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MONTHLY MAGAZINE OF THE FREE CHURCH OF SCOTLAND JUNE 2019 • £2.00

BEAUTY FOR ASHES BY THE EDITOR

©Photo by Graeme Hutton

LESSONS FROM M’CHEYNE Perhaps we can learn from the past as we look to the future? When Robert Murray M’Cheyne came to Dundee in 1836 the city was a dark and miserable place; church attendance was low and immorality was high. St Peter’s was what we would now call a church plant — with a building to seat 1,000 people. Every year on the anniversary of his ordination M’Cheyne preached on Isaiah 61:1-3.

he people of issachar were blessed to have 200

who ‘understood the times and knew what Israel should do’ (1 Chronicles 12:32). When we look at the wider situation in the government and church, we sometimes wonder if there are two who could fit that description! When we try to understand the times, we are tempted to give up. Many of us think that if we adopt the ostrich approach and bury our heads in the sands of our own busyness or entertainment, that will do. Others see some of what is going on and are sorely tempted to despair. We understand something of what is going on, but we despair of being able to do anything about it. We rage against the machine, rant on social media and heave heavy sighs at the way the world is going. Neither approach should be adopted by the Christian. Nor should we adopt the Disneyland fantasy view of the world — in the words of Louis Armstrong, ‘I see fields of green, skies of blue…and I think to myself, what a wonderful world.’ Things are good and are going to get better. Equally, we cannot join with those who are filled with an existential angst that the world is going to Hell on a handcart, that we’re all doomed, that we only have twelve years left to save the planet and that there is no point in having children because they won’t live to see their children. Our society is such a bizarre mix of apathy, blindness, unrealistic hopes and unyielding despair. The truth is that the world is in a far worse state than we could ever imagine. If we saw even one millionth of what the Omniscient God sees, we would collapse in horror. And that is true for the Church as well — some of us are aware of problems, but usually only when they rear their ugly head above the surface. The vast majority of us go on oblivious — until the snake bites. However, there is an equal and opposite danger to the blindness, to those who say ‘peace, peace, when there is no peace’. The danger is that when we begin to see some of what the ugliness the Lord sees, we react in a wrong way. We despair…we become sinfully angry…we constantly come across as ‘Angry of Aberdeen’ because we are. If wishful thinking and willful blindness is not the answer, neither is anger and angst. leaders

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The Spirit of the Sovereign LORD is on me, Because the LORD has anointed me to proclaim good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners, to proclaim the year of the LORD’S favor and the day of vengeance of our God, to comfort all who mourn, and provide for those who grieve in Zion— to bestow on them a crown of beauty instead of ashes, the oil of joy instead of mourning, and a garment of praise instead of a spirit of despair. They will be called oaks of righteousness, a planting of the LORD for the display of his splendor. BEAUTY FOR ASHES We live in a world of great human ugliness — the broken, dysfunctional families; the lust for power and money wreaking emotional and spiritual havoc; the slaughter of the innocents through abortion; the deconstruction of humanity through diabolical doctrines. But we don’t just shout at or about the darkness. We proclaim the light. Leonard Cohen sings of the crack where the light gets in… I can’t run no more With that lawless crowd While the killers in high places Say their prayers out loud

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ETS NEWS BY REV. THOMAS DAVIS

WOULD YOU RECOMMEND THE ETS ACCESS COURSE? YES!

Every year, ETS runs an Access to Theology Course. This is a weekly course which meets on a Tuesday evening, either at ETS or online. The aim of the course is to give people an introduction to the key areas of theological study in a way that is both accessible and relevant to life. But what is the course like? Well, to help us answer, we interviewed Eilidh Proudfoot, who completed the course in 2018. Please tell us a little about yourself and your family I grew up in the Highlands and Islands and after studying in Aberdeen and Glasgow landed in Edinburgh to start teaching I’m married to Andy and we have 2 children, Angus and Isobel. I was a High School teacher for 16 years and left it last Summer to take on a new role with Home for Good, a Christian charity working around fostering and adoption.

really look forward to the lectures. How have your studies helped you to grow as a Christian? Reflecting on my studies, I benefitted on two levels. I enjoyed the academic challenge of studying; digging deeper, exploring aspects of Christianity I had never thought of. However, there was also a pastoral element to studying at ETS in that I couldn’t help but be encouraged by the teaching.

