Icicles Rogart Boxing Day walk

Came across an attractive sight on our Boxing day walk not far from home.

Happy Christmas advent

No smart comments no deep thoughts.
We are getting to the end of the week.
I want to wish you a happy Christmas.

The reason for the season will be more important as the years go on.

Happy Christmas.
Come back home soon!

Portmahomack

A recent visit to Portmahomack left me pleasantly surprised. It had been some 6 years since I had been to the Port...

There is certainly a feeling of improvement to the village and a sense of togetherness.

After a windy trip to the lighthouse we head back home.

There was a Brethren Assembly in Portmahomack in 1921. I assume this was set up as part of the fishermens revival that came down from Wick starting in 1920. There is more from my research at Brora Sutherland revival 1920

I hear Stuart Blyth is looking for stories etc on open air preaching.

Narrow escape

At Rosehall, Sutherland, on the first Sunday after "the Disruption" the people gathered at the usual time in the open air to worship. At the very time they would have been in the local Church of Scotland for worship the roof of the building fell in. No one was hurt but the providence of this is felt and was felt for many years after the event.

Three days of frost

Three days of frost and its good to be in the warmth. I am feeling "beta"now. All change.

Horst Schaffranek

Andrew Jones covers it well. Those interupting people....


Well done the people of Orkney.

Kirkwall Churches get a shake up!

Andrew Jones (tallskinnykiwi) had a lot to handle at Stromness Church last Sunday.

Additional notes and comments as well as the video will help you to understand and perhaps how to deal with future disruptions in your church. End times coming.

Horst Schaffranek has a lot to answer for, another cult.!

Upgrades Feedreader 3.07, Firefox 2, Google Desktop

Firefox 2 is available as is Feedreader 3.07
and Google desktop. All additions to you
searching experience.

Music equipment for worship

This is the equipment I currently use, semi acoustic guitar, electric guitar, bass guitar, Fender " sidekick"amplifier for guitars and Hertke "kickback" bass amplifier. I use chorus pedal and Zoom b708 for bass effects.

What I would like to do is add midi bass pedals with an octave of foot keys to complement the playing. Bass pedals that generate sounds as opposed to effect pedals are not that familiar. I think there is scope with them especially now that you can assign sounds or rhythm's to the individual pedals. I don't fancy lugging an extra keyboard to drive the bass pedals though!

Some one must know an easy way to coordinate bass pedals for a non keyboard player?

Recent storm damage

From a few weeks ago storm damage a few days before we picked the tatties!

Comfort of home

After a long day its good to return to the warmth of home. Especially when winter arrives. I have wondered how many centuries ago people survived without central heating. Yes it was a hard life and the human frailty seemed less. The Romans had their comforts with central heating. They liked their comforts.

The human race with all its different shades longs for contentment "to be at home!"...And God stands with his hands open. Home ...The fathers embrace.

Read the story of the lost son....again. What does it say to you about the father?

Old friends..

It has been good to catch up with old friends from 30 years ago.
H, has been on the e mail a few times this week.

Now what has been consistant in 30 years.
The government, Church, Music, Politics, Media, Me You the family ..

Our God

First minister second term...

First Minister wants to be in the role for a full new term.-To make the Scottish Education system the best in the world again....

Denominations How many?

How many denominations in the world ?


here are some click here

More

MacRae spoke at one meeting of the Free Church Stornoway on the:

Unusual features of the present religious movement in Lewis.
He was convinced there was a revival in Lewis and a work of God. But he wanted people to consider some of the peculiar features of it.

In particular MacRae wished the meeting to consider that in Park... convulsive fits.
Grimshader ...Trembling or tremors...With crying.
At Point and Shader trances and women praying and exhorting ( ...and a good deal of disorder).
He noted further
Those or some could not give an explanation to what was happening. Rather than looking for the work of the Holy Spirit people were disappointed if there was no manifestations.
Secondly MacRae saw a sense of superior order of Christians taking hold with those who had experienced some of the manifestations.
He felt that matters might lead to unscriptural extravagances.
He also talked and reported on other happenings in the country, quoting Kilsyth and Cambuslang.
He concluded that the manifestations were neither good or evil but hysteria.

He quoted the medical observations for hysteria.

Highly strung people mainly young women
Infectious
Associated with convulsions tremors and trances
Attacks are always in an audience never alone.
Those effected say they could not help themselves.
If wanted to those effected could have controlled themselves.
Delusions and hallucinations
Consciousness not lost.

MacRae was concluding that mass hysteria was happening in Lewis and his concern was separating it from the work of the Holy Spirit.
Hi did specifically acknowledge the work of the Holy Spirit at that time.
Quoting the action of McChenye from Dundee. He was supporting the need to have religious meetings closed by 11.00 pm. "Lest Good be evil spoken".

It is clear from MacRae there is a need to discern what is of God and a work of the Holy Spirit and what is not. While he saw the Lewis revival as of God, not all was his making. It is easy to be tricked in times of revival to assume all phenomena are in connection with the spirit of God, and to question it is to hinder that Revival. There is a more discerning Church today- but a good warning nevertheless.

MacRae on Revival

Kenneth MacRae, someone who took a keen interest in revival felt that a careful discrimination needed to be exercised in evaluating revivals.

He noted in revival there was :

Increase zeal and devotedness to Christ among believers.
The spread of conviction and alarm among the spiritually careless.
This change is spiritual condition may be gradual or as suddenly as a thunderbolt.
The existence of numbers who are awakened some who unfortunately fall back while others try to drown conviction and fail.
Converts are established in a good hope of their salvation although the manner of their conversions differ considerably some are slowly brought to a sense of peace and cannot identify a time then they first came to Christ; others are suddenly changed and may experience immediate joy and ecstasy.

During the Lewis revival of 1936 he wrote "Matters seem to be definitely improving" he was cautious about reports. By 1939 a wide revival work was present in Lewis. At the Free Church Assembly he recorded "evidences... that the Lord is effectively working in the hearts of men".

Concern over certain phenomena presented itself. At Point meetings were reverent and with solemnity. There was elements of excitement and hysteria. Yet clear evidence of lasting conversions.
By 1938 the phenomena of swooning, of out cries, of temporary paralysis of limbs and muscular spasms or jerks drew much attention. The press searched for stories. People would collapse, others rise together, some weep or call in Gaelic on their relatives. Some lost all power to their limbs and would be carried to other rooms to recover. These things caused controversy. Some ministers affirmed the physical effects as god's. In their thinking All the phenomena was linked to revival. Others were concerned how the media were presenting the situation.

