Blood on the hands of the WCC
: An Indictment by WILLIAM J. BEATTIE

The massacre of the Rhodesian missionaries on Friday, 23rd June has focused world attention on the financial support being given by the World Council of Churches to terrorist organisations operating in Africa. ZANU, the terrorist Organisation responsible for the brutal murders has been generously supported by the World Council of Churches since 1970. ZANU and other well known terrorist groups like UNITA. MPLA, GRAE, PALCO, FRELIMO, ZAPU and SWAPO, etc., have received, according to the latest figures available, a massive total of 1,200,000 dollars from the World Council of Churches from 1970-1976.

In 1969, the WCC set up a Commission called the Programme to Combat Racism to support terrorists. 200,000 dollars were drawn from WCC reserves to launch the programme. In 1970, the first year of allocation, a total of 120,000 dollars out of a total budget of 150,000 dollars was allocated to African terrorists who have been responsible for countless massacres as the Communist take-over of Africa proceeds from one brutality to another. It has always been the policy of the WCC to throw its weight behind African terrorists.

Two squirming ecumenicals, Canon Eric Elliott and Dr. Jack Weir have tried to deny publicly that money contributed by the members of those denominations which are members of the WCC is not being used to support African terrorists. Both of these men are lying in a desperate attempt to cover up the scandal. They and every member of those denominations in the World Council of Churches share the guilt and are identified personally with the brutalities which have shocked every decent Citizen. 200,000 dollars represents only a fraction of the money which has been from the church central treasuries to aid the [2] terrorists on their barbarous campaign. The real skulduggery of Elliott and Weir is revealed when the Finance Report, which was presented to the last Assembly of the WCC when it met in Nairobi, November, 1975, is studied. (See Breaking Barriers, Nairobi, 1975, p. 259). The Report, which was presented by Dr. E. A. Payne, reveals that the Central Budget of the WCC "is supported by the Central Treasuries" of the member Churches. "The operations financed" under that budget are as follows. "FAITH AND ORDER" - "DIALOGUE" - "PCR," etc. The church collections each week are helping to finance not only dialogue with Rome but also the PCR which is the Programme to Combat Racism, i.e., the WCC Commission which supplies the finances to the terrorists.

Therefore every member of every denomination shares in the diabolical crimes of those who have committed rape, murder and destruction of a horrendous nature.


Let no one be deceived into thinking that the WCC will change its attitude to murder. When the last WCC Assembly debated the matter in Nairobi, in November 1975, Bishop Philip Russell, an Anglican from South Africa, moved the following resolution on Racism . . .

"We recommend that the Churches do not support the Programme to Combat Racism and the Special Fund unless an assurance is given that no assistance will be given from the Special Fund to organisations that at the time of their application are such THAT THEIR COURSE OF ACTION IS LIKELY TO CAUSE THE INFLICTING OF SERIOUS INJURY OR THE TAKING OF LIFE."

The minutes of the Assembly record that this resolution was defected by 325 to 62. In 1975, the WCC voted overwhelmingly for murder and violence. In accordance with an earlier decision at Bangkok in 1972 when the WCC decided to recommend that money he diverted from missions and missionaries to support terrorists instead, the WCC continues to promote bloodshed and destruction.

The gun instead of the gospel is the religion of ecumenism. It was also the religion of communism, and communism financed by church collections, now marches across Africa through the blood of both black and white in pursuit of its bloodthirsty objectives. Russia and Cuba are standing in the wings with military support ready to take control of the international trade routes in the oceans of the world and this gain a stranglehold on the Free World for Antichrist.

It is time to seek the Lord. It is time to separate from "this cage of every unclean and hateful bird" Rev 18:2. The voice from Heaven surely cries: "Come out of her, my pepole, that ye be not partaker of her sins and that ye receive not of her plagues. For her sins hove reached unto heaven, and God hath remembered her Iniquities." Rev. 18:4-5. Let it never be forgotten that there is a God in Heaven who has seen for Himself and has taken note of all that is happening. A day of reckoning will surely come.

