THE GROWTH AND RISE OF THE AFRICAN CHURCH IN BRITAIN
RECLAIMING AFRICA'S ROLE IN THE CHRISTIAN STORY
THE BLACK CHURCH AS A CATALYST FOR ENTREPRENEURSHIP
WILL AI CHANGE YOUR CHURCH?
THE STORY OF BLACK THEOLOGY IN BRITAIN
ECLAS: A BRIDGE BETWEEN SCIENCE AND THE CHURCH
FAITH CHILD: TOUCHING LIVES THROUGH MUSIC
In a fast-paced world, it’s more important than ever to step away, gather together, and seek God’s presence without distraction. Whether you’re planning a church weekend, leadership retreat, or ministry gathering, the setting matters.
At Christian Conference Trust, we provide beautiful, all-inclusive venues dedicated to Christian groups. Each location is designed to serve your mission with everything you need onsite, so you can focus on what matters.
Experience all-inclusive, Christian hospitality this winter/spring for less:
EDITOR
Marcia Dixon MBE editor@keepthefaith.co.uk
GRAPHIC DESIGNER
Becky Wybrow
SUB-EDITOR
Jackie Raymond ADVERTISING
Valerie San Pedro advertising@keepthefaith.co.uk T: 0203 868 0664
MARKETING
Karen Seronay karen@keepthefaith.co.uk
Mairem Honrada-Magarro mairem@keepthefaith.co.uk
ACCOUNTS AND SUBSCRIPTIONS finance@keepthefaith.co.uk
PUBLISHED BY
MTD Publishing Ltd 71 -73 Sheldon Street London WC2H 9JQ T: 0845 193 4431 www.keepthefaith.co.uk
Facebook keepthefaithmag X @keepthefaithmag Instagram keepthefaithmag
THE PUBLISHER WOULD LIKE TO THANK:
Dr T Ayodele Ajayi, M Jasmyn Allen, Shirley Anstis, Alton P Bell, Roselyn Blackman-Brereton, Helen Billam, Pastor Yvonne Brooks, Gary Clayton, O’Neil Dennis, Akosua DF, Chioma Fanawopo, Juliet Fletcher, Roy Francis, Vanessa Grossett, Rev Steve Muneza, Nicholas Myers, Rev Ronald Nathan, Rev Dr Israel Olofinjana, Joy Roxborough, Dr Marvin Sanguinetti, Carol Stewart, Dr Selina Stone, Kirly Sue, Colin Tomlin, Verona White our advertisers and supporters
The opinions expressed in this publication are not necessarily those of the Publisher.
Black History Month (BHM) provides us all with an opportunity to recognise the richness of Black heritage, celebrate present achievements, and inspire hope for the future.
Faith has always played a major role in Black communities. It has been instrumental in shaping character, provides spiritual strength during life’s challenges, and inspires us to fulfil our potential and impact our world despite the obstacles we face.
In this BHM edition of Keep The Faith, we shine a light on the enduring role of faith in shaping Black lives and building legacies.
It includes an interview with Bishop Rose Hudson-Wilkin, the most senior Black woman in the Church of England. Rev Dr Israel Olofinjana gives an overview of the African Church in the UK. Rev Ronald Nathan celebrates the rise of Black British Theology and scholarship; a selection of writers examine the dynamic relationship between faith and science; and Juliet Fletcher provides insight
into some of the individuals who laid the foundation of Britain’s gospel music scene. There are also articles from Joy Roxborough, who touches on Black spiritual resilience; Dr Selina Stone, writing about the Church and abuse; Roselyn Blackman, who gives a voice to the ordinary men and women who helped build Britain; Dr T Ajayi Ayodele, who writes about the importance of identity and deriving our sense of value and worth from our faith; and Chioma Fanawopo shares on how to raise confident Black children. The content of this BHM edition of Keep The Faith is informative, impactful and empowering. Please enjoy, as we honour our heritage and look to the future.
Happy reading
Marcia Dixon MBE Editor
Keep The Faith is committed to creating faith-based content to inspire and empower, but we can only continue to do so with your support. A great way to support us is by subscribing to the magazine – it costs just £25 per year for six issues – or making a donation. Our account details are:
Account name: MTD Publishing Ltd
Account no: 30121325
Sort code: 06-04-05
Bank: Tide Banking
Once you’ve made a payment, email your postal address to finance@keepthefaith.co.uk and we will set up your subscription.
05-06 Latest news
08 StepFWD Gospel News By O'Neil Dennis
10 Seven pioneers who helped lay the foundation of the UK gospel scene By Juliet Fletcher
12 The rise, growth and impact of African churches in the UK By Israel Olofinjana
14 Faith Child: Using music to touch lives for Christ By Akosua DF
18 Special feature by Equipping Church Leaders in the Age of Science (ECLAS)
22 Bishop Rose Hudson-Wilkin: The church leader making history By Marcia Dixon MBE
24 Black soldiers: Why we should remember them By Roy Francis
26 The unseen hands that built Britain By Roselyn Blackman-Brereton
27 Honouring our past, building our future By Pentecostal Community Bank
14 10 20
28 Reclaiming identity: Who do you really think you are? By Dr T Ayodele Ajayi
29 Black faith, the Bible and reclaiming Africa's role in the Christian story By Dr Marvin Sanguinetti
30 Black history, Black faith: The story of Black Theology in Britain By Rev Ronald Nathan
31 Faith, fellowship and fortune: The Black Church as a catalyst for UK entrepreneurship By Colin Tomlin
32 Black resilience, Black faith, Black hope By Joy Roxborough
33 Food for Thought By Marcia Dixon MBE
34 Killing them with kindness? By Gary Clayton
35 A heavy yoke: Theology, power and abuse in the Church By Dr Selina Stone
36 Standing firm in power and pride: Reclaiming confidence as Black women of faith By Carol Stewart
37 Celebrating Black heritage whilst taking steps to overcome trauma By Shirley Anstis
38 Raising Black children with faith, history and legacy By Chioma Fanawopo
40 AI is changing the world. Will it change your church? By Nicholas Myers
42 Matters of the heart By Pastor Yvonne Brooks
43 Say no to constant activity, so you can say yes to purpose By M Jasmyn Allen
44 Where are the Black authors? By Vanessa Grossett
45 The historical journey of afro hair By Verona White
46 Kirly-Sue's Kitchen vegan food column
Over 1000 children packed into Hackney Central Library one Saturday over the summer to attend the second annual Children’s Black Book Fair – and organisers were celebrating a 50% increase in visitors from last year.
The family-friendly event brought together young authors, educators, industry leaders and community champions to celebrate the joy of storytelling.
“The fact that we grew by over 50% this year shows just how hungry families are for representation and access to books,” said Juliet Bremmer, founder of Young LIT Stars and the Children’s Black Book Fair UK. Recent studies have shown that only 7% of children’s books published in the UK featured ‘racially minoritised’ characters on the cover – up from just 1% in 2017 (CLPE, 2024).
“Events like the Children’s Black Book Fair present opportunities for our children to see themselves represented. We will stay dedicated to serving this audience but call on publishers to do more. We hope to see much-needed progress in the industry.”
Participants at the Book Fair included 17-year-old Romeo Bremmer, author of nine books; 94-year-old publishing legend Eric Huntley; and Michael De Souza, creator of the Rastamouse books. Attendees also took part in a range of exciting activities, including a spelling bee competition, a young authors’ marketplace, storytelling sessions, and book giveaways.
Keep The Faith magazine was among the numerous sponsors supporting this vital event. Visit https://www.younglitstars.com/childrens-black-book-fair-2025
Keep The Faith magazine is launching its first-ever Black History Month KTF Online Talk series this October.
Leading figures from the Black Christian community have been invited to give talks on key topics of interest.
On October 6, gospel music pioneer and Keep The Faith writer Juliet Fletcher will talk on the history of UK Gospel, chronicling the pivotal developments and spotlighting those individuals who have helped to take the music forward.
Colin Tomlin (left), publisher of business magazine Pitch Online, will explore the role of the Church in inspiring Black entrepreneurship on October 13, and New Testament Church of God minister Bishop Derek Webley will look at reasons why Christians should engage in politics on October 20.
The talks promise to be informative and engaging. Visit www.eventbrite to register.
It was fantastic to have over 20 senior Black-majority church leaders and members of Durham University’s ECLAS (Equipping Church Leaders in the Age of Science) team gathered in the Royal Society’s Council Room. The occasion was a consultation on Theology, Ministry, Science and Technology in April 2025.
ECLAS is no stranger to these consultations and has been doing so with the historic denominations, with the support of the John Templeton Foundation, for the past decade. However, until now, Black-majority churches (BMCs) have remained on the periphery of these national conversations.
This consultation was built on 18 months of conversations between BMC scientists and ECLAS. Their enthusiasm to see BMCs fully embracing the gifted scientists in their midst provided the impetus for engaging and listening to the rich wisdom, experience and expertise of the senior BMC leaders.
Our conversations ranged from the role of Artificial Intelligence (AI) in health, leadership and ministry, leaders' participation in health and well-being, and leaders advocating for inclusive and personalised health care, as well as the challenges and opportunities posed by both modern science and Blackmajority churches.
Our enthusiastic leaders wanted to ensure this was not a one-off consultation, but the beginning of an engagement with theology, science and ministry. Therefore, they have established a working group that will take forward the many recommendations and the issues and challenges they must address to affirm scientists in their congregations and advocate for their communities.
By Revd Steve Muneza
Apostle Hughdel Rowe, a pioneer of the Black Apostolic Pentecostal Church movement here in Britain, has died in Jamaica, the country of his birth.
Rowe, 95, was one of many Christians who came to Britain in the 1950s to build a new life.
In 1962, he founded the UK Diocese of the Church of our Lord Jesus Christ Apostolic Faith Inc., and in 1968 bought a church, now known as Refuge Temple, based in Streatham, south London. In its early years, the church served as a spiritual and community hub for Caribbeans who migrated to Britain in the 60s and 70s.
Apostle Rowe was a leader/pastor to many Christian leaders who went on to lead their own congregations, and also planted many churches in the UK.
He was the last surviving member of the seven UK denominational leaders that comprised Apostolic Power Unlimited (APU). The members, which included Bishop SA Dunn of Bethel United; Bishop LE White, of Bible Way Church of our Lord Jesus Christ; Bishop Benjamin Pitt of Pentecostal Assemblies of the World; Bishop RG Anderson of Beulah Apostolic Church; Bishop Roach of Rehoboth Apostolic Church; and Bishop James Dallas of United Pentecostal Church, have now all passed.
Bishop Joseph Dawes, Pastor of Refuge Temple, first met Apostle Rowe when he started attending the church as a young boy. He remembers him as a fair and principled leader. He told Keep The Faith: “His legacy of devotion and steadfastness continues to stand and will always be remembered.”
Following the recent public displays of individuals publicly posting the St George’s flag as an attempt to reassert a ‘British’ identity, Bishop Claion Grandison, leader of Pentecostal denomination the New Testament Church of God, has sent an open letter to the British Prime Minister, Sir Keir Starmer, calling on him to meet with church and community leaders.
The meeting would seek to raise the concerns expressed by Black and minority ethnic citizens about the emotional and psychological impact of these displays, and also to seek a way of co-creating a national identity that affirms all citizens.
Bishop Grandison wrote: “This is a significant moment in our national life – one that offers the opportunity to demonstrate that modern Britain is not afraid to listen, to reflect, and to respond with empathy and wisdom. We believe that the future of this nation lies in our diversity as a source of strength, not suspicion.”
At the time of writing, it was not known whether the Prime Minister had responded to the letter.
The Diocese of Southwark is holding a special Black History Month (BHM) service at Southwark Cathedral on 4 October. The theme is ‘Who do you say that I am?’ and will explore how cultural and social heritage interacts with God-given identities.
The service will be followed by a workshop, led by Southwark’s Area Racial Justice Leads, to reflect on Black contributions to society and the Church, and to share details of the Southwark diocese’s work in countering anti-racism and racial injustice through its Anti-Racism Charter (ARC), launched in 2021, to which parishes are encouraged to refer.
Bishop Rosemarie Mallett, who is also Joint Lead Bishop for Racial Justice for the Church of England said: “Anti-racism matters, because we are all equal in the eyes of God. We want people to recognise that Gospel imperative to work to ensure that all can be included, all are welcomed, and all can find their place in our churches, communities and institutions.”
Register to attend the service at https://southwark.anglican.org/news-events/events whats-on/black-history-month-2025-annual-service-of-thanksgiving/
In an era of rapid cultural shifts, it is heartening to encounter a vision that seeks to reweave the social fabric with purpose, humility and spiritual urgency.
Pastor Sam Adetona, founder of Harvest Mission Outreach, and a figure whose presence has silently become synonymous with earnest revival and healing, stands at the centre of an initiative called ‘Revive Britain: It’s time to Believe’.
These gatherings aim to rekindle a shared hope and deeper understanding of the restoring power behind the Gospel of Jesus Christ, reaching across faiths, backgrounds and borders.
At the heart of Pastor Adetona’s message is a simple belief: renewal begins with the individual, but cannot remain personal for long.
Revive Britain is a space where worship, reflection and collective action converge to address how we unite to tackle tangible needs – poverty, education, social cohesion, and not only mental, but also spiritual and physical well-being.
What makes these gatherings noteworthy is not solely their moral aspiration but their method. They blend traditional sermonising with contemporary storytelling through music and performance art, creating an environment where diverse voices feel invited to participate.
This inclusivity matters because revival, to be meaningful and lasting, cannot exist in a vacuum of like-mindedness. It must mobilise volunteers, donors, community leaders, and families toward practical outcomes that uplift the vulnerable and restore national trust in the Christian faith.
Critics may ask whether such movements risk reducing complex problems to spiritual clichés. The Revive Britain Initiative acknowledges multifaceted challenges, whilst insisting spiritual renewal can complement social and civic action.
For true revival to endure, it must not only be practical, but must also be anchored in a spiritual awakening and simple belief in a God who so loved the world, that He gave His only Son, Jesus Christ, that whosoever believes on Him should not die, but have eternal life (John 3:16).
If you would like to know more about Pastor Sam and the Revive Britain Initiative, please visit www.revivebritain.com.
Christian and gospel music is no longer sitting quietly in the corner of the industry. It’s making a powerful statement on the world stage as the fourth fastest-growing genre, fuelled by authenticity, creativity and a refusal to compromise its message.
The latest Luminate 2025 Midyear Music Report underlines this momentum. It shows that the genre’s fanbase is younger and streaming-forward, that streams have jumped 60 percent since 2020, and that Christian and gospel is now the second fastestgrowing genre for new music streams in the US. Right here in the UK, the scene is alive and flourishing, with artists across contemporary gospel, r&b/soul, rap and Afrobeat producing some of the most exciting music of the last year.
The UK Christian Charts, meticulously curated each month by AStepFWD.com, continue to reveal just how deep the talent runs. These charts, which directly inform the Song of the Year decisions at the StepFWD Awards on November 22nd, don’t just reflect popular hits, but they also reveal the direction the genre is heading. And the message is crystal clear: the music is growing, diversifying and reaching fresh audiences at an incredible pace. As the UK looks to determine the Song of the Year across the various UKCC categories, we reflect on the remarkable contribution to gospel music’s global growth.
Take the Afrobeat category. Across the past 12 months, we have seen tracks that stand shoulder to shoulder with anything in the mainstream. Marizu’s ‘Summer’ lit up August. Limoblaze, fresh from his hugely successful headline show at the Roundhouse, teamed up with Joe L Barnes for ‘No Greater Love’. Reblah and Ko’rale brought grit and freshness with ‘On My Side’, while Imrhan’s ‘This Year Blessings’ served as an optimistic declaration of faith in January. The power of collaboration was a recurring theme, with Marizu and Faith Child teaming up on ‘Oluwa is Involved’ – one of the 15 tracks on Faith Child’s latest album, and Kofi Dartey with CalledOut Music
dropping ‘You & I’. More recently, PaulEmmanuel and Awesome’s Music Group reminded us of the genre’s staying power with ‘At Your Feet’.
Contemporary gospel has had its own powerful run of songs. Volney Morgan & New-Ye – already announced as one of the acts for Big Church Festival 2026 – set the tone with ‘In My Heart’. Savanah’s ‘Not The End’ , an anthem of resilience, followed, while House Worship with Khari Adom and Jadyn Thompson gave us ‘Cover Me’, balancing intimacy with strength. Noel Robinson and Steph Macleod brought depth with ‘Breaker Of Chains (Live)’, while Warehouse Worship smashed their own live momentum with ‘Rolling Stone’ after tearing down the main stage at Big Church Festival this August. Evans Ogboi, Berachah of GRA followed up with ‘Magnify The Lord’. By July, Evans Ogboi’s 'Jesus' had cemented his leadership in the genre, blending traditional sounds with modern rhythm. These tracks prove that contemporary gospel remains the vibrant backbone of the UK scene.
The rap category has been just as sharp, with bars, beats and messages that would be at home on any major playlist. Still Shadey, one half of the rap sibling duo with Y Shadey, has had a commanding year with ‘Lean’ (featuring Lecrae) and ‘Order My Steps’ with The Anthem Choir. Seruksessions came with raw honesty on ‘No Word of a Lie’ while together, the Shadey brothers reminded us of rap’s spiritual grit on ‘God on My Side’. DC3 showed versatility with 'Upstairs'. Imrhan partnered with Eugy Official for 'Double Blessing'. Si Knightly kept the pace high with 'Marathon', Tidez, Suavo and Melvillous spoke truth in ‘’ and Dell Mac, Y Shadey and Eugy Official finished July strong with ‘Before The Dawn’. These tracks reflect the authentic, unpolished stories of faith and struggle that make UK Christian hip-hop such a vital voice in music today.