Why is it?

Why is it..?
I have noticed some things over the years.
One is that people look for the easy route!
The path of least resistance is the one that many knowingly or without noticing take.
Now before you go off looking at the Bible and stories about the blessing of the smooth road and how God has blessed many with a trouble free journey, before you look at all the references quoted for prosperity theology- a doubtful theology until the late eighties- are we not to take our lot as it happens?
Has strict Calvinism got it right ?
Why is it?
Stay with it.
Are some, to find that their road is tougher than others.
So in our subconscious are we looking for the blessing sign be looking for the path of least resistance? It is easy to do this.When I read Michael Faraday's biography its not like that. Bruce and the spider story is not about that either! (No its not in the Bible).
Why is it?
Esther's road was not plain sailing and she spent a whole year preparing for one day with the King! Is it a wrong way to travel the broad road looking for the easy bit and collate that, as the narrow way fit for King servants?
The narrow way may be less broad by definition but it is more than likely a more troublesome way than the “broad way”.
Why is it then?
Because we are lazy be human nature?
Because we want all “nice” things to come our way!
Perhaps we need to redefine “Good things that come our way”-
As the things that God purposely puts our way to improve our relation with Him- Be it a new car or a broken leg!
The culture of today is about success measured by accumulation of wealth seen in goods and the ability to buy goods at any cost, modern or post modern.
Yet the real success is the ability to be in a strong relation with the Father and the ability to worship him...at what costs? Preparing for the oneday to be with the King.
Seeking the Kingdom first is becoming more obscure to the society we live in.
The behaviour of “pleasing” the neighbour at the expense of one self's destiny/Zoe life/walk/seeking God's will, is as strong as before.
So how are you going to be determined to walk the talk of the glorious journey set out before you ( and maybe made before you!) The choice is there in a strict Calvinistic way!
If nothing is going to separate you from God then that is a struggle worth winning.
So seek the narrow way whatever that means and be aware that it may mean struggle rather than the stream that seeks the easy path through the hard ground to the river, to the sea.

Certainly a wet day........

The Rain over the last few days has changed the countryside. Some are saying the local river has never been so high.


Picture of where we live and to the proximity to the burn.

Rogart flood 26 Oct 2006

This clip was taken at lunch time. I m sure there will be a lot of news regarding the flooding in the Highlands and in particular DINGWALL AT HIGH TIDE 2.30PM.

Just waiting...

Some driver waiting in the coop car park - Tain last Saturday.

So the schools are shut due to the inclement weather! Wont get much done today then!

Rain rain rain

Just went out to dump the ashes from the fire after my webcam conference call and thought Id have a look at the burn. We have had a lot of rain these past ten days, but the flow on the burn was back to normal height on Sunday. This picture taken 10 feet from the coal and ash bucket and 12 feet from the house!.

Its still raining.

At least I know there will not be a flood that covers the whole earth.!

25 Oct 2006 2.45 pm

Wear it or not?

Prayerinaction.net tell us "A top BBC executive has given news reader Fiona Bruce the green light to continue wearing a crucifix on screen."

What a caffufal in Britain ( the disruption )

Ten year conflict 1833-1843

In the internal struggle within the Church of Scotland, lasting around the 10 years, which coincided with a changing society, the industrial expansion, increase in iron works and the country's gross income increasing rapidly it was inevitable that matters would come to a head as people began to question in this new enlightenment. When the disruption came, on the basis of the state being able to have control over the church or not then many other underlying matters were neatly placed behind the disruption issue itself. Three underlying drivers were present.

• Who has final authority, church government or state church
• Patronage
• Calls and filling of church vacancies (see Marnoch case 1838)

Disruption

By 1834 the moderate had lost control of the general assembly.
By 8/3/1838 it was decreed that in the settlement of pastors the church must have no regard to the feelings of the congregation.
This Law was appealed by the House of Lords in March 1839 the decree was confirmed.
"The wishes of the Christian congregation were to be considered of no value in any way". This meant the civil court retained the power to introduce a candidate for a church to an unwilling congregation. Despite the changes over the centuries the law of patronage was back. For the Christian community of today this seems so out of date and out of line with the way churches should cooperate.

Free Churches of Scotland
So on 18/5/1843 A church disestablishes itself.
The Free Church fore fathers dissented for:

1.Non interference of civil courts in matters belonging to the spiritual of the church The claim, declaration and protest 1842 leaves it clear the fore fathers saw the rights of the Church of Scotland as established by Law.
2.No other head of the church but the lord Jesus Christ.

3.He had appointed Church officers to deal with church matters.

Their descendants were to find this ruling hard to follow when a compromise in a differing of opinion could be satisfied amicably regarding church assets in a further split in later years.
Ironically the church had to go to the courts in the turn of the 20 century. Its claim of right was in the formal document created by those founding fathers. The Church of Scotland response was a pastoral style letter with scriptural tone looking to reconcile the differences. The church it would seem in hindsight had a better grasp of how the Scottish worshipers felt.

Free Church of Scotland

Thomas Chalmers the leader of the group was particularly wanting it known that their split was not like the Scedeers before. The voluntaries mistake us was his cry. Candlish vented his ill feeling to the state church which did not help the cause. So the Free Church who called themselves evangelical took a large part of the Church away.
The remaining moderates (now a term of scorn) were left to continue as before.

The Free Church of Scotland, comes from an evangelical, orthodox, Presbyterian background with Church of Scotland principles. Chapel of Ease funded by ex Church members who now in the Free Church were being chased to pay debts or up keep of the chapels that they did not/ were not allowed to own.

One of the most outstanding evangelists in the Free Church of Scotland was Henry Drummond (1851-1898). Born in Stirling, the Drummond Trust and lectures continue to acknowledge this man who died at the age of 46. His training in science and divinity together with his passion to visit those in the deprived areas of Edinburgh showed his conviction that, where gods people get involved-gods kingdom will be made on earth. As well as working with and gaining respect from groups like the miners of Polmont, Drummond had many journeys abroad. He was recognised as a free thinker who could work with science and religion.

