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Archive for the ‘Free Church of Scotland’ Category

Establishments got some good press last week, at least on a respectable Reformed podcast. Kudos to Christ the Center for welcoming on Timon Cline to a panel discussion last Friday. While I’ve never heard of Timon before, I am sure going to read and listen to more of him. And I’m sure I’m not alone!

The panel discussion focused on Dr. Alan Strange’s newly published book, Empowered Witness: A Panel Discussion on Politics, Culture, and the Spiritual Mission of the Church. Giving feedback and critiques were D. G. Hart, Nick Wilborn, and Timon Cline. I’ve not read Strange’s book, so I’m only commenting on the video. The discussion up to Timon and related rejoinders was interesting enough. But Timon sure rocked the boat pretty hard when he brought up the obvious (at least from a historical Reformed perspective and not an American echo-chamber), that is, what about the spiritual nature in the church in light of the classic, confessionally Reformed and Presbyterian endorsements of religious establishments?

It’s clear that Dr. Strange was a bit flustered, though keeping a gracious demeanor. Sadly, though a respectable and accomplished Reformed scholar whom I otherwise appreciate, Strange’s response to Timon was more or less a rigmarole of informal fallacies and non-answers. Hart, however, just became flummoxed and unhinged. In contrast to Cline’s calm, measured demeanor, and even more importantly, to his much more careful, close, and logical reasoning (they guy’s a practicing lawyer, and it shines), Hart just full-on melted down, notwithstanding a clever little jab about Timon’s alleged tap-dancing like James Cagney. But even that was more amusing than apropos, as it only thinly veiled his chagrin. The young no-namer clearly bested his betters.

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Principal John Macleod (1872-1948) writes with a freshness and a force of thought that sadly is all too uncommon today. Listen to my latest recording of his sermon, “The Sure Mercies of David.” (View entire library here.) Here are a couple of worthy passages:

Nay, as Victor our Lord has overcome and is set down with the Father on His Throne. There as the Exalted Servant He is seated on the Throne of His Heavenly Father and on the throne of His father David. It is as David’s throne was the throne of the Lord over Israel that his Exalted Son sits upon it now. Having died death outright He lives with a life over which the shadow of death shall never fall. He dieth no more for He has borne and exhausted the curse. So as Lord of life and death He is the Resurrection and the Life. His rising from the dead was the step that went before His Ascension; and it was a step that brought with it in full detail every succeeding step of His glory as the Lord’s Exalted Servant.

With our Lord’s Resurrection and Ascension the Kingdom of God has come. Until He arose and went up it was a kingdom or order of things that was yet to come. This is the case no more. The fullness of the glory of the kingdom is in the course , of being unveiled. The fullness itself reaches unto the eternal ages.

Also, a delightful passage on the conversion of the Jews:

Israel shall return to the Lord their God and to David their King. When the set time comes the David of the New Testament will subdue them and bring them in. Then the natural branches shall come to their place in the old olive tree and it will be as it were life from the dead. Not only will it be life from the dead : to them it will be such life from the dead as a pining Church and perishing world need. It is for ~ur Lord Himself to bring about this glorious return. He will then make Jerusalem a praise in the earth; for He will pour on the house of David and on the inhabitants of Jerusalem His own Spirit, the token of His good will, as the Spirit of prayer, and they shall call on Him. They shall look on Him whom they pierced, and the world shall know the mourning of the brethren of the New Testament Joseph when He makes Himself known to them and gives them the kiss of peace. This thing will not be done in a corner. All the world shall hear of it.

Here is the original copy:

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Hugh Martin, great 19th century Free Church of Scotland preacher and churchman, is well-known for his masterful preaching as exhibited in his The Shadow of Calvary. But he clearly had a polemic side in his advocacy of a strict adherence to the Confession of Faith as constitution of the Church, together with its commitment to the due obedience of nations to King Jesus. This speech of his in 1871 was printed in the Watchword is a worthy contribution to ongoing discussions of confessional subscription among Presbyterians. I have recorded it here, and the PDF is available below. See more audio titles from the old Free Church and Church of Scotland legacies.

