THE General Assemblies of the Church of Scotland and the Free Church met at Edinburgh, on Tuesday, 19th May. The Assembly of the Church of Scotland was presided over by the Rev. Dr. J. A. Graham, India, and that of the Free Church by the Rev. Dr. R. M. Renwick, Peru. The Lord High Commissioner for this year was the Right Hon. James Brown. His speech was in a much more spiritual strain than is usually heard from the King’s representative.
CHURCH OF SCOTLAND ASSEMBLY.
Presbyterianism and Anglicanism.
On Wednesday the future relations of Presbyterianism with the Anglican Communion was raised by the Rev. Prof. Curtis, Edinburgh, in giving in the report of the Committee on Work on the Continent and Relations with other Churches. Dr. White referring to the visit paid by Lord Sands and himself to Lambeth at the time of the Conference said he was able to assure the Conference—privately and unofficially, as they were not representing the Church of Scotland—that once they had completed their task for the re-uniting of the Scottish Churches they would be prepared to consider an invitation to enter into an unrestricted conference with a view to arriving at a better understanding of each other’s position and thoroughly exploring the possibilities of restoring the visible unity of the Church of Christ. We need not be suspected of possessing prophetic gifts if, without much hesitation, we say that in such a movement the Church of Scotland is seeking trouble and if her leaders possessed even a modicum of wisdom they would quietly shelve this mad scheme—for it certainly looks like madness on the part of men who from pulpit and platform claim to inherit the traditions and principles of the Church of Scotland at the Reformation and Second Reformation.
Foreign Missions.
The Church of Scotland is finding itself in deep waters financially as far as its Foreign Missions are concerned. A motion was adopted in which it was stated that the Foreign Mission Committee had decided to make certain withdrawals so as to wipe off accumulated deficits.
Indian Union.
A special report on this subject was submitted by the Rev. Principal Martin. Twenty-two years ago the South India United Church was formed chiefly out of the Congregational and Presbyterian Missions in that region. A development of this union was the proposal that this United Church should link up with the Wesleyan and Anglican missions in the neighbourhood. Dr. Martin described the scheme as a very courageous and novel experiment. Should the scheme be carried through the question arose what would be the relation of the Church of Scotland missionaries to the home Church? Dr. Martin added that the Committee had taken upon themselves to say that the Church of Scotland might have difficulty in finding recruits for the service of such a Church, and it might have hesitation in advising its congregations to join that communion.
Women in the Ministry.
On Friday a petition for the ordination of women to the ministry, eldership and diaconate, was presented to the Assembly and aroused much interest. The petition was presented by the Marchioness of Aberdeen and Temair. She appealed to the Assembly to consider the advisability of inviting duly qualified women to share the duties and responsibilities of church government and work on equal terms with men. The Petition was received by the Assembly and a special committee was appointed with instructions to examine carefully the various questions arising out of it. While the General Assembly did not commit itself it is quite evident that a strong current is running in the direction of the Petition but nothing further need be said until the special committee’s report is presented and the attitude of the Assembly towards it is declared. Scotland already in the United Free and the Congregational Churches has opened its pulpits to women and the movement is along that line of drift from the New Testament positions characteristic of the age.
Home Missions and Church Extension Committee Report.
