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.

Burgh /Anti-burgh

Burgh /Anti-burgh
In 1745 the seceders started to debate whether the burgess oath might be legitimate.
The oath was an acknowledgement of the true religion professed with in its realm. By 1747 they had split into burgh (for the oath) and anti-burgher. The anti burghers took the burghers to the church bar, and when they were never turning up they were in turn deposed and ex-communicated. In 1795 a large problem came to a head over subscription to the Westminster Confession.

Westminster Confession
While most independent churches would avoid confessions, creeds or formal documents as to the basis for constituting a church within the Church of Scotland and future Presbyterian splits leaders over the years struggled with the need of a defending statement that would stand the test of time and accommodate modern change yet not dilute the basis of the church and the truth. An "Athenian Creed" was offered by John Witherspoon to stop the easy-going way of the moderates in the church. This document had a feel of Deism and this may have annoyed the moderates (Deism- God created the earth but does not intervene in the course of nature and human affairs.), especially when Deism does not recognise miracles. The moderates were unable to write a distinct theology because they were bound by the Westminster confession (They could not publicly denounce it).

In 1766 Alexander Ferguson of Kilwinning in a "Scots magazine" article maintained that no church had a right to impose a detailed confession except in so far as it could be justified by scripture. Subscription to the confession therefore, at that time, must be made not that it is absolutely true but only in as far as it is scriptural.

Ferguson was making steps for a more liberal theology but with important grounded Christian doctrine. This was a step more spiritual than parliament had anticipated. It had enacted the confession only for a test of Presbyterian conformity. Twenty years later Dr William Gill took the process further by using fresh language to highlight doctrine in "A practical essay on the death of Christ".

The outcome was a polarisation of Moderates on the one hand teaching tolerance and good conduct as needful more than precise theology- all this as the age of Enlightenment dawned.
The rest supported by David Hume who saw the Moderates theology as weak and dependent on miracles. Hume was from a classical education and relied on those classics as his basis for thought. Although brought up in the same geographical area of Edinburgh as Ebenezer and Ralph Erskine, Hume, was from a different outlook of intellect no miracles and of the world of new thought. In his “Treatise of Human Nature” he set out a philosophy -which ends up at a dead end, in as much as he had no positive conclusion apart from nothing really changes.

Auchterarder creed
At a time when the church was suspicious of the Westminster confession, most likely concerning the thought that this confession might contain heretical thoughts, members of the presbytery of Auchterarder, created a question and answer system for a new student of the ministry. The statement put to him was " It is not sound and orthodox to teach that we must forsake sin, in order to our coming of Christ, and instating us in covenant with God." The probationary young student failed to see that what was meant, in disguise was Christ died to save sinful men. The student appealed to the Assembly who upheld his case condemning the presbytery for its "Auchterarder creed" which evidently caused confusion.

Engaging an alive Christian community

I am encouraged by the conversions, e mails and telephone calls regarding the need for an "alternative worship" for the Highlands.

Already Hi- land P-raise is having an impact on the people of the Highlands.

"Alternative praise" is a better phrase, actually, as worship you do all the time (or don't) praise is the focal point accompanied or not, corporate or not.


I want to see regular praise in a community no matter the size of that community. I also think I want to start collecting names of those interested in supporting and taking part. One does not need to be a musician for that!


If you have n't spoken to be in the last week and you are interested and you live between ....anywhere North of Inverness be in touch.

Thank you
b

Dingwall and Strathpeffer Free Church of Scotland

The building of the Free Church of Scotland Dingwall is a fine building sitting proudly at the end of the High Street across from the railway station. I am convinced that Dingwall, geographically, has a strategic importance to the Highland church of the future. Interestingly the Theological College moved to Dingwall from Elgin some years ago.

What a relief...

