The following appeared in "The Catholic Herald and Standard" under the banner headline, "DR. O'FIAICH PROPOSES MEETING WITH PAISLEY:

"Archbishop Thomas O'Fiaich of Armagh said this week that he would like to meet the Rev. Ian Paisley and start some kind of dialogue.

"Archbishop O'Fiaich was speaking in a radio interview with Michael Heney. He said he had not yet had any meetings with Mr. Paisley, but he had attended many functions in Belfast they both had been present at.

"'I think we have a lot in common to discuss,' he said. 'As one Ulsterman to another we would have a common bluntness of speech and manner. And that might be the start at least of some kind of dialogue,' he said.

" 'I have had much fruitful contact with members and leaders in all the Protestant churches - and hope that contact will continue.'

"Archbishop O'Fiaich was also asked if he regrets his much publicised remarks earlier this year about the conditions of prisoners in H Block of the Maze Prison.

" 'I do not regret saying what I said about the prison.' he said. 'I condemned the conditions there not because of the political status or otherwise of those involved - but because I felt the deprivation of mental stimulation and exercise for such a long time was for too great a punishment for a breach of prison regulations.'

"The Primate also defended his much-criticised suggestion [2] last January that a declaration of intent to withdraw the British Army was the only firm foundation for peace in the North of Ireland.

"But this week he referred to such an idea as 'one of the options that would have the best hope of producing an acceptable solution in the long term.'

" 'Obviously no one wants any overnight pull-out. It would have to be very carefully phased. And it would in any case be full of risks. It would of course have to take account of the views of the two communities in the North,' he said."

Dr. Paisley responded to the challenge but pointed out that he had not been at any functions at which the Archbishop was present and secondly he would not take part in any dialogue (it's only dead wood anyway "die-a-log") but in DEBATE.

In ecumenical dialogue those taking part recognised the Christianity of the other. Dr. Paisley said that any Presbyterian minister who had sworn to uphold the Westminster Confession of Faith which stated in Chapter 25; Section 6.

"SECTION VI - There is no other head of the church but the Lord Jesus Christ: nor can the Pope of Rome in any sense be head thereof; but is that Antichrist, that man of sin and son of perdition, that exalteth himself in the church against Christ, and all that is called God."

. . . and recognised the Archbishop, the Arch-priest of the Pope in Ireland, as a Christian and fellow minister of Christ was both a perjurer and hypocrite.

Dr. Paisley pointed out that the claims which the Church of Rome made about her priests were both blasphemous and idolatrous. These claims Dr. O'Fee made for himself and for all those whom he priested.

It is necessary to have clear and distinct knowledge of what Rome really teaches if we are going to have true and proper views of that great sin before the Lord of fellowshipping with her.

No better course could be adopted in order to discover the real nature of Rome's Antichristianity than to examine a text book which is a "must" for her priests in preparation for their priesthood

Such a textbook is "Dignity and Duties of the Priest or Selva" (A collection of Materials for Ecclesiastical Retreats. Rules of Life and Spiritual Rules) by St. Alphonsus de Liguori.

Just how high Alphonsus is reckoned in the scale of precedence of Roman saints can be seen from the "Notice" which appears in the preface to the volume. It concludes with this eulogy, "Live Jesus, Mary, Joseph and Alphonsus!"


"Jesus has died to institute the priesthood. It was not necessary for the Redeemer to die in order to save the world; a drop of his blood, a single tear, or prayer, was sufficient to procure salvation for all,- for such a prayer, being of infinite value, should be sufficient to save not one but a thousand worlds. But to institute the priesthood, the death of Jesus Christ has been necessary. Had he not died, where should we find the victim that the priests of the New Law now offer? a victim altogether holy and immaculate, capable of giving to God an honour worthy of God. As had been [3] already said, all the lives of men and angels are not capable of giving to God an infinite honour like that which a priest offers to him by a Single Mass."

The above statement is a hideous blasphemy. "Christ died for the ungodly."

"God, who at sundry times and in divers manners spoke in time past unto the fathers by the prophets.

"Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things by whom also he made the worlds.

"Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high.

"But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God."

