The Record - October 2021 by Free Church of Scotland

THE

RECORD

MONTHLY MAGAZINE OF THE FREE CHURCH OF SCOTLAND OCTOBER 2021 • £2.00

Editor • John Macdonald The Editor, Free Church Offices, 15 North Bank Street, The Mound, Edinburgh, EH1 2LS editor@freechurch.org News Editor • Dayspring MacLeod dayspring.macleod@icloud.com 07974 261567 Missions News • Sarah Johnson Free Church Offices, 15 North Bank Street, Edinburgh, EH1 2LS sarah@freechurch.org WfM Editor • Fiona Macaskill 8 Campsie Drive, Glasgow, G61 3HY rfmacaskill@me.com Gaelic Editor • Janet MacPhail 24 North Bragar, Isle of Lewis, HS2 9DA 01851 710354 Seminary News • Rev. Thomas Davis St. Columba's Free Church, Johnston Terrace Edinburgh, EH1 2PW thomas@stcolumbas.freechurch.org Prayer Diary • Dayspring MacLeod dayspring.macleod@icloud.com Design & Layout • Fin Macrae & Blythe Mackenzie @DUFI Art www.dufi-art.com The Record • ISSN 2042-2970 Published • The Record is produced by The Free Church of Scotland, Free Church Offices, 15 North Bank Street, The Mound, Edinburgh, EH1 2LS 0131 226 5286 offices@freechurch.org This QR Code will direct you to the digital version of the magazine on ISSUU. Available for 30 days for current print subscribers.

For Subscriptions • The annual subscription price for The Record is £33. Cheques should be iPhone: Open your camera app and hold the lens above made payable to: Free Church of Scotland. Please the QR Code, it will automatically detect the link which contact the offices for overseas subscription costs. you can click on to open. Android: Download QR Code Reader from Google Play Details of the church's activities, latest news and Store and follow app directions. people to contact are all available on the church's website: www.freechurch.org For the visually impaired: Please contact Norman Kennedy on 01463 240192 for details of how to obtain The Record in an audio version. The Free Church of Scotland is a registered charity SC012925 • Women for Mission is a registered charity SC03898

THE RECORD

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Cover: Photo by JD Mason on Unsplash

Advertising • Anyone wishing to advertise in The Record should contact the editor.

CONTENTS

WELCOME TO THE OCTOBER RECORD

his month’s magazine features two articles

04 OBJECTIVITY THE ETHICS OF COVID-19 VACCINATION The Editor

on assisted suicide, an issue which returns once again to the political agenda with the

presentation of bills in both the scottish parliament and the house of lords.

Dr Stuart Weir of CARE writes from his experience as an advocate for a Christian worldview in the public square. Dr Charles Crichton brings the perspective of someone who spent his career serving as a GP. I am grateful to both for their clear-headed presentation of the subject. As assisted suicide comes before Parliament yet again, there is a risk that we may experience fatigue that leads to apathy. And so, I am particularly thankful for the urgency that both articles communicate. The present edition also contains the last instalment of This is my story, at least for the time being. I know that many of you have enjoyed and appreciated the Rev. David Randall’s insight into the story of Scripture, told through the lives of some of the Bible’s lesserknown characters. I’m grateful to him for sharing his research and his creativity with us throughout the series. • If you have any news articles please send them to dayspring.macleod@icloud.com.

FREE CHURCH NEWS Bon Accord Induction, Stornoway Assistant Minister Retiral, Life of a Modern Missionary, Women for Mission

OBITUARIES

WORLD NEWS UK, U.S., Cuba, Cameroon, Morocco, Kenya, China, Indonesia

DIGNITY IN DYING - A GP'S PERSPECTIVE Dr. Charles Crichton

PRAYER DIARY

REFLECTIONS Colin Macleod

WHY WE MUST CHAMPION LIFE OVER ASSISTED SUICIDE Dr. Stuart Weir

HEART APOLOGETICS: THE WHISPER Dayspring MacLeod

WHAT HATH GOD WROUGHT Prof. Bob Ackroyd

PLATES FROM THE PEWS

THE FUGITIVE David Randall

PAGES FROM ADAM'S DIARY: FROM DEATH TO LIFE

POETRY PAGE A Davidic Psalm

BOOK REVIEWS Free Church Books

MISSION MATTERS David Meredith

FOGHAR AR BEATHA Janet MacPhail

Yours in Christ John

That in all things he might have the pre-eminence Colossians 1:18 2021

40 POST TENEBRAS LUX Catriona Murray

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Objectivity The ethics of COVID-19 vaccination

©shintartanya - stock.adobe.com

BY THE EDITOR

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olitical discourse in liberal democracies

–

particularly, it seems, the

is sinking into a quagmire of confusion.

Trying to jettison objective truth may have begun as an interesting academic exercise. But public figures soon realised it could serve as a shield to deflect scrutiny. That’s when the trouble really began. When politicians, especially, brought truth-denying and fact-dismissing into the mainstream, it is not surprising that fringe conspiracy theorists jumped on the bandwagon. It is perplexing, and discomfiting, when Christian evangelicals do likewise. ‘Evangelical’ is quickly becoming another of the terms used in our political discourse whose misuse risks stretching it beyond usefulness. Still, an evangelical can be expected to profess that the Gospel’s foundation is salvation by God’s grace through faith in Jesus; and that the Christian’s duty is to proclaim the Gospel. Such a profession relies on trust in the authority of the Bible as God’s word revealed to humanity. To have this kind of trust requires the conclusion that objective truth exists, that there are things we can know for sure. Nevertheless, we don’t have to look far today to find evangelical Christians wading in the quagmire of relativism. They have the Great Light, and yet they seem just as confused as those still walking in darkness. Denying that there are things we can be certain of is Our profession relies on trust in the a sceptical philosophy, founded on distrust. It may stem from the authority of the Bible as God’s word Enlightenment, but enlightenment revealed to humanity. To have this is not its result. Rather than encouraging curiosity and enquiry, kind of trust requires the conclusion it causes retreat and entrenchment. that objective truth exists, that there An unknowable world offers nothing firm to hold on to, just fear and are things we can know for sure. prejudice to fall back on. This situation has serious consequences. When it comes to questions of ethics, it is becoming common to merely pick a side to identify with. Whereas it is the duty of a Christian who stands on the authority of Scripture to apply the Bible’s moral framework to the difficult questions we face. anglophone ones

VACCINE SCEPTICISM Medical ethics consistently throws up questions to which Christians must respond. The COVID-19 vaccination programme has presented several. The first, and most obvious, question has been whether Christians should get vaccinated. The short answer is that we should. This is not universally acknowledged, though. Various polls have shown that reluctance to receive the COVID-19 vaccine is relatively high among evangelical Christians. In a Pew Research study in the USA in February this year, the group most likely to respond that they will definitely or probably not get vaccinated was white evangelicals (45%). An AP-NORC survey in August suggested this had fallen to 33%, but only 58% of white evangelicals reported having actually been vaccinated, compared with between 70-80% of other religious groups, including black Protestants. In the UK, studies on vaccine hesitancy tend to segment respondents by race and ethnicity rather than religion. Even so, black Christian leaders here have been open about the reasons for reluctance within their communities. Agu Irukwu, a senior pastor within the Redeemed Christian Church of God, a Pentecostal denomination, told The Observer that there is ‘a lot of misinformation, unfortunately some of it being fuelled from outside the country by some influential Christian leaders. There are medical concerns about the contents of the vaccines and then there are some religious concerns as well. We have been working on bringing correct information to our people in our community so that they can make informed decisions.’ This misinformation has included the surreptitiously circulated theory that COVID-19 vaccinations somehow contain the mark of the beast referred to

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in Revelation 13. This is obviously a fallacious interpretation of Scripture which suggests that people can be allied to Satan not merely against their will but also without their knowledge. At the same time, this also denies the authority of Jesus, who declared, ‘I give them eternal life, and they will never perish, and no one will snatch them out of my hand’ (John 10:28). Relativism also rears its head here, once more. John Fea, a historian at Messiah University, Pennsylvania who studies American evangelicals, told Religion News Service, ‘There’s a long history of anti-science within American evangelicalism. It goes back to the Scopes trial and evolution in the 1920s.’ Fea also argues that distrust of science is related to a sort of prosperity gospel. ‘Getting a vaccine is a lack of faith,’ for some evangelicals. Not only is this to doubt the doctrine of common grace which describes God’s sustenance of his creation, including by the provision of medicine. It is also internally inconsistent. Evangelicals in the US accept the use of other aspects of modern medicine, and historically they have been closely involved in the foundation and running of hospitals. Moreover, this position is often shown to be a theoretical one which doesn’t survive contact with the coronavirus itself. The press has gleefully reported on evangelicals, pastors in particular, who have reversed their position on the vaccine’s relationship to their faith after having contracted COVID-19 . A more serious objection to taking the vaccine relates to the use of genetic material from aborted foetuses. Cell lines from a foetus which was aborted in 1973 were used in the development of the AstraZeneca vaccine, while the Pfizer and Moderna used similar cell lines during the testing phase of their shots. This process is used in the development of many other vaccines, too. In his article ‘Medical ethics from a Christian perspective’ (The Record, December 2019), our correspondent addressed this. He wrote: ‘Typical human cells can divide up to around 50 times and then they die. This is called the Hayflick Limit and it prevents human cell cultures from growing eternally in the laboratory. Foetal cells however are not limited by this, and given the right environment can be encouraged to keep dividing many more times, providing an almost endless supply of identical cells. Human cells are required for human virus propagation because the viruses do not live in animal tissue. ‘Rubella viruses for vaccine production are cultured in a human embryo cellline originally harvested from aborted foetal tissue obtained in the 1960s. The cells used in production now are countless generations removed from the original source. Also, once the vaccine is refined very little trace from these cells is left. Obviously, the original source The first, and most obvious, question of these cells was far from ideal, but those cells can never be made into has been whether Christians should an embryo, they can never become a get vaccinated. The short answer is human being. The good that has come of that initial evil I think justifies our that we should. continued use of the technology. After all, the Bible is full of circumstances that while evil in origin, God turned around to use eventually for good. Countless millions of children’s lives have been saved by these vaccines (including those in the womb – rubella causes miscarriage). ‘God has given us the gift of modern medicine to relieve suffering and prevent disease…Vaccinations are an integral part of this gift, and although they are not perfect – nothing in this world is – we should make as best use of them as we can to protect the most vulnerable amongst us.’ The COVID-19 vaccination programme has saved lives. It has reduced suffering by lessening the symptoms of people contracting the virus. It has given our government the confidence to reopen churches for worship. Getting vaccinated protects the health of all those we come into contact with, and so allows us to follow Christ’s example of humility. ‘Let each of you look not only to his own interests, but also to the interests of others’ (Philippians 2:4).

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STUMBLING BLOCKS Despite this, a significant number of Christians have turned down the vaccine as a matter of conscience, raising a further ethical question. How should the vaccinated respond to these brothers and sisters of ours? 1 Corinthians 8 is the obvious place to start. Paul is relaxed, in general, about Christians eating food which has been offered to idols because idols have no power. The food will have no effect on the mature Christian who eats it. But, those who would use their liberty to eat should not think only of themselves. ‘Not all possess this knowledge. But some, through former association with idols, eat food as really offered to an idol, and their conscience, being weak, is defiled…take care that this right of yours does not somehow become a stumbling block to the weak…if food makes my brother stumble, I will never eat meat, lest I make my brother stumble’ (1 Corinthians 8:7,9,13). So, we must be sensitive to the consciences of others, not becoming ‘puffed up’ by knowledge, but building others up in love (v1). But 1 Corinthians 8 is not a direct parallel to our present situation. Paul writes of the food offered to idols in verse 8, ‘We are no worse off if we do not eat, and no better off if we do.’ The same cannot be said of vaccination. In light of the fact that the vaccine serves to protect our neighbours from a deadly virus, is objection really conscientious? Under the circumstances, it’s good to talk. This can be a fraught subject, tied up in politics and identity as well as ethics. YourNeighbour is a ‘UK wide church response to COVID-19’ backed by organisations like Evangelical Alliance. As well as We must be sensitive to the supporting local churches to deal with the pandemic’s aftermath, the consciences of others, not becoming organisation is firmly advocating ‘puffed up’ by knowledge, but in favour of getting vaccinated. Meanwhile, a study from the US by building others up in love. Public Religion Research Institute and the Interfaith Youth Core showed a significant increase in uptake after vaccination was publicly endorsed by church leaders. We need not shy away from taking a similar stance, based on Reformed, Biblical ethics, and with the aim of building up and blessing our brothers and sisters in Christ.