A study of four chapters of Scripture, Genesis 18 & 19 and Revelation 18 & 19 reveal that God can be expected to do two things. Firstly He will separate His people and secondly He will visit the apostasy with total destruction. Hallelujah! He is "the some yesterday, and today, and for ever." [3]

History and Mystery of the Four Gospels

There is something fascinating about the four foundational Books of the New Testament, The Gospel of Matthew, The Gospel of Mark, The Gospel of Luke and The Gospel of John.

We do not need to trouble ourselves with the dating of these Gospels because we are convinced that there is a Divine supervision in the order in which they appear in our New Testament. God not only overrules all things generally but He overrules all things pertaining His written revelation specially. Here I believe that the order of the Books in the New Testament, as they appear in our English Version, are the subjects of Divine supervision. Mark does not come first; John does not come first; Luke does not come first, but Matthew comes first. The Lord in His wisdom so ordered it to be.


Open your Bible at the Gospel of Matthew and let me show you some of the fascinating things of the Gospel. Matthew chapter one and verse one: "The Book of the generation of Jesus Christ, the son of David, the son of Abraham." Now underline the word, "Book." "The Book." That is the openword of the Gospel. Then turn with me to the last verse of John's Gospel, and notice the relationship between the first verse of Matthew and the last verse of John. "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen."

These books ore not written, but, thank God, the Book is written and we have got that Book of the Generation of Jesus Christ in the Gospels which are before us.

Not only is there a fascination between the opening verse of Matthew and the concluding verse of John, but there is a relation between the opening verse of every Gospel and the closing verse of every Gospel.

Look at the opening verse again of Matthew, "The Book of the generation of Jesus Christ, the son of David, the son of Abraham." Then look at the last verse of Matthew's Gospel, Matthew chapter 28 and verse 20: "Teaching them to observe all things whatsoever I have commanded you."

Where do we find the "all things" that we have to teach? We find them in the Book, the Book of the generation of Jesus Christ.

Turn to Mark's Gospel chapter one. It commences with "The beginning of the Gospel of Jesus Christ, the Son of God." Then turn to the last verse of the Gospel, "And they went forth and preached everywhere, the Lord working with them, and confirming the Word with signs following. Amen." So the Gospel of Mark shows us the beginning of the Gospel and it ends with the unending ending of the Gospel, going everywhere across the globe. The Gospel has begun, but, praise God. the Gospel will never end. The preachers of that [4] Gospel go everywhere, the Lord working with them. And when we get to Heaven, we are still going everywhere for do we not read that the Lamb is going to lead us by rivers of living waters. We will go on to greater heights in Glory than we have ever reached down here below.

Turn to Luke's Gospel. Luke's Gospel tells us that it is a declaration of those things which are most surely believed amongst us. Luke was a fundamentalist and he believed in those things most surely believed amongst us.

Look at verse five of Luke chapter one. It starts off with a king and with a priest. Where is this priest? This priest is in the temple.

Turn to the last verse of Luke's Gospel and there is a parallel. There are kings and priests in the last verse, not a king or a priest but kings and priests. They are "continually in the temple praising and blessing God. Amen."


Turn to the first verse of John's Gospel "In the beginning was the Word, and the Word was with God, and the Word was God." Turn to the last verse and it tells us that there are no books could contain this Word. This Word cannot be contained in all the books that ever were written. Who is the Word? The Word is God.

It is a good thing to see that in the beginning of the Gospel of Matthew and the end of the Gospel of John there is a parallel. It is a good thing to see that in the beginning of Matthew and the end of Matthew, in the beginning of Mark and the end of Mark, the beginning of Luke and the end of Luke and in the beginning of John and the end of John there is a link, a connection and a parallel with much spiritual teaching and requiring careful meditation.


Now there are not five Gospels. It is the Gospel of grace. Five is the number of grace, but there are not five Gospels. There are not seven Gospels. Seven is the number of perfection, of course it is, and the Gospel is perfect but there are not seven Gospels. There are just four Gospels. Four is the number of the world. We read in the Bible about the four corners of the earth. We read in the Bible about the four great seas. We read in the Bible about the four great world empires, starting off with Babylon, then Persia, then Greece and then the great Roman Empire. So four is definitely the number of the world. Now the Gospel is the Gospel for the whole world. That is why there are four Gospels. "Go ye into all the world and preach the Gospel." So there are four Gospels because the Gospel is directed to the whole world.

