd a life life that that I deplore deplore I was estranged wayy tthat estranged far far from from God, God, iin n tthe he bbroad road wa hat ssinners inners ttrod”. rod”.

John John had had learnt learnt to to despise despise Dissenters: Dissenters: ““Dissenters Dissenters aallll I did did them them hate, hate, I thought thought them them foes foes to to church church and and sstate”. tate”.

But off ssalvation Christ.

After fter alvation iin nC hrist. A he ggospel ospel o to chapel, chapel, where where he he heard heard tthe But he he went went with with his his aunt aunt to a bitter with Satan himself, Dagley wass cconverted elieved aand nd wa onverted : atan aand nd h imself, JJohn ohn D agley bbelieved bitter struggle struggle wi th ssin, in, S “My old had old pastime wass ggone, ld p astime nnow ow wa one, up, I h ad iin n Christ Christ a lliving iving hope; hope; my o “My o ld hopes hopes were were ggiven iven up, I had run”. had another another race race to to run”.

Gradually B ut Gradually John John felt felt called called to to preach, preach, which which was was a struggle struggle since since he he was was uneducated. uneducated. But the to the Lord Lord guided guided aand nd strengthened strengthened him him for for the the task, task, to to preach preach the the gospel gospel in in plain plain words words to the man, miners off B Baddesley. the common common ma n, ssuch uch aass tthe he ccoal oal mi ners o addesley.

The Elizabethan Elizabethan sstyled tyled Almshouses Almshouses built built in in 1840, 1840, funded funded by by a bequest bequest from from The Nicholas Chamberlaine, Chamberlaine, Rector Rector of of Bedworth Bedworth aand nd w ealthy lland-owner. and-owner.

Nicholas wealthy

In affirming oneness churches should take note of the EFCC Position Paper on ‘Homosexuals and Christian Fellowship’ previously adopted. To affirm oneness commits churches not to be involved in conducting same-sex marriages or the blessing of civil partnerships and to only allow their premises to be used in ways that do not contradict our stated and shared convictions on these matters.

H

ave you been to a school sports day and watched a child running at the tail end of a long distance track race? The other children have already crossed the line and are sprawled out flat or wandered away. All alone this child is puffing towards the finish. Whenever I have seen it the spectators cheer all the louder. They will the child to cross the line. The applause for a child coming in last is possibly greater than whoever crossed first. The child at the end can have a lot of well-deserved attention!

In this article we arrive at the last of the Old Testament books. Malachi brings to an end the salvation history of this period.

I preached a three month series on the Minor Prophets taking only a single sermon to outline the main thoughts of each book. Malachi brings us to the end of the Christian arrangement of the Old Testament. The Jews arrange the same books in a different order but there are a number of good reasons for placing Malachi at the end.

The most obvious reason is that Malachi was one of the last books to be composed. His ministry came some time after the rebuilding of the temple in the time of Haggai and so he was a contemporary of Nehemiah (c.445-415 BC). Another reason for placing Malachi last is that he is such a good bridge between the covenants. I know your Bible has an extra page inserted between Malachi and Matthew, but if you removed that page the link would be clearer still. Malachi finishes his prophecy by declaring that God will send the prophet Elijah to prepare for the day of the Lord. In the gospel of Matthew we read that John the Baptist introduces the ministry of Jesus. That explains why Jesus declares that John the Baptist is Elijah (Matthew 11:7-14). This is not a nod to reincarnation but a declaration that the role of Elijah promised by Malachi has been taken up in the role of John the Baptist.

The prophet’s name means “My messenger”. In this case, the message comes in the form of a series of dialogues between God and his people. There are 26 questions asked in the book, half asked by God of man and the other half asked by man of God. Two of these questions are found in the second verse and illustrate the dialogue that will follow.

‘I have loved you,’ says the LORD. ‘But you ask, “How have you loved us?”

‘Was not Esau Jacob’s brother?’ declares the LORD. (Malachi 1:2)

God states his love for his people. The people question whether he has shown this love.

God question s their un derstan din g of Bib l e history . Has n ot God shown his f ree, unconditional love down through the centuries? Two simple facts stand out from Old Testament history. God is faithful to his covenant of love. God’s people are faithless and take any opportunity to distort his rules and fulfil their own desires. Even after the terrible judgement of the exile under the Babylonians, and after their surprise return and rebuilding of the temple, they remain an unfaithful people (2:11). The priesthood were careless in their offerings (1:13). They had turned away from the word of God and instead taught things that caused others to stumble (2:8). Marriages commonly ended in divorce (2:16).

Tithing was ignored (3:8). Does any of this sound familiar? The fact is that all of this probably sounds familiar when we consider the people of God in our own times.