The purpose of the Blood-shedding on the Cross was not to institute the massing priesthood of Rome but to purchase the redemption of the people of God.

Any system which holds such an unscriptural view as Rome does of the Work of the Cross is plainly not a Christian system at all but is part of the system of Satan and Antichrist.


"The kings of the earth glory in honouring priests: 'it is a mark of a good prince,' said Pope St. Marcellinus, 'to honour the priests of God.' 'They willingly,' says Peter de Blois, 'bend their knee before the priest of God; they kiss his hands, and with bowed down head receive his benediction.' 'The sacerdotal dignity,' says St. Chrysostom, 'effaces the royal dignity; hence the king inclines his head under the hand of the priest to receive his blessing."'


"Where the Redeemer to descend into a church, and sit in a confessional to administer the sacrament of penance and a priest to sit in another confessional, Jesus would say over each of his penitents, 'Ego te absolvo,' and the priest would likewise say over each of his penitents, 'Ego te absolvo,' and the penitents of each would equally be absolved."


"Thus the priest may, in a certain manner, be called the creator of his Creator, since by saying the words of the consecration, he creates, as it were, Jesus in the sacrament, by giving him a sacramental existence, and produces him as a victim to be offered to the eternal Father. As in creating the world it was sufficient for God to have said, Let it be made, and it was created. He spoke, and they were made, so it is sufficient for the priest to say, 'Hoc est corpus meum,' and behold the bread is no longer bread, but the body of Jesus Christ. 'The power of the priest,' says St. Bernadine of Sienna, 'is the power of the divine person; for the transubstantiation of the bread requires as much power as the creation of the world.'

'With regard to the mystic body of Christ, that is, all the faithful, the priest has the power of the keys, or the power of delivering sinners from hell, of [4] making them worthy of paradise, and of changing them from the slaves of Satan into the children of God. And God himself is obliged to abide by the judgment of his priests, and either not to pardon or to pardon, according as they refuse or give absolution, provided the penitent is capable of it.'

Dr. Paisley proposed that the debate should be public and on T.V., so that the whole of Ulster could be the panel and decide where the truth lay. Surely this was a glorious opportunity for the Archbishop to deal with the Ulster Protestant heretics and put them forever in their place!


One of the greatest of the Welsh preachers of the great revival of the 18th century was Daniel Rowlands, of Llangeitho. People assembled in thousands from all parts of Wales to hear him preach at the monthly communions held in his parish, so that Llangeitho become a shrine. About 100 ministers of the gospel, Charles of Bala among the number, recognized him as their spiritual father; and once in the year during the 50 years of his ministry he made a tour through the Principality, and by his preaching stirred and maintained the spiritual fire that had been set burning amongst the churches.

Rowlands was born in 1713, his father being the parson of Llangeitho. Educated for the Church of England pulpit, he was ordained in 1733, and become curate to his brother John, who had succeeded the father in the living. He was at that time a stranger to the love of Christ, but a great change was in store for him. The year 1735 was the turning-point in his career. That year is memorable as the year in which the revival of religion broke out simultaneously in England, Wales, Scotland and America. It was the year of the conversion of Howel Harris and Daniel Rowlands in Wales. In that year, in England, Whitefield joined the Oxford Society of Methodists, which was destined to kindle the flame of spiritual fervour in the dead and frozen churches of this country. In America the revival broke out the same year under Jonathan Edwards' preaching at Northampton. New England; and in Scotland the glow of the same holy fire was felt soon afterwards at Cambuslang and Kilsyth. [5]

Nowhere was this blessed kindling of spiritual life more needed than in Wales. The country was terribly deficient of religious teaching. The Act of Uniformity in 1662, by causing the expulsion of one hundred and six conscientious clergymen from their livings in Wales, had drained the church of its best blood; and the clergy were now, with few exceptions, corrupt and immoral. Instead of preaching repentance and justification by faith in the blood of Christ, they preached regeneration by baptism, penance, and salvation by works. The Sundays were spent in sports, the clergyman leaving the church after service, as Rowlands himself did in his first two years, to join the games of his parishioners in the churchyard. Fights, carried on with clubs and cudgels, were waged between the people of different parishes, and it was not uncommon to see a band of ruffians rush into church, and drag their comrades out to fight. Ignorance and ungodliness cast a deep moral gloom over the land.