How shall I find out what these Gospels are about? I will have to dig into the Word to find out what these Gospels are about and why is it they are set forth in four distinct Books.


I turn over to the prophecy of Ezekiel at the chapter one and there we have a manifestation of the living creatures or the cherubim. That is a fascinating subject. The cherubim are God's manifestation in Glory. Do you remember when God manifested His glory in Eden's Garden after man's fall He put a cherubim with a flaming sword to keep the way to the tree of life. Now here we have the cherubim. I want you to notice [5] verse 10, "As for the likeness of their faces, they four had the likeness of a man." The man's face gets priority, for when God was going to finally manifest His glory it was in the face of Jesus Christ. So they all had the face of a man.

Linked to the face of the man, however, is the face of a lion on the right side, and the face of an ox, and the face of an eagle. They are all linked together, but the predominant face is the face of a man, anticipating the Incarnation of the Lord Jesus Christ.

Keeping that Scripture in mind, turn to Revelation chapter four and there we have, the living creatures again, (translated n our Authorised Version by the word "beast"). In verse seven we have, not their overall likeness linked together as in Ezekiel but we have their distinct nature separated. "And the first beast was like a lion." (Keep that in mind) "and the second beast was like a calf" (Keep that in mind) "and the third beast (it does not say 'was like a man') had a face as a man." We should notice the very intricacies in Scripture for they are important. "And the fourth beast was like a flying eagle." Notice the order, "A lion, a calf, the face of a man," then "the flying eagle."


When you look at the Gospels you will find that the Gospel of Matthew is the Gospel of the Lion, the Gospel of Mark is the Gospel of the calf or the ox, the Gospel of Luke is the Gospel with the face of a man, and the Gospel of John is the Gospel of the flying eagle.

What is the lion? The lion is the king of beasts. It stands for majesty and sovereignty.

What is the first question in Matthew's Gospel? "Where is He that is born King?" So the Gospel of Matthew is the "Lion" Gospel, The Lion of the Tribe of Judah, the King, the Sovereign!

Come to Mark's Gospel. There is no genealogy in Mark. There are no particulars about the Birth of Christ in Mark, because Mark is a Gospel which is filled with the words, "straightway," "immediately," "forthwith." Read the first chapter and mark how many times these words occur. (see vs. 10, 12, 18, 20, 21, 28, 29, 31, 42, 43). It is the Gospel of a Sacrificial Servant, a Worker. He is working overtime. He is busy. Of course that is the Gospel of the ox, the Gospel of the servant. "He come not to be ministered unto, but to minister and to give his life a ransom for the many." That verse sums up Mark's Gospel.

Turn to Luke's Gospel and you will find the angel saying, "Unto you is born this day in the city of David," a "king?" No sir, "A Saviour." "A Saviour who is Christ the Lord." "The face of a man" - The Saviour of the world. Luke's Gospel is the Gospel of the Saviour.

When we commence John's Gospel we are not on earth at all. The eagle does not live on earth. The eagles has its place in the heights. It flies up into the face of the sun. It rises higher than any other creature. Its eyelids are so created that it can look into the very face of the sun shining in its strength. John's Gospel carries us into the heights of Eternity. "In the beginning was the Word, and the Word was with God, and the Word was God."

The Gospels are all linked together. They are all about the same face, the wonderful face of Jesus. So in John's Gospel there is something about the Kingship, and the Servant and the [6] Saviour, but John majors on the Son.

In Mark's Gospel similarly there are things about the Sovereign, and the Son, and the Saviour, but Mark majors on the Service of Christ, and so on. The some is true of Luke and Matthew.


Of course there is only one Saviour. But in the Gospels we have four aspects of the One Saviour. Let us come back to Eden's Garden, and when we turn back to chapter two of Genesis we find that the river in the Garden parted into four heads. There is one Christ, but when the river runs out of Paradise it parts into four heads. A beautiful type of the four Gospels of the one Christ. You will notice that the Holy Spirit has His order right, and each of these rivers, the four rivers represent the four Gospels. The Holy Spirit did not make any mistake, for He that moved the quill pen of Moses to write Genesis chapter two had already the whole Book written in Heaven. He knew what John was going to write in Revelation chapter four. He knew what Matthew, Mark, Luke and John were going to write in their Gospels.