What a disappointing note on which to end the Old Testament. However, this is not the whole story. The Old Testament would be a disappointing book without the message of the New. Augustine taught the great principle of interpretation; “The New is in the Old concealed, the Old is in the New revealed.” In the pages of the New Testament the real meaning of the Old is brought to light. That is why we tend to prefer reading the New Testament and perhaps avoid some of the minor prophets altogether. But hidden within the Old Testament we can trust that the New Testament lies waiting. That is true of Malachi. If this were the end of the Bible history we would be left with frustration. But with the completion of scripture we have Jesus. The Old Testament does not end in failure. It is not a story of defeat. It leads us along a rocky pathway to the faithful one who forgives our sin and restores our status. Jesus embodies the great declaration of Malachi; “ ‘I have loved you,’ says the Lord.” (1:2) This brings my survey of the shorter prophets to an end. I am an enthusiast for teaching the Old Testament and take every opportunity to do so! If you would like to read more then you might be interested in a new book I have just published with IVP, . It provides an historical background overview to the customs, places and lives of the ancient Israelites. I hope it will help many of us make better sense of what we are reading in the Old Testament and rekindle our enthusiasm for the Bible Jesus read!

Time Time T Travel ravel to to the the Old Old Testament Testament b byy C Chris hris SSinkson inkson 2 208 08 p pages ages | p published ublished JJuly uly 2 2013 013 | IIVP VP Paperback 9781844749041 Paperback | IISBN SBN 9 781844749041

only only £7.69! £7.69! from from IVP IVP until until 31st 31st December December 2013 2013 R RP: £9.99 £9.99 RRP: Order Order from from your your local local Christian Christian b bookshop ookshop o orr d direct irect ffrom rom IIVP VP also also available available as as an an eBook eBook for for £5.69 £5.69 w www.thinkivp.com ww.thinkivp.com

Genesis 8:22

While the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease.

“The donkeys are for the king's household to ride on, the bread and summer fruit for the young men to eat, and the wine for those who faint in the wilderness to drink.”

Luke 21:29-36

Proverbs 26:1

And he told them a parable: “Look at the fig tree, and all the trees. As soon as they come out in leaf, you see for yourselves and know that the summer is already near. So also, when you see these things taking place, you know that the kingdom of God is near. Truly, I say to you, this generation will not pass away until all has taken place. Heaven and earth will pass away, but my words will not pass away.”

Like snow in summer or rain in harvest, so honour is not fitting for a fool.

Psalm 32:4

For day and night your hand was heavy upon me; my strength was dried up as by the heat of summer. Selah.

Proverbs 10:5

He who gathers in summer is a prudent son, but he who sleeps in harvest is a son who brings shame.

Matthew 24:32

Proverbs 6:6-8

“From the fig tree learn its lesson: as soon as its branch becomes tender and puts out its leaves, you know that summer is near.”

Go to the ant, O sluggard; consider her ways, and be wise. Without having any chief, officer, or ruler, she prepares her bread in summer and gathers her food in harvest.

Isaiah 28:4

Proverbs 30:25

And the fading flower of its glorious beauty, which is on the head of the rich valley, will be like a first-ripe fig before the summer: when someone sees it, he swallows it as soon as it is in his hand.

The ants are a people not strong, yet they provide their food in the summer.

Amos 8:1-2

This is what the Lord God showed me: behold, a basket of summer fruit. And he said, “Amos, what do you see?” And I said, “A basket of summer fruit.” Then theLordsaid to me, “The end has come upon my people Israel; I will never again pass by them.”

2 Samuel 16:2

And the king said to Ziba, “Why have you brought these?” Ziba answered,

Jeremiah 40:12

Then all the Judeans returned from all the places to which they had been driven and came to the land of Judah, to Gedaliah at Mizpah. And they gathered wine and summer fruits in great abundance.

Jeremiah 8:20

“The harvest is past, the summer is ended, and we are not saved.”

I

t was a shock to learn of the sudden passing of Rev. Graham Harrison on Monday 20th May. Although unwell he had been at public worship the previous day at Emmanuel Evangelical Church in Newport, where he had been the pastor for nearly 48 years from 1962 until his retirement a few years ago.

I had known Graham since 1959 when we were Cambridge undergraduates living at Tyndale House, the IVF's Biblical Research Centre. After ordination we both became members of Dr Lloyd-Jones's Westminster Fellowship, he as a Baptist Union minister and I as an Anglican curate: we were both to separate from our mixed denominations within a few years.

As well as faithfully pastoring what became Emmanuel Evangelical Church for nearly half a century, he served the Lord and his church in numerous roles, including lecturing at London Theological Seminary from its foundation in 1977, heading up the Evangelical Movement of Wales's Theological Training Course, and chairing the Westminster Fellowship. Together with Rev. Paul Cook he edited both the original which appeared in 1977 and the new edition of 2004. Both Graham and his wife Eluned were responsible for writing or translating from Welsh several hymns in the book.

