truth is god's truth paul the evangelist - Free Church of Scotland

the magazine of the Free Church of Scotland ♦ February 2004 ♦ £1.00
ALL TRUTH IS GOD’S TRUTH
PAUL THE EVANGELIST
THE RETURN OF THE KING
HANS ROOKMAAKER—THE WORKS

February 2004—page 2
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Contents
3 Upfront
4 Preaching in a Postmodern World
– Paul the Evangelist
The Editor
8 Women for Mission
9 Christian Human Rights
Conference
10 The Return of the King
12 News
Portree Induction
13 News
Bam Earthquake
Free Church breaks even
14 Book Reviews
16 From the Frontiers
The mission of God
The gospel in the Gulf
On the road with the Emmaus Trust
News from Transkei
20 Gaelic section
23 Congregational
Remittances
Cover: The Pacific Ocean, south of Lima
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Glasgow-Partick

I was reminded in the past year of the debt I and many others of
my generation owe to Hans Rookmaaker. We have been
influenced by his thinking and that of his friend Francis Schaeffer
to such an extent that we forget that not all Christians have
been so influenced.
Two things prompted these thoughts. One was the publication
of The Complete Works of Hans Rookmaaker (see review, p.14),
which is a treasure trove of powerful Biblical thought in the area
of Christianity and culture.
The other was a much less welcome item: a letter from a
group of mature Christian people, for whom I have the utmost
respect, taking me to task for publishing reviews of The Lord of
the Rings films. As I am publishing a review of the third of these
films in this issue, I feel that an apology (in the old meaning of
the word, that is, defence) is called for. I hope they will forgive
me for answering their concerns in this way.
Their letter came to me as a shock. A shock because it seemed
to come from another world—not another world in the sense of
a heavenly world, but in the sense of a past world, the world
that originated with the Medieval separation of life into the two
realms of nature and grace. It was the realm of grace that was
all-important; the realm of nature was unimportant or even evil.
Such a divorce does not of course exist in the New Testament.
Paul tells us to present our bodies (not our souls) as living
sacrifices to God (Romans 12:1). He also says, “May God
himself, the God of peace, sanctify you through and through.
May your whole spirit, soul and body be kept blameless at the
coming of our Lord Jesus Christ” (1 Thessalonians 5:23, NIV).
This means that God is not interested in some restricted
“spiritual” area of life, but in the whole of life—the physical,
the psychological and the spiritual—and all that goes with that.
Paul spells it out when he tells us that all things are ours: “So
then, no more boasting about men! All things are yours, whether
Paul or Apollos or Cephas or the world or life or death or the
present or the future—all are yours, and you are of Christ, and
Christ is of God (1 Corinthians 3:21-23, NIV).
This is the emphasis that was recaptured at the Reformation
and which led to a flowering of scientific knowledge and artistic
and technological endeavour. Calvin said, “All truth is God’s
truth”. There was no separation of nature and grace. God had
created the whole cosmos and God’s grace touched the whole of
life—including the artistic and the scientific. This Reformation
influence had a huge effect, for instance, on Durer and
Rembrandt, two of the very greatest of European artists.
Over the years and centuries since the Reformation, that vision
was often lost in the Reformed and evangelical church and was
substituted by a more narrow pietism, where what was not
controlled by the Church, or simply viewed as a necessary evil
(such as marriage, work and money) were regarded with
suspicion. Thus at various times and among different groups,
science, literature, sport, cinema, art, music, make-up or alcohol,
(singly or in any combination) were, and still are, considered
taboo.
There is a great misunderstanding here in our own Free
Church tradition. The fact that in the Free Church we don’t
All truth is God’s truth
have musical accompaniment to our praise, or we don’t have
paintings in our churches, has no more significance for our use
of and enjoyment of music and art in our general culture, than
the fact that we read only the Bible in our services. The latter
does not prevent us reading, and loving, other books. The former
should not prevent us enjoying art and music in their proper
place. We read only the Bible, sing only the unaccompanied
Psalms and have no icons in our worship because we believe we
are following God’s instructions in these matters. The regulative
principle (we do only what God explicitly commands) applies
only to what we call public worship. Life would be absurd if we
applied the same principle to other areas of life. You could not
use a car or a computer or eat black puddings, because God has
not given an explicit instruction in his Word on these matters
(although some would query black puddings!)