The first river was called Pison (verse 11). Pison means "extending." It means "doubling up" and that is exactly what the Gospel of Matthew is. It shows us a King in Heaven, but that King is extending His dominion personally. "Emmanuel - God with us." The King of Heaven is now the King on earth. "Born King of the Jews."

Notice something. "It encompasseth the whole land of Havilah." You know what Havilah means? It means "joy."

Thank God, what a joy is in our hearts today because the King has come down and dwelt upon earth. And, thank God, there is joy in my heart today because the King is Coming again, Hallelujah! He is going to come whose right it is to reign.

Notice a peculiarity here. It is only in the River Pison and the land of Havilah we find the minerals of the land are mentioned. Look at it. Verse 12, "Gold, bdellium and the onyx stone." I have not time to deal with it, but let me tell you they are the badges of Sovereignty, the treasures of the King. The River Pison is Matthew!

Turn to the second river. The second river is Gihon, and the meaning of Gihon is "grace." Notice where it encompasseth? The whole land of Ethiopia.

I sat with my Bible and I said to myself, "Why does it mention Ethiopia?" I will tell you why. The first Ethiopian to be saved in the New Testament was a great servant, the Ethiopian eunuch, the servant of Queen Candice, in charge of all her treasures, a type of One Who is the great Servant of God and in charge of all His treasures. Ethiopia speaks of service. So the second river is the river of service.

Take your Concordance and look up each reference to Ethiopia and you will find they all have a reference to service. The Holy Ghost did not make any mistakes when He wrote the Bible. The River Gihon is Mark! The fascination of the Gospels! They are fascinating indeed.

Look at the third river, Hiddekel. You know what Hiddekel means? "A loud voice." That is exactly what the Gospel of Luke is. It is the Gospel for all men, whether they be Jew or Gentile, Greek or Barbarian, bond or free. It tells them, "Jesus is the Saviour of the world." He is not the Saviour of one section of the world. He is the Saviour of the whole [7] world. He saves all who come unto God by Him.

Notice where it runs to. It runs to Assyria. You know what Assyric means? "Happy."

Thank God, when the Gospel comes to a poor Gentile, who has no relationship to the Abrahamic covenant, who has no mark of circumcision in his body, who has not got the oracles of God through Moses, he gets a happy day experience through Christ. We are not judged by circumcision or uncircumcision. We are judged by being new creatures in Christ. The River Hiddekel is Luke!

The fourth river is the river Euphrates. It is the only river mentioned here that does not tell where it compasses about.

You notice that the first river runs into Havilah. The second river runs into Ethiopia. The third river runs into Assyria. The fourth river is undefined in its flow.

You cannot define the Godhead, and that is what the Gospel of John is about.

This river Euphrates has a very important place in Bible prophecy. It is a prophetic river. I dare not start to venture into that prophetic territory, but keep your eye on the river Euphrates, and there is one day when it is going to dry up. Read the Bible. It is an undefined river. You cannot define it. Who shall define the Most High God? "In the beginning was the Word, and the Word was with God, and the Word was God."

The River Euphrates is John!


There are things in Matthew's Gospel that you will not find in Mark. There are things in Mark's Gospel that you will not find in Luke. There are things in Luke's Gospel that you will not find in John, and visa versa, but there is one subject that is mentioned in all the Gospels. That subject is not the Birth of Jesus, for the Birth of Christ is only mentioned in two of the Gospels. It is not the age of Christ, for the age of Christ is only mentioned in one of the Gospels. It is not the baptism of Christ, for the baptism of Christ is not mentioned in all the four Gospels. It is not the fasting of Christ for that is not mentioned in all the four Gospels. It is not the transfiguration of Christ. There is, however, one subject which is mentioned in all of the four Gospels, I want you to find out what that subject is, for that subject is the all important subject. [8]

Free Presbyterian Missionaries


"As I look back over this past term I see how much the Lord has taught me. We studied Social Anthropology, and I have learned many things through it. The lectures have really provoked me into thinking about different difficulties and cultural problems which I may some day have to face up to on the mission field. For instance, in one tribal situation a lamb is counted as a stupid animal and a shepherd is considered as the lowest job you can get and fit only for lazy people. How then do missionaries present the Lamb of God and the Good Shepherd? That particular tribe treat the pig as their best animal and most treasured possession. What do you do? Our only answer was to cast ourselves afresh on the Lord and ask Him to prepare us and give us and the missionaries real discernment.