This report dealt with various matters such as gambling (special reference being made to the Irish sweepstakes), cinemas, Sabbath observance. The sham of giving 20 per cent. of the money collected at the sweepstakes to the Hospitals in Ireland was beginning already to bear fruit it was pointed out by considerably lessened voluntary contributions to the hospitals. The inadequacy of film censorship was commented on. The half-hearted and uncertain note of the speeches of certain of the speakers on Sabbath observance bodes ill for the conservation of the claims of God’s Holy Day. Prof. Curtis delivered a striking speech on Rome’s aggressive policy in Scotland and warned the Church that it was time to awake from a state of lethargy. “They must defend,” he said, “and counter-attack. Let no one say this was mere alarmism, that there was no danger, that the dignified thing was to ignore the danger that existed. They had already been considering the changes which had come over the racial position of our people. Convents, monasteries, and missions of that kind abounded. Public prayers were offered Sunday after Sunday for the winning of Scotland to the fold of Rome. Money from the poor, money from the rich, money from the Vatican was poured out in this cause. In Edinburgh a Franciscan Church was now open close to the University. Two years in succession a Dominican mission had appeared in the hall of the University Union, two fathers wearing the robe and habit of the learned and historic and powerful order which would be for ever associated with the Inquisition. Jesuit centres were in their cities representing another order not in good odour in Europe at the moment, which, for sufficient reasons, had been expelled from one country after another by Kings and Governments, and had even been expelled by the Supreme Pontiff from his own dominions. Property had been purchased and was being purchased on a vast scale, schools erected whether the authorities desired them or not, and now endowed at the national expense. Pilgrimages, processions, and demonstrations reminded them in industrial Scotland of changes which confronted their Church. In the region of journalism the cleverest men, the wittiest, the ablest, were being mobilised to promote suggestions that democracy was discredited in the modern world, and that divided Protestantism was doomed. They had read in die-hard publications about the doom and distress of democracy, they had heard much about dictatorships which had been erected in Europe, but he had yet to know of a Protestant country in which there had been signs of dictatorship upon the political horizon.”
Church of Scotland and Spiritualism.
The Rev. William A. Reid, Glasgow, petitioned the Assembly to make some clear pronouncement that “would hasten and welcome a revival of spiritual communion and the exercise of spiritual gifts within the Church.” During the discussion it was stated that the question of spiritual communion interested “a vast multitude in Scotland.” On the motion of Dr. White the petition was rejected though, in moving his motion, Dr. White said he did so not through lack of interest and sympathy with the petitioner, nor because he regarded psychical research as unimportant or as unlawful.
All Saints’ Day.
During the discussion on the above subject Prof. W. P. Paterson reminded the Assembly that the Committee set up in 1920 in connection with Spiritualism had recommended a sort of All Saints’ Day. He proposed that it be remitted to the Committee on Public Worship to consider the desirability of the institution of an All Saints’ Day—a Sabbath on which they would go to Church to remember the blessed dead and to give thanks to God for all they owed them. This subject was taken up on the evening of the following day when Dr. Paterson’s motion which asked the Committee of Public Worship to inquire into the religious value of appointing such a day. This motion was adopted notwithstanding the vigorous protest of the Rev. John L. Macphee, Rendall, Orkney, who at one time moved in safer ecclesiastical company than he does to-day. Mr. Macphee characterised the movement as going back to Popery. It certainly has a leaning that way. It is the thin edge of the wedge leading up to prayers for and to the dead.
The Bonnybridge Case.
On Monday (26th May) when the Report of the Committee on Education was presented the Bonnybridge case came up for discussion. The Assembly, after considerable debate notwithstanding Sir Henry Keith’s lame amendment, agreed to ask the Government to pass legislation amending the 1918 Act so that where no Roman Catholic school exists, or can be reasonably asked for, it should be a sufficient discharge of the obligations of an Education Committee to Roman Catholic children to give them the religious lesson in the public schools through a teacher of their own faith.
Creed Revision.
The United Church is evidently feeling it somewhat irksome, notwithstanding Declaratory Acts and other ecclesiastical devices to give ease to elastic consciences, to walk in the strait path marked out by the Westminster Confession. So a movement is on foot to improve matters for men possessed of a large stock of the modern mind though lightly equipped with consistency. This movement is to have the Creed revised. The difficulty of revising the venerable document that was once so honoured by the Church of Scotland is a task before which the modern innovators, so ill equipped with the necessary theological attainments for creed-making, stand dismayed. Hence the Committee on Revision of the Creed recommended the preparation of a brief, popular statement of the Faith; a short declaration of the substance of the Christian faith; and a statement of the Church message to the world. One wonders what the modern theologians will consider “the substance of the Christian faith;” if we are to judge from the books issued by them there wont be much substance in it. The Assembly by a large majority authorised the Committee to send their report to the Presbyteries for criticisms and suggestions.
Unfermented Wine at Communion.