As a teenager and student in the Sixties, I struggled with these
things—not black puddings—but with a Christian’s
understanding of and relation to music, art, literature, cinema
and sport. Were these taboo, and if so, was Christ not Lord
there? And was it therefore wrong to try to understand what the
world was thinking to attempt to communicate meaningfully
with that world?
The writings of first Francis Schaeffer and then Hans
Rookmaaker came like a breath of fresh air, like opening a
window in a stuffy room. These men not only understood the
thinking of modern artists, directors, writers and musicians and
could provide a Christian critique; they also saw these areas of
life as legitimate areas of human endeavour and furthermore
clearly enjoyed what was good, as well as pinpointed what was
bad. What was a bonus for someone from my background was
that both men had a self-consciously Reformed perspective.
Schaeffer was a Presbyterian minister and Rookmaaker belonged
to one of our sister Dutch Churches, the Reformed Churches in
the Netherlands (Liberated). In addition—and this lent great
power to their critique of contemporary culture—they had both
come to faith from agnosticism.
What has all this to do with The Lord of the Rings? Just this.
Film is part of the legitimate creativity of human beings made
in the image of God—the God who has made a creation where
light and glass and silicon can all be manipulated by human
beings to tell stories in words and moving pictures and music.
Film can be appreciated and enjoyed in a way similar to the way
that cooking is appreciated and enjoyed. We can appreciate the
skill of the chef, but we are also interested in whether the final
product tastes good and whether it does you good.
We can criticise and enjoy any work of art in the same way. Is
it technically good? Is it beautiful? And is its message true and
does it do you good?
It is crucial that we communicate to the world around us and
to our children that Christians are not people who are running
scared of the world, or ostrich-like hiding our heads in the sand,
but instead have a valid viewpoint on any and every subject. We
live in our Father’s world and we are unafraid. As Francis Schaeffer
used to say, “You won’t fall off the end of the world and the
dragons won’t eat you up.”
February 2004—page 3

Photograph:
Lima
Cathedral
How should we evangelise in our postmodern world? How
can we communicate the good news of Jesus to a world that is
just as lost as the modern world was? I believe that we have a
great deal to learn from the methods of the Lord Jesus and the
Apostle Paul.
We have already looked at how Jesus preached (in the
Sermon on the Mount) and how he evangelised (the Woman
at the Well). We have also looked at how Paul preached in
Athens. Now I want to consider how Paul evangelised. I want
to take the example of how he dealt with three very different
people in Philippi in Macedonia (in what is modern-day
Greece). This is described in Acts 16:11-40.
Not everyone may ask explicitly, “What must I do to be
saved?” (v.30) But all need to be saved, and each of these
three people in Philippi needed to be saved. One of our great
aims ought to be to get people to ask that question—because
that is the most important question you could ever ask. Many
people are asking that question. They might not put it in just
these terms, but they maybe know something is wrong in their
lives. It may be angst (guilty anxiety), or ennui (boredom), or
addiction to some sort of evil and destructive influence. The
gospel is about being saved.
Here were three very different people who experienced the
saving power of Jesus Christ: a business woman, a slave-girl
and a prison warder. These very diverse characters were the
first three converts in Europe (at least under Paul’s ministry).
It must have made Philippi a very interesting church! This is a
reminder to us that Christ’s church is made up of all sorts of
people, and therefore, in our evangelism we ought never to
think that it is impossible for a certain person, or type of
person, to be converted. All need the power of God. And his
power is able to change the hardest heart.
February 2004—page 4
Preaching in the
postmodern
world
Paul the evangelist
A woman who was searching
Lydia was in many ways similar to a typical woman of the
postmodern world. She appears to be a “liberated woman”.