"We had some marvellous lectures on counselling teens and teaching them. There again I knew so little."


"As you know, John went to see the doctor for his check-up. I am glad to tell you that his ulcer has gone. But he must keep on his diet as there is a lot of irritation around his stomach and he will have to be very careful. I was very surprised when John told me the doctor said his ulcer had gone, as he does not be well at times. Please continue to pray for him."


"During this term we have made contact with two people who have shown quite a bit of interest in spiritual things. I have given both of them copies of the little book which Rev. Alan Cairns wrote entitled, "Christ is the Answer." Pray with us that God will use this testimony to bring conviction of sin and repentance and faith in Christ.

"One of the families we contacted refused to accept any more cassette tapes. Each Friday, along with a deacon from the church, I go to change the tapes and leave new ones. Another family we contacted have asked us to come each Friday evening to talk of the things of the Lord. We would appreciate prayer for this family that soon the Lord will draw them to Himself through this witness."


"We have had to treat quite a few malnourished babies. It is sad to see some of these babies die. There is a little girl here at present who is at least five years old but weighs only 22lbs.

"Continue to pray as we seek to learn Nimo language and culture. As we progress in this we are seeing that their whole way of life is controlled and revolves around spirits. We look forward to the day when these people hear, understand and respond to the gospel and their whole lives are transformed. Will you pray with us to that end?" [9]

Dunmurry Free Presbyterians celebrate their 21st Anniversary

 June marked the 21st anniversary of the opening of Dunmurry Free Presbyterian Church.

The congregation first met in the prayer room of the new building for one service each Sunday and there are now two thriving daughter congregations organised by the Dunmurry congregation at Hillsborough and Lisburn.


The Dunmurry congregation has always promoted an outreach ministry which has resulted in the formation of a number of churches further afield in Kilkeel and Larne. Missionaries from Dunmurry have gone to different parts of the world to establish churches on the mission field. Two more congregations are in the process of formation, one in Antrim and the other in the United States at Philadelphia as a direct result of the vision and work of the local congregation.

The Dunmurry church, which has been too small for the work of the congregation for the past number of years, was filled to capacity on Sunday 18th, for the lost anniversary service in the [10] present building. The services will, from Saturday, 2nd September, be held in a church complex at Seymour Hill which is twice the size of the present building.

The Dunmurry building is being sold, along with a number of houses which had to be purchased to accommodate the Sunday School which had outgrown the church building by the early 70's.


In spite of many difficulties, much opposition and hardships the church has flourished over the years through the faithful preaching of the Gospel and a militant opposition to the ecumenism of the World Council of Churches. In fact the local congregation was first established to preach the Gospel and to oppose ecumenism. The members of the present congregation are dedicated to maintaining this witness for God which was launched by faith by a few individuals who were determined to separate from the ecumenical apostasy over 21 years ago.

Those early days were remembered with thanksgiving to God and a number of foundation members were present to tell of their experiences down the years.


Rev. Kenneth Elliott, Portadown congregation, preached a closing message at the Youth Rally and a number of young people took part.

Rev. Ivan Foster of the Kilskeery congregation reported on the new Free Presbyterian witness in Philadelphia. He has just returned from working with the United States congregation and brought back a very satisfactory report. The Free Presbyterian Church which is now firmly established in Ulster is taking root in various parts of the world.

Dr. Ian Paisley and Rev. William Beattie conducted services on the Sunday, bringing to a close a weekend of memories, joys and blessings that will long be remembered by many people. [11]

Foundation Stones laid in Ballymena

The Ballymena congregation reached another milestone in its history on Saturday, 6th May, when four foundation stones were laid in their new building at Toome Road, Ballymena.