MANDATES Another ethical issue arises when we go beyond persuasion and exhortation and into mandatory vaccination. For those who do not choose to receive inoculation, there is the prospect of exclusion. The Scottish Government is implementing regulations which would require proof of vaccination for entry into large-scale events (500+ indoors, 4,000+ outdoors). The Scottish Human Rights Commission believes this could discriminate against deprived communities as well as people from ethnic minorities. The UK Government is consulting on proposals which would mandate that frontline health and care workers in England must be vaccinated, excluding the unvaccinated from these jobs. In Germany from November, the unvaccinated will not receive compensation for lost pay if they have to quarantine, and will also have to pay for their own Covid tests. Health Minister Jens Spahn of the Christian Democrats emphasised that people have a right to refuse the vaccine, but also argued, ‘Why should others pay for the fact that someone has decided not to be vaccinated?’ South African President, Cyril Ramaphosa, has announced that he will introduce a ‘vaccine passport’ scheme despite relatively low uptake so far. Even those wishing to enter Vatican City will need proof that they have been vaccinated, or have returned a recent negative test. Though ‘an

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exception is made for those who participate in the liturgical celebrations for the time that is strictly necessary to perform the rite.’ A significant number of evangelicals in America and in Australia have decided to oppose government proposals for vaccine mandates and passport schemes. For some, this is clearly tied up with following their chosen political team. But there are coherent arguments to be found, too. Baptist pastors in Australia recently published the ‘Ezekiel Declaration’, an open letter and petition against vaccine passports. It has been endorsed by the National Director of the Australian Christian Lobby, and signed by thousands of Christians. The letter raises the risks of coercing medical treatment, of awarding rights and freedoms unequally between different groups in society, of the state Concerns raised about unequal rights demanding to take God’s place in the life of believers by forcing them and freedom to worship are important, to act against their conscience. Its legitimate matters in which Christians authors also argue that churches cannot make vaccination a must take a keen interest…we have a requirement for obeying God’s duty to watch that government doesn’t command to gather in worship; nor for hearing the Gospel preached. stretch the scheme too far. We must be careful to maintain perspective. There are circumstances in which other vaccines are already required in this country. Nurses are expected to get immunised against blood-borne viruses like Hepatitis, and even chicken pox if they haven’t contracted it before, because it poses a risk to pregnant women. Even so, the concerns raised about unequal rights and freedom to worship are important, legitimate matters in which Christians must take a keen interest. Even if we are relatively comfortable with providing proof of vaccination to access entertainment and recreation, we have a duty to watch that government doesn’t stretch the scheme too far, or misuse the data it gathers. It wouldn’t be the first time. Unfortunately, the Ezekiel Declaration blunts its legitimate arguments by regurgitating Covid fake news, to the extent that the Gospel, Society and Culture Committee of the Presbyterian Church of New South Wales fears it could ‘damage the church and her witness.’ The Declaration misquotes the government Health Minister in order to suggest the vaccine is not fully tested; it also falsely asserts that ‘vaccines do not prevent infection’. Less important than perpetuating falsehoods, but still significant, is the Declaration’s use of intemperate language like ‘apartheid’ and ‘totalitarianism’, which contributes little to a deeper understanding of the debate. This kind of over-heated rhetoric is on-trend in the realm of politics. But its success in riling up those who already agree is matched only by its failure to persuade anyone else. Rather than offering a winsome case that other people may consider, it makes them put their hands over their ears. Medicine operates at the cutting edge of science. By necessity of the diseases which have followed humanity’s fall, it pushes boundaries in search of relief to suffering. Praise God for those with the energy and the intellect to serve us in this way. But boundaries can be pushed too far, and so medical ethics is always a concern of the church. Covid has posed several important questions already; it may yet pose more. These must be debated by Christians, leaning on the wisdom God has revealed to us in his Word. Our consciences may differ, and so we may disagree. We will do so in humility. And, as we do so, we defend the right of all to be heard. In a relativist generation where shouting loudest often matters most, we hold on to the authority of God over his creation. There is truth. When God wills it, the truth can be known. The only sure course is to speak that truth in love (Ephesians 4:15). •

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FREE CHURCH NEWS BON ACCORD INDUCTION IN COVID TIMES

Photo by Judy Laing

and Mr Martin as the now ‘retired’ interim moderator. Two further former ministers of Bon Accord gave words of encouragement, namely Rev. Alex MacDonald (in person) and Rev. David MacPherson in a recorded message from Peru. David, now as a member of Bon Accord, humorously sought a pastoral visit from the new minister. This was followed by Rev. Jerry Middleton, who spoke as representative of Gilcomston and the wider Aberdeen church community. Pre-planned in the light of the uncertainties of the Covid restrictions, the congregation then travelled to the Bridge of Don to the former Aberdeen Exhibition Centre (now Kings Community Church) where about 140 of us were provided with an excellent selection of edible goodies in a box, accompanied by teas and coffees. The more informal programme continued with additional speeches including from Susy Hall and Sam Cunnington (Session Clerk Grace Church Leith), ending with Rev. Alex MacDonald singing his song ‘Bon Accord’. A fitting end to a wonderful day and start of a new ministry •

ittle did the bon accord congregation know how much the meticulous planning for joe’s ordination and induction hung in the balance.

Whilst Joe was on his own in the manse in Aberdeen, his wife Susy was in Edinburgh waiting for the result of a Covid test. It was 4:30pm on Friday, 27 August that the word came through that all was clear, and that Susy was on her way north. At 2pm the following day the ordination and induction service began, the last-minute contingency plans thankfully set aside. Around 200 people attended Bon Accord on what was a solemn yet very joyful occasion. The Presbytery Moderator, Rev. David Randall (Falkirk Free Church), conducted the worship service, taking a lesson from 2 Timothy 4:1-8 in which he emphasised the centrality of preaching. In citing the ministries of Robert Blair, Samuel Rutherford, and David Dickson he highlighted the importance of expressing the majesty of God, the loveliness of Christ and the need to know our own heart. In speaking of Rutherford, he quipped that he of course was banished to Aberdeen as punishment. Joe was ordained with the laying on of hands and inducted to Bon Accord and extended the right hand of fellowship. The touching of elbows was never on the agenda. Rev. Iver Martin addressed the new minister and expressed his joy at seeing Joe installed as minister of Bon Accord. He spoke of four things to be mindful of: a) Piety in staying close to God in prayer, practice and example; b) Priority in the use of time, it being too easy to be distracted by otherwise harmless news sites, etc; c) Preaching, which was essential and more than just imparting information but engaging with people; and d) People skills, an important attribute in dealing with all age groups. He quoted what he had heard said, ‘I like Joe because he speaks to you.’ Commendation indeed. In turning to the congregation, he encouraged them to accept this young man in love, to respect him and not despise his youth (1 Timothy 4:12), to encourage him in his academic pursuits and enable him to expand his horizons as he begins this new ministry in Bon Accord. Following the time of worship, the customary speeches were made, and gifts presented to Joe, Susy

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Joe and Susy Hall

OCTOBER

STORNOWAY ASSISTANT MINISTER RETIRES

tornoway free church assistant minister, the rev kenneth i. macleod, officially retired on monday 2nd august, his 69th birthday.

Kenny preached his final sermon on Sunday 25th July, choosing to focus on the unchangeable nature of our Lord Jesus Christ from Hebrews 13:8, ‘Jesus Christ is the same yesterday and today and forever.’ He expressed his own thanks to the Lord for his faithfulness to him over many years of pastoral ministry. He also thanked the congregation for the prayerful support he has enjoyed over two decades of serving in Stornoway. The service was full of encouragement, though obviously also marked by sadness. The Tweenies group presented Kenny with a token of their appreciation for his care, support and good stories! •

LIFE OF A MODERN MISSIONARY

new collection of writings by the late rev david ford has just been published by lumphanan press.

Compilation of the book was started by David himself, and has been completed by his family in recent months. The book is drawn from the regular emails David sent home while he served as a missionary in Latin America in the early 2000s. Through these contemporary updates, he charts the joys and challenges he faced as he served God. The Rev Donnie Smith, until recently the Principal of Universidad Seminario Evangélico De Lima, writes that the book is ‘a unique testimony of missionary experience and persevering Christian courage.’ Look for a review of ‘Life of a Modern Missionary in Peru and Colombia’ in an upcoming edition of The Record. Lumphanan Press can be contacted via info@lumphananpress.co.uk or 01339 880873 •

WfM PROJECT UPDATE BY FIONA MACASKILL

Afghanistan. If you feel this is something you would like to give to financially, then further details can be found on OM’s website. We are delighted to be able to give you an update from last year’s project where we raised funds for Donald and Rosangela Fraser, who work with WEC in the Netherlands. Donald writes: ‘A huge “Dank je wel” (thank you in Dutch) to the WfM, and all who donated so generously towards the project that was run for the purchase of our car. ‘Before we left Scotland for Holland three years ago we sold our car. We hoped it would be possible to

y the time you are reading this our conference will be just a memory, but we are praying as we prepare for it that it will be a real blessing.

One of the benefits of our new digital age is that, even if you missed it, you can watch it again on our website. We were all distressed to see the unravelling of the political situation in Afghanistan over the last few weeks and feel the pain of our brothers and sisters in Christ who are living there. Our disaster and relief fund was topped up in last year’s project and we have made a donation to OM’s work on the ground in

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buy one here with that money, but with other financial concerns it turned out that wouldn’t be possible. ‘A staff member at the college allowed us to car-share, which obviously helped us a lot, but was far from ideal. So it was a huge blessing when we were approached by the WfM, who asked us if there was a project they could help with, and particularly when the person asking (who wasn’t aware of our situation) said “Maybe towards a car?”. The Lord’s hand was clearly in it, and for that we give him all the praise and thanks. ‘We are so encouraged in how the Lord is continuing to call people to serve overseas. We currently have 40 students, from 14 different countries. So even before they get to the field, they are experiencing living and working with people from different countries and cultures, and often with a very different way of seeing and doing things. It’s all invaluable experience and training. ‘Please pray for these students. Young singles, couples, and families. Most have left jobs, some sold houses, and the majority have left the comfort of their own country and worldview for the sake of taking the gospel to those who’ve never heard. It’s a privilege for Rosangela and me to get to know them, and play a small part in their missionary journey and walk with the Lord.’. •

NORMAN M MACLEOD (1950-2021) BY REV. JAMES MACIVER

Norman was ordained a deacon in Stornoway Free Church on 4th June 2000, and his ordination to the eldership in the congregation took place on 29th January 2006. Norman was a pleasure to work with. Always full of good humour, accompanied by deep Christian convictions, his regular visits to the homes in his district were much appreciated, particularly by those who were housebound, bereaved or suffering from serious illness. He was wholly supportive of all aspects of gospel ministry, and conscientious in his contributions to the Kirk Session and Deacons’ Court, as well to the Western Isles Presbytery during his service as a Presbytery elder. His concern was always to point people to Jesus as the Saviour. Having come to faith himself at 15 years of age, he took an active interest in the young, always providing regular encouragement and good advice, along with lending support to youth leaders in the congregation. His passing leaves an obvious and deep void, in church and community, local and further afield. But for the restrictions relating to Covid-19, his funeral service on 27th July 2021 would have been a capacity congregation, amply demonstrated by the number who watched a livestream of the service. To his widow Christine, sons Calum Iain and Alasdair and their families, especially the seven grandchildren, we extend our sincere condolences, with the prayer that they will know God’s comfort in their loss and sorrow. •

he kirk session and congregation of stornoway free church were deeply sorry to learn of the passing of norman m. macleod on saturday

24th july 2021, after a short illness.

Norman Mackenzie Macleod, popularly known as ‘Curly’, was born in Plasterfield in 1950, later moving with his parents and siblings to Point, the family eventually settling at Eagleton. Although his later years were to be spent in Stornoway, Norman retained a strong association with Point throughout his life. His working life began as a garage trainee followed by employment with BP Fuel Marketing, then with Scottish Fuels, becoming their Western Isles Manager based at their depot in Stornoway. In 1999 Norman was elected as a councillor for the Knock and Bayble ward of Comhairle nan Eilean Siar (CnES). When the enlarged multi-member Sgire An Rubha ward was created, he was elected as one of three representatives for the district and served until he stepped down in 2017. During his time on CnES he was appointed chairman of the housing committee, and after he left the Council in 2017, he was appointed chairman of Hebridean Housing Partnership (HHP), founded in 2006, a position he occupied until he retired from HHP in August 2020. His input was a major contribution to the success of HHP over the years. While a member of CnES, Norman served on the Northern Joint Police Board as one of the CnES representatives. He was appointed as the last convener of the board, which had responsibility for all policing in the Highlands and Islands until Police Scotland was created in April 2013.

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‘….he was a good man, full of the Holy Spirit and of faith’ (Acts 11 v 24).