She was a businesswoman, running her own business. She was
a dealer in purple (dye or cloth). She came from Thyatira in
Asia Minor (modern day Turkey), a place famed for its purple
dye, which means that she was probably running an export
business. This dye was extremely expensive and was in great
demand in the Roman empire, because of the association of
the colour purple with the Emperor. This was particularly
true of Philippi which was a Roman colony and had many
veterans of the Roman army settled there.
All this means that Lydia was of independent means. She
was rich and was either single or possibly a widow. She certainly
ran her own household and was mistress of the house (v.15).
How did Paul and his friends come to meet such a woman?
They met her because she was searching—searching
spiritually. Why was she searching? Perhaps it was because she
was unsettled—unsettled by having to pull up her roots and
move to a different area, into a different culture. She was far
from her home, and even although there was the link that
Thyatira was a Macedonian colony, the strongly Roman
culture of Philippi may have seemed strange.
It also appears she was dissatisfied. She was a Gentile (non-
Jewish) by background, but she was attracted to the Jewish
religion. We know she was non-Jewish, not just from her name,
but from the fact she is described as a “worshipper of God”
(v.14). It may have been in her native city of Thyatira that she
had become a worshipper, because there was a Jewish colony
in that city. Be that as it may, it is obvious that at some point
she had become dissatisfied with paganism and was attracted
to the Jewish religion. Judaism was, and is, far from perfect,

ut we ought to remember that people who are searching
spiritually may very well be attracted to dead churches—
churches that have some aspect of the truth, without the gospel,
and it would be wrong for us not to have any contact with
them. At the present time, there are many who are dissatisfied
with materialism and are looking for some spiritual answer.
This leads me to the next point, which is: Paul and his
friends met Lydia, not only because she was searching, but
also because they were searching. They were searching for lost
sinners. And where were they searching? One place where they
always searched was the synagogue. Paul made it his custom
to start off his mission in any city with a visit to the synagogue.
It was his principle to take the gospel to the Jew first. They
are the people of God under the Old Covenant. We ought
not to neglect the Jew in our evangelism. Indeed they should
still be given a priority. But it wasn’t just that he was taking
the gospel to the Jew first. He was going where people were
searching spiritually. It is as if he came to Peru and started his
mission in the Roman Catholic church! This should alert us
to the fact there are still today many spiritual searchers in
dead churches and we ought not to neglect them.
But of course there wasn’t a synagogue in Philippi. There
was only a group of women meeting for prayer by the river.
This means that there wasn’t even the required number of 10
Jewish men to constitute a synagogue. However, this did not
deter Paul and his friends. They were just as concerned for
women as for men. There is a lesson there for us too,
particularly in this age of feminism. We ought to treat women
as equals – equally made in the image of God, equally in need
of the gospel.
What did Paul do? What great evangelistic method did he
and his team use? “They sat down and began to speak to the
women” (v.13). This is so simple and ordinary. The word
translated “speak” is not the word for formal public speaking.
It is the word for everyday conversation. They began to chat
about the gospel. They told of something new and amazing.
Jesus, who was crucified, is the Christ.
And then, something else amazing happened. Just sitting
there by the river, listening to what Paul was saying, “the Lord
opened her heart to respond to Paul’s message”. In spite of
her spiritual search, Lydia’s heart was closed. No amount of
argument or preaching or conversation would open her heart.
Only the Lord could open her heart. And he did! Salvation is
God’s doing. Spiritual seekers need to be saved. And we need
to depend upon God’s sovereign grace to save. What we have
to do is tell the good news.
A girl who was enslaved
The second person Paul and his team met was very different
from Lydia. She was a slave girl. Not only was she not free
because of her slavery to her masters, but she was also enslaved
by an occult power. The expression Luke uses to describe her
spirit possession implies an association with the Greek God
Apollo and the oracle at Delphi. The idea is that this girl’s
masters made a lot of money from her fortune-telling.