The packed funeral service at Emmanuel Church was a foretaste of heaven. It was led by the current pastor, Bernard Lewis, and the preacher was one of Graham's former students, Stephen Clark of Freeschool Court Evangelical Church, Bridgend. We thank God for his faithful servant, rejoice that he has gone to be with his Saviour, and extend our sympathy to Mrs Eluned Harrison and their daughter and family, as well as the church family at Emmanuel, Newport.

From Guy Davies’s Blog http://exiledpreacher.blogspot.co.uk/2013/05/a-tribute-to-graham-harrison-1935-2013.html In his tribute posted on 21st May, Guy Davies shares comments made by Graham Harrison on a thesis he (Guy) had written when a student at LTS.

David Livingstone set sail for Africa at the end of 1840.

This would be where, with the exception of two brief spells back in Britain, he would spend the rest of his life. The first of his three spells on that continent lasted fifteen years, and began at the Kuruman Mission Station, 650 miles north east of Cape Town, where he worked for two years. Immediately he became convinced of two principles. Firstly, native Christians needed to be trained to evangelise their own people. Secondly that rather than having a large number of missionaries operating from a mission station it was better that some went to unexplored areas of the land, and reached people yet to hear the Gospel. He moved further into the interior, and was encouraged when his young bride, Mary was able to join him. The pattern of his years in Africa was set, as time and again he moved further and further into unreached areas, reaching Kolobeng in modern day Botswana, where he would spend some five years. It was here that he had the joy of seeing his first (and perhaps only) convert, Sechele, who was baptized on confession of his faith in Christ.

From his base at Kolobeng, Livingstone made many long journeys to visit and bring the Gospel to other tribes. These were hazardous, especially in terms of the health of him and his growing family. His wife almost died and the children suffered dreadfully from the mosquitos.

At this time, Livingstone became the first European to discover Lake Ngami and the Zambesi River, but also became more and more aware of the evils of the slave trade which was bringing great misery to so many on the continent. Livingstone realized that African tribes were engaging in the slave trade out of a desire to possess European goods, especially guns. If only legitimate commerce could be established, Livingstone believed that the slave trade would cease to exist.

Diverted from the Gospel?

It could be argued that from then on Livingstone lost sight of the primacy of bringing the Gospel to people, such was his desire to find and open up trade routes in, until then, unknown tracts of Africa. But, Livingstone felt that the three controlling forces of his life worked hand in hand. He wanted to explore, evangelise and emancipate. Finding new paths and new tribes would mean he and others could bring the Gospel, but along with this would come European civilization and commerce which would bring freedoms for those who were now oppressed.

Livingstone set out, therefore, on the ambition of finding a trade route to the coast. Though this necessitated sending his wife and children back to England, and caused some to think that he was now more of an explorer than a missionary, the London Missionary Society, at first, accepted his plan.

Livingstone discovers the Victoria Falls and leaves the LMS Between 1853 and 1855 David Livingstone went first west and then east from Linyanti in the Upper Zambesi, seeking a suitable route. It was at this time that he famously discovered the Victoria Falls. Wherever he went, he sought to share the good news of Jesus Christ with the locals, but by this time the LMS felt unable to support his new style of working, and Livingstone left the service of the Mission.

His second spell in Africa saw him lead a government-sponsored expedition to the Zambesi and to the Shire Highlands of Lake Niassa. At the same time a Universities Mission in the area had been established by some English Churchmen, which Livingstone gladly assisted in. But the Mission was not a success and the failure coincided with a series of other disappointments which brought the pioneer missionary to his lowest point. The expedition itself achieved little, and cost the life of Livingstone’s wife, Mary, and others who succumbed to fever. Mistakes in decision-making, and a failure to work with other team members, meant that Livingstone was at least partly responsible for the failure, and he returned to Britain for his second furlough a sad man.

Livingstone returned for a third spell on the continent encouraged by a friend to search for the source of the River Nile. Though some have thought he ceased, in reality, from being a true missionary at this point, his letters at the time show that he still thought that evangelization, discovery of new trade routes, and the emancipation of those in the grip of the slave trade went hand in hand. He sought to tell people about Christ wherever he went.

Again, however, Livingstone met with continued trials and discouragements. The brutal reality of the slavery he saw being perpetrated by Arab traders in particular appalled him. He was witness to a number of terrible events, including one massacre at Nyangwe, when some four hundred people were killed, many of them women and children. He likened what he saw to being in hell itself. He was more convinced than ever that his days should be spent on the three goals that had inspired him throughout.