OCTOBER

RENE (IRENE) STEWART (1926-2020) BY REV. DR. FERGUS MACDONALD

ene stewart was probably the

most

storyteller

prodigious in

century free church.

the

20th

Her Sandy and Ann series in The Instructor, written over eighteen years, delighted repeated generations of Free Church primary-schoolage children. The author created a fictional Christian urban, professional church family in which both parents and children experience the pleasures and also the tensions of living in a Christian home in mid-to-late twentieth-century Scotland. Rene was born in August 1926 in Spean Bridge. Sadly her father died when she was an infant, leading her mother, with Rene and older sister Morag, to move back to her native Edinburgh, where Rene was brought up and spent the rest of her long life. After graduating from the University of Edinburgh she became a primary teacher. Rene was blessed with the great gift of understanding the thought processes of young children, and she was promoted to become a peripatetic advisor on educating children with special needs. For many years she was a Sunday School teacher in St Columba’s Free Church, and in March 1966 she began her Sandy and Ann series in The Instructor. Her stories were widely read by children passing through Free Church Sunday Schools during the next eighteen years. The series began as a line drawing cartoon entitled ‘Meet Sandy and Ann’. Soon printed text accompanied the illustrations, and from January 1967 all articles consistently carried the header ‘Sandy and Ann’. Sandy is nearly seven and Ann is four. Donald is born some

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years later. The three children ‘grow up’ as the series progresses, but at a reduced chronological rate. By the time the series ends, Sandy and Ann are in high school and Donald is halfway through Primary. Rene’s remarkable ability to get inside the mind of children enabled her, in her fluent narrative style, to reproduce the joys and stresses of growing up. Sandy likes to be included in the school football team. Ann loves beautiful party dresses. Donald dutifully cares for his goldfish. All three children have a good relationship with their parents, who help them to engage personally with the Bible, which is read daily in family worship. Inevitably, sometimes sibling relationships become fraught, requiring Father or Mother to help the children to forgive each other. The family are regular church attenders and often discuss aspects of the services. Rene skilfully weaves into the narrative the value of following Jesus and deftly relates everyday family events to the lives of biblical characters, such as Josiah, Esther, Paul, and Timothy. All three children battle with temptation: Sandy’s bad temper gets him into a fight with another boy in the school playground; Ann, behind her mother’s back, wears a lovely bridesmaid’s dress to a school friend’s birthday party and gets it stained and torn; Donald pinches a bar of toffee he finds lying on the supermarket floor. Afterwards, deeply upset, he returns with his father to the shop, confesses his wrongdoing to the manager, and pays for the toffee bar out of his pocket money. The series ends in 1984 when the family emigrates to Australia. Sandy, Ann and Donald have gone, but their memory fondly remains with a generation of Free Kirkers now aged 36 and above. In their memories Rene Stewart’s legacy as storyteller par excellence lives on. • The Rev. Dr Fergus Macdonald is a former editor of The Instructor magazine.

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WORLD NEWS

AMERICAS AFRICA EUROPE ASIA AUSTRALASIA CAMPAIGN FOR CUBAN PASTOR’S RELEASE

CHILD ABUSE INQUIRY CRITICISES CHURCHES

Christian Solidarity Worldwide are asking the public to support their campaign for the release of Lorenzo Rosales Fajardo, a Cuban pastor who has been detained since July after taking part in one of the peaceful protest marches held around the country. Pastor Rosales Fajardo is being held at a maximum security prison and faces charges of ‘disrespect’ and ‘public disorder’, which carry a sentence of three to 20 years. CSW report that his wife, Maridilegnis Carballo, has been told that their 17-year-old son will ‘face repercussions’ if she continues to speak out about her husband’s situation. Rosales Fajardo has worked as a pastor for 20 years. The church property in which he ministered, and where he and his family lived, was confiscated by the government in 2012. They were eventually able to buy another home and were serving a congregation of around 100 people at Monte de Sion church before Rosales Fajardo was arrested. CSW are urging people to email the Cuban ambassador to the UK about the pastor’s case. They intend to present a petition to the embassy on 30th September •.

The Independent Inquiry into Child Sexual Abuse in England and Wales has published a report accusing religious groups of ‘blatant hypocrisy’ and ‘morally failing’ children. This is the sixteenth report by the Inquiry in less than four years, according to BBC News. It follows reports into the Catholic and Anglican Churches and includes evidence from Baptist, Methodist, Pentecostal and Reformed denominations, alongside other religious groups. With reference to Christian denominations, the report states that theology and religious practice have been used to facilitate abuse and coerce victims’ silence, that church leaders have used their positions of power to carry out abuse and avoid accountability, and that the doctrine of forgiveness has been misused to prevent victims from reporting crimes. •

SANCTUARY IN COLUMBUS, OHIO Edith Espinal left Columbus Mennonite Church, Ohio, on 16th September for the first time in three years. Espinal (44), who is married with three children, has been living in the USA since she was 16, when she migrated from Mexico. She had a work permit and no criminal record. However, changes in US law in 2016 led to undocumented immigrants like Espinal being ordered to leave the country, and leave her family behind. She decided to seek sanctuary within Columbus Mennonite in October 2017, and had lived in the church ever since, fearing deportation if she left. However, her lawyer, local government representatives and the Rev. Joel Miller, Columbus Mennonite’s pastor, accompanied her to the local Immigration and Customs Enforcement (ICE) office in September. Church members waited outside and prayed while she met with officials. Recent executive orders signed by President Biden, along with discussions between her lawyer and local ICE officers, resulted in an ‘order of supervision’ being granted which means she is no longer a ‘priority for removal’, according to The Columbus Dispatch. Although this does not resolve her case, it does allow her to return home to her family. Matthew Leahy and Elisa Stone Leahy, members of the congregation, have created A Shelter for Edith, a short film documenting Espinal’s stay in the church. ‘My goal is to fix my immigration status and if possible obtain citizenship if God wills it,’ she told the Leahys. •

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KIDNAPPED PRIEST RELEASED Agence France Presse reports that a Catholic priest abducted by separatists in Cameroon has been freed. Cameroon was colonised by Germany and then partitioned between France and Britain after the First World War. The southern portion, then known as British Cameroons, joined the formerly French-administered territory following its independence in 1960. The majorityChristian country has since been governed as a unitary state. However, the past four years have seen a separatist movement in the Anglophone west declare an independent state. The ensuing conflict has resulted in nearly 4,000 deaths. Separatists often kidnap people and demand ransom – reportedly 20 million CFA francs (£26,000) in this case. However, the diocese of Mamfe has stated, ‘After three days’ captivity, we are pleased to announce that our brother priest, Monsignor Julius Agbortoko, was released without any ransom being paid.’ •

OCTOBER

CHRISTIANS WELCOME NEW GOVERNMENT IN MOROCCO

NEW PERSECUTION REPORT

Turnout increased from 43% to 50% in Morocco’s parliamentary election in September as voters lent their support to liberal parties and removed the Islamist party, PJD, from power. PJD retained only 13 of the 125 seats they won at in the previous election. Although usually considered moderate Islamists, PJD had begun efforts to register the names of all Christians in the country. This policy ran counter to the right to practice one’s own religion, set out in Morocco’s constitution. Although proselytising is illegal, there are currently no criminal penalties for converting from Islam. But PJD leaders had also recently issued statements in support of Hamas and the Taliban. ‘We thank Jesus, the Islamists are gone,’ Imounan, a church planter in the city of Agadir, told Christianity Today. ‘God answered our prayers, and now we have the government we wanted.’ However, corruption, an economic downturn and unfulfilled promises from the previous election have likely been more influential than religious liberty concerns on the result this time. In addition the king, Mohamed VI, retains significant power in Morocco’s constitutional monarchy, despite some reforms following the Arab Spring in 2011. ‘I don’t know if this government will result in more freedom for Christians, but at least there will be dialogue,’ Imounan said. •

International Christian Concern has published a report which analyses more than 100 incidents of persecution which took place in China between July 2020 and June 2021. The report’s authors write that the past year has been ‘marked by a significant campaign by the Chinese government to forcefully convert independent religious organizations into mechanisms of the Chinese Communist Party’. ICC argues that attempts to assimilate churches and groups of Christians has been intensifying since the government of China introduced its Four Requirements campaign in 2018. The report identifies church raids as a significant aspect of the persecution experienced by Chinese Christians in the last year. Raids have resulted in churches being shut down or demolished, and pastors and attendees arrested. ‘There is no longer a safe place to be a Christian in China. Almost every province in China has seen an increase in Christian persecution over the last year,’ ICC concludes • .

CHURCH AND POLITICS IN KENYA Kenya’s national Presbyterian, Anglican and Roman Catholic churches have banned politicians from addressing their congregations, according to Religion News Service. As many candidates look toward next year’s general election, leaders from the three denominations have argued that campaigning during services damages the sanctity of worship. ‘Everyone is welcome in the churches,’ said Archbishop Jackson Ole Sapit, Anglican primate of Kenya, ‘but the pulpit is for the clergy and the pews for everyone who comes to worship.’ In the past, politicians have reportedly turned church services into campaign rallies, some arriving in church with large sums of money as offerings or to fund church projects. The ban has been seen as an attempt by churches to avoid being dragged into the kind of unrest which has surrounded some recent elections in Kenya. Following the election of 2008, fighting left more than 1,000 dead, including 30 people who were killed when an Assemblies of God church was set on fire. Not all denominations are taking this approach. The Rev. Joseph Ntombura, presiding bishop of the Methodist Church in Kenya, told RNS, ‘The church is for all people. Human beings are political, so there is nothing wrong with inviting the politicians in church.’ Ntombura argues that congregants need to hear politicians’ views on important issues. ‘Some of the politicians are our pastors,’ he noted. •

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ARRESTED FOR INSULTING CHRISTIANITY Muhammad Yahya Waloni, a Muslim cleric, has been arrested by police in Indonesia and charged with blasphemy after allegedly claiming during a sermon that the Bible is fiction, reports UCA News. The arrest followed a complaint made by an unnamed civil group. Christians in the majority-Muslim country have repeatedly argued that Indonesia’s blasphemy and hate speech laws are applied more leniently to Muslims. However, the Religious Affairs Minister, Yaqut Cholil Qoumas, told the press, ‘All are equal before the law.’ The Minister recently called for a crackdown on hate speech. Waloni’s arrest comes a few days after a Christian who converted from Islam, Muhammad Kace, was arrested and accused of uploading videos to YouTube which insult Islam. Philip Situmorang, Communion of Churches in Indonesia spokesperson, issued a statement which advised people to think carefully before making statements about other religions. •

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DIGNITY IN DYING — A GP’S PERSPECTIVE BY DR CHARLES L CRICHTON

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am a retired gp, having worked in a remote-rural area in scotland for

35 years. My practice looked after 5000 patients and managed a busy

community hospital, with its fair share of patients requiring end-oflife palliative care. This led me to seek further training, and I obtained the Diploma in Palliative Medicine from Cardiff University in 2012. With that background, I am deeply troubled by two Bills currently going through our Parliaments which, if they become the law, will profoundly affect all of us, either as patients or their relatives.

SEEKING DIGNITY These bills seek to legalise physician-assisted suicide for patients with a terminal illness and with less than six months to live. One is the Assisted Dying Bill (UK) in the House of Lords; the other is the Assisted Dying Bill (Scotland) in the Scottish Parliament. If passed, this law would allow the prescribing by doctors of lethal medication for patients who would then commit suicide by taking the medication. Why is this happening? Well, some politicians feel that the time is long overdue in our nation for ‘terminally ill adults to access safe and compassionate dying if they choose, rather than face a prolonged and painful death’ (Liam McArthur MSP). He also says that this will enhance Scotland’s reputation ‘for embracing progressive values of justice, rights, equity, and compassion’. ‘Too many Scots have faced a painful and undignified death’, says Amanda Ward of Friends At The End, a group campaigning to allow assisted suicide. And who wouldn’t agree with such sentiments? Illness leading to death is the worst of intruders and causes chaos and the ultimate disruption to the joy of living. Sadly, some of our politicians have experienced distressing family illness situations, hence their passion about these Bills. There are powerful arguments behind this, and these are also supported by a number of Christians. The motives that drive many to support these Bills are noble and humane, with genuine compassion a powerful factor. The thinking is that it’s better to help people to kill themselves than that they should face agonising pain and distress in their last weeks and days. Alongside this comes autonomy – my right to choose. It’s the spirit of our age, but not new – it was a Victorian poet who penned the chilling words: ‘I am the master of my fate, I am the captain of my soul’. Surely in this modern era the individual can choose the manner of their death? In that way, there will be ‘dignity’ at my end, instead of ‘a prolonged and painful death’.

MAN’S WAY

Photo by Danie Franco on Unsplash

The Bible, with no hint of irony, summarises the situation well: ‘There is a way that seems right to a man, but in the end it leads to death’ (Proverbs 14:12). If the law had been changed in the ways now being proposed while I was still working, I shudder to think of the challenges that would have faced me and my patients. Introducing the option of assisted suicide presents a problem immediately. Right now in this country, you don’t need to give a reason for continuing to live, no matter your personal situation. But if, in your final weeks and days, you were to be presented with the ‘good’ option of assisted suicide by a caring clinician, perhaps you’ll think ‘Better do it to please the doctor’ or ‘I’m too long kept’ or ‘I’m such a burden to my family’ or ‘It’s very costly to look after me…’ What a Pandora’s box of dreadful possibilities! After a while, the 6-month limit for those with terminal illness might be extended. In some countries, this has happened already, and the law has even been stretched to include those who say that they ‘are tired of life’ i.e. they are not terminally ill. In Canada, from 2023, it will include patients with mental illness. This is terrifying stuff. ‘The risk of harm of changing the law outweighs the risk of harm if we leave the law as it is’ (Prof Katherine Sleeman, Professor of Palliative Care at King’s College London).