She was obviously someone who was fascinated by
spirituality. She sensed something spiritual about Paul and
the others and was attracted to them, following them around
and drawing attention to them. The interesting thing is that
her actual words were the sober truth: “These men are servants
of the Most High God, who are telling you the way to be
saved.” (We will return to the significance of that later.) So it
must have been something about the way she was saying it
that disturbed Paul. She kept on repeating it, perhaps in a
trance-like way. We would all feel the same if a drunk man
came in here and started pointing at me and saying, “He’s
preaching the truth! Listen to him!” It is clear that Paul did
not want people to think that the God they worshipped had
any association with the occult practices of this girl. At any
rate Paul was so pained and grieved by the girl’s occult
enchantment, that in the name of Jesus Christ he commanded
the evil spirit to come out of her. He was troubled both for
the girl and for the gospel. And he knew that it was only Jesus
Christ who could free her.
In the postmodern age we are going to meet more and more
people like this girl. Once the old rationalism of the modern
age goes, and if people do not return to the revelation of God’s
word, the renewed interest in spirituality lays people open to
very real occult influences. Instead of turning from science to
the Saviour, they turn to superstition.
In our dealing with such New Age people, we must have a
very real concern for them, because they are enslaved. We
must show the same love and compassion that Jesus had for
people under occult influence. On the other hand there must
be no compromise with the occult. Just because people are
interested in “spirituality”, we must not think that they are all
right! They need to be freed from occult influence—and only
Jesus can do that. And we must remember that it is not only
superstitious and New Age people who need to be freed from
evil. “The god of this age has blinded the minds of unbelievers,
so that they cannot see the light of the gospel of the glory of
Christ, who is the image of God” (2 Cor. 4:4). Only the
sovereign Lord is able to make “his light shine in our hearts to
give us the light of the knowledge of the glory of God in the
face of Christ” (2 Cor. 4:6). Evangelism is a spiritual work.
We must do it depending on God in prayer.
A man who was suicidal
The third person that Paul and Silas met in Philippi was a
very different person again. He was a prison officer. How did
they meet him? Did they meet him socially? No! They met
him in his line of business! They were thrown into prison!
Why did the Apostle Paul and Silas get put in prison? What
crime had they committed? None! They were only guilty of
freeing a girl from occult enslavement! The problem was that
her owners had been making a lot of money out of her, and
that nice little source of income had now dried up! That made
them mad! They wanted revenge! But they couldn’t very well
get Paul and Silas arrested for restoring the girl to normality!
So they got them arrested for being Jews who were “throwing
our city into an uproar by advocating customs unlawful for
us Romans to accept or practise” (Acts 16:20-21). By and
large, the Romans were tolerant of a variety of religions and
Judaism was a permitted religion. That did not prevent
prejudice and persecution, however. Here, Paul and Silas were
beaten with rods (which was a vicious Roman punishment)
without trial, though they were Roman citizens. In our own
day India and Turkey may be supposed to be secular states
with freedom of religion, but the reality is very different. In
countries where we do have genuine freedom of religion, we
February 2004—page 5

ought to guard that privilege jealously, because a postmodern
tolerance is likely to be intolerant to absolute claims to truth,
such as Bible believing Christians must make for the gospel.
It is interesting to note that Paul made full use of his privileges
of citizenship, and not only on this occasion.
When we first meet this prison officer, he is simply going
about his work. He is most probably a retired Roman soldier.
He is ordered to guard these prisoners carefully, so he puts
them in the inner cell and secures their feet in the stocks. Paul
and Silas by this stage would be badly hurt and bleeding from
their beating, but that is no particular concern to this hardened
Roman.
In spite of his apparent unconcern, he would have had a
lot to think about. First, there was Paul and Silas’ impact on
the city. The commotion caused by the slave girl and what
she had been saying would have been difficult to ignore. The
furore caused by the girl’s liberation and the men’s arrest would
have been well known. On top of all that there was the strange
fact that these men, who were beaten and bleeding, were now
praying and singing praise to God at midnight! In light of
what happens next, we should never underestimate the effect
of the joyful witness of Christians in difficult circumstances.