Then there’s r&b/soul, a genre that has
added richness and elegance to the charts. Nikki Seriki with Sarah Téibo crafted ‘A Love Letter’ – a soulful exchange steeped in faith. Sharyn glided effortlessly on ‘Where You’ll Find Me’, while BGR contributed with ‘Gone’. Jake Isaac showcased his creative depth with ‘Ever Yours (B-Side)’. Imani Shola’s ‘Easy’ brought quiet strength, and Alia Lara’s ‘Follow You’ gave listeners something reflective. Laura Ehio impressed with ‘Don’t Run Again’. Most recently, Annatoria, fresh off a phenomenal headline show at HERE at Outernet – that fans are still raving about – teamed with Imrhan for ‘In The Middle’.
The global growth of Christian music has put a spotlight back on the UK, which has always been a hub of innovation. From the legendary names like Bazil Meade MBE and the London Community Gospel Choir to today’s new wave of artists, the baton is being passed and carried with boldness. The UK Christian Charts make that consistently visible month after month, and while they lead to the annual Songs of the Year, what’s more important is how they document the non-stop artistry
happening right now.
When the news broke that Christian and gospel is now the fourth fastest-growing genre globally, it wasn’t a surprise to anyone watching the UK scene closely. It was a powerful confirmation of what we already knew. For every well-known artist, like Annatoria, Reblah, Limoblaze, Still Shadey, or DC3, countless others are also on the rise, writing, producing and releasing music that captures faith in a way that is deeply relevant today. The numbers support it and the songs themselves are proof. Millions of fans and listeners confirm that the sound – born in collaboration across the UK; infused with our rich and diverse story and culture; and refined in studios known and unknown – isn’t just here to stay but is becoming more influential than ever!
As the countdown continues to the StepFWD Awards in November, where the Songs of the Year will be crowned, it is worth remembering that these monthly charts are more than just a leaderboard; they are proof of the movement. They show us that faith-filled music is not in decline but is exploding with creativity and conviction. They show us that the music revival is well underway, is increasingly louder and more impactful, and that Gen Z are just the tip of the iceberg.
This year’s StepFWD Awards theme, ‘For HIS Glory’, is the heartbeat behind all these tracks – from Afrobeat to contemporary gospel, from rap to r&b/soul. Every stream, every lyric and every performance point back to something greater. And, if the past 12 months are anything to go by, the next season of UK Christian and gospel music will not just match the global surge; it will help lead it.
Juliet Fletcher reflects on the pioneers of the UK gospel scene
Can you imagine your family not remembering that you once lived? After you’ve left this life, if no one remembered anything you did, wouldn’t that be tragic? Sadly, in the UK church and gospel music family, there has been neglect in recognising the pioneers who laid the foundation for where we are now. Of course, there are many, but I have chosen seven individuals – names you may vaguely know or have never heard before. Their stories show what faith in action can do, and although they are no longer with us, their legacies remain today.
MARCUS GARVEY WAS RIGHT
Sometimes, it seems we have lost focus on the value of our music, perhaps because we’ve not appreciated the roots God gave us. Marcus Garvey once said: “A people without knowledge of their past history, origin and culture is like a tree without roots.” Without roots, anyone can redefine you. Because of my 60 years of lived experience, I will tell part of the story – who started what, who provoked it, and the legacy that still blooms and bears fruit that remains (John 15:16).
Backdrop Story 1: In 1873, a choral group of 11 Black American Christians called The Fisk Jubilee Singers performed (negro) spirituals in Britain before enthralled audiences, which included Queen Victoria. It was the first time gospel music had been performed publicly in the UK. Though impactful, their visit did not spark British gospel music as we know it –that came some 75 years later.
Backdrop Story 2: In 1948, the HMT Empire Windrush landed at Tilbury Docks with hundreds of people from the Caribbean. Many were practising Christians, and they led the foundation of Britain’s Black-led churches. Between 1948–1978, a musical foundation was laid that birthed British Gospel Music (BGM) and led into what I call the Golden Age of British Gospel.
Within 30 years, the fledgling BGM sound took root mainly in London, Birmingham and Manchester. Many associate the start of BGM with Bazil Meade MBE, whose leadership of LROR (Latter Rain Outpouring Revival Choir) and LCGC (London Community Gospel Choir) shaped the music for years. But beforehand, the seven listed pioneers had lain the groundwork, and just like Paul sowing and Apollos watering (1 Corinthians 3:6), the Lord gave the increase.
Born in Jamaica, lived in Brixton, London.
• 1952–1969: Evangelist and founder of IEF (International Evangelistic Fellowship), used gospel acts to spread the message.
• He managed and promoted The Soul Seekers, the first British gospel band to be signed internationally with Phillips Records (Netherlands).
• Formed Impact Records, Britain’s first-ever independent gospel label and printed a magazine of the same name.
• Served as producer and presenter, of Impact, the first-ever UK gospel radio programme, which was broadcast from the legendary floating pirate ship Radio
Caroline. The show was also broadcast on British Armed Forces Radio.
Legacy: McCarthy inspired an entrepreneurial spirit, later seen in the 1980s, crossing denominational lines, recording, broadcasting and promoting. He spawned numerous careers in music, media and film.
Born in Jamaica, lived in Croydon, London.
• Co-founded Pentecostal denomination Church of God (Seventh Day) UK in the 1950s.
• Founded The Challengers, a teenage choir in Manchester that was active through the 1970s, renowned for singing gospel in clubs and pubs, which they filmed.
• Founded The Merrybells, a second choir that excelled internationally.
• Both choirs toured the US, recorded albums, and appeared on TV and radio shows, such as People Get Ready, The Rock Gospel Show, and BBC Gospel Train
Legacy: Mother Hendricks created environments where talent flourished, and the Thomas family played a pivotal role in the choirs that she founded. Today, Owen Thomas owns a community studio; David trains gospel choirs in Germany; Genevieve is a singer and vocal trainer; and Tyndale Thomas is a choir director, songwriter, and became the first British gospel artist to be awarded an MBE.
Born in Jamaica, lived in Dalston, London.
• Mother Reynolds was the daughter of Mother Mary McLachlan, founder of UK COGIC (Church Of God In Christ).
• She was the first youth president of COGIC UK, starting a 300-member mass choir. She was an inspirational youth leader.
• Took youth groups to minister in Germany at US Army bases and UK bases, such as RAF Lakenheath and RAF Mildenhall, maintaining links into the 2000s.
• She led COGIC Mass Choir, the first gospel choir to perform on BBC’s Songs of Praise.
Legacy: Mother Reynolds nurtured COGIC youths who became key figures as UK pioneers – Douglas Wallace, Lavine Hudson, Nicky Brown, Freddie Thompson, Simon Wallace – and myself.
Born in Jamaica, lived in Lozells, Birmingham , West Midlands.
• 1973–1988: Served as District Youth Director of the New Testament Church of God and founded The Majestic Singers under vocal director Paulette Peters (née Harley).
• The Majestics were the first British-born choral group signed to a UK Christian label – Kingsway Music. Their album Free At Last (1979) was recorded at ICC Studios in Eastbourne.
• Justin arranged the Majestics five-week tour of the US in 1982. They were the first British choir to tour the States.
• In a recorded interview, Bazil Meade confirmed that the Majestics preceded LCGC, recalling he played the Hammond organ at their first album recording.
Legacy: Justin Lewis proved the British Gospel sound could achieve international success. He also promoted concerts and nurtured up-and-coming talent, like Steve Thompson, who went on to become a producer for acclaimed UK songwriter/worship leader Graham Kendrick. Visit https:// themajesticsingers.carrd.co/
Born in Trinidad & Tobago, lived in the West Midlands.
• From 1960, he sang with The Singing Stewarts – eight siblings who pioneered folk-gospel, calypso, and southern gospel.
• The group were featured in the groundbreaking 1964 BBC documentary The Colony, which highlighted Caribbean settlers in Britain – their music was its soundtrack.
• The Singing Stewarts sang at the 1969 Edinburgh Fringe Festival and toured Europe, especially Germany.
• Frank become the first Black gospel presenter on BBC Radio WM with The Frank Stewart Gospel Hour, influencing other radio presenters, such as Dr Dulcie Dixon and DJ Dave P (founder of UGN Radio).
Legacy: Frank became a significant promoter of gospel events. He was a proactive member of The Singing Stewarts, who inspired generations of Adventist musicians, including groups like The Golden Chords, and The Francis Family.
From Barbados, based in Bishop’s Stortford, Hertfordshire.
• Formed The Children of the Kingdom (CK Band), with an unusual gospel-rock sound.
• First promoter to bring The Edwin Hawkins Singers (who had a worldwide hit with ‘Oh Happy Day’) to the UK, supported by The Majestic Singers.
• Founded Pure Gospel, a promotions company that staged international artists, such as Dannibelle Hall.
• Organised the first gospel boat trip on the Thames and a singers’ cruise to the Netherlands.
Legacy: Weekes built vital links with mainstream artists and pioneered gospel agency services. He even booked me and my sisters (Shekinah Light) to create backing vocals on Sweet Dreams by The Eurythmics – opening pathways between gospel and pop as a norm.
Born in Jamaica, based in Milton Keynes.
• First major promoter within the Adventist churches from the 1970s, forming Number 7 Promotions. Introduced groups like Take 6 and Heritage Singers to the UK and Europe.
• Pioneer of Adventist radio broadcasting from Milton Keynes Church in the 1980s, introducing media training workshops.
• Served as Music Director for SEC and Programme Director for Adventist Radio, promoting UK and international Adventist artists.
• Launched Life Radio, a 24/7 Christian online station, in 2020 during COVID-19.
Legacy: Johnson’s radio work reached countless lives, locally and globally. At his homegoing, an acronym was made of his name: MICHAEL: Motivational, Inspirational, Caring, Hardworking, Aspirational, Enterprising, Loyal. His broadcasting and promotion advanced music-making across UK Adventist churches and beyond.
These seven individuals were key, among others, in building the foundation of British Gospel. Caribbean churches laid the framework – later joined by African churches – with an inexhaustible supply of people in music and other creative disciplines. Looking back, we can see God was working in different places at the same time – making talk of a North-South divide a distraction from the unity we should have applied. These untold stories show that Black Gospel in Britain was no accident but the fruit of vision, faith and persistence. May we ever continue to keep the ‘memory legacy’ alive.
Rev Dr Israel Olofinjana gives an overview of Britain’s African Church movement
The substance of this article was first shared at a Keep The Faith Online Talk in September 2024. Many who attended that presentation encouraged me to write something about what I shared about African Christianity in Britain. The following has been adapted for the purposes of this article.
The African Church movement in the UK is a diverse missional church movement that understands the core of its mission in Britain as re-evangelising post-Christian Britain in all its complexities. The African Church movement in Britain must be understood as the sixth expression of African Christianity, in that it is rooted, shaped and reflects Christianity on the content of Africa. The five expressions of Christianity on the continent are:
• Orthodox Christianity
• Catholic Christianity
• Protestant Christianity
• African Indigenous Churches (AICs)
• African Pentecostalism
Another important factor about African Christianity is that the largest concentration of Christians is in Africa, meaning that Africa is the representative Christianity of World Christianity and all major global statistics are pointing to the fact that this is set to continue into 2050. One implication is that an average Christian today is a woman from West Africa! Another is that one in four Christians is an African! If this is the case, we ought to pay attention to the rise, growth and impact of African Christianity in Britain. This is not to say that African Christianity and by extension African churches are perfect,
far from it, but what it means is that African Christianity is an expression of the Christian faith to be taken seriously.
African Christianity in Britain has been around since the 19th century but the focus of our discussion is on their developments since the 1980s.
African churches can be divided into four categories, reflecting their diversity theologically, doctrinally and missionally.
African Indigenous Churches (AICs): These are churches founded by Africans for Africans, here in the between the 1960s-1980s. Coptic Orthodox Church & Ethiopian Orthodox Church: This church denomination is amongst one of the oldest expressions of Christianity in the world, dating back to the
early history of Christianity. The Coptic Church in Britain started around the 1960s, while the Ethiopian Orthodox Church started around the 1990s.
African Pentecostal Churches: These churches started in Britain from around the 1980s to the present, and are the most visible and well-known of all expressions of African churches in Britain. The different types of African Pentecostal churches are: the African Pentecostal denominations, such as the Redeemed Christian Church of God (RCCG), Forward in Faith Ministries, and Church of Pentecost; the African Independent Pentecostal churches (IPC), such as Kingsway International Christian Centre (KICC), Apostolic Pastoral Congress (APC) and New Wine Church. The word ‘independent’ here is crucial because these churches are not part of any denominational structures. This, however, does not mean they are one independent church because some IPCs have a network of churches. Lastly, there are African Charismatic Ministries, such as the National Day of Prayer initiative, Rehoboth Foundation, and Advancing World Missions.
African congregations in historic churches: These are African congregations and churches within Britain mainline churches, such as Church of England, Baptists, Methodists, United Reformed Churches (URC), and the Catholic Church.
The demography of African Pentecostal churches is drawn mainly from the following countries but is not restricted to these: Nigerian Pentecostals
Ghanaian Pentecostals
Zimbabwean Pentecostals
Kenyan Pentecostals
Ugandan Pentecostals
South African Pentecostals
Zambian Pentecostals
Democratic Republic of Congo (DRC) Pentecostals
Angolan Pentecostals
Within this group of churches there are Anglophone African Pentecostal churches that use English as their medium of communication, and Francophone African churches that use French as the lingua franca.
There are also several African Pentecostal churches that use their indigenous languages, such as Yoruba, Twi or Lingala, in their church services. Below is a list and profile of some African Pentecostal churches. It is important to say this is not an exhaustive list – just a sampling of some African Pentecostal churches:
Christ Apostolic Church (1974): This is an indigenous Nigerian Pentecostal denomination.
Temple of Praise Church (1979): This is an independent church, founded by a Nigerian pastor, but has developed as an intercultural church reflecting modern Britain.
Gospel Faith Mission International (1983): This is a Nigerian Pentecostal denomination with a focus on mission.
Deeper Life Bible Church (1985): Another Nigerian Pentecostal denomination.
New Covenant Church (1986): Another Nigerian Pentecostal denomination with around 42 branch churches in the UK.
Church of Pentecost (1988): This is a Ghanaian Pentecostal church with around 188 church plants and 32 districts.
Redeemed Christian Church of God (1988): One of the largest and fastest growing African Pentecostal denomination churches in Britain, with more than 800 church plants.
Christ Faith Tabernacle (1989): An independent Nigerian Pentecostal church.
Lighthouse Chapel International (1989): An independent Ghanaian Pentecostal network of churches.
Victory Bible Church International (1991): An independent Ghanaian Pentecostal church. Kingsway International Christian Centre (1992) An independent Nigerian Pentecostal church that is best described as multicultural. Freedom’s Ark Church (1993): An independent Nigerian Pentecostal church that is very multicultural and justice-oriented. New Wine Church (1993): An independent Nigerian Pentecostal church that is multicultural.
International Central Gospel Church (1996): A Ghanaian Pentecostal denomination.
Apostolic Faith Ministries International (1998): A Zimbabwean Pentecostal church. Centre for World Evangelism (1999): An independent Ghanaian Pentecostal church.
Winners Chapel (2001): An independent Nigerian Pentecostal church.
Faith Ministries (2004): A Zimbabwean Pentecostal church that is an intercultural church.
Growth and mission strategies of African Pentecostal churches
People often wonder amidst the narrative of declining churches in the UK, what are the reasons African Pentecostal churches are growing? It is due to the following factors: Expressive Christianity: They have an emphasis on an expressive form of Christianity through praise and worship that involves worshipping not only through reasoning, but through emotions, body language, dance, performative arts, and creative drama.
Demonstrative Christianity: They believe in the supernatural – that God can do the impossible. Miracles, healing and deliverance are all understood to be something possible through the power of the Holy Spirit.
Practical Christianity: African Pentecostal churches are growing because they are very practical, adapting the gospel message in a relevant way to speak to and address issues facing the different communities. They organise success seminars, marriage seminars and business seminars.
Orthodox Christianity: They hold a high view of Scripture, which translates to an Orthodox Christianity that maintains certain stands on morality and ethics.
Prophetic Christianity: Some African Pentecostal churches are prophetic in the sense of challenging systemic injustice and structures, such as speaking out on racism, health inequalities, mental health, and advocacy on immigration.
Praying Christianity: African Pentecostal churches are committed to praying for the
nation they find themselves in, because they are seeking renewal and transformation. There are several prayer movements in Britain led by African Pentecostal Christians.
If African Pentecostal churches are growing, what are their mission strategies? Their mission strategies can be understood through how they organise their churches. Below are four expressions of African churches’ missional practices:
Monocultural Churches: These are African churches that have created a home away from home for the African migrant communities by becoming a migrant sanctuary. These are expressed as Nigerian churches, Ghanaian churches, Zimbabwean churches, Kenyan churches, etc.
Multicultural Churches: These African churches have different African nationalities, African Caribbean representation, Asian, and perhaps some Europeans in their congregations. To an outsider, it looks like a Black-majority church or, in this case, an African church, but sometimes the reality is that they may have 25 nationalities from Africa represented. The last I checked, Africa is still a continent and not a country!
Intercultural Churches: There are some African church leaders who have managed to develop and lead what could be described as an intercultural church that goes beyond representation to authentic integration of those cultures represented.
Decolonised Churches: These are African churches – and, in particular, African church leaders – who are very conscious of the colonial context of Africa and its ongoing legacies and use that as a framework to challenge racial injustice in British society.