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There are also implications for doctor-patient trust. What would you make of your doctor then? The caring profession that has been trained to preserve life and maximise its quality would now be ‘assisting’ you to end yours, because that function would be seen as part of the ‘caring’. How contradictory is that?! In the dark days of end-of-life illness, we are at our most vulnerable. How easily we might request or be persuaded to request assisted suicide, if the law was to permit it. Sometimes we need protection, even from ourselves and our wrong conclusions. Permitting assisted suicide erodes society’s view of the dignity and worthwhileness of human life. Has your life now reached the stage of being valueless, unworthy, long past its ‘use by’ date? That category was a powerful driver in Nazi Germany’s eradication schemes (disabled people, long-stay hospital patients, gypsies, Jews). How fearful disabled and dependent people will be if the law is changed. It is no wonder that where assisted suicide has been legalised, ‘an ominous fracture in the bedrock of society has taken place’ (Daniel Sulmasy, US philosopher, as quoted in a BMJ article 22/02/20). The Bills being presented are labelled ‘Assisted Dying’. Make no mistake – this will be someone prescribing lethal drugs to be taken by someone else to end their life. What is that but suicide? The last time this type of bill came before the Scottish Parliament (2015), it was labelled ‘Assisted Suicide’ – a more honest title, but less persuasive. Similarly, the Voluntary Euthanasia Society has changed its name to ‘Dignity in Dying’, which sounds just fine. Meanwhile, news organisations are increasingly presenting the ‘Assisted Dying’ campaign as 'when, not if’. Medical organisations, to their shame, are moving to a so-called ‘neutral’ position (Royal College of Physicians, British Medical Association). It’s the madness of crowds at work – if everyone is supporting it, it must surely be a good thing. Don’t be fooled.

A REALITY-BOUND WAY Is there not a better way? Yes, indeed there is; it is part of ‘the most excellent way’ (1 Corinthians 12:31). In my years of medical practice, I found the Biblebased framework to be dependable, robust, and relevant. It encouraged me to grasp the nettle of life-limiting illness. ‘You don’t have to kill the patient in order to kill the pain’, wrote Dr Cicely Saunders, pioneer of palliative care. The Bible proclaims a God-centred way. As Christians, we unashamedly assert the fact of the infinite, eternal, absolute God. God has made us in his image, and made us to be part of each other, to live in society. Therefore, we have absolute significance, absolute dignity, and we have personal freedom marching with our dependence on one another. As a result, our disposal is not negotiable, it is not an option. Wilful ending of life is offensive to God, and suicide is a pagan way to die. But a God-centred way requires more than simply refraining from killing. We are ‘our brother’s keeper’; we respect individual freedom, but we also care for one another to the end of life, rather than seeking to end it. We are made from ‘the dust of the ground’, vulnerable from the start and vulnerable at the end. In the brokenness of this world, the Christian has no illusions about the reality of disease and the reality of death. Amidst this brokenness, we honour the sanctity of life and the dignity of being human by practising the best symptom control – these concepts march well together in modern palliative care. The word ‘palliative’ comes from the Latin word for a cloak – we do our best to ‘cloak’ the symptoms (physical, psychological, social, spiritual). Yes, there are very distressing diseases that stretch medical treatments to the limit, but very few patients experience ‘a prolonged and painful end’. With more funding and training, all patients would receive excellent endof-life care, with a sense of hope in the darkness. There is therefore no call for assisted suicide; instead, there can be assurance that dignity in dying is already here. • Dr Charles L Crichton is a retired GP and an elder at Portree Free Church

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OCT/NOV 2021 PRAYER DIARY Please send requests to Dayspring MacLeod (dayspring.macleod@ icloud.com). This month we will be praying about various policies and crises that the Scottish and UK governments are dealing with. Tues 12th – Fri 15th As we head toward winter, bring before the Lord our various shortages and supply issues: gas, fuel, and food are all facing challenges with manufacture and supply chain. May He uphold us in trust that He will provide for us – and ask especially that He will care for the poor, who will be hardest hit with inflation. Can you help provide for them this winter?

Sat 30th – Tues 2nd Oct Pray for the Scottish education system, which often sees teachers over-stretched and underresourced, and has seen children struggling to meet targets and to procure life-skills that would lift them out of poverty cycles. May the Lord raise up administrators and politicians with a fresh vision for Scotland’s schools.

Sat 16th – Mon 18th Pray for God’s hand on the government as they regulate abortion providers. There have been moves to make home abortion more available since the pandemic. This means vulnerable women are not getting the face-to-face care they might have from their doctor. Pray for women facing agonising decisions about their pregnancies; and pray for those who do choose to have their children, that the Lord would shepherd and provide for those families.

Wed 3rd – Fri 5th Remember all of our Christian politicians in Holyrood and Westminster. Ask the Lord to fully equip them with His armour, and to help them be strong and very courageous as they make difficult decisions. May He protect them from moral compromise, from dishonesty or corruption, from scandal, and fill them with passion for the communities they serve. Sat 6th – Mon 8th Keep praying for the gender and sexuality debate ongoing in society, which would silence incontrovertible truths in favour of self-centred views. Pray for children in the confusion of being presented with ‘options’ for their gender. Pray also for those who are actively transitioning or questioning their gender. May the Lord bring them people who would show them they are already made in His image and according to His loving plan.

Tues 19th – Fri 22nd Continue to pray for recovery from Covid-19, especially with the harder flu and viral season expected. Ask the Lord to mercifully restrain this pandemic, to protect the vulnerable, and to help people make wise decisions for their own health and for society. Pray too for those whose families and friendships have been ripped apart by different opinions, or who are separated from their loved ones because of travel difficulties.

Tues 9th – Thurs 11th In His ministry Jesus showed clearly that He did not come to reform the worldly government of His time, but to call all who would listen into His own, eternal kingdom. Intercede for a lost and hopeless world, that in their darkness there would arise a great light. And may we also pray, ‘Here am I, Lord; send me.’ •

Sat 23rd – Mon 25th There have been sustained attempts to pass a euthanasia bill in Scotland. Plead with the Lord for the lives of His dear children who are suffering from chronic or terminal illness. Their deaths – and doubtless their suffering – are precious in His eyes. May we yet be restrained from taking these lives before their time. Tues 26th – Fri 29th Remember the refugees who are desperate to escape from their countries due to oppression, war and poverty. The poor, homeless and foreigners are very important to God. May we reflect His priorities by extending care to them. Ask Him to provide food, shelter, safety in travel, and to prepare people in the UK to show them kindness. Who knows whether they may meet Jesus here and bring revival to their own countries?

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…being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus. Philippians 1:6 (NIV)

THE DUALLING OF THE A9; ‘CONFIDENT OF COMPLETION’ It is not what it was, it is not what it will be, but it is what it is. I well remember the days when driving up and down the A9 from Inverness to Perth was such a hairy and hazardous journey, with drivers determined to overtake in the most dangerous ways and at the most dangerous times to make up perhaps 10-15 minutes on their journey at most whilst putting their own lives and the lives of many others at risk. In fact, it was the increasing incidences of accidents and deaths that were the catalyst for calls to upgrade that stretch of road to dual carriageway. And so way back in 2011, the Scottish Government made a promise and commitment to dual the A9 by 2025 at a cost of £3bn. This was welcome news for everybody as it would help not only to deliver economic growth through improved road safety and reliable and quicker journey times, but it would also provide better links to pedestrian, cycling and public transport facilities. Because of delays in beginning the project, criticisms over the timescales given for completion and an ever-increasing death toll on the road, the Inverness, Lochaber, and Ross Presbytery wrote to the then Transport Minister, Keith Brown, expressing our concerns. I was Moderator of the Presbytery at the time and along with two others was invited by the Minister to Holyrood to meet with him and share our concerns, which we did. The meeting made the news, but it didn’t change much else. But the fact remains that whatever criticisms might be levelled at the Government about the project, the work is underway and the date for completion remains unchanged as far as I’m aware. And as you journey on that road, you become aware that there are large stretches under construction, and it is progressing towards completion. It is not what it was, it is not what it will be, but it is what it is. I think this is a telling metaphor of our lives under Christ’s loving Lordship. We are under construction with an end goal in mind and a promise and commitment made by him to keep the work going until it is completed (Phil 1:6). In many ways, his cry of ‘It is finished’ (John 19:30) was a declaration of commitment to completion with no possibility of financial limitation, political expediency or public opinion changing that commitment whatsoever. As we make our way on this journey, John Newton’s words are an apt, daily reminder to us when we can become impatient, disheartened and frustrated: ‘I am not what I ought to be, not what I want to be, not what I hope to be in another world, but still I am not what I used to be, and by the grace of God, I am what I am.’ There are stretches of the A9 which are a pain to travel as the speed limit varies sometimes within short distances – 50mph, then 40mph, then 30mph and then 20mph! It feels as if you could get out and run quicker at times! And there are places and parts that look a mess and disorganised and cluttered; but it’s part of the construction project and progress and we must just accept it. Progress seems slow and messy but it is moving forward. I often say to Jessie as we’re driving, ‘Can you imagine what it’s going to be like going up and down here once it’s finished? What a day that will be! What a complete pleasure then to drive.’ And I think it’s good for us to keep our sights set on the completion that Jesus has committed to and has invested in, in our lives. He will not renege in any way, and when it is complete, well, ‘What a day that will be when my Jesus I will see; what a day, glorious day, that will be.’ . •

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REFLECTIONS REFLECTIO Photo by Florian Steciuk on Unsplash

BY REV. COLIN MACLEOD

2021

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WHY WE MUST CHAMPION LIFE OVER ASSISTED SUICIDE BY DR STUART WEIR

by prescribing them with lethal drugs which they then self-administer. ‘Assisted dying’ is merely a euphemism for ‘assisted suicide’ and has been adopted by those who campaign for a change in the law. ‘Physician-assisted suicide’ (PAS) is what will be proposed with the forthcoming Bill. The doctor indirectly performs a lethal act, assisting the patient to terminate their own life. In PAS, the doctor prescribes lethal medication which the patient swallows. In cases where the patient cannot take the medication, or where the suicide attempt fails, the doctor administers a lethal injection.

he scottish parliament has before it a bill which seeks to legalise the agency of doctors

in prematurely ending people’s lives. This is a very serious matter and requires our full attention. It demands that we think about how we care for people at the end of their lives. But there is a felt weariness about this attempt at legalising assisted suicide because it is the third push for such in eleven years. With each fresh assault on human life our resolve is diminished as we sigh at the same spectre reviving itself once again. Weary we may be, but we can draw inspiration from Nehemiah’s instruction for those rebuilding the walls of Jerusalem in this revisitation of assisted suicide. He wrote, ‘The burden bearers carried their loads in such a way that each laboured on the work with one hand and with the other held a weapon’ (Nehemiah 4:17). Today we are protecting walls made of human lives, even lives at their greatest vulnerability. And this time around the political opponent is cannier than ever.

SO WHAT’S THE BIG DEAL? While autonomy over the circumstances of our deaths may be superficially appealing, it comes with significant risk. Proponents of assisted suicide always seem to have the upper hand over those seeking to shore up the status quo because they can hold up a shiny lure which has not yet been tasted. Because previously forbidden fruit is on the cusp of being attained, the campaign for assisted suicide looks so attractive. Seldom is a person untouched by a suffering loved one these days. It has always been thus, I think. There is no question that it is dreadfully difficult to care for someone who is losing their capacity or their memory, as well as being in pain. This is to say nothing, of course, about how suffering people are feeling within themselves. Such is people’s agony that followers of Jesus occasionally wonder whether the best thing would be to help them escape any further pain via assisted death. Those trying to have the law changed use the term ‘compassion’ as their lever to gain public sway, and it is very powerfully employed. But in actual fact, it is ‘pity’ rather than true ‘compassion’ that is the undercurrent at play. Very subtly, motivated by the miserable death of loved ones, some are advocating for assisted dying as one of several options for end of life care. They will commend palliative care alongside assisted dying as one of a suite of choices. And all of a sudden the discussion has moved from an either/or to a both/and. This smorgasbord endof-life selection box all sounds much softer and much kinder. But the problem with ‘pity’, as Graham Greene coins it in The Ministry of Fear (a story about a man who

WHY IS THIS BILL OF CONCERN? We believe in human lives lived until their natural end, not via a premature ending. This is why CARE for Scotland is in favour of highly skilled care at the end of peoples’ lives, when it is required - otherwise known as palliative care. To be in favour of human life, no matter how frail and incapacitated, is to make the claim that men and women together are a mirror of God himself. Indeed, humans are God’s ‘offspring’ (Acts 17.28). This is why followers of Jesus are intuitively for the preservation of our own kind. When we, as such valuable creatures, are under threat at the end of our lives from proponents of assisted suicide, champions of those created in God’s image must immediately snap to our own defence. Our protest is borne out of the instinct to protect one another at whatever stage in our journey. Assisted suicide, on the other hand, is a deliberate move to cut short that which has been given to us by God.