But his health was failing, so much so that his two faithful servants, Susi and Chuma, had to carry him from place to place. It was they who famously carried his body some 1,500 miles to the coast so that it could be transported back to England, following his death, whilst in prayer, on or around May 1st 1873. His internal organs, however, including his heart, were removed and buried in Africa. The rest of his remains now lie in Westminster Abbey.

The Victoria Falls

R

ev. Dr R. T. Kendall, then at Westminster Chapel, preached at a Spring Mission in Pontefract many years ago. His ministry was used in the conversion of some newcomers, but I remember it for a warning he gave to the Christians who were there: they should not misunderstand the purpose of gospel preaching; it was to save the lost sheep, not to feed the fat sheep. Over a period of time, as I indicated in the first part of this article in the last edition of Concern, we became fat sheep. So, over the last few years, as happened 35+ years ago, some changes have been made to attempt to reconnect the church with the community it serves.

The first was opportunistic, but arose out of something we were planning — a redevelopment of church premises on the existing site in Pontefract — which failed in 2007, when a firm of developers pulled out of what would have been a joint venture. We had hoped for modern facilities in a development which would have given connections to the community in Pontefract town centre. Instead, as a result of the recession that followed the 2007 world banking crisis, the church took the opportunity to begin a Sunday afternoon evangelistic meeting in rented space in a commercial shopping and leisure centre, Xscape, just off Junction 32 on the M62 motorway.

This developed into a church plant in un-let space on an amazingly cheap short-term lease. Around 50 people from Pontefract, including one of the ministry team and two of the seven Elders formed the nucleus of the plant. Christ Church Xscape, now wholly independent and affiliated to FIEC, is reaching out to a section of the wider community that a more traditional church such as Pontefract would never have reached. Attendance has grown and people are being converted.

The church remaining in Pontefract has had to regroup, use carefully depleted people resources as the age profile of the remaining congregation has skewed towards “mature” and, given its town-centre location, identify ways of connecting with its community and seek novel opportunities to proclaim the gospel.

“Doing mission” for two to three weeks each year, concentrated into two periods in the autumn and the spring, had become something that was exhausting for the congregation and was not reaching the unsaved as it once had. The Elders realised that the Church needed to be in mission continually, but that evangelistic activities had to be better targeted and paced at a level that could be sustained by the resources we now have.

We have now developed a strategy for evangelism that keeps elements of what we were doing before, modifies others quite radically, abandons one or two things that are judged currently to be too resource-hungry and, most of all, introduces new things that we’ve labelled pre-evangelism, which are intended to reach out to the community and get them over the threshold in the first instance. There will also be new gospel opportunities, designed and timed to blend with the pre-evangelism programme, to stretch evangelistic activity throughout the year rather than concentrate too much on 3 weeks out of 52.

Above all, we will be flexible, responding to opportunities as they arise, in fact, as the Holy Spirit leads us So, what has changed?

1. There is more flexibility in the format of morning and evening services. Some un-saved families have appeared in the mornings, so teaching for professing Christians and the gospel for seekers has to be included.

2. Attendance by seekers in evenings had declined, so a monthly informal format has been introduced. These evenings are a 21st century equivalent of the Monthly Guest Services of 35-40 years ago.

3. There is a return to prayer by a faithful nucleus of the Church; not in large, all-church prayer meetings as in former years, but in small prayer cells, meeting at different times and in different places.

4. Mid-week services and coffee mornings have become an established feature of the weekly programme and the Friday coffee mornings, especially, are an alternative outreach with the gospel to the local community.

5. The large-scale annual printing and distribution of booklets of testimonies has been discontinued following a review of cost and declining effectiveness.

6. High quality invitation cards are been designed and printed in quantities sufficient for personal invitations for a wider range of special events.

7. The Church is developing its website to be a better source of information about the Christian faith and to publicise activities organised by the Church.

8. The programme of activities is being rebalanced to provide more pre-evangelism opportunities to feed into gospel events.

9. The Spring and Autumn missions have been shortened to three or four days at most, but preceded a week or two earlier by pre-evangelism events designed to attract first-timers.

10. We have begun (free) advertising in the local weekly newspaper’s section – most weeks, specific events when we have them and regular meetings when we don’t.

This is a programme to meet the current situation in Pontefract. Not every church is the same, except in the need to re-connect itself with the community in which it is set and which it should serve. And crucial to this reconnection is pre-evangelism.

I mentioned in the article that appeared in the Winter 2013 edition of (Issue 206) two particular pre-evangelism events held during 2012. In the last months of 2012 and in 2013 we have held or are planning:

, a special-format evening event held on Remembrance Sunday 2012 and to be repeated in 2013, to appeal to ex-armed-forces personnel and families.

a Christian alternative to Halloween for children and parents.