It was in 1735, two years after his ordination, that Rowlands was quickened to spiritual life. He went to hear a famous preacher, Griffith Jones, of Llanddowror, who had come to preach in the neighbourhood. In the course of his sermon Jones noticed the defiant mien of the young clergyman, and stopped and prayed for him, "that God would bless the proud and haughty young man who was in the church, and use him for the conversion of many souls." Rowlands returned home under deep conviction. Sin, law, justice, and the judgment to come became stern realities to his mind, and for many days he felt the pangs of guilt, and shed the tears of repentance. True to his feelings he began to preach upon the justice of God and the terrors of the future world, until his hearers trembled with him. His pulpit became like Sinai, with blackness and tempest around it. He himself felt the frowns of God and the burden of guilt, of which he spoke, and his spirit was greatly subdued. His tears fell profusely, and his clear voice was mellowed with the deepest pathos.

Report soon spread that a change had come over Rowlands, and great crowds gathered to hear him "Alas!" he would cry, "if you are on Satan's side, sure damnation awaits you. The curse of God rests upon him and all who follow him. Men! the cannons of God are levelled at you; fight, and your portion will be eternal death; and what then of the wedge of gold and the goodly Babylonish garment? I would not for the world leave you where sweep the bullets of God. Flee! Flee from the wrath to come!"

Marvellous effects followed his preaching. People fell down stricken in the churches and in the churchyards, till Philip Pugh, a good old Independent minister, said to him: "Preach the gospel to the people, and apply the balm to their wounds; and show unto them the necessity of faith in a crucified Saviour." "I am afraid," Rowlands replied, "that I myself have not found that faith in all its fulness." "Preach it, then, until you find it," was the reply, "for if you go on in this way preaching the law, you will soon destroy half the people of the land."

As he grew in the knowledge of the grace of God, and passed from Sinai to Calvary, the tone of his preaching changed. The blackness, darkness, and tempest gave place to the sun in the blue heavens. He proclaimed the boundless mercy of God and the dying love of Christ, and these melting truths thrilled his own heart as he uttered them. Very mighty were the emotions that swayed him as he upheld before the people the cross of Christ. On one occasion, reading the Litany in the church, he so read the words, "By thine agony and bloody sweat, by thy cross and passion, by thy precious [6] death and burial," that many of the people fell down on the floor overcome with intensity of feeling; and on another occasion, he himself, dwelling in his prayer on the sufferings of Christ, exclaimed, "O emptied veins! O pallid countenance!" and, overwhelmed with his emotion, swooned away.

He did not reach this high fervour without much communion with the Saviour. Prayerfulness was one of his most prominent characteristics. He would often spend the whole of Saturday night in his study, where he was to be heard sobbing and sighing till the morning. One Sunday a very large congregation had come together, and the time for service to commence was up, but Rowlands was not forthcoming. Two men were sent to fetch him. They asked the reason of his delay, and the answer was that he felt himself unworthy to appear before such a congregation. After some persuasion he came with them, but he fell on his knees on the way at the side of a brook to ask God to forgive him for his unwillingness to preach. He preached that morning with extraordinary power. The service continued until four in the afternoon, and eight hundred became members of the church after that sermon.

Such a man as this, vividly realizing the truths he proclaimed, with a deep knowledge of the guilt of sin, a dread sense of the wrath to come, a rapturous experience of redeeming love, a powerful imagination, tremendous force of passion and emotion, and with his whole nature bathed in an all-subduing spirit of prayer, such a man as this could not live and labour in Wales without great results, even had he confined his preaching to his own parish; but he was led to go far and wide with his message, and, as we have already said, he made a preaching tour of the country every year for half a century.