WHAT IS ASSISTED SUICIDE? Some of us might be new to this issue, or need a reminder. ‘Assisted suicide’ is a term which usually refers to aiding a terminally ill, mentally competent adult to die

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kills his wife rather than caring for her as she suffers), is that ‘Pity is cruel. Pity destroys. Love isn’t safe when pity’s prowling round.’ Such is the true impulse behind those driving this new piece of legislation. Make no mistake, pity is not compassion. Proponents of assisted suicide are aiming to sanitise human existence by ridding it of acute pain and suffering.

and spiritual needs met. We must therefore ensure that everyone has access to good quality palliative care at the end of their lives. Sitting on our hands while others advocating persuasively for wanton death will not turn out well for Scotland. Like Nehemiah, our call to you is, ‘Rally to us wherever you hear the sound of the trumpet. Our God will fight for us’ (Nehemiah 4:20).

WHAT WOULD ASSISTED SUICIDE MEAN FOR NHS SCOTLAND?

WHAT CAN YOU DO?

1. PRESSURE ON THE VULNERABLE One of the most troubling consequences of legalising assisted suicide is the invisible pressure that would be placed upon extremely sick and vulnerable individuals who may fear they have a ‘duty to die’ lest they be a financial or emotional burden to relatives and to the state or the NHS. Data from the U.S. states of Oregon and Washington show that over half of patients cite being a burden as one of the reasons they chose assisted suicide. This is why all major disability-rights groups in Britain oppose any change in the law, arguing that it will lead to increased prejudice against them and pressure to end their lives. 2. PHYSICIAN-PATIENT RELATIONSHIP If assisted death becomes an option for some, it necessarily undermines the bond of trust and duty of care that must exist between doctors and their patients. On 5 July 2021, 175 medics co-signed an open letter to the Cabinet Secretary, Humza Yousaf, expressing their concerns with the MacArthur Bill. The letter has now garnered over 200 signatures. 3. SAFEGUARDS (THE ‘SLIPPERY SLOPE’) Much will be made of apparent restrictions and safeguards built into any legislation: however it is almost certain that safeguards would be challenged in the courts, or eventually revisited and diluted by Parliament itself. Countries that have legalised assisted suicide have passed their legislation with appropriate safeguards, but later on found ways to dispense with them.

Truly digging deep in prayer is crucial. Our political opponents are just as savvy as Sanballat and Tobiah. The hard graft of prayer puts the issue in the very lap of God. We cannot and must not circumvent this dependence upon the Father. But we must also put pen to paper or take to our phone touchscreens. And it is essential that we engage ourselves now! Writing to all eight of our MSPs is essential to protecting human lives. Combined with dogged prayer, these are the actions we must invest ourselves in to make a difference for creatures that reflect God. We at CARE for Scotland can help you. If you prefer a physical magazine like this in your hands, please email or write to me (see details below) with your name and postal address requesting [IN]FORM and I will post our pack out to you. If you prefer a digital format, see our Protect Life campaign link below. Both formats will provide you with the information you need to make your views known to your eight MSPs. It may turn out, because of our reliance upon God on this issue, and not because of fear of an expected future, that one day people will write about us like they did of Israel, that ‘God had made them rejoice with great joy: the women and children also rejoiced. The joy of Jerusalem was heard far away’ (Nehemiah 12:43). • [To request [IN]FORM write to: Stuart Weir, CARE for Scotland, Clockwise, 77 Renfrew Street, Glasgow, G2 3BZ or email stuart.weir@care.org.uk Protect Life campaign page care.org.uk/cause/assistedsuicide/protect-life]

PROTECT LIFE The law has a duty to protect, and people who are suicidal due to illness or disability need to be cared for, not helped to kill themselves. The current law sends the message that all lives are worthwhile, regardless of the contribution that person can make to society or whether the individual believes their own life to be worthless. The law as it stands is the best safeguard against the abuse we have seen in jurisdictions that have changed the law. There has been incremental expansion in the law in jurisdictions where ‘safeguards’ to protect against abuse have gradually eroded. One of the worst examples is the Netherlands where thousands of patients have been killed who did not request it, disabled babies have been given lethal injections, and depressed 12-year-olds are helped to end their lives. Society has a duty to alleviate suffering by killing pain, not by killing the patient. A doctor’s role is to be a healer, and true dignity in dying is to have one’s physical, social

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Dr Stuart Weir is National Director of CARE for Scotland

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Heart Apologetics: The Whisper DAYSPRING MACLEOD brings doubt into the light

through our christian lives.

In the last two articles we have discussed the problem of suffering and the temptation to rationalize the miraculous events of the Bible, specifically in the story of Noah’s Ark. But in recent years, the most potent argument I’ve experienced against the Bible is not an argument at all. It’s a whisper. What if? What if I’m wrong about God? To be perfectly honest, I had planned to leave this topic to the end of the series. It’s not so much a specific doubt as it is the existence of doubt itself. And, once we give that voice our attention, so many of the topics we might address in apologetics pile on top of that initial niggle. We start out with the idea What if I’m wrong, and it leads us down the myriad rabbit holes of How do we know the Bible is true and What about all the other cultures that believe in other faiths and If God is still true and powerful, why are Christians’ lives so inconsistent and Why hasn’t Jesus come back. The reason I was going to leave ‘the whisper’ to the end of the series is because we would have had time to cover each of these specific topics, and more. It would have been a great opportunity to summarize all the reassurances we had received from God’s Word. We could silence the whisper with all those shouted answers. And the reason I am not going to wait for that conclusion is that, lately, the whisper has been too loud. Don’t misunderstand me. I’m not undergoing a crisis of faith in which I am tempted to turn back from following Christ. But I think that, if we don’t address those whispers, stuffing them down into a hole of guilt and fear, we can reach that point. What I am talking about is rather an opportunity to grow through seeking the Lord more. Not a pride that steps back from -God because our intellect can’t reason through His existence; rather, a drawing close to His side and asking Him to help us find the answer to our question. We all go through times of doubt. Christian leaders who aren’t seeing fruit in their ministry. Elderly people who have walked with Christ all their lives but, nearing the end, are struck by the fear of finding

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here are many doubts which can shake our faith as we pass

So often we throw biblical forensics at the problem of doubt, but that is asking the mind to solve a problem of the heart. nothing on the other side after all. Faithful Kingdom workers who are simply burnt out and have stopped finding refreshment in Jesus’ presence. Those who are pining for desires left unfulfilled. Lonely Christians. Anxious Christians. Exhausted Christians. Christians who have been waiting a long time for an answer to prayer. We are so eloquently illustrated by Peter sinking into the waves seconds after he has already experienced walking on the water! What we don’t do, however, is express our doubt. That would make us weak Christians. We would worry those around us. Instead we keep them like a secret in the darkness at the back of our minds, where they fester and sap us of all our spiritual power, our ability to be sensitive to God’s Word, our delight in Christ’s presence, our willingness to praise. So my prayer instead has been, ‘Lord, you know I love you. I believe in you; help my unbelief. How do I answer that whisper?’ It became clear to me that what I was not looking for, really, was evidence. This morning, I received news of a miraculous healing we had been praying for. A friend-of-a-friend in Papua New Guinea had been bitten by a venomous snake. There was no medical attention available to him. We could only pray that the power of God would defeat the power of that snake in this godly man, and the Lord answered that prayer. Yet this miracle did not silence the whisper in my mind. It’s like the Lord said to the rich man in hell who asked God to send Lazarus to his unbelieving brothers: ‘If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.’ So often we throw biblical forensics at the problem of doubt, but that is asking the mind to solve a problem of the heart. I have reached two conclusions about my own whisper of doubt. First, the whisper becomes much louder when our own hearts are straying. When we are toying with temptation, or quenching the Spirit, or relying too much on our own ‘wisdom’, or focusing on fears, or resisting his discipline, we interrupt our communion with the Lord. And when we do that, we introduce a distance which allows doubt a space to grow. That is what the Lord showed me in a time of prayer before sitting down to write this article. It wasn’t the conclusion I expected to reach. Rather than seeing my own heart at fault, I would question God Himself! How’s that for pride? So if you’re going through a time of doubt, examine your heart before Him.

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Second, the ‘proof’ that we need of our faith is found in the Bible. John the Baptist, he whom Jesus described as greater than anyone in God’s kingdom, he who pointed to Jesus as the Lamb of God and said he wasn’t worthy to loose Jesus’ sandal, found himself in prison and sent word asking if Jesus really was the Messiah after all. Others were receiving blessing from Jesus’ ministry, whereas his friend and forerunner was languishing in an unexpected future. Jesus didn’t try to talk him out of his doubts. He simply referred him back to Isaiah 35:5-6, ‘Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy.’ The miracles Jesus were doing were not just healings, they were signs of fulfilled prophecy. The healings were evidence – but the fulfilment of Scripture was the proof that John needed. In the Old Testament, Israel referred back to their deliverance from Egypt to remind themselves of God’s power and grace toward them, and the Law to remind them to live in communion with Him. Today, we look at Jesus, the One whose every word dripped with truth and grace, the One who alone could satisfy God’s justice, and the One who defeated death. Like Peter, like John the Baptist, we will need to remind ourselves of these truths again and again despite the many times we have experienced His power and blessing. Folks often ask why, if God is real, He doesn’t simply prove it. Reveal Himself tangibly to anyone who asks. Miracles all round! Yet, we learn from the Bible that faith itself is a virtue. It’s the way the Lord has chosen to mould those who would come to Him. Faith in Jesus as God is the very beginning of a whole lifetime of learning to trust Him with everything. ‘Blessed is he who has not seen and yet has believed.’ The not seeing is part of the plan. Yet, he has not left us comfortless; we have the Holy Spirit who bears witness of Jesus in our hearts. No wonder we start to doubt when we quench His voice. Let’s humble ourselves to listen not for the whisper of the enemy, but the song of the Lord. “For the Lord your God is living among you. He is a mighty savior. He will take delight in you with gladness. With his love, he will calm all your fears. He will rejoice over you with joyful songs’ (Zeph. 3:17 NLT). Let’s set our strivings to rest and instead delight in our Jesus. I went to Him this morning with doubts, and He answered me with joy. •

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WHAT HATH GOD WROUGHT PROF. BOB AKROYD explores the insights into the Biblical narrative and into God’s work in our own lives that are revealed by Systematic Theology.

‘W

hat hath god wrought’.

In 1844, this was the first message sent by telegraph from Baltimore to Washington D.C. Samuel Morse quoted Numbers 23:23. Rendered in the NIV: ‘See what God has done.’ Systematic theology is an invitation for the people of God to ‘see what God has done.’ We want to learn more about the ‘wonders of God’ (Acts 2:11). ‘Systematic Theology,’ according to Professor John M. Frame, ‘is any study that answers the question, “What does the whole Bible teach about any given topic?”’ We can therefore know better what we believe and why we believe it. And, by implication, we are better aware of what we do not believe and why we do not believe it. In A Theology for the Church (2014), Danny Akin asked four important questions as he surveyed the key doctrines of our shared Christian faith: What does the Bible say? What has the church believed? How does it all fit together? How does this doctrine impact the church today? As we look to ‘see what God has done,’ I found this observation by Jonathan Edwards (1703–1758) to be very helpful. ‘There are two ways of representing and recommending true religion and virtue to the world; the one, by doctrine and precept; the other, by instance and example; both are abundantly used in the Holy Scriptures.’ (Jonathan Edwards, The Life & Diary of David Brainerd (1749). We read the Bible and we see those passages in which God tells us about himself or about ourselves. There is no shortage of doctrine and precept. Read Ephesians and it is not surprising why this letter was John Calvin’s favourite. Edwards published the diary of Brainerd to affirm that God continues to work in the instance and example of the lives of his people. This biography has inspired countless Christians to heed the Great Commission. Be careful, this book can change your life. William Carey read it and ended up in India. Adoniram Judson read it and brought the good news to Burma. Jim Elliot read Brainerd’s Life and travelled to Ecuador to bring the gospel to the Auca tribe – an expedition which cost him and his four friends their lives. As we consider what God has wrought, Edwards reminds us that instance and example are abundant sources of theological truth – truth which defines our faith and truth which transforms our lives. The