When Faith Feels Far is the new 15-track project from MOBO Award-winner Faith Child. The rapper’s first album in over a decade, When Faith Feels Far was written for the moments when belief feels out of reach. The album sits in the tension between wrestling with God and resting in Him – offering songs that comfort, challenge and ultimately uplift. Akosua DF caught up with Faith Child to talk about his new project, the ongoing gospel debate, and Black History Month.
Akosua DF (ADF): Your stage name is Faith Child. How does your faith influence not just your music, but your everyday life?
Faith Child (FC): I love being a Christian! My faith has shaped my worldview. Every day, I pray for opportunities to be the hands and feet of Jesus... to be an answer to someone's prayer. We live in a dark world, and there’s no better time to show the love of God than now. I recently shared online: “I have nothing more valuable to offer you than Jesus. Any love or kindness I show you is because of Jesus. Everything flows from Him.”
ADF: You released a single with Erica Campbell. How did that collaboration come about?
FC: I first met Erica in 2016, when she came to the UK to be interviewed on my TV show, Uprise. She has such a great sense of humour and jokingly said: “Why didn’t you get me on your album?” and I said to her: “I ain’t got no Mary Mary budget!” We connected quite well that day and have been friends ever since. She would always say to me: “If you need anything, let me know,” and I always wondered what that meant, but never thought it could mean the possibility of a collaboration. When writing ‘Wildfire’, I thought she would be perfect for it and nervously reached out to her, and she was game! She recorded her vocals in the States, sent them over, and I was blown away. She recently flew to the UK, and we filmed the video. Working with one of my icons has been a major career highlight.
ADF: Congrats on the new album. What’s the core message behind this project?
FC: When Faith Feels Far is an honest reckoning with doubt and the hope found along the way. In recent months and years, we’ve seen people question their faith – be it due to the uncertainty of the pandemic, church hurt, grief or unanswered prayers. In the moments we often feel far from God, this album is a reminder that He is closer than we think.
ADF: You’ve been a part of the UK Christian music scene for a long time. How have you seen it change and grow?
FC: The UK Christian music scene is in a beautiful place! I have seen so many changes over the last two decades. In the late 2000s, it was often the urban acts, who were sonically rap, r&b and soul who’d headline events, but in recent years we have seen the uprising of Afrogospel and the hunger for congregational worship music – be it CCM, gospel, or the sound hailing from Africa. Moving to a digital age has allowed music and musicians to become more accessible. Fifteen years ago
or so, albums were always physical – CDs, vinyls and cassettes – and you’d need to get your music across to music and bookstores. The introduction of digital streaming platforms cut out the middleman and has allowed music to become accessible to the world. Social media platforms, like TikTok and Instagram, have been a major catalyst in introducing people to new artists and music. Studio equipment has also become more affordable, in turn empowering creatives to create from the comfort of their homes. This has produced more artists than ever before.
ADF: Who are some of your biggest musical influences, both within gospel and Christian music?
FC: Some of my biggest influences are Kirk Franklin, Mary Mary, and TobyMac. Kirk has pioneered urban gospel music for over two decades and has relevance inside and outside of the Church. Mary Mary has achieved mainstream success while still boldly flying the Jesus flag. Their song ‘Shackles’ is still played today on mainstream radio every summer as one of the UK's top 50 summer songs. TobyMac is one of the most successful Christian artists and is constantly reinventing himself. These three acts have careers worth studying and emulating.
ADF: It’s Black History month. What message of hope and empowerment do you want to share with young Black people who are navigating their own faith and identity in today's world?
FC: The best way to find your identity is by tracing your roots. Our genesis is God, and
we’ll forever be chasing worth and the meaning of life until we truly find God. We often have things in our culture and history that might shake or question our faith, but we have a loving heavenly Father who isn’t afraid of our questions or doubts, but in fact encourages us to approach Him with them (Hebrews 4:14–16).
ADF: How do you navigate the balance between honouring the traditions of gospel music and innovating with contemporary sounds?
FC: For me, it’s not about innovating the message, but innovating the method. Jesus’ message was always clear and consistent, and He would often use the vehicle of parables to drive home the message. He would use the language of the time to ensure the people He was speaking to would understand Him. For example, “Be fishers of men.” That message was to fishermen. The parable of the sower was to people who understood agriculture. So, no matter how we package the music, the message must remain the same.
ADF: There’s been a lot of conversation about the future of Black gospel music. What’s your take on it?
FC: Music is always evolving, and we must move with the times to remain current and reach the masses. Every style of music will have an audience, but it might not be the flavour of the month. Over the years, Contemporary Christian Music (CCM), predominantly led by our Caucasian brothers and sisters, has become more prevalent in Black churches. However, once it reaches the Black Church, we often put our spin on it by adding a Caribbean or African flair. Sonically, CCM songs tend to be indie, rock and pop ballads; these aren’t styles typically inherent to African Caribbeans. Black churches are seeing the return to songs from the soil that our parents and grandparents grew up on. As long as the Church lives, Black gospel music will be alive.
My decision to study at the London School of Theology was born out of a deep desire to integrate academic theology with the practical demands of Pentecostal leadership.
As a church leader and practitioner within the charismatic-Pentecostal tradition, I recognised the need for a robust theological framework that could ground and sustain my ministry in today’s complex ecclesial and cultural landscape.
OSCAR GUOBADIA MA PRACTICAL THEOLOGY AND MINISTRY
Unique courses + flexible study options: Full time // Part time // Online // On campus
Helen Billam explores the relationship between faith and science and how the ECLAS initiative serves as a bridge between the scientific community and the Church
For those of us who haven’t studied science since leaving school, it can feel intimidating, irrelevant or mysterious. We might feel that science has nothing to do with our faith – that one is secular and the other sacred. But this is too simplistic. Science and technology are at the heart of many of our questions about life and faith. Questions like:
• Is this new medication safe?
• What’s the impact of smartphones on my children’s mental health?
• Can AI make my job easier?
• How worried should I be about climate change?
As Christians, we aren’t always equipped to answer these questions. But we can’t ignore them, either – not if we want to be a church which can speak to the needs, desires and concerns of the world.
There are huge benefits and opportunities to engaging with science as people of faith. If developed as wisdom, science can help us to appreciate God’s world and act positively within it. And the testimonies from Black scientists featured in this section show how a career in science can be a vocation, one which enriches faith and offers new perspectives on God’s creation.
At Equipping Christian Leadership in an Age of Science (ECLAS), we have spent more than ten years creating opportunities for Christians to connect with world-class science and scientists, to develop well-informed, biblically grounded, practical knowledge about the world and our place in it. We’ve facilitated conversations between church leaders and scientists on topics such as AI, fracking, gene editing, and neuroscience, supporting theological reflection on complex and timely issues. We work with Bible training colleges to weave together biblical study and scientific insights. And we equip local churches through our Scientists in Congregations awards, giving
grants to fund activities and resources exploring scientific issues that matter to the community. So far, we’ve awarded over 80 grants to churches in the UK and Ireland, supporting everything from theatre productions and art installations to family activity days.
We’ve seen the impact that can be made when people share their passion and their curiosity. For many churches, the events they run through this awards scheme enable them to engage their local community, which lasts far beyond the event itself. And scientists within those churches feel affirmed, knowing they don’t have to keep their ‘work self’ and their ‘church self’ separate.
Our final round of grant applications is open until mid-November, and we invite Keep The Faith readers to take part. Your church could receive a grant of up to £10,000 to work with a scientist in your congregation or network on a creative project that brings science and Christian belief into conversation. Whether you care about the environment, are concerned about AI, or want to bust medical myths, this is a fantastic way to explore it further while witnessing to the wider community.
Reverend Egla Aitkens of New Testament Assembly Church in Tooting received a Scientists in Congregations award in 2024. A nurse educator, she wants to improve health awareness and build trust in medical care through health education sessions, a science career fair, and revamped Sunday school materials. Egla said:
“This Scientists in Congregations project is an opportunity to help our congregation and the Black community to see that faith and science are not dichotomous. We will demonstrate from the Scriptures how God uses His Word and His work through us, to establish life as we know it today. In addition, our congregants will be better able to have healthy discussions on consultations and policies that affect us.
our congregation to have a voice and a presence in science and faith spaces, where previously our silence by default meant consent. Imagine a church where we have subject matter experts who are culturally competent and spiritually sound to address matters of faith and science.”
1. Go to eclasproject.org/ congregations
2. Applications for 2026 will open on 6 October 2025. Download the application form, which asks for an overview of your idea and a rough budget. Email it back to us by 21 November.
3. We’ll assess applications and invite shortlisted projects to submit a full project proposal by early March.
4. Final decisions will be made shortly afterwards.
You can also read more about our current and previously funded projects
“As a church, we are determined to equip
HELEN BILLAM
Science plays an intrinsic role in society. Alton P Bell highlights Black scientists –past and present – whose work has had a lasting impact
Throughout the 20th century, British science saw remarkable contributions from Black scientists who advanced knowledge across mathematics, geology, anthropology, botany, brewing science, and more. Their achievements not only enriched their disciplines but also served as powerful testimonies of perseverance and excellence. Below, we spotlight five distinguished figures who made great strides in their particular discipline.
1. Professor Nira Chamberlain OBE: Mathematics and Industrial Modelling Mathematician Nira Chamberlain is renowned for applying complex mathematical modelling to practical, real-world challenges. He developed the Mathematical Cost-Capability Trade-Off Model, which gave the UK government the necessary evidence to build the HMS Queen Elizabeth aircraft carrier. Chamberlain’s leadership in mathematics was recognised nationally: he was named one of the UK’s top scientists by the Science Council in 2014; voted the World's Most Interesting Mathematician in 2018; and he served as President of the Institute of Mathematics and its Applications (IMA) from 2020 to 2022. Beyond academia, he is a prominent advocate for diversity in STEM.
2. Dr Raphael Armattoe (1913–1953): Medicine and Anthropology
Originally from the Gold Coast (now Ghana), Raphael Armattoe was trained in medicine in Edinburgh and later practised in Northern Ireland. He founded the Lomeshie Research Centre, blending medical science with cultural anthropology. Armattoe was invited to the Nobel ceremonies in 1947 – making him a rare African presence among global scholars – and was nominated for the Nobel Peace Prize in 1948 for his humanitarian and scientific contributions.
Born in Jamaica and arriving in Britain as part of the Windrush Generation, Sir Geoff Palmer became Scotland’s first Black university professor in 1989, ultimately serving as Professor Emeritus at Heriot-Watt University. His most notable scientific innovation was the barley abrasion process, developed in 1968. This technique radically improved malting efficiency by mechanically abrading barley grains, accelerating germination, and boosting extract yields – transforming the brewing and distilling industry worldwide. In 1998, he received the American Society of Brewing Chemists Award of Distinction – recognised as the ‘Nobel Prize of brewing’.
At Heriot-Watt, Palmer founded the International Centre for Brewing and Distilling (ICBD), elevating teaching and research in grain science to global prominence. His expertise extended into advisory roles for governments, particularly on sorghum as a brewing grain in Africa. Alongside his scientific legacy, Palmer was a committed human rights activist and historian. He wrote extensively on Scotland’s colonial and slavery history, advocated for honest public commemoration, and campaigned for educational reform to address racial inequality. He was knighted in 2014 for services to human rights, science, and charity, later becoming Chancellor of Heriot-Watt University and a recipient of the Edinburgh Award for his anti-racism work.
4. Dr Melrose Stewart: Chartered Physiotherapist and Health Equity
Born in Jamaica, Dr Melrose later moved to the UK, where she qualified as a physiotherapist. She earned a master’s degree in education and a PhD for her research on cultural competence. Her work has focused on achieving equity in health and social care and promoting physical
and mental well-being. She is a Vice President of the Chartered Society of Physiotherapy and has been involved in various other professional organisations. She also appeared on the Channel 4 programme Old People's Home for 4 Year Olds, which further increased her visibility.
5. Dr Maggie Aderin-Pocock: Space Science and Communication
Born in London in 1968, Dr Maggie AderinPocock is an esteemed space scientist and science educator. With degrees in physics and mechanical engineering from Imperial College London and a PhD in interferometry, she advanced astronomical instrumentation – such as a high-resolution spectrograph for the Gemini telescope – and contributed to climate research via satellite technology. Widely known for her work on the BBC’s The Sky at Night, she has inspired countless children through her outreach and was honoured with the Institute of Physics’ Lord Kelvin Medal – among other accolades.
All these trailblazers redefined what was possible in their disciplines, often in the face of systemic obstacles. Through determination, innovation and advocacy, they not only advanced scientific frontiers but also created paths for future generations. Their legacies continue to remind us that excellence knows no boundaries.
ALTON P BELL
Scientist, theologian and technologist
An experienced leader who worked initially as a research chemist (1985–1990), then as the technical director in an IT company (1991–2002) and currently as a church pastor (1999–present).
Retired
My journey through marine telecommunications engineering, digital transformation leadership, and Christian ministry has been unified by a single insight: God creates and sustains through systems of relationships.
In engineering, I learned a lot about the reliance of the whole on the correct functioning of what could look like less significant parts. I gained a greater respect for nature, as I studied how corporate and global telecommunications systems are used to create and sustain value. This technical understanding affected my theology. The biblical creation narrative revealed that God created interconnected systems, where each element also creates value, that then sustains the others as a divine design.
Leading digital transformation projects, I have applied this faith-informed systems thinking practically. I typically examine six interconnected elements, including system connections, feedback loop insights, and visual relationships mapping for better decisions. This helps organisations avoid the common mistake of optimising individual processes while inadvertently damaging the broader ecosystem. Instead, we can seek to always strengthen the whole.
My Christian faith teaches me that creation itself is God's first revelation. Flourishing comes not just from isolation for perfection of function, but even more from relationships that generate mutual value. This biblical wisdom has made me a better engineer, pastor and transformation leader.
Senior Partnerships Lead for EMEA at Smartly.io, a leading AI company. Passionate about the creative arts, she also serves the body of Christ in worship ministry.
In some Black Pentecostal circles, science and tech (especially AI) are met with suspicion. Too rational. Too worldly. Too detached from the Spirit. But that view limits what God can do through us in every domain of life, including technology. Furthermore, I believe in addition to being in the pews, we are to be in the marketplace, in the boardroom, and in the lab.
As someone who shapes how AI products are positioned and brought to market, I see the urgency of this work. These technologies are shaping economies, culture and identity.
If people of faith – especially from the Black Pentecostal tradition – aren’t at the table, we’re leaving our communities unprotected and unseen.
This isn’t about replacing God with machines; it’s about bringing a Spirit-led imagination to the technology shaping tomorrow.
A doctor with a keen interest in Paediatrics and Obstetrics & Gynaecology. Passionate about mentorship, she actively volunteers to guide and teach future medical professionals. Dr Silvera is a committed Christian.
As a doctor, I see science and faith as complementary aspects of my job – both of equal importance. Science provides the tools and knowledge to diagnose and treat patients, grounded in research, evidence and continual discovery. Faith, however, offers a deeper framework for understanding the person behind the diagnosis, reminding me that every patient is a human and not a statistic. Faith inspires compassion, respect and a commitment to healing that goes beyond physical care. I believe faith and science both seek truth: science explores how the world works, while faith helps us ask why it matters. Many scientific pioneers were also people of deep faith, and I see my role as a doctor in that same spirit, using science to care effectively and faith to care meaningfully. Together, they shape a more holistic and humane approach to medicine.
My teenage Christian faith didn’t prepare me for the spiritual and professional dilemmas that emerged as I grew up. I’ve been a nurse for nearly 40 years, more than half of which I've spent in cancer research, witnessing extraordinary advances. Targeted therapy, immunotherapy and personalised medicine have transformed the treatment landscape. Yet illness remains a deeply personal and spiritually complex journey.
Within the Black Pentecostal Church, science is not always well received. I’ve seen hesitancy toward medical intervention, often rooted in fear of being seen as lacking faith. As a nurse educator and clergy, I seek to engage the congregation through compassionate education and biblical application.
One biblical story that resonates is the woman with the issue of blood (Luke 8:43). After twelve years – with all her resources spent on physicians – she found healing, not through medicine, but through faith. Luke, a physician himself, underscores medicine’s limitations and the reality of divine healing.
Today, many women face similar struggles. Endometriosis affects 1 in 10 women in the UK, yet on average, diagnosis takes nearly nine years. Like the woman in Luke’s account, they endure pain, confusion and unanswered questions. While there’s no cure, science now offers understanding and tools for informed treatment choices.
Selena holds a degree in Cosmetic Science. Her BSc project focused on the new product development of the Optimum Retinol line, now available at a major high street chain.
As a former product technologist and quality assurance manager, I have developed expertise in product development, formulation, safety testing, and regulatory compliance. Inspired by the biblical role of the apothecaries, my work is a continuation of this sacred craft, formulating products that reflect both God’s wisdom in creation and the rigour of scientific advancement.
I am deeply committed to raising awareness of the vital yet often unseen role of cosmetic chemistry in daily life, advocating for more young professionals to explore careers in this field. Through ethical, compassionate, and intellectually rigorous inquiry, I seek to deepen our understanding of the natural world, while fostering a greater appreciation for God’s creation.
MSc (Biomedical Science: Cellular Pathology), PGCE, BSc (Biomedical Science). A committed Christian who works with the youth and adult Sunday School at her church. She teaches at a community college in London.
In my role as a biochemistry lecturer, I often navigate how deeply intertwined science and faith are. The foundation of my professional life is set in science, with its systematic approach to the physical and natural world through observation and experimentation. My faith provides perspectives, offers purpose, meaning, and ethical grounding, and encourages curiosity in the pursuit of knowledge. Science and faith together offer a fuller understanding of reality rather than creating conflict.
