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!

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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.