I am grateful to Rev. Rob McCurley for introducing me to this speech in a lecture of his, as well as to Rev. John Keddie for so helpfully treating it and the larger Constitutionalist cause in his Preserving a Reformed Heritage: The Free Church of Scotland in the 20th Century.

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“The extreme seriousness of the conflict going forward in the Free Church of Scotland arises from this, that the question now raise is that of the preservation or destruction of our Constitution.

“We brush aside at the outset the assertion (and the question grounded on it), that the Church of Scotland changed her Confession in the middle of the 17th century, — and why not do the same again? An utterance like this, in the present discussion, is characterized by such thoughtlessness, if not indeed such moral levity, as to deprive it of all right to serious answer. The Church of Scotland, in adopting the Westminster Confession, declared it to be ‘in no respect contrary to the doctrine of this Church.’ And in amending the formula in 1846, she did so with the avowed purpose not of changing but of expressing, re-affirming, and conserving the principles of the Church. And how men can allege a parallel between that and a proposal to make ‘allowance’ for the principles of another Church, exactly wherein they contradict our own, ought to surpass all powers of honourable imagination. It is not by moral trifling of this description that we are to be turned aside from our argument. . . .”

Read the rest here:

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Community is dead. R.I.P. This short article by Dr. Carl Trueman laments the evaporation of community–at least in the West–and of its historically Christian nexus, the Church. He then offers a strategic prescription in the rediscovery of hospitality, no doubt in the spirit of Rosaria Butterfield. I couldn’t agree more. If we are embodied souls living in real places with zip codes and GPS coordinates, we as Christians need to love our neighbors in very tangible ways for their salvation — and as a happy byproduct, recreate community.

But I think this malady requires more than one prescription. Thomas Chalmers (1780-1847), the pioneer of the Free Church of Scotland in which Trueman spent many years, was even in his day deeply troubled at the disintegration of then-modern community. The Industrial Revolution had forced masses of country folk into the slums of Britain’s factory-choked cities. It grieved him to his core that these people were living in grinding poverty and were completely falling through the cracks of the Church of Scotland’s traditional spiritual care, forming a bloated underclass of unchurched “home heathen.” And the mechanized web of misery only strengthened its grip by the complete and utter absence of community. His assessment is surprisingly contemporary: “As the matter stands, juxtaposition forms no security whatever for acquaintanceship—insomuch that the members of distinct households might live for years under the same roof, unknowing and unknown to each other.”

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Unless otherwise noted here prior to the event, the lecture will be livestreamed here:

https://linktr.ee/prcofri

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Just finished recording this masterful article by Principle John Macleod (1872-1948) of the Free Church of Scotland. While it is somewhat encumbered by historical details less familiar to the American reader, it is still a fresh, perceptive, and prophetic appeal for the old adherence to full, good faith subscription to the Confession of Faith. If you’re a historic Presbyterian belonging to or respectful of the old Church of Scotland and Free Church testimonies, you owe it to yourself. The PDF of the article is below; and here is a ‘handful of purpose’:

“The Churches of Scotland were unprepared for the day that had overtaken them. In their halting uncertainty they suffered a tendency that was inimical to their historical faith to effect a lodgment in their bosom. They lost sight of the essential simplicity of the Christian position- “Heaven’s easy artless unencumbered plan.” When John tells us that he wrote his Gospel that we might believe that Jesus is the Christ, the Son of God and that believing we might have life through His Name he thought the witness borne by his fellows and himself to be ground enough for the faith of Christians to build upon. Christian faith through the ages has responded to this claim. It was the claim not only of the Apostle but of the Holy Ghost who spoke in him. It is undoubtedly the mind of the Spirit that the evidence which He thus bore to the truth as it is in Jesus should suffice for the Church of God to the end of time and to the ends of the earth. What was thus in the Gospels claimed by the Apostles for the witness that they bore they claimed for their teaching in the Epistles. They spoke not in the words which man’s wisdom teaches but which the Holy Ghost teaches. They could say, ‘We are of God: he that knoweth God heareth us; he that is not of God heareth not us.’ Such claims were in full keeping with the promises given to them in the Upper Chamber. There has been from the beginning a Holy Catholic Church -define it how we may- to whose care and keeping the New Testament books were committed and from whose hands in successive generations her children have received them as being alike in their witness and in their teaching the crystallised and perpetuated ministry of the Apostles. As many as are willing to sit at their feet, as they thus continue to bear witness and to teach, will learn to treat the Old Testament. Scriptures as the Lord and His Apostles did. Here we have the common view of Holy Writ held throughout historical Christendom. On this view the whole structure of Christian Theology is built. To maintain the superstructure we must defend the substructure.”