Teaching in a further education setting means students bring different worldviews to the classroom. Here, I encourage meaningful conversations where scientific enquiry and faith can coexist. The world was created in an orderly manner which reflects divine order, and scientific reasoning relies on these patterns. Faith and science are complementary forces: science uses evidence to offer possible explanations, while faith invites humility and a sense of awe and appreciation for the mysteries that cannot be explained by science.
My teaching is enriched by both perspectives. It is driven by curiosity and underpinned by integrity. I am challenged to think critically and act with ethical responsibility, while I inspire my students to do the same.
Keep The Faith Publisher/Editor
Marcia Dixon MBE speaks to the Rt Revd Rose Hudson-Wilkin, Bishop of Dover – a church leader who has made and continues to make history.
Bishop Rose Hudson-Wilkin is a woman, whose ministry as a Christian leader has been both impactful and historical.
Her landmark appointments include being appointed as Chaplain to the late Queen Elizabeth II in 2007; becoming the first woman to be appointed as Chaplain to the Speaker of the House of Commons in 2010; and being the first Black woman to be appointed as a Bishop in the Church of England – and first woman as Bishop of Dover in 2019.
Her ministry continues to make waves. Earlier this year, her book The Girl from Montego Bay: The Autobiography of Britain’s First Black Woman Bishop was published. Bishop Rose says the response to it has been “overwhelmingly positive” – so much so, that the book won the award for Autobiography of the Year at the Christian Resources Together (CRT) Awards 2025. “I went to America this August, travelling to different cities in both Florida and in New York, and the number of people who would come up to me after book signing or during the book signing to tell me that my story resonated with them was moving.”
She continued: “I think people have resonated with my upbringing. Although it
happened in Jamaica, it’s the story, it’s the life experiences, the things that you did as children, and sadly also, some of the abuse.”
The book also chronicles her life in Britain, her ministerial appointments, and her role in some of the pivotal spiritual moments in the history of the nation.
Born in Jamaica and raised in Montego Bay, Bishop Rose was called to ministry at a young age. She recalled: “I just knew I was being called to serve the Church, but, at the time, women were not allowed to be priests in church. I remember one of my bishops in Jamaica saying: “Rose, we’re Anglicans. We don’t do that.” In my heart, I thought: ‘You may not do that, and the Church might not do that, but I know that God does that.’ So, for me, it was making a promise to God that I would remain faithful until the Church heard the Spirit and moved with the Spirit. It took a long time. I was 33 when I was ordained as a priest.”
Since answering the call, Bishop Rose has slowly risen up the ranks. She came to the UK as a young woman to do her ministerial training. Ordained as a deacon in 1991, and as a priest in 1994, serving at St Matthew’s Church, she was later ordained as an associate priest at the Church of the Good Shepherd in the Diocese of Lichfield.
She then became the vicar of two churches which became one parish in the London Borough of Hackney (Holy Trinity with St Philip’s Dalston and All Saints Haggerston) for 16 years. It was during this time that she was appointed as a Chaplain to Her Late Majesty Queen Elizabeth ll, before her major appointment as Chaplain to the Speaker of the House of Commons. Bishop Rose’s early years growing up in Jamaica have deeply influenced her approach to her faith and ministry. She explained: “The motto of Jamaica is ‘Out of many one people’, so I had the sense that, although we might be different, have different upbringings, cultures or ethnicities, as I was accustomed to seeing in Jamaica, we are all one people, made in God’s image. I also saw trust and dependence on God, particularly in the older generation. God was not some faraway being; He was right there in their midst, and I saw that being lived. It definitely made an impression on me and is something that I have patterned.” As a trailblazer, Bishop Rose fully recognises that she is a role model to many. “There is a weight of responsibility that comes with being the first. You can't let the side down and you’ve got to do 100% your best all the time. There’s no resting on the
job, because others must come after me.
“I feel quite honoured by the number of people who have said to me: ‘Because you are there, we know that we could do that.’ I hear that repeatedly. That gives me joy, because that is precisely what I want people to be able to say: ‘If she can do it, I can do it too.’”
The Church of England (CofE) is currently discerning a new Archbishop of Canterbury, following Justin Welby’s resignation last year amidst an outcry about his failure – and those of other church leaders – to report a prolific child abuser to the police. Bishop Rose admits leading the CoE is a tough position. “I think it was Rowan Williams, a previous Archbishop, who is quoted as having said: ‘You need the skin of a rhinoceros to be in this role.’ It is a challenging role in many ways. You’re trying to hold together people who don't always want to be held together.
“People say the good thing about the Church of England is that we’re a broad church. We have people whose actions reflect that of the Pentecostals, and then right at the other end there are those who try to pattern Roman Catholicism, and then there’s much more diversity in the middle. The person appointed to the role of Archbishop of Canterbury has to hold together a church that has all these various views and practices, and it has become more difficult now, because I think, sadly, we have spent so much time nurturing labels, and being identified with certain camps and groups within the Church, and that’s been a disadvantage.”
Bishop Rose believes Welby’s resignation was not just about his perceived failure to report an abuser. “I think the cry for his resignation was really about other things in addition to safeguarding, because more than 80% of the positive safeguarding changes that we've had, happened under his watch. A lot of the cry for his resignation had to do with people who were upset that the churches were closed during COVID-19; people who are upset about the Living in Love and Faith (LLF) process that we've been going through now for so many years; the many who are upset with churches having no vicars; and there are those who thought he was no longer on their side, whatever that side is.
“Personally, I don’t think he should have resigned on behalf of the Church, but he did, and we are where we are now. I continue to pray and hope that, through the Holy Spirit, we will appoint the right person. It will be a challenging job going forward. The Church is full of so many factions at the moment, which has nothing to do with the Gospel of Jesus Christ.”
Looking to the future, whilst Bishop Rose thinks there are challenges to overcome, she
also sees good things ahead for the Church. “I think that a key challenge for the Church is to positively ensure that Black children and pink children and blue children and green children can see reflections of themselves in all walks of life, so that they know that they too can achieve and live out their desire, their calling, their vocation in those areas.”
Like many, Bishop Rose has been buoyed by recent research that highlights there is a quiet Christian revival amongst young people, but she has her reservations. She believes people often leave smaller churches to go to the bigger ones and would like to see more courageous Christians.
“When I’m asked what’s the greatest challenge to the Church, I always respond by saying the greatest challenge is a lack of confident Christians – people who are not afraid to engage with others about matters of faith, especially where it connects to daily life.
“There is a prayer we say at the end of Holy Communion: ‘Send us out in the power of Your Spirit to live and work to Your praise and glory.’ When we say this, we must take it seriously. What does it mean in relation to the protests that we have seen happening? How can we enable people of faith to stand
up and challenge the rhetoric in those communities?
“Those people who are protesting, they have family members, they have friends. Where are the Christians in those communities who are saying: ‘We’re all God’s people, created in the image of God’? We need to be compassionate. We need to be courageous advocates. For me, it has been quite disappointing to see political leaders encouraging protest, knowing full well that this is going to impact those who are most vulnerable.”
When asked what legacy she would like to leave, Bishop Rose responded: “I would hope it would be one in which people will be able to say: ‘This woman was courageous. Her faith was deep. She was not afraid to speak truth to power, and she loved the Lord and the people that she was called to serve.’
“My faith is not a head thing. It is a lived faith. I would want it to be the legacy of the love of God, to be seen in my actions and in the way I relate to all of God’s people, young and old, Black and white, gay, straight, pink, blue, you know. Whatever we are, we are all God’s people, all made in the image of God.”
Roy Francis reveals the forgotten story of Black soldiers – from the time of enslavement to world wars – and why their experiences should be recognised
Today, Black History Month is often centred around the arrival of the Empire Windrush in 1948 and, with it, the significant contributions Black people have made to Britain’s development since then. While this moment is undeniably pivotal, it represents just a small part of a much larger, more intricate history – one that spans centuries and reflects the rich depth and diversity of Black British legacies. One important yet often overlooked area is the role that Black soldiers played in defending Britain at home and historically overseas, along with safeguarding her vital interests –a story that remains largely untold.
During the colonial period in the Caribbean, under the brutal plantation system, Black enslaves not only worked on plantations, but they were also formed into local regiments to enforce law and order and defend the territory. Initially, colonial governments thought they could rely on troops sent from Britain to do this, but as the soldiers were often drawn from the poorest sections of British society, undernourished, poorly trained, and unfamiliar with the harsh tropical conditions in the Caribbean, they succumbed easily to diseases and were largely ineffective.
The decision, therefore, to form regiments was met with fierce resistance from the white population, especially plantation owners who feared that arming enslaved Black people could trigger rebellion and threaten their survival. This fear and the racism that followed it were to last for many years. As a result, and to comply with colonial legislation, plantation owners offered up only their weak, sick and elderly, and, with the growing threat of other European powers in the region, the British army was forced to purchase enslaved men on the open market, eventually becoming one of the largest enslavers in the Caribbean.
The formation of these regiments meant that Black soldiers played important roles in regional conflicts and participated in many of Britain’s overseas military campaigns, including those in North America. Less well-known, however, is that after the abolition of slavery, many African soldiers, who had previously served in the West Indian regiment, were sent to Sierra Leone in West Africa, returning to where they or their ancestors had originally come from. This relocation was part of Britain’s broader strategy to assert its interests in Africa, and over the next century, the presence of these former soldiers would help guide Britain’s colonial ambitions, including contributing to the establishment of Sierra Leone as a place to transport “unruly” or rebellious enslaves, as well as establishing it as a “free” colony.
Apart from defending British territories in the West Indies, the regiments were there to also protect its economic interests. Chief
among these – and the source of Britain’s greatest wealth – was sugar, with Jamaica being Britain’s prized possession. It is estimated that 80–90% of the sugar consumed in Britain during the 19th century came from plantations in the West Indies, with sugar driving the British economy and enriching those who controlled its production. So wealthy were these plantations that their owners in England were commonly referred to as “West Indians” – a label synonymous with their enormous wealth.
With this long and distinguished legacy, when war was declared in 1939, the Caribbean rallied to the cause, and its involvement was total, with the territory playing its part. It scanned the seas for enemy ships, defended as best it could its boarders, shipping lanes, coasts and harbours, and, in the case of Jamaica and Trinidad, provided raw bauxite, oil, food and other necessities.
Thousands of Caribbeans volunteered to fight for Britain, even though it really wasn’t their fight, and some even paid their way to join the war. This sense of loyalty – or, depending on one’s point of view, sense of obligation – was remarkable, especially given the economic hardships, and political upheaval, strikes and riots West Indians faced before leaving for Britain. Such was their dedication that many left not knowing that in Britain they would be treated as second-class citizens, and that they would be denied and barred from many of its services. Then there were those who believed that fighting for Britain
would advance the cause of independence, and as this was gaining momentum in the West Indies, it acted as motivation for some.
Over a million men and women from the Empire and Commonwealth came to fight for Britain, including more than 150,000 Black Americans, who at one time or the other, between 1942 and 1945, were stationed in Britain. West Indians faced unfair treatment in the army: they were paid less than their white counterparts; denied promotions to officer ranks; received lower pensions; and were assigned mainly to support and logistics work, rather than combat duties. This is because there was a long-standing army policy that it was unacceptable for Black soldiers to kill white servicemen – even if they were the enemy. As a result, most Black servicemen saw action in North Africa, Italy and Burma, rather than in Europe.
Those West Indians denied entry into the armed forces were consigned to work in factories, producing munitions, and, in the case of those from Honduras, were recruited as foresters in Scotland, where they faced not only ill-suited equipment and harsh conditions but also racial discrimination. All these injustices were rooted in a deep-seated notion that, although Black soldiers were British subjects, they were nonetheless second-class citizens.
Compared to the Army, the Royal Air Force (RAF) treated Caribbean recruits a bit better, and although non-whites had historically been barred from its ranks, the outbreak of war in 1939 soon put a stop to that, and it was quickly dropped and abandoned. By the end of the war, over 6,000 West Indians served in the RAF, including around 400 officers and combat aircrews. In contrast, the Army and Navy enlisted far fewer Black servicemen – about 1,100 and 200 respectively.
In Britain, though relatively small in numbers, Black people in places like London, Liverpool, Bristol, Manchester and Cardiff played their part in helping the war effort: working in factories, on farms, serving as night-watchers, fire guards, nurses, and hospital orderlies. Even their children, under the government’s wartime evacuation scheme, were evacuated to the countryside, like those of British families.
So, why have the Black men and women who served so gallantly in Britain’s forces, particularly those who fought in the two World Wars – many of whom paid the ultimate price – been largely ignored and uncelebrated? The reasons are multifaceted but underlying this is an historical racial hierarchical system that saw Black people – whether sacrificing their lives for Britain or not, as inferior – even less than the white enemy they were fighting. War-time images and propaganda enforced this, evident in the images from Victory in Europe Day celebrations, where despite thousands of Black people stationed in Britain, there are no Black soldiers seen in
the newsreels and documentaries, simply because they were officially excluded, even though they too had put their lives on the line for Britain.
It’s a striking omission, and we unequivocally reject that the lives and contributions of Black soldiers are any less valuable than those of their white counterparts. To address this long-standing inequality, deliberate and meaningful action is required. A crucial first step is to fully integrate the stories and sacrifices of Black servicemen and women into both Britain’s military history and its broader national narrative, ensuring they are no longer overlooked or forgotten. Additionally, all wartime materials – including images, newsreels, photographs, and documentaries featuring Black service personnel – should be thoroughly reviewed, preserved, and made publicly accessible. Special emphasis must be placed on incorporating these resources into school and college curricula, so that future generations understand and appreciate this often-neglected chapter of British history.
Monuments and memorials can also play a useful part in this process, for they serve as
collective memories, reflecting the values and history of a society. Their importance extends beyond merely being physical structures; they help shape how we understand the past, honour sacrifices, and build a shared national identity. It’s a recognition that British history is shaped by people from many ethnic backgrounds, and that its monuments and symbols should reflect this diversity, ensuring that crucial historical events and people are not forgotten, and that Britain today comprises of individuals from all parts of the world – not just a single ethnic group.
In this context, Black History Month holds particular importance, for it offers a crucial platform to engage with these broader narratives, challenging oversimplified or exclusionary versions of history, and, in so doing, to celebrate the rich and complex story that truly makes up Britain’s past.
ROY FRANCIS
Roselyn Blackman-Brereton gives honour to the unrecognised members of the Windrush Generation who, although unknown, contributed greatly to British society
The Windrush Generation – those who arrived in England from the Caribbean to the so-called ‘Motherland’ between 1948 and 1971 – transformed the UK, shaping it into the rich, diverse nation it is today.
We regularly celebrate well-known figures whose contributions have rightly been recognised: Diane Abbott, the UK’s first Black female MP; Sam King, the first Black Mayor of Southwark; Claudia Jones, founder of the Notting Hill Carnival; Stuart Hall, revolutionising British Cultural Studies; Bill Morris, first Black General Secretary of the Transport and General Workers’ Union (TGWU) – to name a few.
However, there is another story – one of the unnamed unrecognised contributors, the ordinary people whose names never made headlines. People like my parents, who arrived from Barbados and lived a quiet, hardworking life without public recognition.
These unknown individuals often worked long hours and sent money back to their islands of origin, which proved to be a crucial means of financial and investment support for family and country. Many helped build churches – through building rallies, supported community organisations, and quietly resisted prejudice, laying foundations for future generations.
There were also those who never set foot in the UK, yet were essential to the Windrush story. From across the Caribbean, they formed the backbone of support – holding families together, raising children until they could join their parents in the UK. Without them, the Windrush contribution would not have happened, as no great achievement happens alone.
Sharing these stories fills the gaps in our history, honours overlooked sacrifices, and restores balance and truth to the full Windrush narrative.
When I wrote my book Inheritance: A Dream Realised, it began as a gift to my nieces and nephews – a legacy document to record the existence and contribution of my family. I wanted them to be seen and remembered, not invisible.
My Windrush siblings were left with my grandmothers, Estelle Blackman and Lavinia Clarke, who were entrepreneurial. I realised, however, that the language and framing we use today can diminish or even erase their achievements, especially when their names are unknown. Many of our ancestors – the so-called “ordinary” people – ran thriving businesses: seamstresses, bakeries, local bars, shops, choirs, churches and religious settings.
My auntie Alma, whilst still a teenager, shouldered adult responsibilities as she became the main carer for several children while her mother (my grandmother) worked long hours. This was the story for many families, yet these contributions, though invisible, were crucial to supporting the Windrush Generation in the UK.
My mother, Loreene Blackman, is the strongest person I know. She was endlessly creative, making things we can now easily buy. And seizing opportunities that would advance her to create the life she dreamed. Her motto was, “Nothing beats a try”, and she tried without fear. I believe it was that same spirit, awakened and strengthened during my writing, that freed me to finally pursue dreams I had carried for years.
My father, Belfield Blackman, who we lovingly called Dadden, gave us something he had never had or experienced for himself – the love of a present father – and gave my mother
the deepest love he knew. Writing it down enables it to be shared with generations to come.
I traced my parents’ story from as far back as I could, right through to the present day. Once pieced together, it felt as though I had an aerial view of their lives and achievements. I had always known them as “Mum” and “Dadden”, but writing their story allowed me to see them as people at different stages of life, like myself, with dreams, aspirations, challenges, fears and disappointments, who still pushed forward to succeed on their own terms.
I thought I was writing their story for the next generation, but in truth, I was also writing it for myself. I needed to see the fuller picture beyond the version we have been told. I needed to find myself in them.
This journey has deepened my pride – in my parents, my aunties, my grandparents, and the countless unnamed contributors to the Windrush Generation.
Barbados – where I now live – plays a pivotal role in the global search for genealogy, and I am honoured to assist others in uncovering their roots while continuing to bring invisible stories into the light. Because only when we give the unnamed their names, and the unrecognised their recognition, do we begin to tell the whole story – and live more fully in who we are.