The new building which is situated on a three acre site at the edge of the town is already taking shape and the roof has just been completed. The large congregation met for their first service in the unfinished building, the service being conducted by the minister of the church, Rev. R. J. Beggs. Rev. William Beattie and Rev. John Long, who were previously members of the Ballymena congregation, also took part in the service.

Dr. Ian R. K. Paisley, moderator of the Free Presbyterian Church of Ulster, brought the first message in the building and spoke on the great text "Jesus Christ the same yesterday and today and forever" Heb. 13:8. Looking back, the Moderator thanked God for the ministry of his father, Rev. J. K. Paisley in Ballymena and reminded the congregation that God was the some today as He was in the beginnings of the separatist work in Ballymena.

After the preaching of the Word of God four foundation stones were laid in the entrance hall of the new building. The first stone was laid by Dr. Paisley in memory of his father, Rev. James [12] Kyle Paisley who "raised, defended and maintained the standard of separation in the town for 38 years." Dr. Paisley paid tribute to his father and said it was with love and thanksgiving he laid the stone in his memory.

The second stone was laid by Mrs. Margaret Beggs in memory of her mother, Mrs. Isabella Lawrie Paisley, "a co-worker with her husband and faithful soul winner." Mrs. Beggs referred to her mother's love for the children and of her faithful work in the Sunday School. She recalled her own conversion to the Lord Jesus Christ when she was six years old through the teaching of her mother.

The minister then laid the third stone on behalf of the Kirk session and committee of the church. He drew attention to the text on the stone from Revelation 1:9 - "for the word of God and for the testimony of Jesus Christ." This had been the motto text of the congregation form its earliest days and Mr. Beggs prayed that the present congregation would always stand for all that God was for and against all that God was against.

The final stone was laid on behalf of the congregation by Miss Jeannie Clarke. Miss Clarke was the first convert at the first meeting of the separatist testimony in Ballymena over 40 years ago. She has been a member of both the Gospel Tabernacle and the Free Presbyterian Church over the years and has been a source of much encouragement to the work in Ballymena.

Rev. David Creane brought the proceedings to a close in prayer after which tea was served by the ladies of the congregation. The offering at the service was over 4,000. The completed building will cost in the region of 250,000 and it is hoped that it will be completed early next year. The contractor is Mr. Robert Steele who presented the mallets for the stone laying ceremony and the architect is Mr. Samuel Dennis.

The Ballymena church would request the prayers of all our churches for this work. It is our desire that this new building will be a soul saying centre and a testimony for Jesus Christ and the defence of the Word of God. [13]

Gospel according to Ian Paisley
TIMES," 26th May, 1978.

It is disappointing when our heroes, even anti-heroes, turn out to be less formidable in the flesh than in our imagination. The Rev. Dr. Ian Paisley does not let us down.

As expected, he is big and booming in the pulpit, more surprisingly to someone like myself, who takes his religion on a quieter level, he is relaxed and friendly in an armchair discussion.

Along with 500 other people filling the Providence Street Baptist Chapel in Bedford on Friday night to hear him talk on John Bunyan, I was told I was doing a disservice to myself and to Bedford in supporting a "bigot," a "terrorist," a man who represented the sort of opinion that had thrust Bunyan into prison 300 years earlier.

I can only report to these essentially young and I'm sure well-meaning objectors that on the night Dr. Paisley said nothing controversial or untoward about happenings in Northern Ireland, Roman Catholics or about them, his critics. Indeed, he defended their right to speak their mind and act accordingly - within the law.

"I expect them to speak out as I do," he said with a smile. More vigorously he added, "But, they know where I stand."

For friend, foe or middle-road party like myself, Friday night and Dr. Paisley was undoubtedly an experience. The chapel has no trappings nor has the speaker, we don't even rise as he enters with the chairman of the rather awkwardly termed "Bedfordshire Auxiliary of the Trinitarian Bible Society," whose work is to raise money for copies of the Authorised Version to send to all parts of the world.