Hardly anything gives more convincing proof of the reality of
the Christian faith.
The jailer had no time to think about these strange
occurrences, because the next thing he knew he was rudely
awakened out of his sleep by a sudden violent earthquake!
The first thing he saw was that the prison doors were open. In
the panic of the moment, he jumped to the conclusion that
the prisoners had all escaped and he would face execution for
failing to discharge his duty. This left him with no alternative,
he thought, but to commit suicide.
In light of his subsequent conversion, this has something
to teach us about the sin of suicide. Suicide, like any other
murder, is a sin. However, in light of this passage we cannot
conclude, as some have, that suicide is an unforgivable sin.
Jesus taught us that the thought is as sinful as the act. This
man most definitely committed the sin in his heart, yet he
was forgiven. Therefore we ought not to conclude, in the tragic
cases where Christians have committed suicide, that this is an
indication that they could not have been Christians at all.
Be that as it may, this jailer was suddenly confronted with
the reality of death. He was about to launch himself into the
darkness without hope. And at that moment he was aware of
life and death in a way he had never been before. They say
that at such a time your whole life flashes before you. It was at
that very moment that Paul spoke to him.
Death is still a great apologetic opening for the Christian.
There is still a fear of death in the human heart. Fear of the
unknown. Fear of non-being. Even fear of judgement. Woody
Allen, the American comedian, put it in his own inimitable
style: “It’s not that I’m afraid to die, I just don’t want to be
there when it happens.” The sheer despair of the non-Christian
in the face of death has never been expressed better or more
poignantly than by the Welsh poet, Dylan Thomas:
Here among the light of the lording sky
An old blind man is with me where I go
Walking in the meadow of his son’s eye
On whom a world of ills came down like snow.
February 2004—page 6
He cried as he died, fearing at last the sphere’s
Last sound, the world going out without a breath:
Too proud to cry, too frail to check the tears,
And caught between two nights, blindness and death.
O deepest wound of all that he should die
On that darkest day. Oh he could hide
The tears out of his eyes, too proud to cry.
Until I die he will not leave my side.
What message do you have for such a man? “Believe in the
Lord Jesus Christ and you will be saved”? Wrong! That comes
later. That was not the first thing that Paul said to him. The
first word of the gospel the jailer heard was: “Don’t harm
yourself!” How is that the first word of the gospel? It is the
first word of the gospel because it is a word of hope and it is a
word of love.
This is very much the first word that people in our
postmodern world need to hear. They need to hear that we
care for them in their predicament. They need to hear that
there is a reason for living. They need to hear that they are
made in the image of God and it matters whether they live or
die. Human life has worth and significance and dignity. You
are not just a highly developed animal or a complicated
biochemical machine. You are a human being created to have
a relationship with the Creator of the universe! You matter!
These words would have had all the more impact on the
jailer because they came from a man whom he had treated
badly. Without compassion he had thrust Paul, hurt and
bleeding, into the inner cell and chained him there. But this
same Paul is now pleading with him not to take his own life!
Such selfless love is the prerequisite of effective evangelism.
People will not listen unless they know that you care!
The jailer is now overwhelmed with fear and amazement.
Fear because of his confrontation with death. Amazement
because of Paul’s care for him. He comes trembling and falls
down before Paul and Silas and asks the famous question:
“What must I do to be saved?” What did he mean and why
did he ask this question? He clearly did not mean “saved from
death”, as Paul had already achieved that by his shout. The
prisoners were all there. There was no need to commit suicide.
But what did he mean? Did he mean all that we would mean
by the word “saved”? Probably not. But there are two reasons
given in the context as to why he would have used the word.
The first is the fact that, although he was now delivered from
the immediate prospect of death, the thoughts that had welled
up within him—the fear, the guilt, the hopelessness—did not
go away. He wished to be delivered from that. His specific
choice of the word “saved” may have had another reason.