This Black History Month, we celebrate the vision, courage, and determination of those who built institutions that transformed lives. Among these pioneers is Rev Carmel Jones, the founder of what is today the Pentecostal Community Bank (PCB). His story is not just the history of a financial institution – it is the story of faith in action, of community resilience, and of Black British determination to build a fairer financial future.
In the 1970s, Rev Carmel Jones, a minister in the Pentecostal church, recognised a painful truth: mainstream banks were failing the Black community. Hard-working families were being excluded from credit, small businesses were denied investment, and many were left with nowhere to turn but high-cost lenders.
Rev Jones saw that this was more than a financial problem – it was a barrier to dignity, opportunity, and generational progress. Guided by his deep faith and his commitment to social justice, he set out to create something new: a financial institution owned by the community, for the community.
What began with small groups of church members pooling their savings soon grew into the Pentecostal Credit Union – one of the most significant community-led financial organisations in the UK, and the foundation of today’s Pentecostal Community Bank.
Rev Jones’ achievement was groundbreaking. In a time when Black communities often faced suspicion and exclusion, he created a trusted financial home rooted in shared values. Members could save together, borrow fairly, and support one another in building stable, resilient futures.
Loans were not just about money – they were about hope. A family could finally buy a home. A young person could pursue education. A business idea could come to life. Through each story of support, the wider community became stronger.
The credit union was more than an institution. It was – and still is – a statement: that Black people in Britain could design, own, and sustain financial structures that empower rather than exploit.
The story of Rev Carmel Jones and the Pentecostal Community Bank is woven into the fabric of Black British history. His leadership showed that progress is not only about breaking
into existing structures but about building new ones that reflect our values.
From modest beginnings, PCU grew to become one of the largest credit unions in Europe. It stood as living proof that cooperative economics, fuelled by trust and faith, could rival the offerings of mainstream institutions – and often do better by the people they serve.
Today, under the leadership of CEO Shane Bowes, the Pentecostal Community Bank carries forward Rev Jones’ legacy with renewed strength. The bank is now a modern, regulated community bank, serving members across the UK with a range of savings, loan, and financial education products.
But the spirit of Rev Jones remains at the heart of everything PCB does. The mission is unchanged: to empower families, churches, and communities through financial resilience. Whether helping a first-time buyer secure a home, guiding a family through the cost-ofliving crisis, or funding the dreams of a new business, PCB continues to put people first.
Black History Month is not only about looking back – it is also about carrying forward
the lessons of the past. Rev Carmel Jones’ story reminds us that true progress requires courage and innovation. At a time when exclusion was the norm, he built inclusion. At a time when financial doors were closed, he opened new ones.
His vision speaks powerfully to today’s challenges. Many families still struggle to access fair finance, and too many remain vulnerable to cycles of debt. PCB continues to stand in that gap – just as Rev Jones intended – offering practical solutions grounded in community and faith.
This Black History Month, the Pentecostal Community Bank invites you to honour the legacy of Rev Carmel Jones by becoming part of the movement he began. Every member who saves, borrows, or simply supports PCB helps to keep alive a tradition of resilience and collective empowerment.
Our history is a story of faith turned into action. Our present is a testament to the strength of community. And our future depends on all of us working together to build wealth, resilience, and opportunity for generations to come.
Join us. Be part of the legacy. www.pcbank.co.uk
Dr T Ayodele Ajayi shares why identity is important, and how faith in God can help you reclaim it, if it has been overshadowed due to racism, low self-esteem or depression
I thought long and hard about what to write for this Black History Month edition. Then it came to me, right in my face, all along. Identity.
Who do you really think you are?
It seems like a simple question, yet the answer is complex. And it plays a huge role in how you think, feel and interact with the world around you.
What is identity?
Your identity is more than your name, age, skin colour or job title. It is a blend of your physical, mental, emotional, social and spiritual characteristics.
Some parts, such as our temperament and our family background, are given at birth. Other parts are shaped by upbringing, experiences, relationships and culture. Identity is the foundation of your sense of self. It’s what distinguishes you from everyone else. While you may share common ground with others, no one else carries your exact combination of traits, history and God-given purpose.
Identity matters. It influences how you treat others, how you carry yourself in the world, and how you fulfil your calling – in faith, family, finances, friendships and fatherhood or motherhood.
The impact of racial discrimination
As a psychiatrist, as a Christian, and as a Black
man, I’ve seen firsthand how identity can be distorted – especially among our people. In my clinic. In our churches. In our communities.
The trauma of racial discrimination can chip away at how we see ourselves.
Who am I? Black? British? Christian? This confusion often hides beneath the surface, but it shows up in subtle ways:
• low self-esteem and self-sabotage
• mistaking mediocrity for humility
• shrinking back from opportunities
• hiding talents that God gave us
• battling anxiety and depression
Trauma – including racial trauma – changes the brain. It reshapes how we view ourselves and the world.
Think back to the slurs at school, the names you were called, the promotions you were denied, the ways you were excluded. Many of us shrugged and said: “It was water off a duck’s back.”
But was it, really? Those wounds don’t always vanish. Sometimes, they seep into our identity and quietly erode our confidence.
Why identity matters for mental health
A strong sense of identity is not just a luxury; it is essential for well-being.
When you know who you are, you are more resilient in the face of life’s challenges; better able to manage stress and setbacks; less dependent on external validation; and more confident in relationships and work. Without a stable identity, the mind becomes vulnerable. Anxiety, depression and confusion creep in.
Building a positive identity
Identity is not fixed. It is shaped – and it can be reshaped. Positive identity grows best in the nurturing soil of:
• Faith: anchoring identity in Christ, where it cannot be shaken
• Positive relationships: safe spaces with family, friends and peers
• Exploration: trying out interests, values, and beliefs through hobbies, travel or study
• Self-reflection: meditation, journalling, therapy, coaching or mentoring
Every person’s identity journey is unique. And it keeps evolving over a lifetime.
Christian foundations for identity
Scripture offers us powerful truths about who we are:
• ‘See what great love the Father has lavished on us, that we should be called children of God!’ (1 John 3:1).
• ‘I praise You because I am fearfully and wonderfully made’ (Psalm 139:14).
• ‘Before I formed you in the womb, I knew you, before you were born I set you apart’ (Jeremiah 1:5).
Our identity in Christ is not based on performance, race or status. It is rooted in God’s eternal love. That truth liberates us from shame, self-doubt and the lies racism tries to plant.
So, how do we reclaim our God-given identity when the world has tried to distort it?
• Scripture: Return again and again to God’s Word, where your true value is affirmed.
• Meditation: Neuroscience now proves what the Bible has always taught – that stillness and reflection renew the mind.
• Journalling: Writing helps untangle thoughts, heal wounds, and clarify purpose.
• Self-acceptance: No apologies for your race, your heritage or your past. You are God’s masterpiece.
• Conversations: Share stories and perspectives within safe, affirming spaces.
• Nature: Time in creation brings clarity and grounds identity in God’s order.
• Community: Surround yourself with people who reflect your values, even if their journeys differ.
• Openness: Embrace growth and new opportunities while staying true to your core.
Identity is at the heart of the Christian life. The world may label us. Racism may wound us. Trauma may try to define us. But our ultimate identity is found in Christ.
And when we reclaim that truth, we live with confidence, resilience and freedom –ready to bless others and fulfil God’s purpose for our lives.
So, let me ask you again, as I asked at the start: Who do you really think you are?
DR T AYODELE AJAYI MBChB FRCPsych
Consultant psychiatrist, founder and convenor of the Tripart Care Emotional Wellbeing Hub. Instagram @tayodeleajayi
Dr Marvin Sanguinetti outlines the critical role Africa and Black Christians have played in the Bible and Early Church history
Every October, Black History Month offers a moment to reflect on the significant yet often overlooked contributions of Black people throughout history.
In my recent lectures on hermeneutics, we explored the powerful role of Black and African figures in shaping Christianity. It was never solely a “Western religion”. Rather, Africa has always played a central role in the Christian story, both biblically and historically.
From the very start, Africa appears in the Bible as a key player. Egypt, for instance, is mentioned over 600 times. It was to Egypt that Mary and Joseph fled with Baby Jesus to escape Herod’s massacre (Matthew 2:13–15). Jesus’ family, very early, lived on African soil.
Similarly, Simon of Cyrene, who helped Jesus carry His Cross (Matthew 27:32; Mark 15:21; Luke 23:26), came from modern-day Libya. He is a powerful symbol of African participation in the suffering and redemption of Christ.
We also read of Apollos, an eloquent Jewish Christian teacher from Alexandria, Egypt (Acts 18:24–28). And then there’s the Ethiopian eunuch (Acts 8:26–40), one of the earliest recorded converts to Christianity, baptised on a desert road by Philip. These individuals were not footnotes; they were frontline figures in spreading the Gospel.
Yet, popular history books and Sunday school images have done little to affirm these truths. Christianity is too often presented through a European lens. The 1940 Warner Sallman White Jesus, White angelic figures, and non-Black saints dominate Christian art. Meanwhile, demons are frequently cast as Black. Even Marian iconography has been heavily whitewashed, despite the long-standing veneration of the Black Madonna across parts
of Europe and South America.
This bias has helped sustain the myth that Christianity came to Africa through European missionaries during colonial times. In reality, Christianity had already taken root in Africa by the 1st and 2nd centuries. Long before the transatlantic slave trade, African theologians, bishops and scholars had been shaping the Global Church.
Consider the African Church Fathers and theologians:
• Tertullian (Tunisia), one of the earliest Christian apologists
• Origen (Egypt), a pioneering biblical scholar
• Athanasius (Egypt), a key player at the Council of Nicaea 325CE
• Augustine (Algeria), whose writings deeply influenced Western theology
• Clement of Alexandria, Cyprian of Carthage, Aurelius, and St Mark the Evangelist, the first bishop of Alexandria, all of whom were Africans
These were not minor players. Without them, we would not have the Nicene Creed or the theological foundation that many churches still uphold today. Christianity did not just arrive in Africa, it flourished there.
We also know that powerful Christian kingdoms, like Makuria, Nobatia and Alodia existed in Nubia (modern-day Sudan) well before any European missionary set foot on the continent. The Ethiopian Orthodox Church is one of the oldest Christian communities in the world. In fact, one of the oldest known Bible translations is found in Ethiopia, a testament to Africa’s longstanding love of Scripture.
This history directly challenges the myth that Christianity is a “White man’s religion”. The notion that Africans first encountered Jesus through slave ships and colonial conquest is simply false. What was brought during those dark times were certain colonial versions of Christianity, brands of the faith, stripped of their liberating, prophetic voice. Some versions even featured a ‘Slave Bible’ (despite questions surrounding its authenticity), where key
passages about freedom and justice were deliberately removed.
And yet, even under slavery, African Christianity persisted. On the sugarcane plantations of the Caribbean and the cotton fields of the Americas, enslaved Africans held onto their faith. They combined spiritual resilience with rebellion, leading revolts like Paul Bogle’s Morant Bay Rebellion in Jamaica (1865). It was not simply colonial kindness that ended slavery, as commonly (mis)construed; it was resistance, faith, and the determination of Black people.
We must also remember that the African Church was built on a strong, intellectual foundation. The Church Fathers were not only theologians; they were also philosophers, scholars, and deep thinkers. Today, sadly, some churches across the African world struggle with anti-intellectualism. If we want to truly honour our heritage, we must reclaim the African commitment to critical theological thought, education and wisdom.
Decolonising Christianity means telling the full story. It is about challenging the whitewashing of biblical figures and reclaiming the African voice in Christian history. It also means celebrating the ways Christianity adapted and thrived within African cultures, not as a foreign import, but as something deeply familiar, local and empowering.
As Christians, we should appreciate all expressions of the faith equally, whether they come from Canterbury or Carthage, Ethiopia or Edinburgh. The goal is not to pit one against the other, but to affirm that the Christian story is far richer, broader and more inclusive than many of us were taught.
Christianity was Black before it ever became White. Let’s remember that – not just during Black History Month but every day.
DR MARVIN SANGUINETTI (PHD, SFHEA) Reader in Theology & Religious Studies, Biblical Studies, and Christian Theology
Rev Ronald Nathan delves into the rise of Black theology in the Black Christian community and why it’s a gift to believers of all nationalities and ethnicities
In the late 1970s, I walked into a well-known Christian bookshop in London and asked for a copy of Black Theology and Black Power by James H Cone. The young clerk looked at me, confused, and said: “I’m sorry, sir, we don’t carry books like that here. This is a Christian bookstore.”
That moment summed up a deeper tension: the belief that Black identity and Christian theology could meaningfully speak to each other was, for many, inconceivable. Yet it was from that very place of exclusion that Black Theology in Britain began to take shape.
Black Theology in the UK drew its early spark from African American theologian James Cone, who famously declared that “Jesus is Black”. His message: Christ identifies with the oppressed. British voices, such as Emmanuel Lartey, Robert Beckford, Anthony Reddie, Kate Coleman, Dulcie Dixon, and Bishop Joe Aldred, contextualised Cone’s work, giving theological shape to the experiences of Black British Christians. They challenged the silence of traditional theology and affirmed that Black life and Black culture matter deeply to God.
At its core, Black Theology teaches that being Black and being Christian is not a contradiction; it is a divine alignment. It challenges Eurocentric theology that spiritualises suffering and ignores structural injustice, offering instead a Gospel that liberates here and now. This message was both empowering and disruptive for many African and Caribbean churches in Britain, which had inherited a missionary Christianity
that focused on individual salvation while discouraging engagement with empire, race or identity. Still, Black Theology gradually began influencing how these churches preached, worshipped and practised faith.
From Lecture Hall to Church Life Initiatives like the Black Light Course, led by Ascension Trust since the 1990s, brought Black Theology to pastors and lay leaders alike. Institutions such as the Queen’s Foundation also carved out space for its academic development.
In mission, caring for the vulnerable, challenging racism, mentoring youth, and engaging in political advocacy became central to spiritual life, not peripheral. From its beginning, Black Theology in Britain was part of a wider conversation across the African diaspora. The founding of Black Theology: An International Journal in 1998 marked a turning point. Edited by Anthony Reddie, the journal became a hub for theologians like Cone, Dwight Hopkins, Katie Geneva Cannon, Kelly Brown Douglas, Musa Dube, Mercy Amba Oduyoye, and Rev Dr Evie Vernon. These international connections, fostered through symposia, exchanges and shared publications, confirmed that Black Theology is both local and global – a movement shaped by context, but united by common struggles and hopes.
Despite its transformative potential, Black Theology remains marginal in both Black and White church spaces. It is still underfunded, misunderstood, and often excluded from formal theological education. Many seminaries treat it as an elective, not a core discipline. Yet, where it is embraced, it equips the Church with tools to name injustice, affirm dignity, and imagine God’s presence in the
everyday. It encourages a contextual, resilient and liberating faith that speaks directly to today’s challenges.
Black Theology is not just for Black Christians. It offers White Christians a call to examine privilege, hear silenced voices, and reconnect with the Gospel’s radical, justice-oriented message. By naming difficult truths, it invites the entire Church into a deeper, more authentic discipleship.
Looking Forward
A new generation of Black British Christians is emerging – confident in both their faith and their identity. Figures like Anthony Reddie and Robert Beckford have pushed the boundaries of theology into public life, intersectionality, and multimedia expression. African-led churches in the UK have also brought fresh spiritual energy and cultural affirmation to Black Church life. Though often not explicitly aligned with liberation theology, their focus on healing, empowerment and resilience mirrors its core values.
As we celebrate Black History Month, we remember that Black Theology is not just a story of the past, but a living, prophetic gift to the Church today. It was born in struggle, but it speaks of hope. It affirms that our Blackness is not a burden; it is a blessing. And while it remains on the margins, its fire still burns.
Colin Tomlin turns a spotlight on the Church and its role to inspire members to start businesses that are profitable, ethical and have societal impact
For many, the Church is a place of worship and spiritual guidance. But, for the Black community in Britain, the Church has long been a vibrant hub of social, cultural and economic activity.
Since the start of the Windrush, when our parents and grandparents were barred from churches, banks and social settings, a quiet revolution started taking place, one that has significantly contributed to the rise of the Black entrepreneurial community. One of the key drivers was faith, resulting in the Black Church nurturing a generation of entrepreneurs who built legacies and transformed their communities.
The Christian faith provides a robust foundation for entrepreneurial endeavours. The Bible is full of stories of individuals who were called to be builders and innovators – from Abraham to Noah to Lydia, a businesswoman mentioned in the New Testament. This sense of a ‘divine calling’ elevates business from a mere pursuit of profit to a purposeful mission.
Christian entrepreneurs often feel a strong sense of stewardship, believing that their skills, talents and resources are gifts from God to be used wisely. This perspective encourages a long-term vision focused on ethical practices, community impact, and legacy, rather than just short-term gains. The biblical principles of integrity, hard work and generosity provide a moral compass that guides their business decisions, fostering trust and a strong reputation.
Faith doesn’t just inspire the start of a business; it actively shapes how it’s run. For many Black Christian business owners, their faith is not a separate part of their life but an integrated aspect of their professional identity.
Many Christian entrepreneurs see their business as a platform for positive change,
using their profits to support charitable causes, mission work, or community initiatives. This commitment to generosity creates a positive feedback loop, as their success benefits the wider community and this foundation helps them to keep going as the business is part of something bigger than itself.
The Black Church is uniquely positioned to be a powerful engine for economic empowerment. It has already demonstrated this by being a central hub for the community, a place where people connect, share ideas and build relationships.
To support its entrepreneurs, the Church can provide mentorship and networking, offer access to resources as well as financial support, and champion the businesses represented in their congregations.