Hymns
Opposition to Hymns and instruments is not restricted to this arm of the Presbyterian Church. But James Begg was a promoter of the use of Psalms and no instruments.

In 1866 the Free Church voted 3 to 2 for the use of hymns. In 1869 Begg was unsuccessful in Curtailing hymns. In 1872 the Church accepted the “New Hymn book“ 213 votes to 61. In 1877 Prof Bruce wished to have their “Own Free Hymn Book” with Begg supporting a defence of no change position.
Then in 1892 the assembly with drew permission to use instruments for worship and uninspired Hymns in public worship- the current position.

Declaratory Act 1892
The Free Church produced the act to change its fundamental position in constitution from The Confession to a reformed creed, but because of the Barrier Act, had to get approval from its presbyteries for any constitutional change.
The basis of the act supported strongly by Rainy was
1.Free to allowed to modernise the creed of the church
2.Act was used to help professor deal with college “scruples” in theology in an age of questioning.
3.Discipline seemed to be a thing of the past

Rainy was successful in having the act passed.
This meant the possibility of moving away from the founding Westminster Confession to the substance of the reformed faith.
Failing to give justice to those who disagreed with this change and to their feelings and convictions stated by some and the lack of unity and peace 21 ministers and 21 elders of the Free church signed a dissenting document.

Their protest was based on :

• The overpowering of the majority on their minority

• The Office bearers were changing the “founding” constitutional which was Ultra Vires regarding The Westminster Confession and in the face of the protesting minority.

Thus in 1893 those who had now dissented, created the Free Presbyterian Church of Scotland.

When the majority of the Free Church joined the United Free Church in 1900 their were those who refused. They wished to carry on as the Free Church and decided to sue the United Free Church for some or all of the assets of the joining free church. The remaining Free Church who took the action (“Wee Frees”) suffered 4 years of legal wrangling with the United Free Church trying to evict the Free Church Ministers.

Turn up for the books
In 1904 the House of Lords came on side of the minority and said that the minority of the remaining Free Church of Scotland were entitled to all the assets. Nevertheless the Government of the day stepped in and said the division of the property should be made to both the Free Church and the United Free Church.
In terms of practice the Free Church of Scotland of today carries on very similarly to the days of the past.

Big is massive!

tallskinnykiwi has a blog and has been writing for years> was particularly struck by his recent comments on TINY AND big. Hope it stimulates your thinking on church.

People are knotted.....

This tree is near Golspie and it has an interesting root system. All knotted.

When I read blogs about the Church, Emergent, Emerging Church, baptists, theology, reformed, Charismatic etc I see knotted people.

Now I dont mean" get knotted!"( British derogatory remark)

I mean the roots of the past help to support. Be it twisted or not. Think...If you untwisted the roots of this tree...If you straightened them out if you made them tidy. The tree woiuld fall down its perched on the bank. The root system helps to give the stability.

People need to know you are what you ARE (present tense) - roots of your life digging deep and supporting you. So stand good with the roots you have and reach to the sky heavenward!
Its about "being".

The now is about growing upward to the heavenly place. What are you doing to accomodate the growth? Do not ignore the past it supports you but in the now, live for God and the future will be nurished.

Church Union...

Church Unions

It would be unfair to record all the splits in the Church in Scotland without recognising the courageous effort of many to join similar Churches for a continuing future work. The four main headings for Church splits over the 400 years or so could be categorised as follows:
1.State interference with the liberties of the Church.
2.Tyranny exercised in the General Assembly.
Hostile to any enthusiasm that threatened to overpass the bounds of "moderation".
3.Too liberal and narrow interpretation of the Covenant or founding documents.
4.Awakening of democratic spirit in the nation, effecting an enlightenment in political and church freedom.
In 1847 the Secession and Relief Churches joined to become United Presbyterian Church. These 518 Churches had a strong missionary spirit.
The majority of the original Seceders (Auld Lichts) joined the Free Church in 1852 after the satisfaction of the wording in the Act of Declaration passed by that Church. A minority did not enter this Union.
In 1857 there was a strong promotion that the time was right to join both the Free Church and the United Presbyterian Church, however after some ten years this Union was dropped. However, the Reformed Presbyterian Synod who had started talks with these two Churches united with the Free Church in 1876. In 1886 a Bill was introduced to the House of Commons designed to promote the reunion of all Scottish Presbyterian s. Although this did not happen at this point in 1898 we can see some practical working together with a common hymn-book by the Presbyterian Churches of Scotland and Ireland. It was in the previous year that the Congregationalists and Evangelical Union blended two important minor elements of Scottish dissent. The United Free Church created from the Free Church and the United Presbyterian Synod under a tolerant mutual understanding, the basis of which was used subsequently in other Unions, was successfully completed on 31 October 1900. Again a minority failed to be carried in and claimed to be the continuing Free Church (wee Frees). From the turn of the century to 1929 the spirit of the new millennium encouraged Conferences, joint work, which continued during the War and a few "false starts" in Unions were finally rewarded with the Great Union of The Church of Scotland and the United Free Church (although to this day there is still a continuing United Free Church that did not go with the majority into the Great Union.

Church of Scotland
84 Presbyteries approved the Union (1420 votes for, 22 against).

United Free Church
63 Presbyteries approved the Union (1298 votes for, 101 against).