A Saturday-evening concert given by the White Rose Male Voice Praise.

A photography workshop, run by Mike Wilde, our retired Pastoral Assistant.

A Christian music concert, featuring Rob Halligan, supported by Geoff Taylor, one of our Deacons.

Hiring the local pool for a Saturday family swimming event, followed by a soup and hot dogs lunch at the church hall.

Another market stall and “Open Church” event connected with the 2013 Pontefract Liquorice Festival.

A series of painting and drawing workshops run by Jeremy Ford, a professional artist and teacher, who is one Pontefract’s Deacons.

A Christian music concert, featuring Stuart Townend.

A community singing event, promoted as an event with (carefully selected) “popular” music.

Church premises are also used by the Pontefract Choral Society and the National Childbirth Trust — not to make money; we do not charge but will accept donations — to engage with the wider community.

I am sure other churches are doing similar things, and still more may be thinking about them. So I want to conclude this short series on pre-evangelism by asking you to tell each other how you are reaching out to the un-churched in your community. Just a short paragraph from each of a number of churches is all that is needed and I will edit your contributions into something that should help every church in the Fellowship efcc-concern@gmail.com

Stuart Stuart Townend Townend will be performing in concert at the

Pontefract Congregational Church on Thursday 19th September 2013 at 7.30pm.

Tickets are limited and priced at £6 each.

Please email for details of how to buy them. pontechurch2012@gmail.com Stuart is one of today’s leading worship songwriters. Hymns such as ‘In In Christ Christ a alone’ lone’, ‘‘How deep Father’s love’ ve’ and How d eep tthe he F ather’s lo ‘The ‘The p power ower o off tthe he ccross’ ross’ are sung in churches around the world, while the skill and depth of his lyric writing has drawn many to compare him with the likes of Watts and Wesley at their best.

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ver the weekend of 15/16th June Hayes Town Chapel celebrated 225 years since its founding in 1788. The visiting preacher for the weekend was Geoff Thomas from Aberystwyth, who has been a long standing friend of the Church. Pastor Thomas spoke Saturday evening on ‘the Greatness of Christ’ when a number from other churches in the area also attended. On Sunday morning the subject was ‘What is a Christian’ as many in the congregation were visitors who are showing spiritual interest. Over 80 stayed for a fellowship lunch when Geoff spoke about his conversion and call to the ministry. The evening message was a gloriously moving exposition of ‘Jesus Christ and Him crucified’.

Before the morning service there was a power-point presentation of the history of the Chapel.

In 1748 the Rector of St. Mary’s Church of England, Charles Manning, in Hayes Middlesex, began inviting leaders of the Evangelical revival to preach. Manning himself had experienced problems because of his evangelical convictions, including the bell ringers sounding the bells while he tried to pray and preach. John Wesley came first and experienced opposition when he preached on Some including local ministers walked out. Charles Wesley also came and then George Whitefield. Even William Grimshaw spoke as part of a fund-raising tour.

By 1750 a distinct change was noted by Wesley. The congregation’s behaviour had improved and they were listening more seriously. Many came from miles around to hear him. Sadly, after the Rector died in 1757 the evangelicals were no longer welcome, but a spiritual awakening had begun. Groups began meeting for Bible Study and prayer in different locations. Some met in the Manor House, which had been used by the Archbishops of Canterbury, including Cranmer. The building is presently at the centre of sheltered accommodation, where we hold monthly services, and a number of residents came to the Anniversary services.

A congregation was gathered together in 1788 by a Capt. Anson with their own building completed by 1790. The first education in the village was begun with a Sunday School led

by Chapel members in 1808. Rowland Hill from Surrey Chapel preached at its first Anniversary in 1809, coming by barge on the canal.

The old chapel was replaced on a different site in 1955. This building has been recently refurbished and extended with some help from EFCC. The 1950’s saw a resurgence of the Reformed Faith and the Chapel benefited from the ministry of Ray Wilkie (1958 – 1966) followed by Peter Golding (1966 – 1998). Both received encouragement from Dr. D.M.Lloyd Jones at Westminster Chapel. The present pastorate of Gwynne Evans (from 1999) has continued in the same vein.

All Nations: Albania Flag of Albania since 1992.

This is a return to the Flag at the Declaration of Independence in 1912, following 7 others in the 20th Century.

Population: Area: Capital: Governance: Neighbours:

The regular feature in Concern, ‘Further afield’, has been re-named ‘All Nations’. This edition features an Religion: article submitted by Shaun Thompson, an AEM Missionary in Gjirokastër for 20 years, with additional contextual material from public-domain sources.