The impact of faith-driven entrepreneurship is evident in the work of many Black British business owners who are not only building successful enterprises but also serving as beacons of hope and inspiration. While many remain unsung heroes in their local communities, their influence is undeniable.
One notable example is Len Dyke of Dyke & Dryden, a pioneer in the UK's Black hair and beauty industry. His company’s success paved the way for countless others and helped create an entire market.
Initially intending to enter ministry as an ordained minister, he chose business instead and set up as an electrical contractor before arriving in Britain.
The 1958 murder of Kelso Cochrane in Notting Hill proved to be a watershed for the local Black community to organise and protect against racist attacks and police brutality.
Len’s solution?
To set up organisations that bring us together and empower us.
So, he helped to set up:
The West Indian Standing Conference
The Association of Jamaicans
The UK Caribbean Chamber of Commerce
Britain’s first credit union, in Hornsey, north London
However, by the 1960s, he was convinced that the way forward was to build businesses that created and circulated wealth.
The result? Dyke and Dryden Ltd.
Initially setting up as a record distributor and travel agent, their venture into Black hair and beauty was a huge hit. They expanded rapidly from their first shop in Tottenham, expanded rapidly and opened more branches, allowing them to successfully compete internationally while supporting their hair and beauty entrepreneurs locally.
In 1983, Dyke & Dryden created an annual Afro Hair and Beauty Expo which is still going today.
Dyke & Dryden Ltd was sold in the 1990s. By this time, though, Len, along with business partners, Dudley Dryden and Tony Wade had already made a dent.
Supplying, supporting and even financially underwriting a number of hair salons and barber shops across the country through trade credit.
All this due, in no small part, to a strong faith and belief that he could make a difference through business and enterprise.
Joy Roxborough explores the historical reasons for the resilience of Black people, and why now, living in post-Christian Britain, they need to continue building spiritual strength
Collectively, as a race, Black people are resilient. When one considers the brutalities of the Transatlantic Slave Trade that spanned nearly 500 years, I believe that, but for God, Black people could quite literally have been erased from the face of the earth. Much like the ancient Jewish Israelites – and no, I don’t identify with the modern Black Hebrew Israelites – the more enslaved Black people were oppressed, the more they multiplied, which is why we are still here today.
Oppression did not end with slavery. In the UK, since around the 1970s and 80s, which coincided with the heyday of the Windrush era (1948–1971), terms like ethnic minority have been pinned onto us, surreptitiously perpetuating the overall marginalisation and alienation of Black people within the diaspora. And yet, Black people – and I am making particular reference to the UK – had to get on with life and find ways not to be deterred from the objectives for which they had migrated. My own father told me the tale of how he wore his fancy shoes – the only pair he actually owned at the time – to one of the first jobs he secured when he arrived during the Windrush era. The job was in a factory and the shoes were a cut above what everyone else wore. He was questioned about his shoes and, not long after, without a viable reason, he was given notice to leave the job. In addition to all the stories about marginalisation in the rental market, the education system, employment, church... I am sure we could all add our own tales here. We weathered the storms of enslavement. We survived the injustices of Windrush. We are a resilient people, and we are still here today.
While none of this was in any way excusable, perhaps our survival through those seasons can be drawn upon to help us to survive –no, to thrive – through another form of marginalisation that is becoming increasingly entrenched in societies across the globe, and not least right here in the UK. I am talking about the marginalisation of traditional Christian values that has resulted in many biblical principles, once considered normal in mainstream society even among nonChristians, being rejected by today’s society at large. Along with the marginalisation of those principles, people – Christians – who uphold them are often villainised and, in several instances, treated unfairly. Think of the case of Nurse Sarah Kuteh who was dismissed from her job in 2016 for offering to pray for patients – and that’s just one example. A reading of the case makes it clear that Nurse Kuteh was not imposing her religious views on patients but only sharing with them, depending on how conversations unfolded with patients. The ruling against her was overturned in 2018. As this case illustrates, Christians, many of whom are Black, can be said to be not only part of an ethnic minority but now also part of a moral minority.
Christians like to say that God does not waste our pain. In light of that statement, here are three points we might want to consider, as we find ourselves in the throes of an ever-expanding post-modern society.
1. Remember why we are here: The initial Windrushers did not allow themselves to be sidetracked by unfavourable conditions and reactions towards them. Instead, they remained
focused on their goals and found creative ways to achieve them. Many made use of pardner schemes to enable them to purchase homes, and the Pentecostal Community Bank today stands as a solid testimony to just such financial savvy.
Similarly, we need to remain focused on the mission to which Jesus has called us, taking comfort from His instructions and promises to us, as outlined in the Great Commission in Matthew 28.
2. Don’t lower your standards to fit in: The shoes of the ‘preparation of the gospel of peace’ (Ephesians 6:15) are the only shoes you have. Wear them well and wear them proudly. Even if all the other guests choose to wear their sneakers to a formal event, don’t allow yourself to follow suit in order to fit in. You are, after all, a ‘peculiar people’, and it does not behove you to try to fit in with the wrong crowd.
3. The ability to overcome is in your DNA: History proves it. So don’t worry about being a moral minority. Don’t worry about legislations that are attempting to silence you. Remember that, just as Black people were not wiped off the face of the earth, the Church of Jesus Christ will never be defeated! So, focus on being salt and light wherever you are placed and leave the rest to God.
BY MARCIA DIXON MBE
marciadixonpr.co.uk
There’s no doubt that being a Christian and a church member is a major contributory factor to Black success here in the UK.
Like many Black Christians, I have experienced what is described as ‘redemption uplift’ or, to coin a more used phrase, upward social mobility.
There is a byproduct that comes from serving the Lord – and it’s usually educational, professional and relational success.
When I think about the people I have attended church with over the years, most have been at least college-educated, and several have more than one degree. The vast majority have professional jobs and/or side hustles. Some are business owners. It’s also evident that those who previously lacked ambition, were aimless, or had little or no qualifications, underwent a total life turnaround in attitude, focus and achievement on becoming Christians.
Believers, especially those living chaotic lives, also experience positive developments in their personal life, with many finding a spouse to build a life with.
For any community to thrive, they need to focus on four main things: faith, family, education and enterprise. Churches provide encouragement in all these areas – both overtly and covertly. It was the focus on faith and family that enabled the Windrush Generation to lay the foundation their children benefitted from. They encouraged their children to see themselves as leaders – even though wider
society didn’t – and to pursue education, hence many in my generation were able to go to college and university.
There’s no doubt that the growing number of Black professionals and entrepreneurs have some form of church background, and I have watched as this sector has become more educated, wealthier and more embedded in British society. Conversely, there is a growing sector of our community that seems to be sinking into the abyss and, sadly, they have not realised that church really is their salvation.
It’s categorically clear that the Christian faith and our churches have played a major role in socially elevating the Black community, but in recognising this role it does not mean it has been plain sailing. Some churches have not been successful in reaching men with the Gospel. And many have large numbers of single professional women, unable to find Christian husbands. Criticism has also been levelled at church leaders for their lack of involvement in politics or social justice. Thankfully, this is changing and will continue to change as Black people take up more influential roles in British society and its institutions.
With all that said, in my humble opinion, the Church is the Black (African and Caribbean) community’s great success story, and continues to play a major role in the upward progress of the Black community.
Long may that continue.
I love how the younger generation are going out on the streets to preach the Gospel and using the power of social media to amplify their message.
Two Instagram accounts, @ollieknowinghim and @jessesamuelngoma, have caught my attention in recent months. Both are the accounts of young street preachers. Ollie preaches in Brighton, Jesse preaches at West Croydon, and sometimes they preach together. Both proclaim the Gospel unapologetically, despite dealing with the public and authorities who object to their message.
What I particularly like about their preaching is that it is totally countercultural. They are reminding people of the salvation God offers, and they are touching the lives of people of all ages through the delivery of the Word. They are also emboldening a new generation of young people to rise up to courageously share the Gospel, declare God’s Word and call people back to righteous living. And that can only be a good thing.
Latterly, I have been drawn to 1 Corinthians 12, Ephesians 4:11-13 and Romans 12:6-8, where the Apostle Paul writes about the spiritual gifts God has bestowed on the Church.
Reading these Scriptures has left me asking the question, where are these gifts being exercised? When posing this question, I ask it of myself, too.
As Pentecostal Christians, it should be common to see spiritual gifts in operation. Now, don’t get me wrong, I’m not saying they are not being exercised, but I am asking where and how often because, maybe, we need to see them utilised more
The Azusa Street Revival of 1906-1908 in Los Angeles was the birthplace of Pentecostalism – the most dynamic manifestation of Christianity since the birth of the Church on the Day of Pentecost (Acts 2). Pentecostalism is currently the fasting growing arm of Christianity.
Sometimes, as believers, it’s so easy to get bogged down with our own concerns and aspirations and these things become the focus of our prayers, instead of praying to be conduits of God’s supernatural power exemplified through His gifts. Followers of Christ are not only called to share the Gospel and make disciples, but, just like Jesus, we are called to also administer His spiritual gifts, so that people experience God’s transformative power fully.
Scripture says we should earnestly covet the best spiritual gifts (1 Corinthians 12:31), but in doing so, be mindful that love is the greatest gift of all.
Gary Clayton takes a long hard look at the Terminally Ill Adults (End of Life) Bill which was passed in the House of Commons this year, and looks at its wider implications for society
As I write this article about Kim Leadbeater’s Terminally Ill Adults (End of Life) Bill, which was passed in the House of Commons on 20 June 2025, my 92-year-old mother is dying. Thank God for palliative care!
The bill, which had a slim majority of 314, now moves to the House of Lords for further scrutiny. Its proponents unfortunately believe it will soon become law, allowing terminally ill adults with less than six months to live to receive medical assistance to die in England and Wales.
But just because something becomes law doesn’t mean that it’s good!
What about the so-called ‘Jim Crow’ laws that enforced racial segregation in America’s Southern states in the 19th and 20th centuries?
Or the Prohibition of Mixed Marriages Act, Population Registration Act, Group Areas Act and various others which – passed in the 1940s and 50s in South Africa – enforced the segregation and relocation of non-white races?
Or the Nuremberg Race Laws of September 1935, which caused the segregation and relocation of Jewish people by excluding them from national life?
By terminating their rights as full German citizens protected by law, and relocating them to overcrowded ghettos, Nazi Germany’s racially motivated laws paved the way for the Holocaust.
Interestingly, before the slaughter could occur, Hitler’s National Socialists ended up carrying out a 1930s propaganda campaign in favour of euthanasia – producing leaflets, posters and short films which pointed out the cost to Germany of maintaining asylums for the incurably ill and insane.
(The policy was later extended to adults
the Nazis deemed politically and racially undesirable.)
The Leadbeater Bill is, of course, clearly different from the laws listed above. (It isn’t based on race and, if passed, it would merely be legal for those with only a short time to live to commit suicide with medical assistance.)
But I can’t help wondering if, as in Nazi Germany, medics might eventually end up legally entitled to take someone’s life – with or without their approval.
Will an allegedly confused, ‘troublesome’ or time-consuming patient eventually discover that life and death decisions have been taken from them – with their lives (or deaths) literally in the doctor’s hands?
In other words, if the Leadbeater Bill were to become law, would its safeguards eventually be watered down further in order to empty hospital beds or solve the problem of a rapidly ageing population, Britain’s struggling NHS, or the increasing cost of providing 24-hour care?
Is it possible, too, that bewildered, vulnerable or elderly people – afraid of becoming a burden to the state or their family – might one day feel a nagging pressure to throw in the towel and throw in their lot with those encouraging a ‘merciful’ death?
What about someone with life insurance who, should he pass away before he’s 69, would provide his family with £200,000 but who, if he died after that, would leave them nothing! Would someone who was terminally ill and in this particular situation not feel tempted to take their own life with medical help?
Or what about those who are ill or incapacitated and whose children’s concerns about exorbitant inheritance tax have now been replaced by the sickening worry of having
to fund ridiculously costly nursing home fees or punitive 24/7 live-in care costs? Would someone like that not feel pressure to consider ‘assisted dying’?
What about the person who’s in tremendous pain, wants the release of a ‘painless death’, but who – if only they’d waited – might have benefited from the eventual discovery of a wonder drug that either cured their condition or successfully treated its symptoms?
Or what of the person who, if only they’d waited, might have received a medical diagnosis that finally revealed what they were actually suffering from and made it possible for them to treatment that finally left them pain-free?
Finally, what about a man or woman who was in physical distress and wanted to end their life but who, in time, might have adapted to their situation and changed their mind?
Unlike most decisions we make in life, there are those we simply cannot revisit or reverse.
When my mum went into hospital before returning home to die, she said to the doctor: “Now, you are going to make me better again, aren’t you?” Unfortunately, that wasn’t possible.
Years from now, my fear is that someone else’s mum might enter the hospital and say to the doctors: “Now, you’re not going to kill me, are you?”
Such a possibility – should the Bill become law – is frankly terrifying.
GARY CLAYTON
Works for Mission Aviation Fellowship (MAF). To learn more about MAF's work visit www.maf-uk.org
In her new book (entitled above), Dr Selina Stone delves into abuse within the Church and suggests how churches can mitigate against the abuse of power
Among the controversies involving churches in recent years, stories of abuse by Christian leaders have had significant impact. These stories have hit the headlines and generated much debate among those within and beyond church walls. Some cases, due to failures in safeguarding, have led to high-profile resignations in the UK and beyond. Research supports the idea that belonging to a religious community improves mental and psychological health, and many of us have or continue to experience these positive effects. But being part of faith communities can also involve risks to our well-being and health – partly due to what we might call spiritual abuse.
Spiritual abuse has been defined most recently by psychologist Lisa Oakley and her colleagues as: ‘a form of emotional and psychological abuse, characterised by a systematic pattern of coercive and controlling behaviour in a religious context or with a religious rationale.’ 1
This definition has been determined through the analysis of the health impact of religious contexts and ideas on some who belong to churches in this country. But the idea of spiritual abuse is a controversial one, which is not readily accepted by all.
For some, it provokes worries about religious freedom. What counts as spiritual abuse and who gets to define it? Can this be exploited by those who do not understand cultural differences? Yet, for many others, the term ‘spiritual abuse’ provides a language to describe harmful experiences within churches that should signal alarm bells for all of us.
When defining spiritual abuse, I am not
talking about one-off actions, but patterns of behaviour. This might be the power that comes with being in the role of a pastor and being called ‘the man of God’. It might also be the power exerted over a person by someone else in the congregation, or even the power of the congregation over the leader. There are many kinds of power and many forms of abuse.
Though this may feel new, spiritual abuse is something we as Black people are familiar with through our history of enslavement and colonial violence. The Bible and theology have been used to harm us psychologically and spiritually, in various times and spaces. Colonial Christianity was designed to control us as Black people, to prevent us from thinking for ourselves, and to believe in a god created in the image of white Europeans. But we have never accepted this without resistance. Black heroines and heroes of times gone by have exposed the harm and anti-Blackness of certain uses of the Bible. They have exposed the lies of abusive religious leaders and their false gospels. This work is needed even today.
Research on how to address spiritual abuse is only emerging, but I will focus on three important suggestions. First, we must pay attention to our theology and how we use the Bible. It is very easy for individuals to take stories or passages out of context to groom people, and we must all do better at equipping ourselves and others to know the Bible for themselves so they can learn to discern misuse of Scripture. Using ‘touch not God’s anointed’ to avoid accountability is a misuse of Christian theology. Secondly, we must cultivate healthy church cultures and resist our tendency to make celebrities out of our church leaders. Both
leaders and congregations need to guard against this and ensure we are recognising the gifts of all people, not just a handful of individuals. Finally, our policies and governance structures must be aligned with the reality that even the person we least suspect could abuse someone in their care. The best preacher or singer – or your most faithful volunteer – could pose a safeguarding risk or may be looking to take advantage of a vulnerable person in your community. Ensure your policies for training and reporting are up to standard and that your congregation is made aware of them.
In our history and in our present, there are leaders who have done and continue to do whatever it takes to protect those in their care from ‘wolves in sheep’s clothing’. They stand up against domestic abusers, against those who use their Bible to groom people for abuse or to exploit God’s people for financial gain. They are deserving of honour this Black History Month, as we celebrate and continue to strive as Black Christians for our well-being –spiritually and in all ways – together. May we learn from their example as we care for and love one another this month and always.
1 L. Oakley, K. Kinmond & P. Blundell. Responding well to Spiritual Abuse: practice implications for counselling and psychotherapy. British Journal of Guidance & Counselling, 52(2), 189–206. https://doi-org.eux.idm.oclc.org/10.1080/0 3069885.2023.2283883
Carol Stewart reminds Christians that their actions and beliefs about themselves should be in alignment with their faith in God, and if it isn’t, it’s time to change
This year’s theme for the UK’s Black History Month is ‘Standing Firm in Power and Pride’ – emphasising both the strength and cultural identity of Black communities worldwide, while encouraging individuals to embrace their own power and pride.
As an executive coach and coaching psychologist, over the years, I have coached many Black women leaders working in corporate organisations who are Christians. Invariably, when they first come for coaching, I am unaware they are Christians, and it is often the case that they are unaware I am as well. Awareness of this is developed in the process of us working together.
They have been worn down by systemic barriers and internalised trauma or oppression from early life experiences. This has chipped away at their self-belief and self-confidence, and it is stressful. They are hard on themselves, and many experience imposter syndrome and often perfectionism.
When I find out they are Christians, I have to remind them Whose they are and who they are. Their faith in God is not translating to their thinking and feelings they have about themselves and, in turn, their actions and behaviour. This often leaves me wondering how well (or not)
the Church equips believers to deal with the psychological in addition to the spiritual.