While there was a sense at that time of completeness with the Union and indeed others mentioned, and taking aside the difficulties and healing process of generations that is remarkable that such Unions have taken place. Many long hours and dedication by individuals have played an important part and in some cases to the detriment of the health of these individuals. Whilst even I would not want to see Union for the sake of tying up loose ends there is indeed a long way to go for Scottish Churches to be more effective. In my lifetime two Presbyterian splits creating the Associated Presbyterian Church from the Free Presbyterian Church of Scotland and Free Church of Scotland-Continuing out of the Free Church, only shows there is a long way to go.
Other types of Protestant Churches of a Congregational or Methodist nature have many areas that would need satisfying or the laying down of some principles before Union. With the use of the likes of The Evangelical Alliance and ACTS there are many in Churches who want to work together for the sake of the people and their God, rather than the holding up of the "principle". Likewise there are many who would see as a compromise and failure to their forefathers any thought of Union. Many have quoted in meetings or in publications that "persecution is the most likely way that the Scottish Churches would come together as a national (free from State), witness to the community". There are good signs throughout the United Kingdom of joint Church work, sharing of resources, and buildings. Agreeing official terms of reference for Union will take much longer.
The other aspect of Church Union that should not be forgotten or discounted is a work of spiritual revival, which we will look at briefly later. When God's Spirit comes down on a community there is then a special opportunity to catalyze a work and possibly Church Union!
For all the splits in Unions there have been, the desire of those to move forward and capture a more live Church, based on the Bible and New Testament principles is seen as the driving force for change.
Again and again throughout history we see that practice has been distorted or lost e.g. It is ironic that in a Presbyterian or non Presbyterian Independent circle we hear frequently of Bishops, Presbyters, Elders and even Deaconesses, yet in the Church of AD250 below this level of authority there were Sub-Deacons, Acolytes, Exorcists, Readers and Janitors! (I am not aware of many current Acolytes in the Presbyterian or Independent circles, are you?
To Summarise the major unions we have the following:
1842-creation of United and Original Secession Church
1839-Original Burgher Synod joins with Church of Scotland
1847-The Relief Church and the United Secession (new lights) creating The United Presbyterian Church
1876 - Reformed Presbyterian Church, formerly Cameronians joined the Free Church of Scotland.
1896-Congregationalists and the Evangelical Union join together.
1900-United Presbyterian Church and the Free church creating the United Free Church.
1929-United Free Church and Church of Scotland
2000- Congregational Union of Scotland joined United Reformed Church of United Kingdom.

feeds feedreaders RSS...

Feedreader 3.06 I am finding Feedreader very good for catching all those sites and blogs worth reviewing.

You can pick up all those rss's

RSS is a simple XML-based system that allows users to subscribe to their favorite websites. Using RSS, webmasters can put their content into a standardised format, which can be viewed and organized through RSS-aware software or automatically conveyed as new content on another website . RSS at Wikipedia.

Emergent church Renovare...

I see the latest perspective from Renovare is available.

Little Ferry beach near Golspie.

Hectic

Well getting files from one machine to another does take time. With all the upgrades from the internet on dial up I have lost a week nearly ten days.

Here I am after the walk, The Big Burn walk, Golspie - more relaxed.

Business meetings Churches

Stuart Blythe introducing a national discussion on business meetings particularly in relation to baptist Churches but still relevant in Scotland. It would be worth a look. Please follow the links to some others in England.

The Forward Agenda for a Christian in the post-modern world

There is much written today about a new way of being a Christian in the post-modern era. If modernism has been bad for Christianity why are so many looking forward instead of back? Medieval monastics, Celtic missionaries, and reformers are all from a pre-modern world. We can learn a lot from all quarters of the historic church (although liberals would say watch you do not become too conservative and conservatives would probably say watch you do not become too liberal). As we step into the future do we always need to look back? We can reach back, look and listen, but we can then, in an escapism way look to an imaginary golden age – is this unfaithful to Christ (........ with you until the ends of the earth)?
Our world needs pointers/missionaries for those people of the modern world who are entering the post-modern era. Those pointers will need to be rooted and strong – more powerful than the modern or post-modern culture. They will need to be as passionate as those of the past, be it Eastern Orthodox, pre-Protestant, post Reformation, Liberal, Conservative or Pentecostal – a person who encapsulates all of Christ without loss to any of His theology! (It's more than being ecumenical). Can that person seek to have and use the combined best of the six traditions of the Christian faith, Contemplative, Holiness, Charismatic, Social Justice, Evangelical and Incarnational, without others looking for labels, and deal with the scepticism from within the current church make-up!?

Of course some will see it as pig-headed, eccentric, unbridled, even cavaliering but I suppose many can be misunderstood and have been, including Jesus. All the more reason that the pointer needs to be rooted in Christ. I await with expectancy for some to push their heads above the crowd and point to Jesus Christ and communicate Him to a culture – post-modern. Many are considering it!

rediscovery?...the emerging thing in Church

In Dallas Willard's book "The Divine Conspiracy" he notices that on examination of local gatherings of Christian believers .... it seems a general law of social and historical development, that institutions tend to distort and destroy the central function that brought it into existence.

Clyde Reid, in his law of religious evasion, states "we structure our churches and maintain them, so as to shield us from God, and to protect us from genuine religious experience".

Adult members of Churches today, rarely raise serious religious questions for fear of revealing their doubts, or being thought of as strange. There is a conspiracy of silence on religious matters in the Church. This conspiracy covers up the fact that Churches do not change lives or influence conduct to any appreciable degree. It was the case, in the 18th and 19th century and still is the case in the 20th and 21st.





The 17th century James Morison, on his way to preach at Cabrach, read Charles Finney's "Revivals of Religion". Moved by what he read, he put to one side his sermon notes prepared and preached from the heart. As we look to the Church in Scotland, it is dogged with separations, why so many? Is it really due to a particular doctrine or theology or is it something else? We, after some separations from the Church, because of State Intervention or of Church government or of the use of Communion or Church practise, may be of no real consequence.
I am convinced that the difficulties of the Church in Scotland, no matter what denomination is one of trust. If the Church is to revive the nation, it needs to be prayerful – yes, it needs to be:
encompassing
it needs to be alive
it needs to be accommodating

This means that it cannot afford to have Victorian methods, or indeed Victorian double values.




Those who rediscovered truth were people who were back searching in the Word of God and praying. They were not reviewing Confessions of Faith, or Constitutions, or Covenants. It is a recurring observation that when there is a moving of God's Spirit in His people, they are moved back to reading the Word of God and not a secondary document, Creed or Catechism.

Conference Renovare...

Christopher Green from Dallas Texas just sent up a note from a recent Renovare conference. I could have joined in with his sentiment regarding those folks.

re awakening III

In an age where doctrine and understanding had primarily been handed over or handed down through Divinity Colleges, questioning the stance of the establishment was seen as weak faith or ungodly. Irwing, Erskine and Campbell, continued to debate the person of Christ, the nature and scope of Atonement, election and eternal punishment, and the gifts of the Holy Spirit. It is evident that many churchmen seeking the closer spiritual life saw something in Irwing that appealed to them, yet their education and influence did not allow them to enter in.
Around 50 people were meeting in Henry Drummond's house at Albury, to study the prophetic books of the Bible. Out of these meeting came, in time, the Catholic Apostolic Church. Two things that were in the forefront of concern at these meetings in Albury, were:

• Gifts of the Holy Spirit as seen at Pentecost.