Relief Church

Despite the first secession of 1733 from the Church of Scotland a short time after the passing of the Act of Patronage, the further split created the Presbytery of Relief. The founding members being Thomas Boston(2), Thomas Collier and Thomas Gillespie ministers of charges at Oxnam, Ravenstondale and Carnock. The basis of the split was regarding admitting ministers to charges that they were called.

More specifically;

Boston felt led to Jedburgh so much so in the congregation they also agreed to build a church to accommodate his ministry after the split.
Collier wished to take up the ministry at Colinsburgh from Ravenstondale.
Gillespie unable to settle Andrew Richardson in the church at Inverkeithing contrary to the will of the congregation and against his own vow taken at his induction at Carnock fife.
Thomas Gillespie (1708-1774) was a man of weak constitution in life and also of a shy disposition. He went to Carnock after training at the Protestant Dissenting Academy in Northampton. (Could not find a suitable college in Scotland.)
It doesn't appear that the formation of the relief presbytery had any influence in the progression of the two arms of the secession church. Having no theological college, most going to the established churches' halls of education, may well have had some bearing, so also could the churches stance on a more open table at communion and its alignment with baptists and independents with their view on universal redemption. The church of the Relief soon had over 100 churches. The first Moderator being Thomas Boston in 7/12/1761.
In 1847 the Relief Church joined with the two “New Light” bodies from the burgh and anti-burgh churches to form the United Presbyterian Church. This was a sign that many were prepared to reconsider the nature of the church in light of the New Testament first and college Calvinism second. At this time there was a new awakening regarding foreign mission.

Secede or succeed?

Seceeders

Most historians look at the republication of "The Marrow of Modern Divinity" as a trigger for the splits in the 18th century. The marrow was originally written around 1644 by Edward Fisher. With each republication excitement grew, in particular in the Church of Scotland, Synod of Fife. James Hog of Carnock was "highly pleased" with its contents. Of course there was also opposition. Principal Haddow of St Andrews being but one, who responded with "The record of God, and duty of faith therein required" (1719). By 1720 a committee was set up to report on the Marrow. Extracts from the Marrow were highlighted by the committee:

A believer is not under the law (but delivered from it)
A believer does not commit sin.
The Lord can not see sin in a believer
The lord is not angry with a believer who sins
The lord does not Chasten a believer for his sin.
A believer hath no cause to either confess his sins or to crave pardon at the hand of God for them...
These and others were put beside the scriptures and the articles of the confession of faith and the catechisms, so that matters could be considered. An act was passed "all ministers of the church were strictly prohibited from writing printing or preaching in favour "The Marrow".

The "marrow -men" as they were called were agitated by this stance and steps were taken to have the act repealed.
In Edinburgh William Wardrop met with Ebenezer Erskine and his brother Ralph Erskine, James Wardlaw, William Wilson (Perth), and Thomas Boston(1) to name a few. At the 1721 assembly, a defence was made of the marrow by twelve ministers led by Ebenezer Erskine. This "Evangelical " Minister made a defence of the situation, highlighted a need for the right of a congregation to choose its own minister.
His case which was good went back to the claim of the medieval church for independence in spiritual matters.

After some time and several meetings including Erskine being called to the Bar of the Assembly to receive a rebuke from the Moderator, he refused to accept this rebuke in silence and produced a written protest which he wished to be added to the Minutes.

Erskine and three other supporting ministers were suspended. The next step was a document claiming succeeding, not from the Church as such, "but the establishment within" who were not following reformed and covenanting principles! To this end the Associated Presbytery was born.

The Assembly had not anticipated this split and in the days that followed tried to have the suspended ministers back within its authority - but to no avail.

The Original Secession 1733 saw responsibility for prayer and upkeep of Church and minister, however saw no responsibility for surrounding area. -except to gather adherents. These churches grew out of "praying societies".

Barrier Act 1697
Passed to "Constructively insure against hasty action by extremists... that any innovations should be sent down to presbyteries and only enacted with their assent had been secured."

Clan Gathering 2006 St Andrews

Anybody had feedback from Clan Gathering in St Andrews or New Wine down south?