The Committee on Temperance asked the Assembly to recommend that those responsible for providing the elements should take into consideration the desirability of using for the purpose a non-alcoholic wine, but that where conscientious conviction would prevent such use, only a very light wine should be used, with water added. Dr. Cromarty Smith in moving the adoption of the Committee’s recommendation said that in the former Glasgow Presbytery of the United Free Church 181 out of 185 congregations used what was called unfermented wine, and in the U.F. Presbytery of Dundee also 30 out of 33 were following the same course. In the Church of Scotland there was an increasing number of ministers before Union who were using a non-alcoholic wine, though the committee had taken no means to ascertain the number of such cases. An amendment for the rejection of the recommendation was defeated.
Forward Movement.
On Wednesday (27th May) the Assembly listened to a speech by Dr. Donald Fraser explaining the Forward Movement of which so much has been heard. The idea behind the movement is the quickening of the spiritual life of Scotland. The amount of speechifying on this subject leaves us cold and unimpressed for we are not forgetful of the fruitless ending of the Rededication Movement which was also heralded with a tremendous flare of trumpets. In our opinion the best movement for the Church of Scotland is a backward one such as is inculcated on some of the Asiatic Churches. We would have more hope to see this great Church going back to her first love.
Church and Whist Drives.
An overture from the Presbytery of Linlithgow and Falkirk was presented in which the Assembly was asked to give an authoritative pronouncement on raising money for Church purposes by whist drives or any other method that savoured of gambling. Dr. Cox, Senior Clerk, moved that the Assembly dismiss the overture. His motion was carried. The action of the Assembly, it has been pleaded, has been misunderstood. In a matter of this kind, however, the Supreme Court should have spoken with no uncertain voice and condemned without a hesitating voice practices that are of the world worldly. The Assembly closed on Thursday, 28th May.
FREE CHURCH ASSEMBLY.
Sustentation Fund.
The Report on this Fund showed an increase on last year of £77. An equal dividend of £250 was granted to ministers on the equal dividend platform and £89 was allocated to be divided among ministers on special terms so that their salaries should not be less and £200.
Foreign Missions.
Mr. D. M. Smith, vice-convener of the Foreign Missions Committee spoke rather sharply on the failure of the Church to increase its contributions to the Foreign Mission Fund. Year by year he said the Committee’s financial position was getting worse. They had a debt of £5,600 against them at the present time. The lack of support given to this Fund he contrasted with the support given to the Sustentation Fund. He concluded by saying: “You are driving, blindly and blunderingly into the bankruptcy of the Foreign Mission Fund. Unless you do something to help, you will either have to close your missions or you will have to drastically cut down the salaries of your missionaries.”
Free Church Minister goes to Budapest.
The acceptance of a missionary post at Budapest by the Rev. John Calder, Campbeltown, caused some strong speaking. The Report of the Foreign Mission contained a paragraph expressing the desire for “the prosperity of the Scottish Mission at Budapest which the Rev. John Calder, Campbeltown, minister of the Free Church, is about to enter.” The Rev. Kenneth Maerae moved that this paragraph be deleted. Mr. Maerae, speaking with great fervour (according to a press report), said they demanded information about a Free Church minister leaving them for the Church of Scotland. They demanded a plain explanation whether or not the committee knew anything about the matter. If the committee knew nothing then the matter should not have been mentioned in the report. For the past few years, he said, the Church of Scotland had been engaged in an attempt to sap the loyalty of the young Gaelic-speaking ministers of the Free Church. He questioned whether there was any Free Church minister, Gaelic-speaking, and more than three years in the ministry who had not been approached in some way or another by the Church of Scotland. The committee was asking them to approve of an action which transferred a man from their Church, which stood for truth, to the Church of Scotland, which stood nobody knew where, so far as doctrine was concerned. The press report adds that Mr. Macrae’s remarks were received with more applause than has been heard in the Assembly this year.
The Rev. William Fraser, Govan, who seconded, said the part played by a minister of the Church was unworthy of the Church. It was a betrayal of the cause of the Free Church. Mr. W. Rounsfall Brown, general treasurer, explained that he was responsible for drafting the paragraph which had been accepted by the committee. If it was a crime to think kindly of one whom he held in esteem and to express a kind wish to one who was going to another denomination, then he was a criminal. He would go home with some reflection about his Church if he was so condemned.