Check out my growing audio library here.


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“Chalmers’ method was simple, systematic, spiritual, and unadorned. It was concerned with reaching souls rather than building brands; it sought them out. A gathered team of committed individuals connected with their local community and the lives of individuals through visitation and interaction. Such a method has massive challenges in a society where community has disintegrated but that is not to say it is impossible. No doubt something resembling it is bearing fruit in some communities.”

In this article below, my good friend Matthew Vogan recounts the old national vision of our Scottish Presbyterian forbears like Thomas Chalmers, who maintained confessional fidelity while also aggressively engaged in home missions. Does anyone among the theological heirs of Chalmers have such a national vision? Or even more pointedly, does anyone care?

Well, I for one deeply believe that they do care. And that they have the almighty Spirit of God dwelling in them and resting upon them. Nothing can defeat the sword of the Lord and of Gideon, nothing can stop these ‘sons of oil,’ for it is “not by might, nor by power, but by [His] Spirit, saith the LORD.” They will hear their charge, and they will go, shaking off all inhibitions and possessing the good land that rightly belongs them–and much more, to the Heir of all!

(There. That’s the closest this stodgy Presbyterian will ever get to ‘naming and claiming!’)

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This article is found in The Bulwark, popular magazine published by the Scottish Reformation Society. To read it more easily, you will likely need to download and rotate view.


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Read the entire chapter from William Cunningham’s Historical Theology: A Review of the Principal Discussions in the Christian Church Since the Apostolic Age (1863). Or, listen to the audio here.

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The following is a series of messages given to lay out the distinctives of the Presbyterian Reformed Church, a denomination organized through the instrumentality of Professor John Murray in 1965, committed to the principles of historic Scottish Presbyterianism in doctrine, worship, government, and discipline, as enshrined in the original Westminster Confession of Faith (1646).

(Note: The title “Our Testimony” is merely thematic, and does not refer to a supplementary ecclesiastical document besides the Westminster Standards as is done among Reformed Presbyterian brethren.)

Original Series

Our Testimony, Part 1: Psalm Singing

Our Testimony, Part 2: Instruments in Worship

Our Testimony, Part 3: Presbyterianism

Our Testimony, Part 4: Holy Days, True & False

Our Testimony, Part 5: Confessionalism

Our Testimony, Part 6: Experimental Religion

Our Testimony, Part 7: The Free Offer of the Gospel

Our Testimony, Part 8: Religious Establishments #1

Our Testimony, Part 8: Religious Establishments #2

Our Testimony, Part 9: Head Coverings

Our Testimony, Part 10: Liberty of Conscience

Our Testimony, Part 11: Our Communion Practice

Our Testimony, Part 12: Frequency of Communion

Additional Messages

One Table, One Cup, One Bread

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Interested in learning more about Chalmers? Here are several helpful resources (in addition to mine) for those who want to explore his life and thought further.

(1) Introductions online

(2) Audio/visual resources online

(3) Biographies & scholarly references

  • Sandy Finlayson, Thomas Chalmers (Bitesize Biographies)
  • John Roxborogh, Thomas Chalmers, Enthusiast for Mission
  • Hugh Watt, Thomas Chalmers and the Disruption
  • Stewart J. Brown, Thomas Chalmers and the Godly Commonwealth in Scotland

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