What made you choose to study the Access Course at ETS? It all started with a friend and I blethering. We used to talk for hours on end (and still do) about various aspects of our faith and we reached a point where we both felt we‘d benefit from studying some theology. We started researching and realised we didn’t need to use distance learning when we had such a brilliant resource on our doorstep with ETS.

How has the course challenged or equipped you for your work and life? The course is partly responsible for my taking a huge leap last year. I had a good job in a lovely school working with great people and while I had been wondering if it was time to do something different for a while I couldn’t see how that would be possible. It seemed so irresponsible to think about leaving what I had. I was intrigued by the Home for Good job when I saw it advertised but it seemed like too big a risk to leave my sensible job. God wouldn’t let it go. He kept giving me little prompts and looking back now I can see he was giving me the tiny baby steps that I needed to be able to move in the right direction. I blame John Angus MacLeod, who was giving a lecture on James one night, which speaks of faith without deeds being dead, and then the verse in 1:27 about orphans and widows. I realised then that all of the worries and questions I had about making a move were so small in God’s hands and so they have proved to be. My application was in the post the next day.

What was the course like? Was it hard? The course was BRILLIANT. While it answered plenty of questions, what I really loved was that it opened up so many more! I’ve found it such a healthy thing to investigate my faith and dig deeper. Was it hard? Yes and no. It was hard in that I had to carve out time with a full time job and small children, BUT the content was just so captivating that the reading and assignments were genuinely enjoyable to complete. You’re really well equipped with first class lectures and very helpful lecturers. What did you enjoy most about the course? I loved a Tuesday night. The lectures made even subjects that I hadn’t thought I would be interested in (like Church History for example) absolutely fascinating. Even after a full day of work I would

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Would you recommend the Access Course? Yes! It should maybe come with a health warning though — it’s transformative!

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How can readers pray for you? It would be great if readers could pray for me in the work of Home for Good. There is such a need in Scotland for adoptive and foster families. We believe the Church is ideally placed to help provide homes for vulnerable children and support families who step up to foster and adopt. Readers can find out more on our website www.homeforgood. org.uk or they can contact me at eilidh. proudfoot@homeforgood.org.uk.• Applications are already open for next year’s Access Course which begins in September. There are no entrance requirements; it is open for all! If you would like any more information, please visit www. ets.ac.uk

Eilidh, with her husband Andy and children, Angus and Isobel

POSITIVELY PRESBYTERIAN

he 2019 positively presbyterian conference is to be held at lendrick muir, kinross from the 19th

21st august.

The programme starts with dinner at 6:30pm on Monday 19th August and finishes with lunch at 1pm on Wednesday 21st August. It would be good to see you at the conference where you will enjoy talks, times of fellowship and relaxation. We are delighted to welcome Rev Donnie G Macdonald to lead our worship and devotional sessions this year. The cost of the conference will be £130. Day visitors are also welcome (Fee for Tuesday will be £35 and for Wednesday £30). Please note that this year you should pay by debit/credit card in advance online for your place at the conference. To pay, please visit www.freechurch.org/donate. In the description box, enter ‘Positively Presbyterian 2019’ and the amount of £130. You may, if you wish, pay a non-refundable deposit of £30, with the balance to be paid before the conference. Do let your congregation know about this event. It is open to all: ministers, office-bearers, non-ordained workers, men and women. Please address any queries to Clive Bailey, booking secretary to positivelypresbyterian@gmail.com www.suscotland.org.uk/lendrickmuir

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Monday 19th August 6.30 pm Dinner 8.00–9.15 Session 1: Rev. David Meredith 9.15-10.00 Evening Worship: Rev. D.G.Macdonald, “Loving Jesus” Tuesday 20th August 8.00-9.30 Breakfast and devotional: Rev. D.G.Macdonald, “Loving Jesus” 9.30-11.00 Session 2: Rev. Andy Longwe, “Thomas Chalmers” 11.00-11.30 Coffee 11.30-1.00 Session 3: Ciaran Kelleher, “Contemporary Catholicism” 1.00 Lunch + Free time 2.30-4.00 Football Match : North v South (County v City) 4.30-6.00 Session 4: Stuart Lee, “The Church’s Response to Disasters, Emergencies and Extreme Poverty” 6.00-8.00 Dinner 8.00-9.30 Session 5: Adrian Armstrong, “ Healing the Wounds of Trauma.” 9.30-10.00 Coffee 10.00 Evening Worship: Rev. D.G.Macdonald“Loving Jesus” Wednesday 21st August 8.00-9.30 Breakfast and devotional: Rev. D.G. Macdonald, “Loving Jesus” 9.30-11.00 Session 6: Martin Patterson, “God’s Mission in a Globalised World" 11.00-11.30 Coffee 11.30-1.00 Session 7: Dr. Calum MacKellar, "Transhumanism and Posthumanism from a Christian Perspective" 1.00 Lunch