It is not to be supposed that, in such a time of hostility to religious earnestness, these evangelistic labours would be carried on without opposition; and Rowlands incurred much opprobrium, and often suffered personal injury. At one time, two parsons entered the church and interrupted him, causing an uproar, which brought the service to an abrupt close; at another, the church choir continued singing the 119th psalm for hours, Rowlands rising again and again to begin his sermon, until at last he had to give it up; frequently he was refused permission to preach in the churches. In the open-air a drum was beaten while he was preaching, till an enthusiast, hoping still more effectually to drown his voice, applied the stick so furiously that the drum was broken. Repeatedly he was stoned, and had to make his escape with a bleeding face; and sometimes he was obliged to hastily mount his horse and flee for his life from an enraged mob, the congregation following, till, minister and people having reached a secluded spot, he would finish his sermon.

But it was not always like this. Churches and churchyards were thronged by those anxious to hear him, and the energy and spiritual power of his preaching proved resistless to multitudes. "I came accidentally," says one, "to a place where Rowlands was preaching to an immense congregation in the open-air. Indeed, I never witnessed such a scene before. Oh! the striking appearance of the preacher; his zeal, animation, and fervour were beyond description, and such effects descended on the congregation under him as never came within the sphere of my observation before."

Rowlands had now been preaching with immense influence in Wales for over twenty-five years, and had fearlessly trampled under foot the trivial rules against preaching out of his parish, and in unconsecrated places, notwithstanding warnings and threatenings from the bishop. At length, in 1763, the Church of England committed the blunder [7] of expelling from its pale this noble clergyman. The expulsion took place in the church of Llandewi-brefi. Two clergymen entered the church, and handed Rowlands a letter just as he was entering the pulpit. Rowlands quietly read the letter, intimated its contents to the congregation, and walked out of the church. Nearly all the people followed him weeping. That church continued empty for years. At that time Rowlands was curate to his own son. Up to 1760 he had served under his brother, who had been called the "wild parson"; and on the brother's death, the church authorities passed over the great preacher, and conferred the living upon his son. His salary all these years had been the magnificent sum of 10 a year! He had two small farms, or he could not have maintained his wife and family.

For some years before his expulsion, Rowlands had found himself forced, by the number of people in the country that felt concern for their souls, to send them preachers and exhorters; and as the clergy could not be had for this work, there was nothing for it but to encourage such converted laymen as were willing to do their best. These intelligent exhorters, who felt the fire of the Word of God burning within them, assembled for mutual edification and prayer in his barn; and this was the beginning of Calvinistic Methodism at Llangeitho. After his expulsion, they built him a plain little chapel, fifteen yards square, which became the centre of his labours for twenty-seven more years. Every Sunday the people came to Llangeitho from ten or fifteen miles round; and once a month, on Communion Sunday, the congregation numbered about five thousand persons, about fifteen hundred being communicants. These had come from all parts of Wales, and it was a common sight to see their horses in rows of hundreds tied to the hedges.

Rowlands was accustomed to preach a preparatory sermon at eleven o'clock on the Saturday, and one of the other ministers present would preach at three in the afternoon. An old preacher, John Williams, of Dolyddelen, tells how he walked all the way from Dolyddelen to Llangeitho, and was so tired that he was more fit for bed than chapel. He went, however, to hear Rowlands. His text was Isa. xxv. 6: "And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined." "You never heard such a thing in your life," said the old preacher. "He began to tap the barrels of the covenant of grace, and to let out the wine well refined, and to give to the people to drink. It flowed all over the chapel. I also drank, and became, as I may say, quite drunk. And there I was, and scores of others, in an ecstasy of delight praising God, having forgotten all fatigue and bodily wants."

Rowlands died in 1790. His health continued good to the end, and he preached on the last Sunday of his life. On that Sunday evening he said to his family, "I have nothing to say about my acceptance with God but what I have said at all times - I die as a poor sinner, resting solely and altogether upon the merits of a crucified Saviour." On Friday he became seriously ill; he was to preach on the morrow; but on that Saturday, October 16, 1790, he died. A large number of people gathered, as usual, to prepare for Communion Sunday; they were in the chapel, service had commenced, when word came to them that Rowlands was dead. The service broke up, and the people scattered weeping to their homes. Thus passed away one of the greatest preachers of Wales, and the herald of a noble succession of gospel ministers such as Christmas Evans, John Elias, Williams of Wern, and others, whose work has left an indelible impress upon the Principality,



Albania is the world's only totally atheistic land (self proclaimed) and perhaps the tightest closed country in the world. Albania has proclaimed herself totally atheistic and closed her doors on God. But the Lord has no closed doors, and through the medium of radio we can penetrate this land.