• Expectation of the second Coming, in the near future.

During these years to 1830 "phenomena began to appear in Scotland".
Mary Campbell, an invalid, in Row, Gairloch,Port Glasgow one Sunday in March, of 1830, broke out into speaking in tongues of an unknown language for about an hour. Margaret Macdonald, an acquaintance, was aided to health by her brothers, James and George Macdonald, of Port Glasgow. They wrote to Mary Campbell and the same thing happened to her. Erskine and friends, Robert Story, and Macleod Campbell, Ministers in the Gairloch area, went to check out Mary Campbell's circumstances. Erskine, convinced, for the time being, put to paper "the gifts of the Holy Spirit" at the end of that same year. Erskine, later retracted his conviction that these happenings were identical to those mentioned in the book of Acts. Most interestingly, he did say "I still continue to think, that to anyone whose expectations are formed by, and founded on the declaration of the New Testament, the disappearance of these gifts from the Church, must be a greater difficulty than their reappearance could be". Here we have an acknowledgement of a loss to some of the Christian practice of the New Testament and recognition that it was still required. He concluded more difficult to comprehend the loss of the gifts than the reappearing of them.

re awakening II

1859-1863

Over a four to five year period a spiritual awakening commencing in the Clyde and Glasgow area developed into a work that spread across to the country as far as Aberdeen in the east, and the northern isles. This work followed on in the country after reports of similar things happening in Northern Ireland. By late 1859, prayer meetings were crowded and the movement was moving north as far as Lossiemouth and Wick.
As with the Welsh Revival of 1904 people were influenced by the Spirit in as much as they felt:
Unworthiness concerning personal sin.
A need to remove doubt and to act in faith.
Total surrender to God's Spirit.
A public confession of Christ.
On 22nd August 1860 4,000 people gathered to hear a message addressed by all Churches on the Inshes on the south side of Perth. Earlier that year in Buckie (12 Feb, 1860) 1,500 which is the half the population, attended the Free Church to hear James Turner. Some of the congregation went prostrate, there was an uproar and Turner abandoned the meeting. They adjourned to the United Presbyterian Church to continue.
During one of these meetings two ministers came to investigate the work, they became very interested in the state of a young girl with regard to her posture and voice. Whilst bent down close to her, one of the ministers in acknowledgement to the other minister said “Sir, I must confess this is the work of God”. There are many stories like these of God moving people, including the very young, but somehow unless you are in a particular church circle, one does not hear of those happenings, or of any today.
Revivalists
The period of revivalists is a period of interest to us even more so in these days as you read this brief history.
Robert Murray McCheyne and Andrew Bonar, during their college years came "under the spell of the meteoric message of Edward Irwing before his excesses in doctrine had lead him far away from the beaten track" (whatever that means!).
Irwing had, as with Thomas Erskine and John Macleod Campbell been not far from the debates as they challenged and stretched the Calvinistic views that prevailed. In an era of all things mechanical, steam engines, bridges, and great advancements in construction, perhaps the Christian walk was not a simple tick box check-list, a system or procedure of sorts but something far more.

Acknowledgement for a stalward...

Interesting grave stone in Golspie St Andrews church yard.
The pupils in memory of Thomas Ross - teacher at Doll and for his Christian witness to the pupils.

Awakening

Taking aside the various tours of D L Moody the two main periods of revival associated with Scotland are 1740's and 1859-63.
1740
George Whitefield landed in Leith in July 1741 some three years from going to Georgia to set up schools in the colony. His first preaching engagement in Scotland was Dunfermline at the behest of the Erskines (Secession Church). This was prior to a three weeks of open air meetings.
Whitefield was a convinced Anglican of Calvinistic persuasion. Having descented from the Anglican church to Methodism he had found an supporter and patroness in the Countess of Huntingdon (Selina Hastings ne.Shirley) who was promoting the saving grace for individuals in the higher ranks of society. She funded a college at Trevecca for her preachers and with her own sacrificial giving used her resources to further the work. Her string of churches, in England are Methodist by constitution by way of a trust but Baptist/Congregational in practice, still exist today with some two dozen fellowships. Whitefield was supported by the countess.
Taking aside also, having just arrived in Scotland, the hic-up regarding where he could preach vis a vis Anglican/Presbyterian church of Scotland and Episcopacy /Independent Whitefield had to listen to “brethren” spout forth and found how none of the arguments were agreeable with scripture.
At Stirling, Whitefield was getting frustrated with the circumstances of his opposition and when about to commence preaching discovered Erskine who had invited him to speak, did not stay to hear him. Nevertheless in this situation and in others he continued to preach when and where possible.
Open air meetings, in all weathers, were held to hear the Gospel. In August 1742 some 30,000 people gathered to hear the message and an additional 3,000 sat for Communion.
William McCulloch preached at Cambuslang around the same time and held many meetings to share the message. At the third meeting there were some strange signs among the gathered and some 50 people required counselling. Meetings were increased to daily with people travelling great distances to see and hear.
Some who had experienced the excitement of the time reverted to how they had been before but it is acknowledged that long afterwards the majority of those converted remained and were effective in their community. McCulloch's letter of 1751, some nine years later addressed to Mr Robe, talks clearly of changed persons showing charity, meekness, patience etc, from a past of bad language, drunkenness and a covetous spirit.
Of course George Whitefield was not immune to scorn. The Associate Presbytery in Dunfermline called for a special meeting of fasting and humiliation because of the threat of this “gangrene” which was spreading over the land. The negativity at that time towards George Whitefield took almost 100 years in allowing the true realisation that he was a man of God and instrumental in gaining converts.
This “New” evangelical revivalism was not seen as fitting into the Calvinistic church set up of the stage church or of the secceeders but it was not long before this changed and it crossed many boundaries.
Not only in Cambuslang were ministers recording “a good number of my people, mostly young who have been awakened .....” both Kilsyth and the far north at Easter Ross there were signs of awakening. At Rosskeen between harvest 1742 and the Martimas in 1742 a remarkable revival took place. 36 men and women felt under deep concern, also several boys between the ages of 9 and 15 turned to prayer and talking about godly matters (some of these boys later rose to eminence as Christians in Easter Ross).