Another form of the word—“salvation”—had become
notorious in the city of Philippi. This is the word used by the
occult-enslaved girl to describe the message of the gospel:
“These men … are telling you the way of salvation.” At any
rate, it is probable that the jailer deduced that these men had
some message that was relevant to his condition, and he asked
them, “What must I do to be saved?”
Whatever precisely he meant by his question, Paul and Silas
had a precise answer: “Believe in the Lord Jesus Christ and
you will be saved”. In fact their answer is so definite that we
are told they both said the same thing, apparently
simultaneously! The answer to them was so obvious. This

means that they accepted his question as entirely valid. They
did not quibble about what exactly he meant by “saved”. They
did not view him with suspicion because his change of heart
had happened in a crisis situation, where he was possibly
reacting in superstitious dread of these two men who perhaps
caused the earthquake! Nor did they enter into a debate about
the respective roles of Divine sovereignty and human
responsibility in salvation! No! They accepted his question
and gave a direct answer.
This is vitally important in our age. People may come with
all sorts of mixed up ideas, using spiritual-sounding language,
but if they are genuinely seeking, we ought to react positively
to them and give them a direct answer. For instance they may
use the word “redemption”, but they may not mean by it what
the Bible means. Nonetheless, we can explain to them the
true way of redemption.
Paul and Silas accepted his question as entirely valid. They
didn’t say, “No need to get too worked up. You’re not such a
bad fellow, really! And anyway it’s not wise to try to sort out
such things when you’re too emotional.” No! They encouraged
his belief that he had a desperate need to be saved, because
they knew that we all need to be saved from the guilt of sin,
the addiction of sin and the judgement of sin. And they knew
it must be sorted out urgently. “Now is the day of salvation.”
They also gave a very definite, precise answer: “Believe in
the Lord Jesus and you will be saved.” They clearly believed
in such a thing as absolute truth. There was no “perhaps” or
“maybe” or “Well, this is our view, but there may be other
ways to God”! No! There is only one way to be saved. Jesus
said, “I am the way and the truth and the life. No one comes
to the Father but by me.” And as Peter said, “There is no
other name under heaven, given among men, whereby we
must be saved.” The absolute truth is that faith in Jesus is
absolutely necessary for us to be saved. No one else, no Pope
or prophet, can save us—only Jesus. No works can save us—
only personal faith in Jesus.
This is a message that is unpalatable to a postmodern,
pluralist world which believes that there are many truths, many
stories, many ways to God. But we must not modify the
message because of that! We must understand our world. We
must learn how to communicate with our world. But we must
not trim our message to our world’s ideas. It may be an
unpalatable message, but it is the only hope for this poor lost
world, and we need to tell it. There will be those, like this
jailer, to whom these words are like nectar, like a letter from
home, like rain on dry ground.
Notice too that Paul and Silas directed him directly to Jesus.
They did not say, “Well, we have a certain theology that you
will have to become familiar with. You’ll need to read all Paul’s
letters, the Westminster Confession and Calvin’s Institutes as
well, before you can really understand what is needed!” No!
They said, “Believe in the Lord Jesus Christ!” Theology is
important. The Scriptures are supremely important. But we
do not invite people to theology. We do not even invite them
to the Bible. We do not invite them to a church. We invite
them to a Person. We invite them to believe in the Lord Jesus.
Now this man needed to learn a lot about who Jesus is and
what he has done, and Paul and Silas proceeded to speak the
word of the Lord to him (told him theology, if you like), but
the primary emphasis is on faith in a Person. This is crucially
important for us today too. Postmodern people are suspicious
of organisations and dogma, but they are interested in
relationships and experience. We have exactly the right message
for them! We are calling them into relationship with the
Creator and into the experience of personal trust in Jesus
Christ.
Having said all that, however, we ought not to pass over
lightly the fact that Paul and Silas then proceeded to teach the
jailer and his family exactly what was involved in Christian
faith. “Then they spoke the word of the Lord to him and to
all the others in his house.” Nowhere in the New Testament
do we find justification for obtaining an emotional “decision”
for Jesus, or encouragement for the idea of faith as “a blind
leap in the dark”. Rather, we constantly find, as here, an
emphasis on ensuring that people know what they are being
asked to believe.