The Rev. Donald Hill, alone allowed the comfort of a chair (why are pew seats so slippery and narrow?) offers a reading and prayer. Then, inevitably, it's Bunyan's hymn, "To be a pilgrim." Finally, the auxiliary chairman, Mr. Gilbert Collier, is at pains to point out that Dr. Paisley's visit is in no way part of Bedford's official tercentenary celebrations of the publiation of Bunyan's "Pilgrim's Progress."

Unofficial or not, there's nothing apologetic, or ordinary, about the next hour. The speaker is making his stand, six-foot plus and square shouldered, for the scriptural message and for Bunyan. There are no histrionics - Dr. Paisley allows himself only an upraised arm for prayer - the voice rolls us round, back gallery included, into a tight ball of listeners.

We are quickly joined in "All people that on earth do dwell," and are indeed singing with a cheerful voice, and a powerful one, that surely has dispersed our dissident friends clear of Rothsay Road.

Perhaps he offers no new insight into the tinker's son or his militant message that has rebounded from the fields of Bedford to a world audience. Perhaps it is a little simplistic that the "non-decay" of Bunyan's message is a "triumph of the power of the word of God in Bunyan's life."

But Ian Paisley believes it, says so in no uncertain way, and we trudge with him up Hill Difficulty, battle with Apolyon. and, hopefully, wonder before the [14] Shining Ones.

"We have never heard John Bunyan but we have heard Ian Paisley," says Mr. Collier afterwards. Is there a parallel?

Dr. Paisley instances Bunyan's time in London when he could attract an audience of 1,000 at seven o'clock in the morning, 3,000 with a day's notice. "No preacher can do that today," says Dr. Paisley, and in one of his few up-to-date references claims it is because of the lack of doctrinal preaching, of a "weak pulpit," that churches are now empty. He passes over mention that in Belfast he can draw 1,500 to a morning service, more in the evening.

The speaker shows a touch of humour "The fact that a Presbyterian jailbird can lecture about a Protestant jailbird under a Strict Baptist chairman is true catholicity." There's the odd understandable slip when Bunyan becomes burden: there's colour when he asks, "Has the Bible been weaved in the woof and warp of your Christian experience?"

And always there's the power of oratory surely full blast now but no, the "Wrath of God" comes louder still.

I ask him afterwards if it's always necessary to thunder the message: he's almost shocked, certainly amused, at the question, "But I was only lecturing, you should hear me preach. And doesn't the greatest message demand a powerful voice?"

But isn't humility part of the Christian - is he humble? "I'm a dreadful sinner from the soles of my feet to the crown of my head." And while I sit edgily on my chair he digs deeper into his, totally relaxed, roaring with laughter.

I try again. But what about your critics? He tells a story of Lloyd George who, when a brick flew through the window, said "I've won the argument." People had the right to disagree, to protest. "But when they only slander me I have won the argument."

And again, the powerful almost boyish laughter.

I express amazement at his stamina, an hour's lecture, the glass of water untouched. I ask his age. "Guess." I counter with guess mine. "Fifty." I'm flattered, for he's three years short. I tremble on the late 40's for him. He's 52 and I'm limp, he's buoyant.

I try an improper question again. I'm a Protestant, I have Catholic friends. where's the difficulty? He counters with "I have 27,000 Catholics in my Constituency and they return me with the biggest majority of an MP. I was working on behalf of them this morning."

What about a bodyguard, is he carrying a gun? Dr. Paisley draws from his pocket a book. "But I have a sword - the sword of God."

I am also disarmed: disarmed by an infectious man who has made his belief with a force and fearlessness that might more easily have been accepted and absorbed in Bunyan's 17th century than today's sophisticated era. Who is right?

I have been disarmed by a man whose relaxation is with a family of (forgive me) catholic proportion - twin boys and three girls.

Disarmed by a man who autographs my notebook with appropriate, but not undue flourish, and then adds a reference to Ephesions to prove his own presence that evening and in this life:

". . .that I may open my mouth boldly to make known the mystery of the gospel for which I am an ambassador in bonds . . ." [15]

Divorce Issue

Speaking in the debate on "Matrimonial Causes" which would bring Northern Ireland into line with Great Britain for "easy divorce," Dr. Paisley said:

We must be prepared to buttress the family, to strengthen and to undergird marriage, doing everything in our power to save marriages. Thank God, marriages can be saved. Even those of which one has almost despaired can be built upon again. We should be setting our strength as a Parliament behind a campaign to build up the family, not to destroy it, to buttress the sacred tie of marriage, to strengthen the knot, not to loosen it. That is our duty.