We are spirits in a physical body and, as such, subject to the challenges that the physical body experiences. We need to be able to deal with these physical and psychological challenges. I regularly see that a belief in God does not translate to a belief in themselves.
It is not easy to walk in unshakeable confidence and faith if our belief in ourselves has been shaped by early life experiences that have led us to develop self-limiting beliefs that negatively affect our self-confidence. Add to that trauma carried from emotional hurts, and our brains signal the stress response in situations perceived to be threatening (which can be psychological as well as physical). For a lot of us, this has been our default position for most of our lives, if not all.
So, whilst on a rational level they know the Scriptures, they have the faith and belief in God, it has not permeated to their core. This can be difficult for someone to talk about openly in a church environment – particularly if the environment is very spiritualised. This can leave people feeling embarrassed and ashamed, and they hold themselves back. They don’t use their gifts to the extent they are capable of, and the Church and society miss out.
Church leaders would do well to recognise this and look to provide support/training if we are to see more Christians taking up leadership positions and positions of influence – not just within the Church, but also in society. A lot of their members are called to be light in the marketplace.
If what I have mentioned above describes you, this is my encouragement to you this Black History Month: embrace your power and pride.
Many of us are led by our emotions, and the way we think affects how we feel, and we act and behave according to how we are feeling. If you think and believe you are not good enough, it is likely to make you feel anxious and fearful. As a result, you will either not do what you need or want to do. Or you will do it, but because you’re so anxious, you don’t do it to the best of your ability.
Challenge your thoughts and beliefs and look for the evidence that supports them. Dispute them with what the Word of God says about you. Just because you think something, it doesn’t mean you have to believe it if it is not true. If you change what you think and believe about yourself, you change how you feel. If you change how you feel, you change how you act and behave. Amid the busyness of your work and lives, make regular time to pause and be still – to self-reflect and to spend distractionfree time in God’s presence. Journalling is a great tool to explore your thoughts and check whether they align with what God says about you and change how you think and feel.
Remember, God has not given you a spirit of fear and timidity, but of power, love, and self-discipline. Despite the setbacks, the knockbacks, the rejection, you ARE good enough because you are fearfully and wonderfully made. Never let anyone make you think otherwise.
This Black History Month, standing firm in power and pride means recognising not only Whose we are, but reclaiming the confidence to step fully into our calling – in the workplace, in the Church, and in the world.
CAROL STEWART Award-winning executive coach,
Shirley Anstis reflects on Black History Month’s link to our past and why it provides the perfect time to think about taking a journey towards emotional healing, if needed
Black History Month (BHM) feels like an invitation to reflect on what it means to be Black in the UK. The world has become so divided, whether that is on race, religion, culture or politics. We have common experiences and yet we are all so different. How do we approach real challenges and let go of constant distractions?
I feel very blessed to have been born in the UK and have my childhood in the Caribbean. My childhood gave me a time of ease, care, safety and that sense of being part of a community. Many in the Windrush Generation before me brought a sense of community with them. They also had to hustle – often working two jobs to make enough money to look after their families.
They were able to form close communities, where new arrivals would seek out others from their home country. They had social networks for celebrations and financial networks for informal savings. Amidst the cold dark winters and soulless work, they found time for dances, marriages, christenings and funerals.
They endured a lot. They used every opportunity to progress but often faced barriers of race and class. Their struggles meant that they valued hard work and overcoming challenges.
But what about the impact of racism? What happens to a person who feels overlooked
and ignored in the workplace? How does that pain affect home life?
When parents are emotionally crushed, they want their children to take every opportunity and make them proud. The pain, perhaps shame or trauma, is passed on from one generation to the next unless help is sought. If these intergenerational patterns are not healed, they continue to affect how we parent, love, socialise and approach our life. We need to do the work to heal ourselves. Maybe we were raised to be seen and not heard. Maybe our parents worked all the time, and we felt neglected. Maybe families were scattered across the diaspora, and we couldn’t connect to a sense of belonging in the family. Whatever that early trauma, now is the time to do something about it. Today’s problems are enough without carrying our parents’ challenges too. But what can you do?
In BHM we can recognise the incredible life journeys our ancestors took. Now it’s our turn. Know that you’ve done the best with the start you were given, and begin to heal whatever feels broken. Have self-compassion for the decisions you’ve made in the past. If there’s something you need to unlearn, work on that. If you need to expand your emotional range and resilience, then work on that. Counselling and therapy can help.
Another thing we can do is work on knowing and liking ourselves. Getting to know ourselves from the inside is far more important than what other people think about us. This is not only about race but all the other ways in which we label people without knowing their story, their joys and their pains. In my first book, I asked the reader to explore many themes and reflect on how they felt about them and what they
can do to make changes.
People will tell us who they think we are, but it is up to us to be true to ourselves. Race can place limitations on what is expected of us but, eventually, I’d like to believe, talent and diligence shine through. We can’t get to know ourselves in isolation, so we need to create safe spaces. Churches can provide that space, as they did for our elders historically.
So often nowadays we’re concerned only with how things look. We package and present as we try to curate our lives. Counselling and coaching can help us align who we are on the inside with how we present ourselves and how we live our lives. When everything is in sync, we are healthier and happier.
As people of faith, we should value what really matters: being God’s people here on earth. BHM is also a time to seek out joy and celebrate success. Despite the challenges, our light continues to shine, and the world needs our light.
Want to raise children confident of their race, history and faith? Chioma Fanawopo shares how
Parenting is never easy, but raising Black children in the UK carries unique joys and challenges. We are called not only to protect and nurture, but also to prepare them to thrive in a world that may not always see their full value. As Black parents, we face racism, negative stereotypes, and the pressures of the digital world. But we also carry a deep well of faith, resilience and heritage that can give our children unshakeable confidence.
Black History Month reminds us of the importance of teaching our children where they come from, so they know who they are and where they’re going. This is part of our Christian duty: to raise them in the way they should go, rooted in both faith and identity.
Teaching identity through our stories
Too often, Black children in the UK are taught history that begins with slavery and ends with struggle. Yet our story is much richer. We come from kings and queens, inventors, artists, leaders and visionaries. We are a people of resilience and creativity, carrying a heritage that goes far deeper than oppression.
The Bible reminds us to ‘tell the next generation the praiseworthy deeds of the Lord’ (Psalm 78:4). That means passing down our stories – not only of biblical heroes, like David and Esther, but also of African and Caribbean heroes, like Mary Seacole, Olaudah Equiano, Claudia Jones, and modern-day trailblazers. Sharing these stories builds pride, strength and vision in our children.
Raising our sons and daughters
Our boys often face stereotypes of aggression or criminality, while our girls face the pressure of hypersexualisation and low expectations. But God says otherwise. He declares that our sons and daughters are His workmanship, created in Christ Jesus for good works (Ephesians 2:10).
For our boys, we must speak life and leadership into them. Let them know they are not defined by headlines, but by the Word of God. For our girls, we must nurture their self-worth, teaching them they are daughters of the King, ‘fearfully and wonderfully made’ (Psalm 139:14).
When we root children in both their history and their faith, they will be less likely to bow to society’s labels. Instead, they will rise as leaders, innovators and world changers.
Many of us carry wounds – from our own upbringing, from racism, or from the pressure of constantly proving ourselves. Left unhealed, those wounds can spill over into our parenting. But God calls us to freedom.
His Word promises ‘He heals the brokenhearted and binds up their wounds’ (Psalm 147:3). Healing allows us to parent with love rather than fear, patience rather than anger, and hope rather than despair. Seeking help – through prayer, therapy, community or coaching – is not weakness; it is strength and it sets our children free from cycles of pain.
Building confidence in the digital age Today’s children live in two worlds – the physical and the digital. Online, they face comparison, bullying and harmful stereotypes. But they also have opportunities to learn, connect and lead.
As parents, we can help them build digital confidence by reminding them that their worth is not measured in likes or followers, but in Christ. We can encourage them to follow positive voices and celebrate Black excellence online. And we can model balance, showing them that life outside the screen is rich and full of God’s blessings.
Legacy that lasts
Parenting is about more than survival. It’s about legacy – not only what we leave to our children, but what we leave in them. It is the values, faith and identity we pass down.
When we share our family stories, celebrate our culture, and teach them the history that schools may overlook, we are planting seeds of strength. When we show them faith in action – through prayer, service and love –we are building spiritual foundations that will last for generations. When my boys were young, I bought books celebrating their identity and said regular affirmations at bedtime.
Just as our ancestors prayed for us, we are now called to prepare the way for those who come after.
As Black parents in the UK, we face challenges, but we are not without hope. We are raising children who are both Black and British, both rooted in heritage and grounded in faith. Our task is to give them strong roots – in Scripture, in culture, in history – and strong wings to fly into the future God has prepared for them.
Proverbs 22:6 reminds us: if we raise our children in the way they should go, they will not depart from it. With God’s help, they will not only know who they are, but also Whose they are, and that knowledge will carry them – and generations after them – into a future filled with faith, pride and purpose.
Anne*, 46 and a practising Christian, adopted two daughters through Coram. She shares her experiences of Early Permanence adoption.
“I've always wanted to adopt. I used to teach in primary school and remember really caring for those children who didn't fit the mainstream.
Some friends adopted through Coram several years ago. I went to an Early Permanence Information Event with my mum. With Early Permanence, the child is placed with you as a foster child with a view
to adoption while court proceedings take place. Depending on the court decision the child remains with you or is returned to their birth family. I wanted a baby, because I'd never had the experience of caring for one. After going through the training, I understood and believed in the principle of early permanence to give a consistent home to the child.
Before my very first interview I remember wondering what questions the social worker would ask. Are they trying to catch me out? But there was nothing to worry about.
The assessment sessions with Steph, my social worker, were therapeutic and thorough. I had the space to reflect on what I would
bring to an adopted child. I've had the same Coram social worker all the way through from my first initial interview for both children too. I value the consistency.
Motherhood has been a whirlwind but amazing. I plan everything, even having a shower! Rachel* might have an unsettled night but then wakes up with a lovely smile. We go to the park and play sessions. I am getting used to taking care of someone else’s needs, planning feeding and nap time. Emily* has fun playing with her sister. We have lots of new experiences together. I’m blessed.
*Names have been changed to protect privacy
Start or grow your family with adoption
Many black children and those from a mixed black African and Caribbean heritage wait longer to find a new family We know how important it is for children to find a stable, loving home at the earliest opportunity for their emotional development and wellbeing
Children thrive when they are adopted into families who can share and understand their cultural heritage and identity.
If you are interested in finding out more and live in London and the surrounding areas, please join our adoption information event: 12 November 2025 17.30-19.30
To sign up, please scan the QR code or visit coramadoption.org.uk and click ‘Adoption events’ in the main menu.
Coram, a London based Voluntary Adoption Agency, is particularly interested in hearing from black African and Caribbean families who would like to consider adoption.
Nicholas Myers charts the rise in AI, the benefits it offers for the Church and wider society, and reminds believers that AI can never and should never replace the Lord.
In late 2022, millions of people first tried ChatGPT and felt the shock of a machine that seemed to know everything. I did too. It was strange, almost unsettling, to type a question and see an instant, human-like answer appear on the screen. It felt like there was nothing it could not do. But I quickly discovered that sometimes it was wrong – and when it was wrong, it was confidently wrong. That was my first lesson: AI may sound authoritative, but only God is all-knowing.
Since then, AI has gone mainstream. ChatGPT reached one million users in five days and today it has over 800 million users. That’s 10% of the planet. Google’s Gemini has 450 million users, and Google’s AI overviews now appear in search queries, reaching a potential 1.5 billion people per month. That’s not to mention the AI baked into Microsoft products via Co-Pilot; our online shopping via Amazon’s Rufus AI; or our social media and messaging via Meta’s AI inside WhatsApp, Facebook and Instagram. AI is seemingly in everything and everywhere – yet only God is omnipresent.
The ever-present impact of AI is being felt by the Church. Recent Barna research shows that more than half of US pastors (54%) believe AI could positively contribute to outreach and community service, while 42% see potential for its use in discipleship or church strategy. For churches, this technology offers real opportunities. It can take on administrative burdens: drafting letters, checking accounts, summarising charity law. It can help with
marketing: designing flyers, writing social posts, even generating videos or ads. It can be a Bible study aid, drawing on vast commentaries and language tools. It can even assist evangelism: sharing key information about your local area, people groups, or translating conversations in real time.
In fact, Barna found that many church leaders are already exploring AI tools to help with preaching prep, admin and outreach. From small congregations automating weekly newsletters to larger ones translating sermons into multiple languages, the opportunity is real. For small churches in particular, AI can feel like the staff member you always wished you could afford.
But there are dangers, too. Large Language Models (LLMs), on which the AI tools we use are built, do not think. They simply predict the next word. And prediction is not the same as truth. That means AI can be convincingly wrong and even lie (“hallucinate”). And because it speaks with such confidence, many people won’t question it. This is especially risky when Christians use tools like ChatGPT or Google Gemini for spiritual advice or Bible study, unaware of the bias and blind spots in the data. Barna’s research even shows that many adults relate to AI as if it were human. Some people are polite to it. Some even describe it as if it had feelings. That should concern us. There are multiple cases of people choosing AI relationships over human relationships – probably because LLMs are trained to flatter, praise and boost the human ego. While
machines are being humanised, humans are being machinised. We now talk about ourselves like devices – we “process” experiences, “recharge” our batteries, or go “offline”. In every age, technology has chipped away at our sense of what it means to be human. The Industrial Age turned us into cogs. The Information Age turned us into data points. Now the AI Age tempts us to think of ourselves as inferior to algorithms. But Scripture reminds us we are ‘fearfully and wonderfully made’ (Psalm 139:14).
There are pastoral pitfalls, too. Some church leaders have already used AI to write prayers and sermons, with embarrassing results. In one case, a generated prayer was read aloud – including the stage directions that were never meant for the congregation! Technology that should support us can easily replace genuine dependence on the Spirit of God.
AI is changing the world. The question is how the Church responds. We should use it to serve the Gospel: to free time, to multiply creativity, to reach further. But we must never hand it the pulpit. AI is not pastor, teacher or prophet. AI can be a useful servant, but it must never become our master. We must ensure that, in the rush towards a new Tree of Knowledge, we do not turn away from the One who is the Tree of Life.
NICHOLAS MYERS
Lifewords have launched a new initiative called Lifebringers - an open invitation, a way of collaborating, resourcing, and sharing the Bible through real lives, real contexts, and a shared hope.
“Lifebringers is about being the kind of people who make space for others to encounter life through sharing the Bible. It’s about re-imagining how we equip, partner, and journey together to bring hope,
meaning, and transformation – wherever we are.” Rob Taylor, Lifewords Interim CEO
Whether you’re a church leader, chaplain, youth worker, volunteer, or simply someone trying to live out your faith day-to-day, Lifebringers is for you.
Lifebringers is everywhere. In every church and every community, people are sharing the Bible’s message of life – with love, creativity, and compassion. And it’s all led by a growing movement of everyday people, church leaders, chaplains, youth leaders, creatives, communities and churches across the UK and beyond.
People like Revd Matt Martinson, a chaplain at HMP Humber, who has been using Lifewords resources in his ministry and work: "The transformation I’ve seen after people have read your resources is phenomenal. I wouldn’t be able to do my job without your resources. I can talk to people, but they need something to take back into their cells, to read when they are alone. These resources have literally saved lives."
Revd Helen Shannon, Estates Enabler at the Diocese of London, is bringing life in
north London through welcoming, supporting and sharing the Bible with her local community. Helen says, “I’d recommend Lifewords to anyone who is looking for well-produced and attractive materials to help them share the Bible in services, groups or in their community - my team is very grateful for these amazing resources.”
Through Lifebringers, Lifewords is offering: Resources for real life – Bible-based literature, resources and materials for churches, projects, schools, prisons, chaplaincies, and everyday mission.
Creative collaboration – opportunities to partner with us, support the development of new resources, or feature in a series of UK church visits.
A shared conversation – a 10-minute Lifebringers survey invites you to share what’s working in your world – and what you need next.
Pay-it-Forward generosity – all resources are offered for donations, with free grants available so no one is left out.
R evd TIM YAU Interim Associate Priest
Ministry leader and pastor, Yvonne Brooks, provides wise, compassionate and insightful advice to readers experiencing problematic life issues
I have a good sister friend who I met in church when we were 10. We are now both 30 and, if I’m honest, I have been living in my friend’s shadow. She is considered prettier than me, more outgoing, and is very active in church. I didn’t initially mind, as I know I’m introverted but have my own skills and talents and am comfortable in my skin. However, my friend recently announced her engagement, and, whilst I am happy for her, it’s got me realising I also want to get married and have a family. I’ve always wanted to, but I’m not sure how to make this dream a reality. I am rarely approached, possibly because I have been overshadowed by my friend. However, I now want to work towards my dream. I’m open to whatever advice and insights you can share.
Jennifer
Pastor Yvonne writes: It sounds like you have carried this friendship well over many years, and it is clear you love and value your friend. It is also natural that her engagement has brought your own desires to the surface. Marriage and family are a good and God-given longing (Psalm 37:4 reminds us that He gives us the desires of our hearts). Recognising this openly is the first step to moving forward. You mention feeling overshadowed, but please remember that your worth and beauty are not defined by comparison. God created you wonderfully and uniquely (Psalm 139:14). Introversion is not a limitation; in fact, many value the depth, thoughtfulness and strength that quieter personalities bring. This is part of what makes you special.
As you prepare for marriage, focus first on becoming the best version of yourself in Christ. Pray intentionally, asking God to shape you into
of the
the spouse He has designed you to be. Invest in your spiritual growth, emotional well-being, and the gifts God has given you. When you walk confidently in who you are, you will naturally draw the right kind of attention.