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3,011,405 (2013 Census) 11,100 sq. Miles (4.7% water) Tirana Parliamentary democracy Montenegro, Kosovo, Macedonia, and Greece 58.79% All Muslim: 10.03% Catholic: 6.75% Orthodox: Evangelical: 0.14%

he opening up of Albania - and later Kosova - to Christian missions, was rightly hailed as a great opportunity for the gospel. When Albanians emerged from a notorious atheistic dictatorship, many showed an interest to learn something about religion – previously a forbidden subject. Between 1991 and 1996, hundreds of missionaries moved into Albania, evangelising freely and opening churches in every town in the country. It was a good start, but in many cases it was interrupted by the biggest challenge to the Albanian church in the last 20 years - mass emigration - the effects of which have been felt throughout the whole country, though most acutely in provincial areas, because of an accompanying internal migration towards the capital, Tirana. Nearly everyone I met during my early years in Albania, now lives somewhere in Western Europe, in North America, or in the Tirana metropolis. The reasons are pretty straightforward: poverty, unemployment, and instability.

Albania was without question Europe’s poorest country in 1991. The danger of starvation was real and probably only prevented by an EC emergency food aid program. The anarchy and near civil war of 1997-98 shattered most people’s hopes of a brighter future – and on-going corruption and political chaos have done little to improve the situation today.

Albanians reaching Albanians. But, one of the most encouraging things I’ve seen in Albania during the last 20 years is the decision by many Albanian Christians to commit themselves to gospel work among their own people. God has raised-up national Christians to serve as pastors and evangelists, for which I wholeheartedly rejoice. In many cases, these Albanian leaders have had opportunity to emigrate too – some have even been offered places in Bible schools in the West – but thankfully they have chosen not to leave because they feel called to devote themselves to preaching the gospel to their own people, while the window of opportunity is still open. Where we are, in the south west, we rejoice to see men like Geni pastoring the church in Memaliaj, Reni pastoring the church in Delvinë, and Petrit as an elder of the church in Gjirokastër. Perhaps the single most important thing that I’ve done in my years in Albania is to invest time in encouraging these brethren that is within them. It would be wonderful to see God raise-up others, to so that these brethren are not labouring on their own – but also to see Albanian leaders emerge in some of the other towns where we are working, such as Tepelena and Ballsh. ĉ Missionaries are still needed. This is a reality. Ideally, I would have liked to have worked myself out of a job by now. I praise God that in some church planting situations that has happened, but in others it has failed. Largely due to emigration (though the short term nature of much mission work is also a factor), numerous churches planted in the 1990’s closed in the last decade, leaving some towns with no church at all. On that note, the addition of men in their 20s to our team in Gjirokastër over the last 5 years has been a great encouragement.

Two Albania’s. It wouldn’t be far wrong to say that there are really two Albania’s. On the one hand there is the Tirana-Albania, which incorporates the main port of Durrës, and then there is the

rest of the country. Tirana certainly provides opportunities which it is difficult to find anywhere else, so in a sense, it is no surprise that so many people have moved there – including national Christians.

The result is that the church in Tirana is flourishing, at least in numbers. There are about 50 Evangelical churches there (all planted in the last 21 years) mostly led by national pastors, some with large congregations, all of which have benefited from the influx of Christians from the rest of the country. But there is also a focus of mission projects and missionary personnel in the metropolis, which sets it apart from the provinces.

What next? There is an urgent need to reach the next generation with the gospel. Much good work was done in the 1990’s and beyond, but we need to keep sowing and watering the seed of the gospel in the hearts of men and women - and especially children and young people - if we are to expect God’s kingdom take root more permanently in what has long been a spiritually barren corner of Europe. After 500 years of Islamic conquest and 50 years of Marxist dictatorship, Albania has just experienced 20 years of potent Western materialism. So we are up against a challenge!

Closed doors, open doors There are not the opportunities there once were: when I first came to Albania, it was easy to get into conversation with fellow passengers on the bus — now people are more interested in their telephones and looking out of the window than talking to a foreigner, or with each other. I used to hold a weekly Bible study in the boys dorm of the university, until the guard told me I wasn’t allowed in anymore. We used to do door to door work, until the JW’s and other cults made it a nuisance to people. I once taught an English course in a local secondary school using the gospel as a textbook — but there is no way that would be allowed now. Neither would one be allowed to use school premises for a Christian meeting anymore — even outside of school hours.