3

3 How should a church call its workers?

from within?
or from where the skills gifts are found?

(workers being more than the minister etc.)


Emergent Church

2

2 Is the Scottish Baptist principle of consensus in the business meeting a drop out for poor leadership?



Emergent church

The emergent and associated church

No this is not a new church it relates to previous blog messages, which need to be broken down.

Emergent church

This blog I think splits in to Three question for further discussion.

1- What has the "emerging Church got for Highland Scotland." (bearing in mind definitions might vary. )

and ....

Story ...continues

Richard Cameron was born in Falkland, Fife. After a formal education Cameron took up the post as School Master at his birth village. He moved to the borders for a change in church life as he was having difficulty in speaking out against the system. He was taking on a covenanting conviction and at that time the borders were more sympathetic. John Welch of Irongay got to know Cameron and impressed upon him that he should take up the licence to preach. Despite Cameron's concerns as to becoming a root of bitterness in the camp he was indeed licensed. He never lacked for a crowd to which to preach, and his best sermons were open air communions, the first of which was at Maybole, Ayrshire. He became troubled with the difficulty in what, he wished to preach, and what was acceptable and for a time, moved to Holland.
In Holland the Scots Kirk would have been a little haven for him. As he preached to the folk gathered there, giving him recognition and to this end McWard gave him an additional charge of sorting out the decline in the standard of gospel presentation in Scotland.
After Donald Cargill wrote the Queensferry paper, a new covenant based and similar to the Rutherglen declaration Cameron compiled the Sanquhar declaration. While his father was in jail in Fife for a godly cause Cameron found himself at loggerheads with the King's army. 21st June 1769 was the Battle of Bothwell Bridge and in June 1680 he prophesied that actions to follow would shake the throne of Britain. Eight years later as he stood fearless in battle, it was fulfilled. He stood for a Godly nation, Protestant and Presbyterian. At Ayrsmoss on the bleak moors Cameron and his followers stood against the King's army as predicted 8 years earlier.
After the Battle the Armed Forces took his severed hands and head to Edinburgh. An observer in Edinburgh noted "these are the hands and head of one that lived praying and preaching and died praying and fighting." Cameron had renewed the determination for those in the struggle of open faith.

Emergent stuff

"under the Mound so to speak..."

Man made meets creation with out a medium.

All this emergent stuff is good for the old brain. Now then did you know that the old Struie Road that joins the A9 at Alness used to emerge at the castle, top of Tullich Street Dingwall.

Emergent or not what are the signs of a passionate church?


And In the Book the Passionate Church There is a comment about " poles" (see previously).


Extroverts and introvert?

But the poles are not this but Pioneers and Settlers.


Pioneers - apostles, prophets and evangelists

Settlers - pastors and teachers

Who relates to this then ?

The emerging church

Thanks for all the viewings and comments.

I will try and keep replying as soon as possible.

The Church emerging re-forming

Church emergent

emerging church


For the lazy.....

Christianity today article with lots of side pages and info

Oh, and not necessarily my views.

and Again on target...The Story

John Knox
John Knox (1513-72) is looked upon as the main Scottish figure of the reformation of 1560. Knox fled to Europe to escape Mary Tudor's Queen-ship which started in 1553. He was heavily influenced by Calvin. Originally from Haddington he returned to the area to marry a Berwick girl. She died 5 years later in 1560. Know married again to Margaret Stewart daughter of Lord Ochiltree in 1564 and had three daughters. Knox having made much encouragement to the Scottish Churches from abroad, now being home found himself head to head with the Catholic Queen Mary who was invited back by the protestant lords to the throne on the condition that she upheld the protestant faith.

Knox could not stomach a Catholic Queen and as soon as she was back in Scotland Mary Queen of Scots found herself being preached against. Despite strong open debate in the public eye Knox continued to preach against her at St Giles Edinburgh. The political unrest got complicated and Knox moved to Ayrshire and after, the treat of murder and civil war he moved to St Andrew's in 1570. Although Knox rejected Roman Catholicism and worship on the spiritual grounds there were also political and economic reasons.