Technical problems

I think the technical problems I have had are fixed.

Baptist in Caithness and maybe in Sutherland 1921

Mission Hall Brora




Well done Phil a casual question about Caithness churches made me get out the Baptist in Scotland book 1988 (edited David Bebbington.) and see what Johnston said about Caithness.

Here is the run down...We have wondered was there a work as far down as Brora and Golspie by Baptists?

Phil asks about Caithness With there 3/4 Baptist Churches with one of them being a newer work - Has there been any other Baptist churches/plants in this area that either haven't taken off or no longer in existence?

Phil

Wednesday, 20 September, 2006

I reply

If you mean Caithness then there is Keiss of course the mother, Wick well established ( I think they got the benefit of strong evangelicals at some point who left the establishment.)
Scarfskerry has a history of lay preachers and another "glasite" aspect - only their pastor will administer the communion ( may have changed now).
Thurso has had two attempts one goes back to the aftermath of Haldanes who made it to Orkney. The more recent Thurso Church was constituted in the 80's. I think there were Quasi -Baptist in Castletown off and on. But not affiliated to the Scottish BU. I am not sure about Cannisbay.

Freswick was preaching station and Stroma Church is now closed.

Bearing in mind the Caithness population has almost halved the Baptist are holding their own - so to speak.
So Caithness Churches and constitution dates
Thurso 1905 - 1840:1982
Scarfskerry 1816
Kiess -1750
and Wick - 1806.
with Stroma and Freswick (preaching station)

Now some months back I was looking at the 1921 revival and how it had effected Brora. Was there Baptists working in Sutherland?

23/2/1922-Northern Times
Revival in Wick
"“The revival in Wick is still progressing John Troupe's presence was an additional attraction, He is now almost well after his illness, but still to refrain from much exertion....one of the converts a young man died recently after a short illness,The hymns and prayers also bearing pathetic terms. A solo sung by Miss Lara Rosie was much appreciated."”

In Johnstons contribution about Baptists in Caithness he states that The famous Jock Troup, cooper - cum- revivalist, was married to one of the Blacks of Stirkoke, long assoicated with Wick (Baptist) Church. Jock was an instrument in the 1921 revival in Wick and elsewhere.

The plot thickens was it then Baptists, that moved south to Helmsdale, Brora, Golspie all the way to the seaboard villages in 1921/1922...

Should I have my doubts about David?

David the shepherd wants to impress upon the king that where God has defend David he will do so again when David goes against Goliath who is challenging Gods work.

David foolhardy?
David convinced?
David prepared to face all odds because of the knowledge that God has helped him beat the bear and the lion!

David has his sling and five pebbles ready to do battle and ready even although the brothers or any in the army are not prepared to go forward...in faith!

Now my question is Why five pebbles.?

God will rescue him then would one stone should do or two in case of a miss!

David the confident young man with a different job history comes with five stones.

...Goliath had four sons!

David went prepared. But only one pebble was required!

The passionate church

I want to ask you to consider this aspect again as I feel it is an important matter in the life of a church be it traditional, modern, or emergent.

Mike Breen and Walt Kallestad in their book "The passionate church" highlight the observation of the introvert and the extrovert. But they also highlight the Pioneer and the Settler/developers. They suggest that pioneers are apostles prophets evangelists and settlers teachers and pastors.

The mix in leadership is healthy for on going development.

Pioneers like the stress of a new thing. Settlers are committed to continuity and stability. Its no wonder some church meetings can be fraught if Settlers are pushing one way and Pioneers another. It is important to have both. Pioneers are looking beyond to see what lies ahead. Setters consolidate the “new frontier” created by the pioneers and establish the continued work.
The church needs both Pioneers and Settlers.

Many churches split not on theology but because they don't understand the interplay between Pioneers and Settlers.!

Scotch Baptists

Scotch Baptist
This long gone group of churches disappeared in Scotland after the final lay pastor in Largo died in 1927. Scotch Baptists origins come from the Glas/Sandeman line these churches although not "Baptist" inspired by Glas were heavily influenced in theology, governance and practice. Later some took up the believers baptism stance and felt strongly on the plurality of leadership through elders. These elders preferred to be not taught academically in church ways and theology for ministry. Communion was only celebrated if an elder was present the Glasite principle of unanimity of exclusion of dissenters from the majority was upheld.
Archibald Mclean and Robert Carmichael are noted as the main promoters of the Scotch Baptist tradition. Churches sprang up or took on these Scottish principles in the late 1700's and early 1800's, but division on practice resulted in splits in 1810 and 1834 and in the following years to 1927 the churches disappeared. Other influences by way of "English Baptist" format gained a hold which was more liberal and accommodating. The Scotch Baptist style did move into North England and Wales and pockets of witness are still worshipping but not in Scotland.
Churches were present in Edinburgh at various sites also in Dalkieth, Mussleburgh, Dunferline, Kirkcaldy, Largo, Paisley, Galasheilds, Stobhill, Stirling (1805) Falkirk Glasgow and Newburgh (1808).Despite the closure of these churches in Scotland some of the practices can still be seen in the Scottish Baptist movement of later years.
Robert Carmichael whilst a minister of the general Associated Synod Church was called to give an account of his preaching having been suspended the previous year. His defence which he read out was entitled "The declaration and confession of Robert Carmichael containing and an adherence unto explication of his new principles.
These were:
Christ Kingdom is Spiritual
There is no such thing as a "National Church"
The word of god is central for doctrine and not the confession of faith or catechism
There is no warrant for national covenanting
Church Government i.e. Presbyteries are not instituted by Christ and there is no visible church as such but a society of Christ's disciples, called together by the gospel.
In 1763 Carmichael was debarred for "gross dangerous errors..."
Moving from Coupar Angus to Glasgow he became an elder in the Glasite Church. The following year he is found in Edinburgh and adopting Baptist views moving to London , in 1765 he is baptised by John Gill. He then returned to Edinburgh and baptised those of an independent Church in the waters of the Leith. He later moved to Dundee as an elder before his early death back in Edinburgh.
Archibald Mclean(1733-1812) was a well travelled businessman who's writings also helped spread Glasite and latterly Scotch Baptist theology and practice. He was in printing and book selling. His first church was in 1765. Mclean was very much marked out in Scotland for his stance on believers baptism and promotion which was a step Glas did not reach. He was convinced that scripture had all that was necessary fro church practice and theology. He was influential in the north of England and was in contact with churches in Newcastle, Nottingham, Beverley, Hull, Liverpool and Chester. North Wales Churches were encouraged by J R Jones of Ramoth.
Mclean was a keen evangelist and promoter of the Baptist Missionary Society. He was willing to work along side Andrew Fuller of Soham, Cambridgeshire, an English Baptist of reformed persuasion for the sake of the gospel.
When Newburgh church wanted to observe the lords supper without an elder present Mclean would not accept this practice. Some left the church and as mentioned earlier the churches split 1810 & 1834 never to be resolved. Communion was administered weekly in the churches.
These Scotch Baptist churches of which Carmichael and Mclean undoubtedly helped greatly disappeared over the years. Some churches became churches of Christ who continued the plurality of elders.
In Whyte Causway a church took Scotch Baptist principals in 1852 thereafter there were several splits and in 1855 some left the church to become Church of Christ Pathhead (Campbellites- Alexander Campbell).