The Rev. Dr. A. Stewart said the committee wanted simply to make a gesture of Christian courtesy. There was nothing underhand in the matter, as had been suggested by Mr. Macrae. He appealed to him to withdraw the amendment. Some of Mr. Macrae’s statements were very much exaggerated, and if the paragraph was deleted the Assembly was going to do a very ungracious and churlish thing. On a vote the amendment was carried. Several members did not vote.
These gestures of Christian courtesy show all too plainly a certain tendency and our sympathies are certainly with those who are opposed to them and the remarks of the Convener, Rev. D. MacKenzie, when he said that he would regard the acceptance of Mr. Macrae’s motion as an act of great discourtesy (though he knew Mr. Macrae did not mean that) and that the motion would be moved in the spirit of separatism all go to show the way some men are looking at things. The pitiable lame excuse of recalling Dr. Duncan’s connection with Budapest is too glaring to need further comment. Clearing the incident of all verbiage it is simply a case of a minister of the Free Church decamping to a Church with a creed as uncertain as that of the Church of Scotland. It is no wonder that the Foreign Mission paragraph called forth some heated discussion in the Assembly.
Debate on Union Proposals.
On Friday (22nd May) Prof. Maclean submitted the Report of the Committee on Union with the Free Presbyterian Church, the Original Secession Church, and the Reformed Presbyterian Church. Conferences had been held with the two last named Churches and they discovered themselves united on cardinal principles. It may be here stated that the Report given in to the Reformed Presbyterian Synod indicated that the main points which had hitherto kept these bodies separate had not been dealt with.
The Rev. Kenneth A. Macrae, Kilmuir, moving that the committee’s work be delayed, we quote from the “Glasgow Herald” report, said they knew how the door had been slammed upon them in that emphatic way of which the Free Presbyterian Church were alone capable, and the question was which was the better way to proceed—to wait until that door was opened or to go on with the work and do it in that field which appeared still to be open. The Free Presbyterians, in spite of everything, were more akin to them than any other denomination in Scotland. Another difficulty he had was with the utterances of the leaders of the Original Secession Church, who at the time of the great Union left an impression that there was a desire in that Church to enter into that Union. The ultra-progressive elements in the Free Church were in the South, and he was afraid of these ultra-progressive elements. When he said that he was not thinking of any individual, but on the previous night there was an indication of what he meant when there was a serious attempt made to palliate the forsaking of the Free Church by one of their ministers in favour of the Church of Scotland. He was afraid of that. He was looking at tendencies, and he thought the brethren in the North and those in the South who had the same outlook with him in those matters should take these things into consideration. If a union took place, and the Free Presbyterians were not in that union, it might help the ultra-progressive elements in the Free Church, and he was not alone in that fear. The amendment was seconded.
The Rev. Dr. Alexander Stewart, Edinburgh, said he regarded Mr. Macrae’s speech as a mischievous one. (Applause, and “No, no.”) He had made an attempt to indicate that there was a cleavage between the North and South in the matter of fidelity to the Free Church. Dr. Stewart resented that. (Applause.) He happened to be labouring in the South, and he thought he could claim that by voice and pen for more than 30 years he had proved his fidelity to the Free Church just as much as Mr. Macrae, and he could not quietly accept the judgment of Mr. Macrae upon him as one of an ultra-progressive element, if by that was meant some one whose fidelity to the Free Church was not quite on a par with Mr. Macrae’s. He thought Mr. Macrae had hindered the cause of union, both in the Highlands and the Lowlands. He said they should not do anything until the Free Presbyterians were going to come in with them. There would be a new convener in the chair when that happened, and the constituents of the Assembly would be very different from what they were that day. He was very glad that the convener, in presenting his report, had preserved the dignity of the Assembly by refusing to refer to the terms in which the Court of a Christian Church had referred to the Free Church. (Applause.) He was not a member of the committee, but he was heart and soul in favour of the movement.