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narrative of the Bible matters, as does the narrative of your life. God is continually teaching his people and we can see these lessons on the pages of Scripture and in the events and encounters of our own lives. In the Bible, there are passages and events which are monumentally important. Passages like John 1, Romans 8, and Psalm 23 have been precious to countless saints past and present. As to events, some stand out as key redemptive events. The people of God were slaves in Egypt. They cried out to God, he heard and he intervened. With a mighty hand, Yahweh rescued his people and judged his enemies in one remarkable event, the Exodus. Repeatedly this key redemptive event would be referenced, remembered and applied. Above the mantlepiece in the Olney Vicarage, the words of Deuteronomy 15:15 are painted,‘Thou shalt remember that thou wast a bond-man in the land of Egypt, and the LORD thy God redeemed thee’. The vicar was once a ‘servant of slaves’ and this text was a constant reminder to him of what was and what God had done for him. He was redeemed by none other than God’s son, Jesus Christ. The vicar, John Newton (1725 – 1807), captured his testimony in ‘Amazing Grace.’ The lost blind wretch was saved, found and given his sight – Amazing Grace indeed. In the New Testament, two key redemptive events powerfully testify to God – his character, nature, power and grace. These events are watershed moments; human history was forever changed. I am indebted to another American theologian, Benjamin Breckinridge Warfield (1851 – 1921). Warfield taught for almost 35 years at Princeton Theological Seminary – just a few miles from where I grew up in Lawrence, New Jersey. Warfield’s article on the ‘Biblical Doctrine of the Trinity’ was a eureka moment for me. The Trinity was not revealed by theological truth but was revealed in historical fact – in two redemptive events. The first was the arrival of Jesus Christ, otherwise known as the incarnation – ‘the Word became flesh and made his dwelling among us’ (John 1:14). The incarnation not only encompasses the birth at Bethlehem but also includes his perfect life of 33 years, his sacrificial death and his glorious resurrection. The ‘Jesus’ event changed the course of world history. Jesus continues to change the course of countless human lives. The second event was the outpouring of the Holy Spirit at Pentecost. A church which numbered 120 in Acts 1 exceeded 3000 in Acts 2 and today its adherents are numbered not in thousands but in billions. Christians are found in every nation state on earth. There are still many people groups yet to be reached, but the Holy Spirit continues to advance the cause of Jesus from Pentecost to today. The only possible explanation for the incarnation is that Jesus Christ is God – God in the flesh. And the only explanation for Pentecost and the subsequent expansion of the church is that the Holy Spirit is God. These redemptive events show us that God who is one is also three: one essence and three persons. With insights from Jonathan Edwards and B B Warfield, you can trace the narrative of the Bible with greater clarity. You can also better see the work of the triune God in your own life. This is just one of many exciting insights provided by Systematic Theology. We can grow in knowledge and become more like our saviour Jesus Christ as we consider afresh – ‘What hath God wrought.’ Come and see for yourself what God has done. • Prof. Bob Akroyd lectures in Systematic Theology and Practical Theology at Edinburgh Theological Seminary.

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PLATES FROM THE PEWS This month Kathmar Dow from Glasgow City shares her decadent chocolate pots — a dinner party favourite! Tell us a little about yourself, your family and your church. I’m married to Colin, the minister at Glasgow City Free Church, and have four children: Samuel, Kathryn, Aidan and Jonathan. The two eldest are in uni in Glasgow, and Katherine has just moved to study in Aberdeen. Jonathan is still in school. GCFC is a great place – a very friendly church. We’ve got a fair amount of students and it’s a very hospitable group; great to try out your recipes on! There’s a real sense of fellowship and we do a lot of church lunches. A great favourite of GCFC is our Psalms and Sausages evenings, when we have people back to the manse (all ages) for sausage rolls and psalmsinging. We have had some great evenings of fellowship and have raised the roof with psalms – it’s lovey to hear the psalms sung well. What are some favourite Bible verses or hymns? My go-to is always the Psalms. It’s hard to pick a favourite, but I really love Psalm 121. Any hymns by City Light or Sovereign Grace are absolutely brilliant. One that I especially enjoy is ‘Behold Our God’. I love to have them on when I’m cooking, cleaning or driving. And often sing along! Having Christian music on helps make your life into an act of worship. What are some ways the Lord has taught you in your walk with Him? Recently, I have had to learn more patience and to wait on the Lord, and to keep telling myself that He is in control. He is sovereign and His ways are higher than my ways, and He has a plan for each of our lives. Life throws so many different challenges at you, and sometimes when you least expect them. I have had to learn to rely on God more because I am not in control, but thankfully He is. Coronavirus was a good chance to stop and take perspective. The city is ever changing.

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With services going online, there have been good and bad effects in church life. But having the prayer meeting online has been fantastic, because I’ve been able to get to every single one! That’s never been the case before family and work commitments. So actually to take that hour out of your week is so wonderful. Colin’s been doing a series on prayer, and focusing on the Word and hearing other people praying has been such an act of worship and a great encouragement. One challenge has been trying to keep everybody from getting too fed up and tired. If you can keep that positive attitude that God is in control and He has a plan in this, we can encourage each other in that way. Do you have any good memories associated with this meal? When would you serve it? Our kids often requested these chocolate pots for birthdays. They just love it – especially the fact you can pour loads of cream on! It melts in and then you get to add more (and if you add it straight away when they come out of the oven, the cream or ice cream starts to boil – very impressive at a dinner party). It’s easy as well; you can get it ready beforehand and put it in the oven at the last minutes – it’s ready to serve after ten minutes! . •

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MELTING CHOCOLATE POTS (AFTER NIGELLA LAWSON)

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4 ½ oz. plain chocolate 4 ½ oz. butter 3 large eggs 5 oz. sugar 1 ½ oz. plain flour 1 tsp vanilla essence, optional Melt chocolate and butter in microwave or bain-marie. Beat eggs, sugar and flour (and essence if using it) till smooth. Whisk in chocolate mixture. Grease and flour oven-safe cups or ramekins and bake at 200 Celsius for 10-12 minutes. The batter will rise but should still be gooey inside (don’t leave them long enough to firm up!). Serve with double cream or vanilla ice cream. Makes 8.

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The Fugitive In the This is my story devotional series, REV. DAVID J RANDALL imagines how some of the Bible’s characters might tell us their story. Some are not headline characters, but they all had a part to play in the great drama of God’s plan, given to us in Scripture. Hebrews 11:4 says of one character, ‘though he died, he still speaks’. May the stories of these Bible characters from yesterday help us today to trust, follow, love and serve the Character of the Bible.

y name may seem like a tongue-twister, but

However, it was in Rome that I met someone who was going to revolutionise my life. His name is Paul, although he would probably say that it wasn’t so much Paul who would revolutionise my life as Jesus. That’s who I met in Rome. Paul was under house arrest there. He had a certain amount of liberty, so long as he was within sight of his guard. I found a job in a bakery and one day I had to deliver supplies to the house where Paul was being held. I always tried to be as invisible as possible, but Paul saw me and tried to engage in conversation. To begin with, he had no idea who I was – and I was in no hurry to tell him! But he was keen to tell me his story any time I went with deliveries. And it was quite a story. As weeks went by, I pieced it together – how he had been a fierce opponent of the new Christian movement in Judea and how his whole life was turned upside-down one day. He loved to tell it: how Jesus appeared to him on the way to Damascus and everything changed. I remember him talking with warmth and animation about Christ living in him so that he lived by faith in Jesus, the Son of God who loved him. It was as if he could never forget the wonder of it all. After a while he’d started undertaking missionary journeys, stopping off at towns all over the Mediterranean area. In synagogues, market places or houses, with crowds or with individuals, he took every opportunity to speak of what he called ‘good news’. Through repentance people could

onesimus means ‘useful’, and i hope i can be useful in christ’s service, even despite my

shady past.

I was a slave in the household of a man called Philemon. He was not a bad master, but through the years I naturally longed for my freedom. Nobody likes being at the beck and call of someone else. It wasn’t much of a life. Sometimes, as I lay in bed, I would wonder if I could summon up the courage to try to escape. It would be risky. If I was caught, the consequences could be pretty grim. Eventually I decided to risk it. One day I saw some cash lying around and no-one was looking. I grabbed it and ran, hoping nobody was watching. I lay low for a while, but of course it was going to be much too dangerous to stick around that vicinity – sooner or later somebody would spot me and return me to Philemon for punishment. So I made for Rome. It was a long and tiring journey, but I reckoned it would be easier to get lost in the crowd there.

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have their sins forgiven, could begin a new life of faith, hope and love, and could be assured of a place in heaven. However, to put it mildly, not everybody liked what they heard. There were various disturbances and on one occasion he had to be taken into protective custody. As a Roman citizen, he’d exercised his right of appeal to Caesar – which is why he was in Rome. But people can wait for ages for their cases to be heard, and Paul was using the time writing and speaking to anyone who would listen. And I listened. I was intrigued to hear what he said about the message of forgiveness and pardon. He said that anyone who sincerely repented of his sin and trusted in Christ would be forgiven. That seemed a bit far-fetched to me at first. I mean, we slaves knew that forgiveness was a rare commodity. But he was talking about forgiveness from God. He spoke about how all human beings have sinned and fall short of glorifying God; he said that the wages of sin is death, but God’s gift is the gift of forgiveness and reconciliation. And the more we talked, the more I became aware that I was a sinner in God’s sight and needed to be forgiven. Eventually I prayed and asked Jesus to forgive me and accept me. Paul was really excited; he was overjoyed when anyone accepted Christ. And then I gradually opened up to him and told him my story. To my amazement it turned out that he knew Philemon. He says it was through him that Philemon, too, became a Christian. What a remarkable co-incidence! But Philemon was part of my past; Paul’s message was about people becoming new creatures altogether. Couldn’t the past just be left behind as if it had never happened? But, the more we talked about it, the more convinced I became that something needed to be done. I had stolen from Philemon and, as well as being forgiven by God, I needed to put things right with Philemon. So it was agreed that I should go back to Philemon, and Paul wrote a letter for me to take with me. He let me read it myself, and it’s a strong appeal for Philemon to receive me back with grace and mercy. He makes the point that he could be ‘bold enough in Christ to command’ Philemon, but instead he wants to appeal to him to act in love. He says he didn’t want to ‘pull rank’. But he appeals to

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Philemon to act graciously, not because of Paul’s command but of his own accord. He even plays on the meaning of my name. He said that I could be useful to him, as I had been useful to Paul. Actually, Paul would have loved to keep me in Rome, but we both knew that things had to be sorted out. Paul has even offered to repay what I stole, although, compared to what Paul had given him, that debt might seem quite small. So I’m making my way back to Colossae and I hope that Philemon will welcome me. This letter is bound to make him think. Paul says, ‘I know that you will do even more than I ask.’ He also asks Philemon to have a guest room ready because he hopes to visit him again. I don’t know how his imprisonment in Rome will work out, but that’s his hope and prayer. So I plan to apologise and ask for Philemon’s forgiveness as well as handing over Paul’s letter. Part of the prayer we’ve learned from Jesus says, ‘Forgive us our debts as we forgive our debtors’, and I’m hoping and praying that our relationship will be better than it was before. He wasn’t a bad master previously, but now that we’re brothers in the same family, things will be different. It will be a grand testimony to the effects of the gospel in reconciling people to the Lord above and to one another.. • Rev David J. Randall spent fourty years in pastoral ministry in Macduff before retiring in 2010. He has served in a number of locumships, written several books and is a member of the Free Church congregation in Broughty Ferry

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PAGES FROM ADAM’S DIARY From Death to Life A brother, known to some of us as Dr Adam, has served the Lord among his suffering church for many years. Dr Adam has also ministered in various parts of the world among refugees. We have asked his permission to print some of the stories of his life and service for the encouragement of readers of The Record. For well understood reasons, some of the names of people and places have usually been changed or omitted.

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To a Jew, asking her for water would have been like asking a leper for his handkerchief.

story next to the Nicodemus account is significant. Nicodemus seeks the Lord to find out who he is. The Samaritan woman is not seeking the Lord. However, it is the Lord who seeks her next to Jacob’s well in a meeting planned in eternity before there was even an earth. Why? Because her name, like the names of every believer, was written in the book of life before the foundation of the world (Isaiah 4:3; Daniel 12:1; Philippians 4:3; Revelation 21:27). The Lord Jesus is emphatic that all those who are his will come to him (John 6:37-39; 10:27-28). Nicodemus must have enjoyed a comfortable life as a Pharisee and a respected member of the Sanhedrin (the Jewish council). In all likelihood, he was nurtured and trained in the best religious schools and had the luxury of thinking about God and theology (see Paul’s statement in Philippians 3:5). Not so with the Samaritan woman. She was born and brought up in hard circumstances. Her concern is not the Messiah — just living. And even by our own modern moral standards, we look at her and wonder about her. She is living in 30 A.D., not 2021. She has had five husbands and now living with a man she is not married to, in a culture where this would have been scandalous. In fact, this is probably why she is coming to draw water in the heat of the day, at high noon, when no one would have been around, because she would have been shunned by the other women of her village.

he ways of our lord are indeed unsearchable!