Scottish Baptist Union policy for a time was not to promote a new Baptist church in an area where Churches of Christ were working because of their similarities. Finally as we close this section on a long gone church, in 1786 the Scotch Baptists published a selection of Psalms Hymns and Spiritual Songs, no doubt aided by a previous Glasite hymn book.

Sir William Sinclair - Baptists

Sir William Sinclair
Sir William Sinclair, a landowner in Caithness spend some time in London before returning to Kiess in 1750.


By that time he was convinced of their truth of believers baptism and set up a Baptist Church primarily made up of his own personal workforce."The preaching knight" was seen with some suspicion on account of his faith and practice.
Sir John Sinclair's first Statistical account of Scotland 1791-99 Indicates a group of about half a dozen ana-Baptists on the estate of Keiss the remaining disciples of The late Sir William Sinclair. In 1793 Dr John Morison in Canisbay parish said "there is an established church presence almost all attend except for a few Anabaptists”. This pocket witness survived the years and they are still several fellowships of Baptists in Caithness as opposed to Sutherland where there is no established Baptist witness.

Cromwell Baptists

Baptist
Cromwell Baptists





It is recognised that there was a Baptist presence in Perth by 1653. Baptist churches in England had been established in the first half of the century. Cromwell had set up 18 garrison towns and four citadels at Leith, Ayr Inverness and Perth. Governor Overton was a convinced Baptist and stationed at Perth.
The governor of Leith was also a Baptist. In England non conformists were seen as troublesome as opposed to Scotland where matters were seen to be lighter in terms of threat to the king. Cromwell's men were in the habit of intercepting mail to check for insurrection in the ranks. In 1655 a pamphlet was published re baptised churches at St Jounstoune( Perth's old name) Leith and Edinburgh. The purpose was to set out the churches commitment to the king and country and dispel concerns.
On the departure of Cromwell's men the Baptist witness was very small and for 100 years little progress was made.

Congregationalism in Scotland

Congregational Union
There was an attempt by Cromwell to grow Congregationalism in Scotland over the 8 years of Occupation. But it was not until late 18th century that the churches grew, under the labours of the Haldane brothers. When the brothers took on Baptist principles from 1808 Baptists received great benefit from the work of the Haldanes as well.
James and Robert Haldane were committed to itinerant ministry in Scotland from 1797. They were descendants of the Gleneagles family. Robert was in the navy and then spent some time studying from home in Airthrey Stirling. James was involved in the East India company. After reading about the Baptist Mission in India Robert was inspired to use his time and resources to missionary service. James had been successful with John Campbell in setting up Sunday Schools in the west.
In 1797 after James discovered his preaching ability he embarked on a exhibition to the North of Scotland and Orkney.
During the next year they sold Airthrey for £46,000 and decided to devote their time to spread the gospel. They did not hesitate to criticise any defective teaching from parish ministers. This provoked the church and the assembly to pass an act in 1799 restricting the preaching to ministers.
Having trained 200 lay workers and set up churches the running costs amounted to £70,000 after 11 years. At one point the Haldanes as supporters of the British and Foreign Bible Society (now known as The Bible Society of England and Wales) stopped supporting it because they were issuing bibles with the Apocrypha in it.
Greville Ewing (1767-1841) born and educated in Edinburgh after education at Edinburgh university began as Assistant Minister in lady Glenorchy Chapel (Church of Scotland but not under its jurisdiction). Like the Haldanes he was moved to mission work. In 1802 the Haldanes and Ewing split under a differing opinion as to apostolic leadership. Whilst the Haldanes withdrew support for the Bible Society regarding its unconstitutional printing of the Apocrypha, Ewing worked behind the scenes to obtain the society's policy reversal.
On 1 of April 2000 the Scottish Congregational Union joined the United Reformed Church making a UK denomination.

Other roots of the Scottish church

Berean Church- John Barclay 1734 1798

John Barclay of Fettercairn was from the Church of Scotland and leader of a small connection Congregational in principle in 1772. It was not great in the national context but, it is worthy to mention that in Perth the gathering, Berean Church based on Acts 17 "Mortgaged their meeting place to supply the want of the poor". Churches were also present in Crieff, Glasgow, Edinburgh, Dundee, Arbroath, Montrose and Brechin.

Today in the USA there are Berean Churches both of Presbyterian and Baptist practice.


Morisonian Church

James Morison of Kilmarnock was a minister of the United Secession Church who made a mark for himself while the country was steeped in Calvinistic theology preaching atonement that was universal. He became more and more Arminian. On trips to America he was warmly welcomed for his new stance against Calvinism. In the church case against him by the USC it transpired that his thoughts and teaching were based on his old professors John Brown and Robert Balmer who tried to protect him. Deposed of his charge in 1842 the 1840,s saw the shaping of his theology against the Calvin stance.
Abstinence from alcohol was one of his rules.
His theology had an effect not only in the USC but also Independents A few similar churches banded together . One such Church was ministered by his father Robert Morison. These churches took the name of the Evangelical Union and with in 50 years there existed 100 churches. Francis Johnstone followed his theology as did William Landels who became a prominent Baptist succeeding Johnstone in Cupar.
The three "universals" for Morison were:
The Universal...
Love of God
atonement
work of the Holy Spirit.
With no specific connection to Erskine, Irving or Macleod Campbell, Morison was an early Revivalist!

