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The Bishops' Conference of Scotland

Press Release

Action on Exploitation with Support for New Prostitution Bill


For Immediate Release
28 January 2026

Bishops’ Conference Calls for Action on Exploitation with Support for New Prostitution Bill

The Bishops’ Conference of Scotland has written to the First Minister of Scotland to express the Church’s support for the Prostitution (Offences and Support) (Scotland) Bill, currently before the Scottish Parliament.

In the letter, the Bishops’ Conference describes the Bill, tabled by independent MSP, Ash Regan, as “a vital step toward protecting some of the most vulnerable individuals in our society and addressing the systemic harms associated with prostitution in Scotland.”

Protecting Victims and Challenging Demand

The Bill’s central purpose—to reduce prostitution and tackle exploitation, coercion, and harm—is described as both compelling and necessary.

It proposes a new offence for the purchase of sexual acts, while repealing outdated laws that historically penalised those who were themselves victims. The Bill would also quash previous convictions under section 46 of the Civic Government (Scotland) Act 1982, removing what Bishop Keenan calls a “significant barrier” to rebuilding lives.

The Bishops’ Conference supports the Bill’s adoption of a “challenging demand” model, shifting criminal responsibility away from individuals exploited through prostitution—overwhelmingly women and girls—and onto the buyers who fuel the commercial sex market. This model reflects international best practice and aligns with Scotland’s wider commitments to tackling violence against women and girls.

Addressing Vulnerability and Trauma

The letter highlights the deep vulnerabilities that underpin involvement in prostitution. Many affected individuals have experienced childhood abuse, care experience, grooming, and trauma, with young people—particularly those leaving care—at high risk of exploitation. Technology has intensified these risks, expanding opportunities for manipulation.

Human Trafficking Concerns

The Bishops’ Conference also emphasises the Bill’s relevance to combatting human trafficking for sexual exploitation, a significant and documented issue in Scotland. International evidence links reductions in trafficking to demand‑reduction legislation. Bishop Brian McGee, Vice‑President of the Bishops’ Conference, has contributed insight from his work with the Santa Marta Group, an international alliance dedicated to ending human trafficking. He believes the Bill reflects “the realities identified by trafficked people, law enforcement, and Church agencies around the world.”

Right to Support

A key component of the proposed legislation is the creation of a statutory right to support for anyone currently or previously involved in prostitution. This includes access to accommodation, financial aid, healthcare, and counselling—supports deemed essential for enabling safe and sustainable exits from prostitution.

Call for Political Leadership

Acknowledging differing political opinions, and expecting Parliament to provide considerable scrutiny from which the Bill can benefit, the letter urges the Scottish Government to show leadership by backing the Bill, underscoring its potential to protect vulnerable women and girls, prevent trafficking, and advance equality.

ENDS

Contact:
Media Office

Bishops’ Conference of Scotland
64 Aitken Street, ML6 6LT
Tel: 01236 764061
Email: [email protected]

The Roman Catholic Bishops in Scotland work together to undertake nationwide initiatives through their Commissions and Agencies.

The members of the Bishops' Conference are the Bishops of the eight Scottish Dioceses. Where appropriate the Bishops Emeriti (retired) provide a much welcomed contribution to the work of the conference. The Bishops' Conference of Scotland is a permanently constituted assembly which meets regularly throughout the year to address relevant business matters.

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Members of The Bishops' Conference of Scotland

The Jubilee Prayer

Father in heaven,
may the faith you have given us
in your son, Jesus Christ, our brother,
and the flame of charity enkindled in our hearts by the Holy Spirit, reawaken in us the blessed hope for the coming of your Kingdom.

May your grace transform us into tireless cultivators of the seeds of the Gospel.
May those seeds transform from within both humanity and the whole cosmos in the sure expectation of a new heaven and a new earth,
when, with the powers of Evil vanquished,
your glory will shine eternally.

May the grace of the Jubilee reawaken in us, Pilgrims of Hope, a yearning for the treasures of heaven. May that same grace spread the joy and peace of our Redeemer throughout the earth. 

To you our God, eternally blessed, be glory and praise for ever.

Amen

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From the Letter to Diognetus
The Christian in the world

Christians are indistinguishable from other men either by nationality, language or customs. They do not inhabit separate cities of their own, or speak a strange dialect, or follow some outlandish way of life. Their teaching is not based upon reveries inspired by the curiosity of men. Unlike some other people, they champion no purely human doctrine. With regard to dress, food and manner of life in general, they follow the customs of whatever city they happen to be living in, whether it is Greek or foreign.
And yet there is something extraordinary about their lives. They live in their own countries as though they were only passing through. They play their full role as citizens, but labour under all the disabilities of aliens. Any country can be their homeland, but for them their homeland, wherever it may be, is a foreign country. Like others, they marry and have children, but they do not expose them. They share their meals, but not their wives. They live in the flesh, but they are not governed by the desires of the flesh. They pass their days upon earth, but they are citizens of heaven. Obedient to the laws, they yet live on a level that transcends the law.
Christians love all men, but all men persecute them. Condemned because they are not understood, they are put to death, but raised to life again. They live in poverty, but enrich many; they are totally destitute, but possess an abundance of everything. They suffer dishonour, but that is their glory. They are defamed, but vindicated. A blessing is their answer to abuse, deference their response to insult. For the good they do they receive the punishment of malefactors, but even then they rejoice, as though receiving the gift of life. They are attacked by the Jews as aliens, they are persecuted by the Greeks, yet no one can explain the reason for this hatred.
To speak in general terms, we may say that the Christian is to the world what the soul is to the body. As the soul is present in every part of the body, while remaining distinct from it, so Christians are found in all the cities of the world, but cannot be identified with the world. As the visible body contains the invisible soul, so Christians are seen living in the world, but their religious life remains unseen. The body hates the soul and wars against it, not because of any injury the soul has done it, but because of the restriction the soul places on its pleasures. Similarly, the world hates the Christians, not because they have done it any wrong, but because they are opposed to its enjoyments.
Christians love those who hate them just as the soul loves the body and all its members despite the body’s hatred. It is by the soul, enclosed within the body, that the body is held together, and similarly, it is by the Christians, detained in the world as in a prison, that the world is held together. The soul, though immortal, has a mortal dwelling place; and Christians also live for a time amidst perishable things, while awaiting the freedom from change and decay that will be theirs in heaven. As the soul benefits from the deprivation of food and drink, so Christians flourish under persecution. Such is the Christian’s lofty and divinely appointed function, from which he is not permitted to excuse himself.



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