However, there are still many opportunities to be had: ‹ ĉ:H UXQ \RXWK DQG FKLOGUHQÂśV FOXEV DQG WKHVH RIWHQ SURYLGH LQURDGV LQ WRZQV WKDW RWKHUZLVH KDYH no gospel witness. These have largely come out of our numerous summer camps. ‹ ĉ:H KROG VSHFLDO HYHQWV DURXQG WKH $OEDQLDQ FDOHQGDU ² LQFOXGLQJ &KULVWPDV DQG (DVWHU EXW DOVR using Women’s Day and other anniversaries. ‹ ĉ:H GR RSHQ DLUV RXWVLGH VFKRROV HVSHFLDOO\ LQ UXUDO DUHDV DQG VRPHWLPHV UXQ VXPPHU FLQHPD events in the open air with Christian films. ‹ ĉ(YHU\ \HDU ZH GLVWULEXWH WKRXVDQGV RI HYDQJHOLVWLF QHZVSDSHUV DQG JRVSHO FDOHQGDUV ă QRW GRRU to door – but shop to shop, and office to office, as well as giving out other Christian literature. ‹ ĉ:HÂśYH SXW VKRH ER[ JLIWV LQWR WKH KDQGV RI FKLOGUHQ LQ VFKRROV LQ 6 $OEDQLD LQ WKH ODVW two years, many of whom also took a Christian book and heard a gospel message. ĉ,Q DGGLWLRQ VKRZLQJ KRVSLWDOLW\ JLYLQJ (QJOLVK OHVVRQV DQG UXEELQJ VKRXOGHUV ZLWK ORFDO SHRSOH during every day life, creates natural opportunities to talk to people about things in general and one’s faith in particular.

From church planting to church building Traditional religious communities in Albania (Sunni and Shia Moslem, Eastern Orthodox and Roman Catholic) have placed a great emphasis on — as opposed to church planting! Religions with an emphasis on the externals will make a priority of bricks and mortar, but there are practical advantages in having a building in a country without community halls and which denies religious groups access to school facilities. Buildings for evangelical congregations would allow them to do a lot more community outreach, if they have a vision for it, as we certainly do. The main problems are financial and legal: churches outside of Tirana are generally poor — and finding land not embroiled in ownership problems (with 100% nationalisation during Communism) can be difficult.

Back to basics A lot of humanitarian work has been done by missions in Albania in the last 20 years, much of it commendable. But I believe that no greater good can be done for the Albanian people than to bring them God’s word — especially if it be done in a winsome and culturally appropriate way. Beyond the story of culture, there are those eternal issues which stare us in the face — for which only the gospel of Jesus has any answer.

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hen it comes to books, many people have held back from exploring the alternatives to traditionally printed and bound books that new, electronic technology offers. It is easy to understand why. There is something comforting and familiar about about a book: its touch and smell; the way in which text, images and other information can be juxtaposed in print; the accessibility simply by flicking through the pages and using the contents and index, if there is one.

Many computer users have become used to typing their own letters and, these days, their own e-mails, and reading e-mails sent by others, but to take the step of buying and reading books on e-book readers is one that many shrink back from. For some it will be the bewildering choice of e-book readers (the hardware) and e-book formats (the software) that makes them hesitate.

Which will win? Who remembers Betamax and Video 2000 video recorders? Indeed, will anyone soon remember VHS recorders as opposed to DVDs and Blueray?

This introduction can only point you in the right direction.

It cannot be comprehensive; it cannot be definitive: the world of e-publication is moving far too quickly for that.

I use, what is, by now, a fairly antique Kindle and an iPad (version 3). They have in common their immense storage

© Matt Cartoon - Telegraph Media Group Limited

capacity: more books than you would ever get in the average library or study on the device’s internal memory and then the bonus of archiving in “The Cloud”, which in reality may be a huge data centre in Manchester, or somewhere equally prosaic. That is where the comparison ends.

The original Kindle and most subsequent versions, except the Kindle Fire, are designed for reading e-books produced in a native Kindle format (a version of mobi), which are sold exclusively on Amazon’s website.

Consequently, Kindles will also read mobipocket files, available elsewhere, and the ubiquitous PDF, HTML and plain text files but, except for the Kindle Fire, not ePub files.

My Kindle’s navigation buttons are fairly clunky. Later versions, such as the Kindle Paperwhite, feature a touch screen, but still have the handicap of handling files that only have a limited on-screen graphical capability.

The iPad was not designed as an e-reader: its 9.7 inches screen size is far bigger than the dedicated e-readers such as Kindle, Nook, Kobe and Sony, that each have nominal 6inch screens. However, the iPad has a number of advantages for some reader-users.

One of these is iBooks, the app (application) and online store that turns the iPad into an

e-reader. But you are not limited to buying e-books from Apple’s on-line store. The iPad supports, in one way or another, almost all other e-book formats. ePub is an open e-book format used by many online stores. You can also convert other formats to ePub and then sync them to the iPad via iTunes.

PDF, which stands for portable document format, and is the reigning downloading document format on the website, so you're likely to find ebooks in this format. The iPad lets you load PDFs onto your iPad and read them via third-party apps. iBooks is the format used by Apple’s iBooks Store and is a version of the ePub format that includes DRM (digital rights management) to prevent unauthorized sharing or copying.