Several years ago, in one of our meetings in Central Asia, we were having a Bible study and fellowship in the home of a Christian brother. In the corner of the large living room where we were meeting was a single bed. Lying upon it was a very sick lady. She looked ghastly. Before any others arrived, I went with her nephew, in whose home we were gathering, and sat next to her bed and prayed over her. She seemed to become conscious, opened her eyes and went back to sleep again. Her nephew said, ‘This is my aunt. She is gravely ill and the doctors have told us she will pass in the next few days.’ He apologized for this arrangement, but said, ‘At first, I thought I should move her to another room while we have our Bible study. But then, I thought perhaps by leaving her in this room, she might hear something of our Lord before she dies.’ When everyone arrived, we prayed and I invited them to open their Bibles to the Gospel of John, chapter four, and the story of the encounter between our Saviour and the Samaritan woman — one of the passages I teach frequently, because it is a magnificent depiction of the sovereign grace of our Lord Jesus Christ and a portrayal of one of the many beauties of our faith.

WATER FROM THE WELL I began by pointing out that our Lord told the Samaritan woman, ‘If you knew the gift of God, and who it is that is saying to you, “Give me a drink,” you would have asked him and he would have given you living water’ (John 4:10). I stressed that the Lord Jesus has been the greatest gift given by God to humanity, and the Living Water of which he speaks is his gift to all those who believe in him! That Living Water satisfies our hearts’ thirst, our deepest longings and desires in life — peace, joy, fulfillment, contentment. The Living Water is the Holy Spirit who teaches us the true purpose of our existence during the very brief passage of our journey on earth. I told my audience that, elsewhere, we read our Saviour’s invitation to all who are thirsty to come and drink of this life-giving Water which flows from the innermost being of the Son of God. ‘On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. Whoever believes in me, as Scripture has said, ‘Out of his heart will flow rivers of living water’.”’ The elderly apostle John immediately explains, ‘Now this he said about the Spirit, whom those who believed in him were to receive…’ (John 7: 37-39). There are many details beckoning our attention in this encounter between our Lord and the woman of Samaria. For example, the juxtaposition of this

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DRAWN TO CHRIST In this narrative, our Saviour insisted that he had to pass through Samaria. This was more than an inconsequential preference. It spoke of a divine necessity. While the Lord rebukes Nicodemus for his dullness of understanding, the Saviour does not admonish the Samaritan for her blatantly immoral life and even speaking a half-truth when she says, ‘I don’t have a husband.’ The Lord graciously reminds her that he knows the whole truth, but then affirms her for telling half of the truth: ‘You are right when you say you have no husband’ (vv. 16-17). Nicodemus is addressed as ‘Teacher of Israel’ (John 3:10). He comes to the Saviour under the cover of darkness so he would not be seen publicly meeting Jesus. He comes to the Lord, not to acknowledge him as the promised Messiah, but to confer with a teacher and a miracle worker. In the end, he leaves confused and uncertain about who Jesus is and what he meant by, ‘You must be born again’ (John 3:3, 7). While, in human estimation, Nicodemus is among the best of people, the Samaritan is one of the worst. However, in God’s estimation, among the children of men, ‘There is none righteous, not even one’ (Romans

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The Lord never does what we ask. True to his noble, generous nature, he does ‘exceedingly abundantly above all that we ask or think’! 3:10; Psalms 14:2-3; 53:1-3). Our Lord, in his infinite wisdom, sees through the soul of this dear woman — and sees someone ruined by the gangrene of sin. But it is for such people that the Son of God came into the world: ‘I came not to call the righteous but sinners to repentance’ (Mark 2:17). In Luke 5:31, he says, ‘They that are whole need not a physician, but they that are sick.’ The Gospels contain many records of our Lord coming on the side of the outcasts of this world: the lepers, the lame, the blind, the tax collectors, as well as women of ill repute who were rejected by their society. Notwithstanding, as with the blind beggar, here is another outcast who, at the end of the story, recognizes and believes the man Jesus is the Christ, the eternal Son of God. The blind man worships him (John 9:36-38) and the Samaritan woman leaves her water jar, goes back to her village and says, ‘Come and see the man who told me all that I ever did. Can this be the Christ?’ (4:29). Her question is rhetorical – what she is actually saying is this: ‘Come! I have met the Messiah!’

chalice of death, having wasted away their lives in its pursuit, discover they have been chasing a mirage. King David, reflecting on the pinnacle of his power and fame as he was fleeing for his life from his son Absalom, realized the water that the world offers did not quench his thirst (Psalm 63). His son Solomon, in his old age, graphically and emphatically confirms that conclusion (Ecclesiastes 2). Human history does that too! The Living Water, which the Lord Jesus offers, gratifies all our needs. Our Lord replies to the Samaritan woman’s question and says, ‘Everyone who drinks of this water will be thirsty again, but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life’ (4:13-14). The invitation to the Samaritan woman to seek the Living Water is an invitation to all who are thirsty and who are trying to quench their thirst at the noxious, deadly well of this world. Those who have eyes to see are invited to come to the Living Rock and drink from him the Living Water. Isaiah says, ‘Come, everyone who thirsts, come to the waters…why do you labour for that which does not satisfy?.. Let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the Lord, that He may have compassion on him, and to our God, for He will abundantly pardon’ (Isaiah 55:1-2,7). Those who drink of this well shall never thirst again! The Living Water flows out of our Saviour himself and satisfies all for which we long. We can correctly render the Saviour’s invitation in John 7:37 in the following way, ‘If anyone thirsts, let him come to me and drink from me, out of whom flows rivers of the Living Water.’ The apostle Paul reminds the Corinthians that the Rock out of which this water flows is Christ (I Corinthians 10:1-5).

LIVING WATER The Lord Jesus’ sharpest rebukes were consistently directed not at the likes of the Samaritan woman, but at the self-righteous (Luke 18:9-14). If such people would have encountered this woman, they would have judged her as unworthy and avoided her. This was how she would have judged herself. But, in this story, he who is the true judge of the world does not condemn her. He paid for her ransom. Does this mean that our Saviour is giving sinners license for licentiousness? No! Not all (John 8:11; Romans 6:1-23)! This account is meant to draw our gaze to the amazing sovereign grace of the One who is full of grace and truth. Just as he does not condemn the woman caught in adultery but says to her, ‘Go and sin no more’, in this story, instead of condemnation, Jesus engages the Samaritan woman in a conversation: ‘Give me water’. Surprised by his request, she responds, ‘You, a Jew, are asking me, a woman of Samaria, for water?’ She is well aware of how the Samaritans were despised by the Jews, and a woman, far worse. The Jews considered Samaritans perpetually unclean and hence had no dealings with them. To a Jew, asking her for water would have been like asking a leper for his handkerchief. The Lord, in his usual style, quickly turns the conversation around and uses an earthly need to focus her attention on an urgent spiritual need – and the real need of all of us – the Living Water. The world offers humanity its toxic cocktail to gratify their thirsts: fortune, fame, power and pleasure. Sooner or later, those who believe the lie and drink from this

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Once our meeting ended, the sick lady in the corner of the room was overheard by her nephew whispering, ‘Oh, dear Jesus, save me, save me!’ Shortly afterward, I left Central Asia and did not hear what happened to her. I assumed she had passed. Last year, however, I discovered that she had come to faith in that meeting. Then, she had been miraculously healed of the sickness which everyone thought would end her life. She migrated to the United States to join her sister, and I learned that she was now living in California and working in a ladies’ hair salon in Los Angeles. The Lord never does what we ask. True to his noble, generous nature, he does ‘exceedingly abundantly above all that we ask or think’ (Ephesians 3:20). The Lord not only saved her soul but saved her body from imminent death. •

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POETRY PAGE DELIVERANCE IN BATTLE (PSALM 20, HOLMAN CHRISTIAN STANDARD BIBLE) FOR THE CHOIR DIRECTOR. A DAVIDIC PSALM May Yahweh answer you in a day of trouble; may the name of Jacob’s God protect you. May He send you help from the sanctuary and sustain you from Zion. May He remember all your offerings and accept your burnt offering. Selah May He give you what your heart desires and fulfil your whole purpose. Let us shout for joy at your victory and lift the banner in the name of our God. May Yahweh fulfil all your requests.

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Now I know that the Lord gives victory to His anointed; He will answer him from His holy heaven with mighty victories from His right hand. Some take pride in chariots, and others in horses, but we take pride in the name of Yahweh our God. They collapse and fall, but we rise and stand firm. LORD, give victory to the king! May He answer us on the day that we call.

‘The occasion of [Psalm 20’s] composition at first may have arisen from some particular battle which was about to be fought…But the design of the Holy Spirit, in my judgment, was to deliver to the Church a common form of prayer, which, as we may gather from the words, was to be used whenever she was threatened with any danger.’ ‘The object which David had expressly in view was to exhort all the children of God to cherish such a holy solicitude about the kingdom of Christ, as would stir them up to continual prayer in its behalf.’ John Calvin, Commentary on the Bible

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BOOK REVIEWS Life may be slowly, haltingly opening up – but are we ready for it? And can we remember how to talk about Jesus? Our books this month can help. All are available from Free Church Books (https://thefree.church/shop), unless otherwise stated. THE PRODIGAL PROPHET TIMOTHY KELLER (2018) This simple book is an accessible introduction to the book of Jonah, and the important lesson it has to teach us about God’s mercy. The first nine chapters are a step-by-step exploration of the story of Jonah. They lead the reader through the familiar story and unpack their significance for Jonah, the Ninevites and God’s people of Israel. We like to think that we know the story of Jonah well, but as Tim Keller unpacks, the ‘big fish’ is only a tiny part of the bigger purpose of the story, much of which we often miss. As always, Tim Keller’s writing is engaging and interesting, easy to read and understand. My favourite parts of this book, however, are the final three chapters. Here, Keller takes the lessons of Jonah and applies them directly to our lives today. I found that these chapters brought something substantially new to the table, in a way that the commentary didn’t. Under the headings of ‘Our Relationship to God’s Word/God’s World/God’s Grace’, these chapters really challenge the reader to examine themselves and see how they are uncomfortably similar to Jonah. In our current culture, perhaps of particular benefit is Keller’s examination of Jonah’s nationalism, in which he helpfully interacts with C.S. Lewis’ discussion of patriotism in The Four Loves. If you want the chance to benefit from God’s lessons to Jonah about how to challenge, love and witness to people who don’t share your worldview, this book is a great place to start. • Miriam Montgomery, Free Church Books

BOOK OF THE MONTH SHARING THE GOSPEL WITH A MUSLIM NEIGHBOUR ROBERT SCOTT (2021) Within this book is a veritable fountain of information for sharing the gospel. Primarily it is for our Muslim friends. But in fact it could be used in any given situation to fulfill the Great Commission of going into all the world. Scott examines every question that might be asked about Christianity and gives simple, practical answers that are biblically underpinned. Each chapter points towards loving our neighbour with a Christ-like love regardless of their culture or creed, and giving them honest information, which is embedded in godly truth. Because it is so important to understand someone else’s worldview, this little pocket-sized book is big on information pertaining to Muslim culture. It is such a helpful book that I would advocate carrying it around until the contents have become ingrained in your mind, so that you are ready to speak out for Christ to our Muslim friends whenever the need arises. The resource list at the end is vast and covers books, websites, and short online messages. So much so, in fact, that if you were to read this book and study all the resources it would be like undertaking a complete module in sharing the gospel with your Muslim neighbour! I recommend it. • Ruth Aird, Bruntsfield Evangelical Church

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THE WORKS OF ROBERT TRAILL (2020) Banner of Truth have republished the works of Robert Traill, which they first published in 1975, now with some additional material. Traill (1642-1715) was born in Elie. His father was one of the ministers who welcomed Charles II back from exile but made the mistake of reminding the king of his obligations under the covenant, and suffered for it at the Restoration. Traill studied at the University of Edinburgh and was mentored by William Guthrie of Fenwick. He was closely connected to the Covenanting movement. He was present at the execution of James Guthrie, and in November 1666 was forced to join his father in exile in the Netherlands, accused of being associated with the Pentland Rising. He returned to Britain in 1669 and became a minister in Kent. In 1677 he was arrested in Scotland for preaching in private homes and at conventicles and was imprisoned for a few months on the Bass Rock. Eventually he returned south, ministering to a Scottish congregation in London until his death at the age of 74. Readers unfamiliar with Traill will find his preaching in the same mould as Brooks and Watson – warm, instructive and aiming to promote practical godliness. JC Ryle often turned to Traill, describing one particular passage as having ‘done me good and I think it will do good to others’. The two volumes include sermons on Hebrews, John and 1 Peter, as well as theological discussions such as ‘A Vindication of the Protestant Doctrine of Justification’. A flavour of Traill’s style can be discerned from this quotation from the preface to his sermons on Hebrews 4:16, 'Concerning the throne of grace': ‘I know no true religion but Christianity; no true Christianity but the doctrine of Christ…I know no true ministers of Christ, but such as make it their business, in their calling, to commend Jesus Christ, in his saving fulness of grace and glory, to the faith and love of men; no true Christian, but one united to Christ by faith, and abiding in him by faith and love, unto the glorifying of the name of Jesus Christ, in the beauties of gospel-holiness.’ • This set is available to purchase from Banner of Truth. Ian Watson, Hope Church, Blackwood & Kirkmuirhill