We should also notice that Paul and Silas laid an emphasis
on the jailer in the context of his family. They said, “Believe
in the Lord Jesus and you will be saved—you and your
household.” In the Bible we do not find the sterile individualism
that has plagued modern life. There is healthy emphasis on
community—the community of the family, the community
of the Church and the community of the nation. Faith is not
seen as a purely individual thing. Yes, each person must make
that choice for themselves as individuals, but it is a choice
that impinges upon others and a choice that brings us into
fellowship with others.
Again, this is an emphasis that we may find has more
resonance with postmodern people (and with premodern
people, of whom there are still many particularly in the
underdeveloped world), than with those still adhering to the
modern emphasis on individualism. Our message ought to
have an emphasis on community—the community of the
family, the community of the church and the community of
society at large. The Christian is not called to be a hermit. He
is called to interaction with others—to be the salt of the earth
and the light of the world.
Conclusion
So, in Acts 16 we have seen the Apostle Paul in action as an
evangelist. We have seen him in personal interaction with three
very different people—Lydia the businesswoman, the demonpossessed
slave girl and the Philippian Jailer. I trust that we
have learned something of how to relate to different types of
people in the postmodern world, and how to relate the gospel
to them.
And I hope that in this series of lectures, as we have
considered the preaching and evangelism of Jesus and Paul,
you have learned from the Master and his student how to
communicate the gospel. Particularly, I hope that you have
seen that the Bible is an incomparable textbook in
methodology as well as message, and that in your varied
ministries you will continue to draw on its resources in our
fast-changing world.
This is the last in a series of four lectures that the Editor delivered
at the 70th Anniversary of the Lima Evangelical Seminary. The
third lecture (Paul the Preacher) has already appeared in the
Monthly Record in another form.
February 2004—page 7

Free Church College
Reverent and rigorous Christian scholarship
Bachelor of Theology
A degree programme for ministers, missionaries and
other Christian professionals
ISLANDS STUDY CONFERENCE
HARRIS HOTEL, TARBERT, ISLE OF HARRIS
23 th TO 25 th APRIL 2004
Rev. David C Meredith — “Prayer”
Rev. Kenneth I Macleod — “Christian Exercise”
Missionary Focus
♦ three or four year course
♦ Confessionally based
♦ Greek and Hebrew
♦ outstanding library facilities
♦ experienced staff
For more information write for a free Prospectus to:
The Secretary, Free Church College, The Mound,
Edinburgh EH1 2LS
email: amacleod@freescotcoll.ac.uk
or visit our website at: www.freescotcoll.ac.uk
The Free Church College is a Partner Institution
of the University of Glasgow
Cost = £106 (same as last year)
Booking Secretary:Mrs Christine Smith.
73 Coll,
Isle of Lewis.
HS2 0JP
(Tel: 01851 820574).
Chairman: Murdo Morrison.
“Weymouth”,
Upper Coll, Back
Isle of Lewis.
HS2 0LS
(Tel: 01851 820302)
Anonymous Donations & Legacies
received by General Treasurer
1—31 December 2003
The General Trustees acknowledge with grateful
thanks the following legacies:
Miss Jessie Coghill, Keiss £3,000
International Mission Board
February 2004—page 8
Women For Mission
Project 2004 – Update
Our Treasurer, Anne McDonald, reports that contributions for
Secure the Future have been coming in very well. The
figure by December was over £4500. We are grateful to all
who have already sent donations.
You will remember that the money raised is to give
support to projects associated with the HIV/AIDS problem in
South Africa. The main areas of support are a Scripture
Union Lifeskills programme for schools and the Babies Unit
of the Child and Youth Centre in King William’s Town. We
know that many groups are still planning their fundraising for
the Project and we hope that you will have a happy and
beneficial time working together.
The Women of St Columba’s Edinburgh
It is encouraging to hear about the work done by women in
congregations around the Church. We are grateful to Mrs
Doreen Boyd for this report.