Further discussion followed, and Professor Maclean in his reply pointed out that the Free Church was the Free Church of Scotland, and, as the Free Church of Scotland, had declared in 1900 that she was prepared to unite with any body that would unite with her on the basis of the Confession of Faith. The Free Church had all along been asserting that she was prepared to unite on that constitution. The Rev. Mr. Macrae afterwards withdrew his motion, and the deliverance was adopted unanimously.
It is unfortunate that Mr. Macrae withdrew his motion as it would have given an idea of how matters stood in the Assembly. The sharpness with which Mr. Macrae’s reference to the “ultra-progressives” in the Free Church was even keener than the criticism of the Free Presbyterian Synod. Mr. Macrae may have erred in locating the “ultra-progressives” in the South but it is so generally recognised that there are “progressives” in the Free Church that we are surprised at the heat his remarks engendered.
In the Monthly Record of the Free Church’s account of the Assembly proceedings Mr. Macrae is reported as saying: “He felt convinced that the safer and more cautious way would be to wait until that door appeared more likely to open and then they could knock again. The influences that were keeping that door closed were influences which were only in the nature of things, temporary, and the possibility was that if they carried on the work in the direction that was left open to the Committee in the meantime, it would ultimately only seal the door more closely and keep it longer shut upon them.” We are not quite sure what are the “influences” Mr. Macrae refers to—if he means that in the lapse of years the memories of the members of Synod will have forgotten what was unanimously agreed to in these matters we believe he is greatly mistaken; if “the influences” are personal, here again, we believe he is profoundly mistaken. The Free Presbyterians have already been severely tested on the personal element and have shown that they will not follow their ministers, however devoted they may be to them, one step, however important it may be, unless they believe them to be taking a right step. Among those who left us for the Free Church were men who were revered almost to the point of idolatry (that was a folly, of course, that brought the inevitable punishment) but with all the influence they wielded alike through piety and gifts they did not take our people with them.
Sabbath Observance.
The Report on Religion and Morals was given in by Mr. Roderick Cameron, Elgin. He made reference to what he rightly called that “abomination the Sunday newspaper.” That type of paper he said was finding its way into remote places in the Highlands. An amendment to the Committee’s deliverance was moved by the Rev. Kenneth A. Macrae which instructed the Committee to continue efforts towards sounding the possibilities of obtaining legislative action to make cheap fares and special travelling facilities on Sabbath illegal and to protect workers who suffered hardships because their religious convictions were against Sabbath work. The amendment also asked the Assemblies because of the serious menace to public morals due to the ever increasing ramifications of the “Sunday” newspapers to urge upon the people of the Church to discourage the circulation of these papers. Mr. Macrae’s amendment was carried by a small majority. Mr. Rounsfell Brown pointed out that the Committee had done practically all that the amendment asked for though they did not get much encouragement from some of the members.
Overture from Synod of Glenelg.
The Rev. K. A. Macrae spoke in support of an overture from the Synod of Glenelg which craved that the Public Questions Committee be instructed “to take steps to ensure that the preachers and ministers of the Church shall give that place to the doctrine of Christian non-conformity to the world in their pulpit ministrations which the religious conditions of our day call for.” Mr. Macrae said that many charges in this connection had been brought against the Free Church by Free Presbyterian ministers at Communion seasons and on other occasions and their people had been influenced by these attacks as no reply had been given from the Free Church side. Rev. Norman Campbell in moving the rejection of the overture said that it and Mr. Macrae’s words were a reflection on the ministers of the Church. Dr. Stewart seconded Mr. Campbell’s amendment. The amendment was carried by a majority.
Day of Humiliation.
The Rev. K. Macrae spoke in support of an overture from the Synod of Glenelg asking the King in virtue of his Royal Prerogative to appoint a day of humiliation and prayer. The reasons which the Synod gave for the request were that the country was in a critical state morally, religiously, and economically. The General Treasurer, Mr. Rounsfell Brown, moved an amendment that a day of humiliation and prayer be held within the bounds of the Free Church. That, in his opinion, would be more effective. The amendment was defeated by a large majority.
The Assembly closed on Tuesday, 26th May with an address by the Moderator.