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Dear friends, let us love one another, for love comes from God. 1 John 4:7

BY DR ANTONY LATHAM

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‘Conscience reveals to us a moral law whose source cannot be found in the natural world, thus pointing to a Supernatural Lawgiver’01 C.S. Lewis

s there really a moral law ,

as C.S. Lewis asserted? And is such a moral law objective? By objective we mean that it is not dependent on ourselves but is a universal reality.

wrong and helping someone who has collapsed in the street is good. These values seem to be objectively true. ARGUMENTS FOR SUBJECTIVISM One of the main subjectivist’s arguments is like this: ‘The fact that no one can establish exact rules of this law (objective morality) calls its objectivity into question, thus supporting a human as opposed to divine origin.’ In other words, lack of agreement amongst people about moral values suggests that there is no objective truth to them. But, suppose a culture believes that it is wrong to eat meat and another culture believes it is right; the fact that there is disagreement is hardly a reason to say that both are right. Indeed, the moral subjectivist must also come under his own philosophy: how does he know that he is right about moral values, if all views are to be held equal? Another argument of the subjectivist is that it is intolerant, dangerous and bad to impose certain morals on people. They say it is better to accept one another and not condemn each other. This indeed sounds ‘tolerant’ and respectful on first sight. But there is a difference between objectivism and absolutism. Objectivism simply maintains that there is objective truth about moral values. Absolutism is more about forcing one’s views on others and condemning them. Objectivism and absolutism are very different things. In fact, it can be argued that subjectivism is the most dangerous position; the subjectivist can never challenge people about their behaviour. They would have to tolerate slavery, for instance, because a few sincere people believe slavery is morally right. It can be argued also that moral progress in our societies cannot happen unless we believe in moral objectivity. The abolition of slavery had much to do with people like Wilberforce who held strongly to a moral objectivity about the evil of slavery.

OBJECTIVE MORALITY AND THE ARGUMENT FOR GOD If there are objective moral values which do not depend on culture or opinion, then we have to ask how such values came to be. This article explores the arguments for and against objective morality. We look at the implications of objective morality: does this imply there is a God? If we then can agree there is a God, then what can we infer about the God behind such morality? The principal argument goes like this 1. If objective moral duties exist, then God exists. 2. Objective moral duties exist. 3. Therefore God exists.02 ARGUMENTS FOR THE EXISTENCE OF OBJECTIVE MORAL VALUES As already stated, by objective moral values we mean that they are independent of the person having such values. Subjective moral values are dependent on the person having them. The view that moral values are always subjective is often called ‘moral relativism’. To amplify this issue: moral objectivism holds that there are moral truths that do not depend on our belief in them. For example: child sacrifice has been considered morally right by some cultures while other cultures believe that this is morally wrong. Slavery is considered morally right by some cultures and others believe it to be wrong. The argument for moral objectivism is that we cannot hold both views to be right. The moral objectivist does not even need to know which view is true, just that one of them is true. If there is disagreement over morality this just means that some people’s beliefs are mistaken — without even deciding which one is correct. We hold to objectivism in other disciplines such as science. Some people believe that climate change is occurring, due mainly to carbon emissions. Others dispute this sincerely. They cannot both be right. One of these views is objectively true. In the same way, moral values, it is argued, do have objective truth and cannot be relative to each subject. There is in fact general agreement worldwide about certain moral values and we would be right in assuming these are universal and not dependent on subjective thinking. For example, it is generally agreed that stealing is wrong, cheating in exams is

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OBJECTIVE MORAL VALUES AND THE EXISTENCE OF GOD If there are indeed objective moral values, then we must look to their source. Why are there such values which do not depend on any individual or group or culture? It seems obvious to conclude that only God can have put such values in place. The atheist is really only left with a moral vacuum — believing there is just energy and matter and no purpose or person behind the universe. The atheist, when the chips are down, has to face the fact that this position outrules absolute morality; there is >>

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MISSION MATTERS A monthly take on some of the mission work the Free Church is involved in by our Mission Director, DAVID MEREDITH.

e love clichés and worn out phrases.