Church leaders pray for revival. Inverness

I was encouraged by the meeting in Inverness on Thursday where church leaders from across the Church met to pray and engage. I am thankful for those people who are visionary and for those from Perth who instigated these meetings. I am even more convinced we will see a great happening soon...

Ann Lee ..who she? Shake, rattle, and roll...

Ann Lee

Ann Lee is one of interest to us in this quest, despite having no direct connection to Scotland or its Church.
Born 29 February 1736 in Toad Lane Manchester, to the blacksmith father John lee she lived with him until she embarked for America.
At the age of 23 she joined a group lead by James and Jane Wardley known as “"Shakers" ”an off shoot of the Quakers order.




Shakers... more than just kitchens and checked aprons.



This group was known for its moral discipline strictness blameless deportment and "“swiftness of their testimony against sin"”. From an early age she received visions and divine revelations.
In 1774 she moved to New York but before hand in 1770 she had been imprisoned with some of her followers for blasphemy, a charge that was far from the truth. Yes she had danced yes he had spoken in a strange tongue. She had confounded church scholars examining her, by speaking in 72 separate tongues.
One of her visions was of a burning tree , her call to a new church, and to take the church to America.
Her church growth was slow until 1789 when "“Charismatic"” new light Baptists appeared.
She was beaten several times and in 1784 as a result of beatings died.
There survives to this day groups of Shaker dissenters from the Quakers.
As a mother of spiritual things mother Ann was often testifying with a delivery of mighty power. Her conversation would quicken the hearers. She had suffered from those who were ignorant and one of the many stoning in which she was caught.
"“ While they throwing the stones I felt myself surrounded by the presence of god, and my soul was filled with love. I knew they would not kill me for my work was not done..."

The reason I make mention of her is that at the time society could not comprehend her or the Shakers and as a result turned to violence.

Today it would seem we are more tolerant and accept that her "“style"” was different, but of God.


Now think of this coming soon

Would your Church allow David to play the Harp!?

Busy Church...Quakers

Following on to a previous comment...

Quakers
The Quaker movement in Scotland can trace its roots back further than 1696. In 1650 there were Quakers in Leith, Edinburgh meeting for worship. In 1696 the biggest Quaker meeting was in Kinmuck, North West of Aberdeen near Blackburn. Meetings were held in Scotland from 1653 with George Fox paying visits to Glasgow Edinburgh Perth Fife and the Highlands in 1657. Robert Barclay(1648-1690) is one unsung original theologian who is recognised more abroad than his home country of Scotland. Born Aberdeen he became a Quaker at the age of 18 after a visit to his father in Edinburgh. With his connections in London he became governor of the colony of East Jersey in the USA, yet never went there and through his mothers side- a Stewart he had access to the future King James VIII ( James, Edward or III if you like!). It would have been interesting discussions. James, Catholic - Barclay, Quaker. Barclay was the first and only systematic exposition of Quaker theology,“ "Apology for the true Christian Divinity"”

Are church services too busy?

Busy?
You have had a hard week at work, you have had a busy schedule of evening activity. You have rushed to Church because you slept in after watching the late film- just to chill out.

And it would be so good to have a quiet time in a corporate meeting. But...

There is that "Sandwich service" where it looks like those leading are afraid to have silence in case the congregation think they have lost the place!


Contemplative-
Quakers, brethren, Baptists, Assemblies of God, Charismatic and Pentecostal Churches have over the years recognised the depth of fellowship in having a time of silence together in the "Worship time" at Church. To take time to reflect is so important especially when life seems to be busier and busier.

Just like the public reading of the Bible has a different impact on our lives, so too, could a time of silence in the public worship.

There is a time for joyous worship, and loud! And there is a time form silence.

Thanks for the variety in praise in the Christian Church.