Please pray for the believers in Albania, that through the broadcasts they might be encouraged and built up, and that those who do not know the Lord may come to know Him as a result of the broadcasts. There is very little else we can do to reach this land. Pray that the Lord might overthrow these evil men and that we might have greater opportunities to proclaim the Word to a people who have not heard. Remember Paul preached here (Romans 15: 19).

Urgent! Please pray for - Literature-Printing of New Testament; Translation of Old Testament. Radio: Preparation of messages by our Albanian evangelist for four programmes a week. Correspondence. More workers needed.


At a Conference held for Africa Inland Church posters of the Rift Valley region, the necessity of the AIC to separate from the National Council of Churches of Kenya was presented. The matter was to be referred to a Regional Church Council, and then to a National AIC Church Council.

The Regional Church Council met on 3/l0/78. The matter had not been put on the agenda to be discussed. But word was brought verbally from the National Council saying, "It is impossible to separate. "

This led to Pastor Andrew Kendagor sending in a letter resigning from the Africa Inland Church from the end of the year. Pastor Nathaniel Kendagor wrote in resigning from the end of October.


Good News Clubs: It was evident from the outset that the enemy was active. Nevertheless, we rejoice in the Lord's faithfulness, in that three new homes were offered for meetings. A child who had not been to club for some time has been attending recently.

Another club in a needy estate began with very small numbers. Praise the Lord with us that this club has increased to double. Owing to sickness in the home, one club has been closed for a period. Please pray for Rosian and Maria, members of this family. They both professed faith in Christ this year at Camp.

Coolock is a large housing [9] development. It has been the object of prayer. Recently, a home has been made available to our use, but unfortunately, children are forbidden to attend. Please pray for the Lord's over-ruling.


News of Arucas: We have continually asked prayer for Fernando, whose wife Rafaela is not a believer. Sad to report, their second son German, a member of our Sunday School, was killed :n a motor acc;dent. He was only 14 years old. Rafaela is in an awful state and the family circle need our prayers.

Isabel has been very ill and is recovering from a big operation. The other faithfuls are attending, but we are still only around ten in our Sunday meetings. Mari de Jesus was married to Juan in May and they live at the other side of Arucas. They take their stand as believers, but are careless as regards attending meetings, so please pray for them.


We are coming now to examine the Gospels particularly and we are looking at the Gospel of Matthew. Matthew's Gospel is the Genesis of the New Testament. It is the foundation Book of the New Covenant. As the whole Bible is the history of salvation, so Matthew's Gospel is especially the history of salvation brought out for us in the coming, in the cross and in the crowning of the Lord Jesus Christ; or in His Birth, in His Bleeding and in His Burial and in His Breaking of the tomb in triumphant resurrection.

When you examine Matthew's Gospel you will discover its parallelism with the Book of Genesis.


Turn to Genesis chapter five and at verse one, "This is the book of the generations of Adam." Then look at Matthew chapter one and verse one, and there we read, "The book of the generation of Jesus Christ." Now you will see that Genesis is "the book of the generations (plural) of Adam." Adam has many generations. But Matthew is the book of "the generation (singular) of Jesus Christ." For Jesus Christ has only one generation, Isaiah chapter 53, "Who shall declare His generation?" So there is not only a comparison but there [10] is a contrast. Compare also with Psalm 22:30.

Then if you look at Genesis chapter three you will discover the emphasis upon the woman. And if you look at verse six you will find the words, "And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat." We see there the woman Eve as the vehicle of the damnation of the race.

Turn to Matthew chapter one and verse 18, and we see there the great contrast, "Now the birth of Jesus Christ was on this wise. When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost."