In a Presbytery some years ago one of the fathers and brethren announced, ‘We don’t need better methods, we need better men.’ Heads nodded at this novel insight. What’s wrong with that beloved phrase? Basically, everything. First of all, it could be construed as clerical. In the immediate context it spoke of the need for godliness among ministers. The broader discussion focused on the decline of the Church in Scotland and the need for a missional outlook. Again, it is self-evident that holiness of life and winsome character are enduring aspirations for ministers. The nineteenth-century church planter Robert Murray M’Cheyne famously said, ‘It is not great talents God blesses so much as great likeness to Jesus.

However, mission and evangelism are as much part of the responsibility of women as men. It was women who spread the word about the empty tomb (Luke 24: 9-12); it was a woman who sparked off an awakening in pagan Samaria (John 4:39); Phoebe, a deacon of the church in Cenchrae (Romans 16:1) was a worker by definition; and Priscilla was so invested in the gospel that Paul called her a ‘co-worker’ (Romans 16:3). Egalitarianism is not the sole challenge to our position; chauvinism and sexism are more salient issues. So, ladies, tell the good story of Jesus and know that you too can be ‘better’. The worst thing about the phrase is that it implies a binary choice. The sub-text is that if you are a person who seeks better methods, you are not a better man. Even a superficial glance at the phrase reveals that it is utter nonsense. Of course we need better methods.

Allowing your feet to be washed by a lady with a bad reputation and washing the foul-smelling feet of your disciples was not taught in Pastoral Theology 101 at the Pharisaical Theological Seminary. A holy minister is an awful weapon in the hand of God.’ We need more ministers and better ministers, but the mission of the Church is more than that. The task of the pastor/teacher is to ‘equip his people for works of service so that the body of Christ may be built up’ (Ephesians 4:12). We are all in this together, and if ever there was a pressing need in the Free Church of Scotland today, it is for the members to be the primary evangelists. The primacy of preaching does not negate the duty of personal evangelism. My fear is that the prominent nature of preaching is perpetuating a culture of passivity in our congregations. We come, we listen, but few leave with a burden to tell friends and family about Jesus, who ‘told me everything I ever did’ (John 4: 39). Mission in the Free Church is not The Voice, where we admire or criticise the ‘performer’, and it’s certainly not The One Show where the minister is the one. Is it also sexist? It certainly uses the word ‘men’. We are complementarian, so we believe that ordained leadership is a male role. Paul was not having an off-day when he wrote ‘I do not permit a woman to teach or to assume authority over a man; she must be quiet’ (2 Tim 2:12).

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Jesus spent three years with twelve men teaching them better methods. The professionalism of the religious elite of the day with their ‘tick-box’ approach to religion was replaced by the new paradigm of the kingdom. Allowing your feet to be washed by a lady with a bad reputation and washing the foul-smelling feet of your disciples was not taught in Pastoral Theology 101 at the Pharisaical Theological Seminary. Paul spent his entire ministry modelling better methods. Here is the irony. The good man who used the phrase told me in conversation that in a previous age and context all he did was preach and engage in compulsive visiting of people in the community. He experienced a degree of blessing and growth. He then moved to a completely different context and did the same things, but the congregation declined. He was in despair but found it difficult to explore other methods. In the strange providence of God, the congregation is now prospering with an every-member ministry and different methods. What do we need? Above all, an all-consuming love for Jesus which is infectious. We also need better women and men along with better methods.•

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Ùrachadh (Renewal)