There is in Northern Ireland a great feeling that this is a proposal which runs against the whole ethic of the Ulster position clear, as have my colleagues. There are provisions in this legislation which we need. I believe, of course, that we could have had a different Order in Council to help the child and to ease the responsibilities of those who have economic hardship, but the order is tied in with another principle, and that principle, I believe, cannot be accepted


Christian marriage is a thing of human sympathy and compassion. The most sympathetic figure who ever walked this world was the Lord Jesus Christ. I believe that He knew the strains, stresses and hardship which men and women, sinners by birth and practice, have to endure in this life, and our society. I have already made my He knew what was right for the people of this earth. He set out the only conditions on which the marriage bond could be broken - not with the blessing of God's law, but by permission, because of the infidelity of a person who broke the most solemn contract. It cannot be true to say that we are unsympathetic because we take the view of the One who was the most sympathetic person of all.

I want to see children, wives and husbands helped in their difficulty, but this is not the way to help them. I trust that in the vote tonight, which we will not win - but good causes have to fight for a long time before they are carried - we shall show that there are still people in this House who believe in the sacredness - of the marriage bond and want the family to return to those great principles that our families had in the past and which made this notion the nation that it has been.


Against the Order:
Rev. Robert Bradford (Official Unionist)
- S. Belfast;
Mr. John Dunlop (United Unionist) - Mid Ulster;
Rev. Ian Paisley (United Unionist DUP) - N. Antrim;
Rt. Hon. Enoch Powell (Official Unionist) - S, Down;
Mr. William Ross (Official Unionist) - Londonderry;
Mr. John Carson (Official Unionist) - N. Belfast, was Teller for the NOs.

For the Order:
Rt. Hon. William,Craig (Official Unionist) - E. Belfast;
Harold McCusker (Official Unionist) - Armagh;
James Molyneaux (Official Unionist)
- S. Antrim;
James Kilfedder (Official Unionist)
- N. Down.
G. Fitt (SDLP) abstained and F. Maguire (Unity) was not present.

The Order in Council was in fact passed. [16]

Foreign Secretary tells Parliament that WCC Money is misdirected to terrorist murderers

Questioned by Rev. Ian Paisley in the House of Commons about the massacre of the 12 Pentecostal missionaries, Dr. Owen admitted that WCC money has been misdirected to the terrorist murderers. Below is from the Parliamentary Report, 26/6/78.

Rev. Ian Paisley: Is the Foreign Secretary aware that the Rev. Roy Lynn, murdered with his wife and baby girl of three weeks of age, was a constituent of mine and that he was born and bred in Cullybackey, Ballymena, in the heart of North Antrim, and that his mother and father continue to reside there?

Will the right hon. Gentleman take it that although Northern Ireland has had its terrible share of such bitter murders, the people of the Province stand aghast at what has happened in Rhodesia? Will he take it from me that his words of praise of the Christian fortitude and forgiveness expressed by the Elim Church will be welcomed on both sides of the House?

Is it not a bitter irony that the Anglican Bishop of the area has had to make it clear that these terrorists are receiving grants from the World Council of Churches and yet are engaged in murdering missionaries from this country? Will the right hon. Gentleman not look at Northern Ireland and realise that such men as these terrorists cannot be negotiated with and must be told that they will have to be rejected from any final political settlement because they engage in such acts of barbarity and crime?

Dr. Owen: I have great sympathy with the hon. Gentleman I was aware that his constituents were affected, and I am sure that the whole House would wish to extend its sympathy to those relatives and friends who live in his constituency.

I recognise that there is a very difficult dilemma for any of the Churches over what sort of help should be given. They do not supply arms. Nor do the British Government or other governments Supply arms. There has been help for humanitarian purposes, and I have no doubt that sometimes that help has been misdirected, but, like the hon. Gentleman, I think that we must try to draw some comfort from the spirit of Christian fellowship and understanding shown by the Pentecostal Church, which I know operates in his constituency.