HOPE IN AN ANXIOUS WORLD HELEN THORNE (2021) This is an excellent little book. Helen Thorne writes that it was ‘designed to have words of encouragement for everyone who struggles with anxiety’ (p. 9). I believe she has achieved her purpose. This book approaches anxiety at a level that can speak to those who have little grasp on theology, or even do not yet trust in Jesus as their saviour. However, despite being written to reach this group, many of her words will ring true for those who, like me, have extensive theological education and also struggle with the anxieties of life. The book is split into two major parts. The first part is made up of four chapters which speak of the different types of anxiety we may feel in this ‘anxious world’ we live in. The second part outlines six lies we are prone to telling ourselves in the midst of our anxieties. In each of these chapters, Thorne responds by offering biblical truth to combat these lies, thus providing the ‘six truths for when things feel overwhelming’. Being a short book, each chapter is easily read in a single sitting. For the person in the midst of anxiety, Thorne’s short, succinct, and pastoral approach to writing will be a blessing. When you have little energy to spend, you may still find energy to work through this book. Not only is Thorne encouraging and pastoral, she also presents a realistic picture. In a postscript she writes, ‘As we put our faith in him and continue to grow in that faith, our struggles with anxiety will change. For some of us, that will mean conquering anxiety completely… Others of us will see our anxiety decrease substantially… For a few, anxiety will remain a significant struggle…but there is hope here too. The anxiety may still persist but there’s no walking the path of an anxious life alone. Both God and his people will be around you’ (p. 98). • Phil Foster, Buccleuch Free Church, Edinburgh

These books are only a small proportion of the ones we review. You can find all our reviews online at https://books.freechurch.org or sign up to our monthly email to get them directly to your inbox: https://thefree.church/books-sign-up Email Address: books@freechurch.org Sales Phone Number: 0330 2233423 (Please note that this number takes you directly to our bookshop partners, 10ofthose.com. They are very helpful!)

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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

In terms of mission it can be a good idea to go large in your expectations. John Newton reminds us, ‘Thou art coming to a King, large petitions with thee bring, for His grace and power are such none can ever ask too much.’ John Knox famously said, ‘Give me Scotland or I die.’ Counterintuitively, I wonder if thinking small might have better outcomes. Perhaps not so much small for its own sake but small in terms of potential. When Jesus taught the parable of the mustard seed, small and large are found in the same paragraph. The kingdom is like the smallest of all the seeds and yet when it is planted it becomes the largest of all the garden plants. Let me give examples from two areas. In their own personal witnessing, people are terrified because they identify as having small gifts and little courage. This has a paralysing effect which leads to zipped lips when they could be open. People feel that, because they don’t have the time or confidence to explain the whole gospel story, it is better not to do anything. But we are rarely the channel God uses exclusively. We are almost always part of a chain of grace. Andrew is the classic example of the person who took small steps. He identified the lad who brought the five small loaves and the two small fish. He was the one who brought Simon to Jesus. Jesus multiplied the food and appointed Simon as a key church leader. If we do a small thing God is the ultimate multiplier. I think also of small congregations. Do you agree with me that that size is taking on more of a significance than it ought? It is not the size of a church which is important but the health. Jesus came from a small town. Nazareth was mocked and despised to the extent that people asked, ‘Can any good thing come out of Nazareth?’ The father of the modern missionary movement

is reckoned to be Andrew Fuller, who was a pastor in little Soham in Cambridgeshire. One of the strongest churches in the world is found in South Korea. The first Korean New Testament was translated by John Ross from Rarichie. Where? Exactly our point. The Free Church was founded by Thomas Chalmers, who famously believed in ‘the power of littles’. These days they call it ‘crowdfunding’. If everyone in the Free Church gave an extra £500 per year we could fully fund 30 new churches. This is far from impossible. Our challenge today is to do the small thing. In fact, the values of the kingdom are so inversed that God seems to prefer the small to the large in starting movements. Gideon was the smallest in his family and his army was reduced to a rump which would make the Dad’s Army Home Guard look like an elite fighting force. Why not begin that conversation with your neighbour? Don’t spoil it by trying to get a decision by the end of the day, simply open their minds to thinking about Christ. It is not your job to open their hearts. In your small church, why not set modest targets? If a congregation of 40 people reached out intentionally to two people who responded, then it would grow by 50% in ten years. Maybe you cannot change the world, but you can paint the door. Again, it’s small thing but it says something to the community. We are small but Jesus is awesome and beautiful. He is the light of the world, he is the beginning and the end of all things. A telescope is small but it reveals the glory of the stars. We are small but we can show off our hero. •

hink big !

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Foghar ar beatha (The Autumn of life) LE JANET NICPHÀIL

mhisneachail. Mur biodh na nithean duilich sin nar beatha, bhiodh sinn dall a thaobh gach èiginn a dh'fhaodadh daoine eile a bhith a'fulang, oir bha sinn aineolach air an t-slighe. Cha robh sinn air a coiseachd, 's cha robh e nar comas a bhith a'cuimhneachadh orra-san a bha air an claoidh, mar bu chòir dhuinn. Saoilidh sinn nach cuir sinn fìor mheas ceart air nì gus an caill sinn e. Ged a bhiodh sinn cho taingeil sa ghabhas airson nì, no aon a bha sònraichte leinn, nuair a thèid seo a thoirt bhuainn, tha am prìsealachd a' dol am meud, agus bidh sinn a' faireachdainn nar cridhe nach tug sinn a-riamh an taing a bu chòir dhuinn, airson tiodhlac cho prìseil. Gu samhlachail, mar a tha an glanadh anns a' ghàrradh glè ghoirt air lusan a thèid a spìonadh a-mach, no a thèid a thoirt a-mach le spaid gheur, sin mar a bhios an Gàirnealair nèamhaidh a' glanadh A ghàrraidh Fhèin. Bidh E a' gearradh agus a' lomadh, gus an tig fàs air A shluagh Fhèin. Taghaidh E àmhghar, sàrachadh no doilgheas, gus an teich A shluagh thuige airson neart. Tuigidh iad gur e an anmhainneachd aca-san a tha gan dèanamh làidir, agus an neart uile anns a' Chruthaidhear. Tha na chaidh a chur, gu lèir airson àm an fhoghair. Bidh nithean a ghabhas ithe, gu grinn air bòrd-bìdh, agus bidh seo na bhiadh glè bhlasta aig aoighean. Tha gach slighe a choisich sinn, air a cumadh fhèin a thoirt oirnne, agus tha gach èiginn agus goirteas a bha nar crannchur, air an cumadh fhèin a thoirt oirnne, gus am bi sinn ullaicht' a dhol dhachaigh nuair a thig E air ar tòir. Is e an Làmh thròcaireach a neartaich sinn anns gach àmhghar, a stiùireas dhachaigh sinn, agus is i a chuireas fàilte oirnn' nar dachaigh bhuan. •

ed a bha daoine na bu ghlaiste nan àbhaist nam beatha làitheil am-bliadhna a-rithist,

fhuair iomadh duine air mòran obrach a dhèanamh a-muigh, oir bha na làithean tioram, agus an ìre mhath blàth. Bha daoine air a bhith ag ullachadh na talmhainn aig àm an earraich, agus an-dèidh seo, a' cur an t-sìl. Airson gu robh an aimsir math, bha glanadh a' gabhail àite gu math tric, oir fàsaidh lusan glè aithghearr, agus bidh seo a' tachdadh na tha an gàirnealair air a shuidheachadh gu math cùramach na ghàrradh. Nar beatha fhìn shìos air an talamh, gheibh sinn iomadh leasan bhon ghàrradh. Feumaidh an talamh uisg' agus blàths na grèine, agus cùram a ghabhail dheth, agus tha cuid de na tha a' fàs a' cur feum air fasgadh. Tha glasraich a' fàs fon talamh, agus chan fhaic sinn cò ris a tha seo coltach, gus an tog sinn e gu cùramach. Le bhith ga chur, agus ga ghlanadh, agus a' fàgail aig a' Chruthaidhear grian agus uisg' a chur thugainn, tha sinn a' faicinn gu soilleir, 'gur e Dia a bheir am fàs', dìreach mar a nì E le Soisgeul a thèid a shearmonachadh gu dìcheallach. Ann am beatha gach duine, tha iomadh freastal eadar-dhealaicht' air a bhith anns an t-slighe. B' Esan a cheadaich iad, agus bha cuid aca glè ghoirt agus èiginneach, ach, tha iad ann airson adhbhar sònraicht', a thuigeas E Fhèin a-mhàin ann an lànachd. Tuigidh sinn ma tha freastal sàraicht' air a bhith againn, gu bheil barrachd co-fhaireachdainn againn ri duine sam bith eile, ma tha iad a' dol tron aon seòrsa àmhghar. Glè thric, nì tachartasan nar beatha, sinn nas truasail ri muinntir eile, ged a bhiodh iad a' coimhead glè

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BY CATRIONA MURRAY

POST TENEBRAS LUX

Anicet Charles Gabriel Lemonnier: In the Salon of Madame Geoffrin in 1755

foetus IS a baby and that it breaks God’s law to wilfully do him or her any harm. Or I can explain that love IS indeed love, but that it is also both defined and personified by God — not any human agency. You’re not going to listen to me if you’re unregenerate, though, are you? In fact, you’re going to point to the Equality Act and tell me I’m a bigot, or a narrow-minded and wicked woman. Then you’ll probably say, ‘what do you know about the pain of pregnant victims of rape or incest?’ Or, ‘what do you know about the struggle of the LGBT community?’ And the answer most of us have to give is, ‘nothing’. That will always be the truth in a country whose laws are based on the exceptional circumstance, the infinitesimal minority. We have a government that isn’t necessarily morally bankrupt as some would suggest, but that is well-meaningly trying to stamp out injustice by concentrating on the weak, the victims, the overlooked and the misunderstood. Doesn’t that sound more like a job for another Scottish institution? During the Enlightenment, the Kirk did not remain aloof from the new ideas sweeping through intellectual Scotland. It became infected with moderatism, softening its stance in order to better dovetail with the thinking abroad in society. Today, we are not experiencing enlightenment, but a rapid slide into national darkness. The Church cannot afford to loosen its grip on the truth, nor bow to the pressure that says, ‘this is alright’. Nor can we waste precious time — and even more precious souls — on trying to reason folk into seeing the peril they are in, individually and collectively. Only Christ can affect that change; and we need to take them to him in prayer. Scotland will not bring herself to his feet, because she is spiritually paralysed. The church must carry her, and lower her through the roof, if that’s what it takes to save the nation’s soul. In the words of Ezekiel: ‘I looked for someone among them who would build up the wall and stand before me in the gap on behalf of the land so I would not have to destroy it.’ Scotland needs that someone — and if it is not the church, then who? •

n a climate of general disappointment with the direction that scotland seems to be taking,

I have sought refuge in earlier times. Not through any kind of H.G. Wellesian contraption, of course, but through the much simpler medium of books. Specifically, I have been reading about the Scottish Enlightenment, that period of the mid-eighteenth century which saw a burgeoning of ideas and knowledge in this nation of ours. Some diehard patriots might try to claim that we are living through an enlightenment now, and it is a dearly-held tenet of atheists that a Scotland ‘freed’ from Christianity is just such a place. Here in Lewis, those who believe in nothing persist in labelling themselves as ‘progressive’. We may not agree with this little affectation, but we also know what they’re driving at. It is not always wise or loving to argue the fact with them, and so we simply pray that their eyes will be opened while they are still this side of mercy. Might they be right, though? Are we simply behind the intellectual curve? Perhaps Scotland IS experiencing another Enlightenment and we’re about to be left in its wake, clinging to an outmoded ideal. Alexander Broadie, in his book on the subject, identified what he believed to be the two essential features of enlightenment. First, he said, we must be able to think independently and subscribe to views that are our own, and not because they have been approved by someone in authority. Second, enlightenment is marked by tolerance — that all are free to share their ideas publicly without fear of retribution from anyone who holds a position of power, whether political, religious or otherwise. I think we have to agree that this would not be an accurate description of modern Scotland. Our society says it is tolerant, but imposes parameters on what it will put up with, beyond which you are most assuredly not free to go. It does not go well for Christians who follow their conscience and voice concern over certain hot topics which are permitted — even encouraged — by society, but run contrary to the law of God. Of course, we don’t love or even respect the law of God until we have accepted his Lordship over us. I can tell you that, in fact, a minuscule

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