Kindle, the format rather than the reader is a version of the mobi format with DRM that seeks to lock Kindle users into buying Kindle books bought through the Amazon website. Amazon’s Kindle e-book publishing toolkit, and its apps that allow Kindle books to be bought and read on iPad’s and similar Android devices are fundamental to its strategy of dominating the world e-publishing market.

Barnes & Noble is the largest book retailer in the USA. Some might think it was the model for in the the film Like Amazon with its Kindle and Kindle format, Barnes & Noble has also extended the range of its e-book sales by providing an app for iPads and other Android tablet devices to allow the same buy and read capability that B&N originally provided with its Nook e-reader and and its online store.

The iPad’s larger screen size can be a benefit as well as a handicap. Most e-readers and e-book formats allow the adjustment of typeface and text size, which

is a particular help to the visually challenged. Text flow, as it is known, is fine for books that are largely text and only have small images in between paragraphs.

But if images, tables or charts are a key element of your book then a fixed page layout such as PDF is better. However, most PDF publications are document based, typically with A4 pages which will shrink to the point of illegibility on a smart phone or a 6 inch e-reader, or only allow a segment of a page to be visible at any one time.

A4 PDF format books and documents will be perfectly legible on the standard iPad or equivalent tablet computers with the Android operating system. These devices also have the benefit of colour screens and high quality graphics, especially the iPad, although some Android devices are reputed to be catching up.

Recent developments Some makers of standard 6-inch ereaders are bringing out more sophisticated versions with colour screens and an improved range of functions, but these often ‘grow’ to 7 inches. At the same time Apple have launched the iPad Mini, to overcome the handicap of the standard iPad’s screen size (9.7 inches), which is large for some potential users, who might prefer the Mini’s more portable 7.9 inches screen.

Other issues Space does not allow much comparison of the wide range in costs of basic e-readers versus iPads and Android tablets; nor the sources and costs of e-books, except to say that some Christian publishers seem slow to make e-editions available and when they do, they do not appreciate the need for a significant price discount compared to a conventional book. But there are good

...not the most inspiring of titles, but not having a useful name like Guest or Plant, it's the best I can manage! If you can think of a better one, let me know. Here I am after 20 years taking over from Stan Guest the “slot” reserved for the immediate past editor of Great is thy faithfulness! t is 50 years since I left theological college to be ordained into the C of E in September 1963. The theological college was Tyndale Hall, Bristol, a staunchly evangelical establishment training men for the ministry and the mission field, and it was a privilege to be there. Ever since 1963 we have kept up a twice-yearly prayer and newsletter, for much of it under my editorship. A number of men have gone to be with the Lord, but this year over 40 of us, including wives and widows, were able to meet in Bristol for a few days of reunion.

It was a delightful time -- some of us had not met for 50 years, but with the aid of name-badges (with large print!) we soon got to know one another again.

One brother is still ministering as a vicar in South Yorkshire, but the rest of us, all in our mid-70s and older, are “retired”, but still seeking to serve the Lord. What encouraged me most was the realization that not one had turned from following Christ. This was a testimony, not to our goodness or “staying power”, but to the great faithfulness of our God who has

I

watched over us and kept us. Our prayer for one another is that we might be given continued grace to “press toward the goal for the prize of the upward call of God in Christ Jesus” (Phil.3:14). It is a prayer that every believer should be praying.

Books from Quinta Press Visible Saints Geoffrey F. Nutall £25.00 Studies in English Dissent Geoffrey F. Nutall £30.00 The Religious Revival in Wales £30.00 Thomas Barnes: Memoir of a Life Jennifer Barnes £15.00

deals out there, especially for classic works that are out of copyright, although some ‘cheap and cheerful’ e-format conversions are less readerfriendly than others, when it comes to contents pages, indexing, navigation and search facilities.

What do you think?

If you would like to share your experiences of using different e-readers, and buying or legally downloading Christian literature for an elibrary, please send something by mid September to: efcc-concern@gmail.com If there are enough contributions they will be woven into a review article for the Autumn edition of

Books and Booklets published by EFCC, together with some published

by Quinta Press, are available from the EFCC Office in Beverley, www.efcc.org.uk by post or online at w ww.efcc.org.uk

Smithies Lane, Batley, WF17 9DU Also a supervised programme for children at “Noah’s Ark”

Full programme and further details will be on www. efcc.org.uk when available www.efcc.org.uk

About Concern is the quarterly magazine of the Evangelical Fellowship of Congregational Churches, and is edited by Robert Neilson, who is an Elder at the Pontefract Congregational Church.

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