On a practical level, open yourself to new opportunities. This may mean joining Christian singles’ events, widening your social circle, or getting involved in activities where you can meet people who share your values. Let others know you are open to marriage; there is no shame in expressing your wishes.
Most importantly, trust God’s timing. Abraham’s servant prayed for guidance when seeking a wife for Isaac (Genesis 24), and God answered specifically. Your story is also in His hands. While your friend’s path may look different, God has not forgotten you. Walk forward with hope, knowing He can make a way for your heart’s desires. Please remember: God’s timing for you is perfect, and, as you walk confidently in who He made you to be, the right door will open
I run a women’s ministry and am friends with a lovely group of fellow ministers. We meet to pray, have fellowship, share each other’s plans and dreams, and encourage each other. I have noticed that one of the members of the group mimics what I do. Whenever I organise a ministry prayer gathering for a particular topic, two months later she does the same thing – even using my wording. The same happens whenever I put on an event. I know the saying ‘Imitation is a form of flattery’, but I must confess, I’m fed up of it and want to confront her about it, but I’m not too sure what to say. What do you suggest?
Ruth
Pastor Yvonne writes: It is understandable that you feel frustrated when your creativity and effort seem to be used without any acknowledgement. Scripture reminds us in Philippians 2:3–4 to ‘do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves.’ It may
help to reframe this situation. Rather than seeing it as competition, remember who you are. Your ministry colleague may be inspired by what you do but lacks originality or confidence to create her own ideas. Prayerfully guard your heart against bitterness, for envy and rivalry can fracture fellowship. Instead of being angry, speak to her in love. Affirm her gifts and gently encourage her to seek God for her own unique vision and voice. Continue serving faithfully, knowing that God sees your labour. Your calling and fruitfulness cannot be diminished by imitation, because your anointing is God-given and cannot be replicated by someone else.
If you would like help with a problem, email editor@keepthefaith.co.uk. Your name will not be published.
Pastor Yvonne Brooks is a co-pastor at New Jerusalem Community Church, Birmingham, and founder of Woman of Purpose, a ministry that encourages women to fulfil their purpose. She is also a speaker and author. Follow her on Instagram: https://www.instagram.com/ yvonnebrooks1/
Being busy is often equated with success. However, M Jasmyn Allen writes it’s time to say no to more busyness and yes to activities that are aligned with God’s purposes for our lives
In John 15:4–5 (NIV), Jesus says: ‘“Remain in me, as I also remain in you. No branch can bear fruit by itself; it must remain in the vine... apart from me you can do nothing.”’
We are living in a time where activity is mistaken for alignment, where pace is confused with purpose, and where people are reaching a point of overextension.
Recent research shows that 76% of UK professionals report moderate to high levels of stress, with 34% saying they feel overwhelmed daily. Similarly, in a report from the Mental Health Foundation, 74% of UK adults felt so stressed at some point they were overwhelmed or unable to cope. For some within our Christian community, the pressure is even more layered. Cultural expectations, faith-based roles, and the weight of being perceived as “the strong one” often leave little space for rest or vulnerability.
But burnout isn’t always loud. Sometimes it looks like consistent yeses that slowly break your alignment with God’s timing. We are doing too much, too fast, and in too many directions – all while telling ourselves we’re walking in purpose.
Here’s the truth: God didn’t call us to be everything to everyone. He called us to obey Him. As it is written in Galatians 1:10, ‘Am I now trying to please people or God? If I were still trying to please people, I would not be a servant of Christ.’
One of the most liberating revelations of my spiritual journey is this: your identity is not in your doing, but in your being. Neuroscience calls it “decision fatigue” – the mental drain caused by the constant pressure to choose, respond, act and perform. For those in ministry
or leadership, the spiritual version is what I call “purpose fatigue”, the chronic drain of being overcommitted in what we assume is God’s will. We see this in the life of Moses, who tried to carry the weight of the people alone until his father-in-law, Jethro, advised him to delegate (Exodus 18:17-23).
With Jesus as our Model of living a life of purpose, we learn that He regularly withdrew. Luke 5:16 tells us: ‘But Jesus often withdrew to lonely places and prayed.’ In the height of His popularity, He disappeared, not because He didn’t care, but He knew alignment with the Father was more important than applause from the people.
‘It takes audacity to turn down something good so you can remain available for something God’
It’s easy to think we’re being obedient when we’re simply being available. But not every opportunity is an assignment. Some of us are spiritually dehydrated because we’ve poured into spaces that God never called us to water.
And let’s talk truth: sometimes obedience means saying no. It takes audacity to turn down something good so you can remain available for something God. It’s not selfish; it’s strategic.
Even Jesus said no. When the crowds wanted Him to stay, He moved on (Luke 4:42–43). When the timing wasn’t right, He delayed miracles (John 11). When Peter tried to redirect His purpose, Jesus rebuked him
(Matthew 16:23). He had the audacity to stay aligned. So should we.
1. Check Your Fruit
Are your activities producing peace, joy or just performance anxiety? (Galatians 5:22–23)
2. Check Your Rhythm
Is your life structured around rest as much as it is around results? (Exodus 20:8–10)
3. Check Your Why
Are you led by obedience or obligation? (1 Samuel 15:22)
4. Check Your Circle
Who speaks into your time and direction? Sometimes realignment means recalibrating your relationships too (Luke 2:49).
Purpose isn’t about doing what you’re good at; it’s about doing what you’re graced for. Alignment protects your destiny. And in a noisy, overworked, overscheduled culture, it will take audacity to step back and say: “I wasn’t called to everything. But I was called to something. And I choose to be aligned.” There is power in your no, because it makes space for your true yes.
In John 15, Jesus reminds us that the Father prunes the branches – not to diminish them, but to redirect effort toward fruitfulness. Wisdom is knowing where to apply your energy and where to stop wasting it. We weren’t created to be full of leaves and drained by distractions. We were made to bear lasting fruit.
M JASMYN ALLEN
Vanessa Grossett examines why so many Black authors can't get publishing deals – particularly within the Christian book sector – and suggests what can be done to change this
This article is not to cause division but to raise awareness. Recently, I co-hosted a masterclass, and one of the questions asked was: how are Black authors being treated within the publishing industry? They noted there were hardly any books from Black authors in major retail shops, unless they are well-known.
Within the Christian publishing industry, there are hardly any new Black authors, and the same well-known authors are being published along with the same topics, such as Amish. They wanted to see something different, and they were not the only one.
When the George Floyd incident happened, publishers were a lot keener to take on Black authors, especially new ones. However, now that has diminished, it seems things have gone back to normal, and a lot more Back authors have again turned to self-publishing.
I myself have identified issues. However, it’s unfortunate to state that secular publishers are much more approachable and better at taking on new authors – especially new Black authors – and topics than Christian publishing houses.
An author I know, who is a very seasoned author – so seasoned she is published by one of the top five publishing houses – wanted to get her Christian books published and every Christian publisher turned her down.
The manuscript was engaging, heartfelt, and one of the books could have easily been turned into a Hallmark movie. The Christian publishers came up with all kinds of excuses, such as: “We are waiting to see how our contemporary romance books sell,” or “There needs to be a hook, and we are not sure if we can market it.”
Firstly, no manuscript is ever completely finished until the final proofs are ticked off by the editor. Secondly, as a seasoned author, she knows what she is doing and understands that manuscripts require revisions. Thirdly, in terms of marketing well, authors still need to publicise their books even if they are published by a traditional publishing house. The reasons they gave were not viable.
I’d had this issue with Christian publishing houses before, and in 2025, I thought they would have changed. Yes, I understand they are a business, however I believe they can allow some flexibility, as they do have authors that would bring them revenue. This is why I and my authors mainly partner with secular publishing houses.
Here is the list of points I have identified with the publishing houses, which could be the reasons why Black authors are lacking within the industry.
Leadership: If you check out the publisher’s website and look at the leadership management team, you will see there are hardly any Black or Brown people on there. In fact, sometimes there are none – especially in the UK.
Now maybe there is a reason for this. Maybe they do advertise for leadership positions, and they have highlighted they want people from minority backgrounds, but they had no applicants come forward.
However, people want to work where they feel comfortable, and it also depends on who is doing the interview. With leadership hardly having any cultural diversity, this has held the publishing industry back significantly in accepting authors from different cultural backgrounds. Those in leadership should be
able to get together collectively and resolve the issues.
Editorial: I was very disappointed when I checked out some of the editorial teams within the Christian publishing houses, and within the top five. I saw no Black people or others from different cultural backgrounds.
It is not to say that Caucasian editors can’t do their job, however there are Black authors who have informed me that they prefer to work with someone who is within their community, as they can have an understanding of culture. This is a major factor, I believe, that many Black authors, unless they are known, have difficulty getting a publishing deal within the Christian publishing houses.
It seems like the Christian publishing houses will select what is comfortable with them.
What can be done: You, as the reader, have the power; you’re buying the books. If you are not happy about the limited amount of Black authors you are seeing, and you want more representation, then write to the publishers, post about it on social media, do something so that publishers can be aware. As a quote goes, if you do nothing, nothing will happen. Support more independent authors, especially Christian ones. The more support independent Black or Brown Christian authors receive, the more the publishers will see there is a need for their books and different topics.
Happy writing.
Verona White explains the cultural and historical significance of Black hairstyles and the importance of loving and embracing your afro hair
Growing up as a young Black girl with afro-textured hair in a world of straight, silky strands felt both isolating and extraordinary. Sitting in a classroom full of children with straight hair, my curls stood out before I even spoke. The curious touches, the questions, the comments... all reminders that my hair was different. It carries history, identity, and a legacy that continues to shape us in the way we embrace our hair.
Afro hair with history
Before colonisation, African hair was a map of culture and pride. Hairstyles identified tribes, social status, marital position, age and even spirituality. Cornrows, for example, were woven with meaning and symbolism. During slavery, hair became a tool of survival – cornrow (also called canerow) designs were sometimes used as secret maps to guide people toward freedom. By the 1960s and 70s, afro hair had become a political statement. The afro itself was worn as a bold declaration of self-acceptance and Black pride during the Civil Rights Movement. Natural hair was no longer something to hide but something to wear unapologetically. That spirit of defiance and dignity still lives on in today’s natural hair movement.
The intricate hairstyles of the past remain deeply influential. Traditional braiding patterns, Bantu knots, twists, and locs are still fashionable worldwide.
These styles were never just about beauty; they were practical. We innovate while honouring the techniques passed down by our ancestors.
For me, hair has always been tied to love. My mum adored combing my hair. She would take her time, loosening each curl gently, almost as if greeting every strand. She encouraged me to see the beauty in my hair, even when the world told a different story. Through her hands, I learned not to hide from my hair but to embrace it.
In our family, every texture was celebrated. My brother had dark ginger, tightly coiled hair that glowed in the sunlight. We gave each other playful nicknames based on our textures –kinky, curly, coily – but it was always with affection, as we were a family of seven with slightly different textures. I learned early on that there is no “better” or “worse” hair, only difference, only beauty.
As I grew older, I explored products and
learned the science of afro hair – what nourishes it, what protects it, and what helps it thrive. That knowledge deepened my pride, and I then launched my hair brand and wrote books based on how to look after afro curly hair.
Afro hair is unlike any other hair type. It defies gravity, grows upward and not downwards like other hair types, The curls and coils are unique in that no two heads are the same. Each curl tells its own story. Its care, too, is the opposite of other hair types. Afro hair flourishes with moisture, oils and gentle handling. Afro hair’s versatility is unmatched. Therefore, it has its specific care label for it to stay healthy.
The true beauty of afro hair is revealed when you begin to embrace it as it is. For many, that journey starts with discomfort – wishing for straight hair, comparing curls to others’, or longing to “fit in”. But the moment you love your natural texture, you step into complete freedom. I finally felt free with my own texture; I no longer wished for anyone else’s curl pattern. You learn to sit in the comfort zone of your uniqueness, knowing your hair is not a burden but a blessing. That acceptance is powerful, especially for children growing up in spaces where their differences make them feel out of place. Representation and celebration of natural hair are essential for building that confidence.
Black History Month is a time to reflect on the past, but also to celebrate who we are now. Our hair is a living archive of that journey. It has carried the weight of oppression, the pride of resistance, and the joy of creativity. It connects us to our ancestors, while shaping new narratives for the generations ahead.
Afro hair is not just a style; it is a statement, a canvas for art, and a symbol of identity. It inspires, influences, and empowers, not only across the entire world.
When we celebrate our hair, we celebrate ourselves.
Enjoy my easy-to-make, mouthwatering recipes and cooking tips to make your time in the kitchen a breeze.
As the days grow shorter and the air turns crisp, autumn invites us to slow down and savour life’s simple pleasures. Golden leaves, cosy evenings, and the smell of something hearty in the oven make this season special. It’s also a time of gathering – when family and friends come together to share warmth, good food, and gratitude. While traditional autumn menus are often centred on meat, plant-based dishes can be just as hearty, flavourful and satisfying.
That’s the heart of my column in Keep The Faith: showing that vegan food isn’t about giving things up but about embracing abundance. Comfort food is what we crave when nights draw in and vegan cooking delivers it in abundance. By leaning into seasonal ingredients and creative combinations, we can reimagine familiar dishes without losing that soul-satisfying comfort.
This month’s recipe, my Vegan Meatless Meatloaf, is proof. Made with lentils, chickpeas, mushrooms and oats, it bakes into a rich, savoury loaf with a tangy-sweet glaze that makes a perfect centrepiece. Served with
roasted vegetables or creamy mash, it’s rustic, wholesome, and deeply comforting.
As you embrace the flavours of autumn, why not give this recipe a try? It may just become a new family favourite.
This Vegan Meatless Meatloaf takes meat-free celebration meals to a whole new lip-smacking level! It’s packed with so many healthy vegan ingredients, such as lentils, mushrooms, chickpeas, onion, garlic, ground flaxseed, oats and seasonings, it’s the best comfort food you can have for a celebration lunch or dinner this autumn.
• 1 tablespoon olive oil
• 230g/1 cup onions, diced
• 230g/1 cup mushrooms, chopped
• 1 teaspoon minced garlic
• 2 flax eggs (2 tablespoons ground flaxseed plus 4 tablespoons water) 15oz cooked lentils (can be canned, drained and rinsed)
• 15oz chickpeas (can be canned, drained and rinsed)
• 460g/2 cups oats (can use gluten-free oats)
• 125ml/½ cup plant milk (such as oat, almond or rice)
• 230ml/1 cup ketchup
• ½ tablespoon dried mixed herbs
• 1 teaspoon salt
• ½ teaspoon pepper
Topping
• 170ml/¾ cup tomato ketchup
• 3 tablespoons coconut sugar
• 1 tablespoon apple cider vinegar
• Preheat the oven to 200 degrees, 400 degrees F, gas mark 6.
• Heat the olive oil in a pan, then add the onions, mushrooms, garlic and a pinch of salt. Sauté until the onions turn translucent, which should take about 10–12 minutes, stirring occasionally.
• Meanwhile, make the flax eggs. In a small bowl, combine the ground flaxseed and water and let it sit until it congeals, which should take about five minutes.
• While the flax egg is setting, add the drained and rinsed lentils and chickpeas to a large bowl. Smash them with a fork until no large pieces are left.
• Add the oats, plant milk of choice (I used almond milk), tomato ketchup, dried mixed herbs, flax eggs, salt and pepper to the bowl, then add the sauteed onions and mushrooms. Stir to combine well.
• Spray a loaf pan with cooking oil and then place the mixture into the pan. Bake the loaf in the oven for 30–35 minutes.
• While the meatloaf is baking, make the topping.
• Whisk together the tomato ketchup, coconut sugar and apple cider vinegar in a bowl or measuring cup.
• After the loaf has baked for 30–35 minutes, take it out of the oven and spread a layer of the topping sauce over the entire loaf. Place it back in the oven to bake for another 15 minutes.
• Remove the pan from the oven and let it cool for about 10-15 minutes to set before serving.
Specialises in cooking vegan food. Find her on social media @KirlySuesKitchen
Respected church figures will give talks on issues impacting the Church, the Black community and wider society
DATE: 6th October 7:30pm
TOPIC: THE CHURCH AND GOSPEL MUSIC
DATE: 13th October 7:30pm TOPIC: THE CHURCH AND ENTREPRENEURSHIP
DATE: 20th October 7:30pm TOPIC: THE CHURCH AND POLITICS
For more details email editor@keepthefaith.co.uk For sponsorship enquiries editor@keepthefaith.co.uk To book your free place visit www.eventbrite.co.uk
Looking for a Bible College and want to enhance and transform your ministry? Then look no further!
Calvary Theological College (affectionately known as ‘CTC’), is an auxiliary of The Church of God in Christ (COGIC) UK. COGIC UK is led by Bishop Alvin Blake. In 2010 the College became affiliated with All Saints Bible College, Tri State, USA, under the leadership of Bishop Malcom Coby.
REASONS TO STUDY WITH US:
• To share your unique and valuable gift
• To receive a rich educational experience that is value for money.
• To work with friendly and supportive tutors, mentors and college staff
• To utilise your capacity for growth
• To equip you to face the challenges life throws at you
• To enhance your relationship with fellow citizens and with God
• To enable you to serve your generation
• Learning is a continual process
• You have a desire to communicate God’s Word more effectively
• You have a ministry which needs to be birthed
• You have a desire to further your knowledge in the Word
• Secular colleges cannot provide the spiritual enrichment you need
CTC is a Bible and Holy Spirit inspired college where every student is welcomed and valued. Visit our website for further details www.cogicctc.co.uk
Multi-award winning architects
Excellence in service, delivery and design
Specialising in conference centres, community buildings and residential schemes