A vicious woman in Genesis bringing in sin. A virtuous woman in Matthew, the vehicle of the Birth of the Lord Jesus Christ ushering in salvation. I would suggest that you look closely at the contrast between Eve and Mary.

Then when we come a little farther in Matthew's Gospel we see the star. But you do not come very for in Genesis till you read the words, "the star also." If you read Genesis carefully you will find that there is never a mention in Genesis of "a star," it is always "stars." When we come to Matthew there is only one star. It is His star. It outshines all the stars of creation and ushers in the new creation with that Bright and Morning Star.

You do not come very far in Genesis until you read about the land of Egypt, and as you end the Book of Genesis you find the children of Israel are down in Egypt. And the man that is linked with Egypt 's the man Joseph.

It is not very hard to see the parallel is it? How did Joseph go down to Egypt. He went down into Egypt because he dreamed dreams and his brethren were angry with him when he dreamed these dreams. He saw the sun, and the moon and they sold him down into Egypt. And one day his brethren, whom he had been sent to visit by his father, said, "Behold, this dreamer cometh," and they sold him down into Egypt. And when he was in Egypt as the result of other dreams; the dreams of a butler, a baker and a king, he came to the throne and become master of the land of the Nile.

There is a parallel in Joseph in Matthew's Gospel. Joseph dreamed and the Lord said in the dream, "Take the young child and His mother and go down into Egypt." Joseph was in Egypt and he dreamed again, and he heard in the dream "Those that have sought the young child's life are now dead. Go back to the promised land." So we have the direct parallel between Joseph and his dreams in Genesis and Joseph and his dreams in Matthew.

When you come to Matthew chapter three you have the mention of the dove. Matthew 3:16, "And Jesus, when he was baptized, went up straight out of the water: and, lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him." The dove!

We discover that as far as baptism is concerned it is like to Noah's flood, I Peter 3:20, 21, "Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism cloth also now save us (not the [11] putting away of the filth of the flesh, that is, there is no cleansing for sin in baptism) but the answer of a good conscience toward God."

What happened in the ark? There was a dove. There was a three-fold going forth in Noah's ark. It went and returned. It went and returned with an olive leaf. It went out and never returned. And, of course, these are the three wonderful epochs of God's dealing with men, the Holy Spirit going out and returning. That is the Old Testament dispensation. The Holy Spirit going forth and returning with an olive leaf. That is the New Testament dispensation. The dove going out and not returning. That is the day when there will be a new heaven and a new earth in which dwelleth righteousness. And it all comes because the dove abode upon the Lord Jesus Christ.

Then, of course, in the Gospel of Matthew there is the beatitudes or the blessings. The Lord Jesus Christ, in chapter five, gave His blessings.

Genesis ends with an old man and a bedside and he gives his blessings. The bedside of Jacob become a mountain, and from that mountain Jacob looks away down into the future.

Let me make a suggestion. All the blessings of the beatitudes are found in the blessings of Jacob to his brethren. Have a look at it. The beatitudes of Jacob have a parallel with the beatitudes of the Lord. This is a most interesting, and most instructive and intriguing study. I hope you will look carefully at that.

We have just given a few of the parallels. We could go on and on with these parallels between Genesis and Matthew. But I want to come and look with you at the Genesis of the New Testament, Matthew's Gospel a little more particularly.


The Old Testament ends on a mountain top. It tells of the Lord coming to His temple. It tells of the refining of the sons of Levi. The Old Testament ends on the glories of the Messiah's kingdom, that He shall reign from pole to pole and from sea to sea. It speaks of the special position of the Jewish people, the special position of the temple, tire special position of the people from Abraham. But when we look out over the world today we discover that in the intervening period from the Advent of Christ in birth to this day the Jewish people have not been a people of glory but rather a people of shame. The Temple no longer exists. An Islamic mosque is built upon the Temple site. The nation is no longer a God-fearing nation, but has turned its back upon the Messiah and is known for its bitter rejection of the Son of God Incarnate. And one is left to ask the question, Has what the prophets prophesied not come to pass? What 's the connection between Old Testament prophecy and the New Testament revelation? We need to ask ourselves that question, and we need to ask it with great power.

To be continued