LE JANET NICPHÀIL

ig an àm-sa den bhliadhna tha an talamh mar gum biodh,

a’ dùsgadh à cadal, agus daoine a’ faicinn na tha ri dhèanamh tro mhìosan grianach na bliadhna. Tha an talamh air ath-nuadhachadh, agus saoilidh sinn gu bheil na daoine fhèin cuideachd, agus blàths, no eadhon teas na grèine a’ dèanamh slàint’ don mhòrshluagh. Cha bu chòir seo annas sam bith a chur oirnn’, oir bidh cuimhn’ aig mòran gur e an Solas a’ chiad nì air am bheil iomradh againn ’s a’chruthachadh. Leughaidh sinn mun Tì a tha na Sholas ann Fhèin a’ coimhead a-steach dhan dorchadas agus ag àithne dhan t-solas a bhith ann. Nach e mìorbhail mhòr a tha an sin fhèin? ‘Labhair Dia is rinneadh e; Dh’òrdaich, is chuir air chois: Is ann na sholas -san a chì sinne solas-iùil a stiùireas sinn tro chùrsa ar beatha. Nach math nach do dh’ fhàg E an cinnedaonna ann an dorchadas? Nach eil seo fhèin a’ sealltainn cho gràsmhor, tròcaireach ’s a tha E? Gheibh sinn iomadh leasan spioradail le bhith a’ coimhead ‘bàs agus fàs a’ ghràinne cruithneachd’, mar a thuirt am bàrd, agus Esan a’ meòrachadh air slighe na slàint’, agus am bàs a bha air an t-slighe-sa do Mhac Dhè, ged a bha Là na h-Aiseirigh ann cuideachd. Chì sinn iomadh lus a’ cur dhiùbh an seann duilleach, agus glè thric, bidh seo na shìneadh marbh air an talamh,agus beatha ùr, àlainn, fhallainn a’ nochdadh. Nach ionnsaich sinn leasanan mòra bhon t-saoghal a tha mun cuairt oirnn’? Tha sinne bàsmhor, ach leughaidh sinn anns an litir gu na Corintianaich, ‘gur èiginn don chorp thruaillidh seo neo-thruaillidheachd a chur uime, agus don chorp bhàsmhor seo neo-bhàsmhorachd a chur uime’. Nach beannaicht’ an smuain, agus sin cho eu-comasach dhuinn a

ghabhail a-steach. Cha ruig na h-inntinnean againne air an seo. Tha e ro-àrd agus tha na h-inntinnean againne ro chumhang agus fada ro bheag. Nach ann ann an dorchadas spioradail a tha talamh gach anam gus an deàlraich an solas, ’s gus an tèid an talamh-s’ a dhùsgadh à cadal, gu bhith a’ tuigsinn gu bheil ar là air an talamh goirid, ’s gu bheil sìorraidheachd gun cheann gun chrìoch. An uair sin, tha spàirn ann am beatha an duine agus an dorchadas air sgapadh, agus ‘solas eòlas glòir Dhè, ann an Iosa Criosd’ a’ deàlrachadh na anam. Abair dùsgadh iongantach agus beannaichte! Cha thuig sinn an uair sin ciamar a bha sinn cho dòigheil a’ falbh nar solas fhìn airson iomadh bliadhna. Tha an Treabhaiche mòr air talamh an anam a dhùsgadh ’s abair gu faod foghar a bhith aig beatha mar seo, ma tha an Cruthaidhear a’ faighinn an àite a tha E Fhèin a’ dleasadh. Tha obair ri dhèanamh dhan Chruthaidhear a-bhos an seo gu bhith a’ craoladh an t-Soisgeil a bheir slàinte do gach aon a chuireas an dòchas ann an obair chrìochnaichte Chriosd. Tha iomadh dòigh air seo a dhèanamh. Dh’ fhaodadh sinn a bhith a’ misneachadh muinntir a tha a’ dol tro nì air bith a tha na shàrachadh dhaibh. Leughaidh an saoghal caithe-beatha gach Crìosdaidh, ach chan eil annainn ach lòchrain le solas beag, ach tha eòlas againn air an t-slighe gu Fear a tha na Sholas, agus stiùiridh Esan daoine, oir is E an t-Slighe, an Fhìrinn agus a’ Bheatha. Nach biodh e math aig an àm-sa den bhliadhna, gum biodh mòran a’ dùsgadh, mar a tha an talamh a’ dùsgadh, ’s gu fosgladh iad an cridhe dhan t-Solas Fhìor. Abair fogharadh. • Dùisgidh Tus’ à cadal sinn le Spiorad Naomh na Fìrinn. Is bidh an saoghal nar sùilean-ne cho làn de nithean prìseil.

Bidh do shluagh leinn tarraingeach. Is iad a nì ar stiùireadh, is fosglaidh iad an tuigs’ againn ma bhios Tu Fhèin glè dhlùth dhaibh. Treabhaiche is obair-san a’ dèanamh feum do shaoghal. ’S còir ceartas, coibhneas, tròcair a bhith air fhoillseachadh nad dhaoine.

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