Check your machine for readiness for Vista!?

Check here for Vista


By Christmas you will be sick of hearing about Vista. If you want to check your machine for readiness then Microsoft have a tool to download and check your machine.
Click to go straight to Microsoft.

Acolytes ...bring them back?

Again and again throughout history we see that practice has been distorted or lost e.g. It is ironic that in a Presbyterian or non Presbyterian Independent circle we hear frequently of Bishops, Presbyters, Elders and even Deaconesses, yet in the Church of AD250 below this level of authority there were Sub-Deacons, Acolytes, Exorcists, Readers and Janitors! (I am not aware of many current Acolytes in the Presbyterian or Independent circles, are you?) Acolyte

How many Acolytes in your church?

Simple question to all those knowledgeable people out there...
How many Acolytes in your church?

Modern approach to Church

In an age after the post-modern era the structure and communication of the Church to the unchurch, to be effective, requires a total re-think. This is particularly hard for the Highland Presbyterian churches who work from a dated template that in some quarters has lost its relevance. Activities to the unchurch that worked say even 20 years ago will not work these days. While the message must stay the same, and there was a danger in the 1970's that the method change messed up the message (not a problem now) the presentation must be appropriate to the audience and age. In a culture of switches, electronic media, i pods and downloads, there is a clear need for a professional presentation to the masses that engages them before they even enter a church building.
When the large PLC market a new brand or product hours and hours of getting there message across and the need for the product goes before the product launch. The hype for X-box 360 started before a box had been created.
I would suggest that today the norm should be power point presentations to support the preaching and words for all praise on visual screens.

Golspie gardens...2000 Biblical

2000 Biblical Garden
A couple of weeks ago we headed to Golspie and had a look around the Biblical Garden. I came across plants I had never seen before. Some strange plants and herbs.




September is well upon us and the garden will now start its downward trend as plants start the hibernating for the winter.

The seasons, certainly in my mind, help to change the outlook visually. The bright spring the colourful summer the golden "fall".
I wonder how many actually visit the 2000 Biblical Garden in Golspie. Is Golspie still a village /town that could expand? It has a golf course a shore line a promenade.




I seem to be drawn to old tractors for some reason. There are so many in the north in all corners. Rogart has its fair share of heritage vehicles.

Duff continued 2

The Church of Scotland's first appointed missionary to India was Alexander Duff (1806-1878). Born in Moulin in Perthshire his academic career was at St Andrews. He carried off the top honour for Greek Latin. Logic and moral philosophy. He also gained the essay prize for best translation into Latin of Plato "” Apology to Socrates". He was indeed a excellent scholar. He was indebted to the encouragement of Dr Thomas Chalmers who took up the post of professor of moral philosophy in 1823. It was Chalmers, the most prominent evangelical in Scotland who later became a national leader that inspired Duff in to the mission and its work in the church. It was Doctor Ferrie of St Andrews who proposed Duff as the first missionary of the Church of Scotland in Calcutta. Duff felt at this time in 1829 ready to be sent to India. Before departing for India he was married to Anne Scott Drysdale (July 1829) and ordained on the 12 August of that year. Next month Duff and his new wife boarded the Lady Holland at Leith for London and on route the trials started with a ship wreck off Cape Town with no loss of life. They continued later on the Moira which also had difficulties after a cyclone, which left them all having to wade, to shore through the undignified mud of India.
At a little over 24 and two narrow escapes not to mention the many dangerous escapes as a youth Duff was obviously being preserved to carry out the mission work. Duff the educationalist went on to attract the attention of many including the governor of the East India company and indeed Gladstone. He was the founder of the University of Calcutta. It is unfortunate that his efforts on education and mission have been neglected in the last 100 years. He had several travels back to Scotland and it is noted that in1839 he raised the foreign giving for mission from £1200 to £ 7,538.
On one return to Scotland Duff found himself on the middle of the debate that would grow into the Disruption. In early 1843 he was still silent on how he would act in respect to his loyalty to the mission, church and conscience. He in due time sided with the Free Church and was instrumental in raising the first endowment and to become the first professor of the Free Church College Edinburgh of Mission and Education.
In 1871 Lord Shaftesbury wrote to Duff asking if his name could be added to the list of vice-presidents of the Bible society. Duff was highly honoured and accepted. His life had been a life of many seasons in Scotland in India, married and widowed early. He also advocated the mission work outside of Scotland.
It is unfortunate that Alexander Duffs contribution to the church, abroad has not been greatly recognised. At his death the tributes showed what a godly man he was- Gladstone acknowledged his intelligence energy devotion and spirituality and likened him to William Carey.

Dingwall Baptist Church

Dingwall Baptist Church ...well their building to be accurate!
A Non-Presbyterian Evangelical Church in the Highlands.

Mission for Scotland from Scotland ... the start

Scotland's mission awareness started in 1790 but was developed greatly during the 19th century. That century was dominated by the Westminster Confession and its emphasis on the doctrine of election by the Moderates. It was the preaching of the evangelicals towards conversions that accelerated mission. As far away as New Zealand and the American Indians people heard of the God who had provided Jesus Christ as the Redeemer. There was also a need to tackle the Paganism in the African and Indian countries. When Missionary Societies were formed during this period they initially got a poor reception in Scotland.

In 1804 the British and Foreign Bible Society was formed and in 1805 the Glasgow Bible Society followed in 1807 by Port Glasgow and Greenock. It was in 1809 that the Scottish Bible Society was formed by founding Church of Scotland ministers in Edinburgh. During that same year the Edinburgh Bible Society was instigated by minority churches. Missionary Society work was focussed in countries less hostile like Jamaica. Workers were paid little living expenses and encouraged to stay “single to save on costs!
It is only as we look back from our perspective that we see Britain's enthusiasm in mission and concern for the lost and its contradiction in encouraging slavery. Many names go down in history as forerunners in the spreading of the Gospel abroad, Livingstone, Slesser, Moffat, Mitchell, Savalle, and Duff. Duff requires specific mention.

Alexander Duff

Steve Irwin gone ....!

Sorry to hear of Steve's death. The man who wrestled with crocks is ironically killed by a fish. What he did have was tenacity for life, took plenty of risks.....but was extremely safety minded.