The women of St Columba’s are involved in a variety of
activities. There are several ‘teams’ but many women are
members of more than one team.
On Tuesday mornings the Mothers and Toddlers Group
meets in the Hall. Of the 12 to 15 mothers involved, several
do not belong to the congregation but have come through
invitation. Each week there is a craft activity, singing of
rhymes and choruses and time to play with the toys and
games. There is also tea for Mum while the Toddlers enjoy
their juice. The Mother and Toddlers morning is one part of
the congregation’s long-term outreach to the community.
Advice from others who are running similar groups would be
appreciated and those involved would value prayer for this
venture.
Every second Tuesday evening a Ladies’ Bible Study is
held in someone’s home. Since several women from this
group have been involved in Christianity Explored, meetings
are due to resume in January. Warm fellowship and helpful
sharing prayer times are enjoyed by about 12 women.
The Ladies’ Christian Fellowship meets fortnightly on a
Thursday afternoon when 12 to 16 women gather from the
three Edinburgh congregations. Missionaries from our own
Church, or those working with other Christian Societies,
come to speak to us once a month. On the other afternoon
there is a Bible Study on a subject chosen by the women
and led by two of the members in turn. Another popular
meeting was ‘Minister ’s Question Time’. The women take
turns to provide tea at the start of the meeting. The collection
is distributed at the end of the year according to the wishes
of the women but they are also collecting their coppers for
the WFM project.
There is a Ladies’ Pastoral Team, responsible to the Kirk
Session, with the specific role of caring for the needs of the
women. The team meets to pray together and to encourage
each other in visiting those who are elderly, housebound or
ill. They consider ways of encouraging spiritual support for
one another among the women of the congregation and they
also think through opportunities for women to serve in the
congregation.
The Catering Team was encouraged to obtain the Food
Hygiene Certificate and everyone enjoyed the experience.
This team is involved in helping with lunches, suppers and
teas and one lady is responsible for organising the ‘After
Morning Service Tea Rota’. At present they are also
planning a much-needed renovation to the kitchen.

Largest ever
international
Christian
human rights
Conference
There were impassioned pleas for British Christians to use their
freedom to speak out for the persecuted church at what is believed
to be the world’s largest Christian human rights conference in
London in November.
More than 1000 people heard speakers from around the globe
give moving, first-hand accounts of the growing hardship faced by
up to 250 million Christians who are persecuted for their faith.
The conference—Grace Under Pressure—was held jointly by two
British human rights organisations, Christian Solidarity Worldwide
and Release International, with support from Premier Radio. The
venue was Westminster Chapel.
Delegates heard stories of faith under fire from Indonesia, India,
Peru, Nigeria, North Korea, Iraq, Sudan and the Middle East.
And they listened as speakers described how Christians were striving
to respond to violence with love and by praying for their persecutors.
In communist North Korea, thousands of Christians have been
thrown into death camps for refusing to renounce their faith. In
Indonesia and Nigeria, thousands of Christians have been burned
out of their homes by extremists set on turning those nations into
militant Islamist states.
‘In a northern Nigerian state, the Jihad warriors said that if the
women and children took shelter in the church their refuge would
be respected. But they were burnt alive,’ said Christian Solidarity
Worldwide’s President, Baroness Caroline Cox. She warned: ‘The
church is asleep. Militant Islam is rapidly gaining ground. Unless
we wake up and take this seriously, there will be a backlash against
all Muslims—including moderates.’
The conference heard repeated calls for Christians to reach out
instead with a hand of love to their oppressors. ‘We have to love
those who persecute us,’ said Eddie Lyle of Release International.
But Hindu extremism is also on the rise, according to Joseph
D’Souza of the All India Christian Council, a partner of CSW. He
described the growing violence against moderate Muslims and the
so-called untouchables, the Dalits.
Christians had set up refugee camps for Muslims and Dalits
who had been driven from their homes. As a result, the extremists
were targeting Christians. ‘The extremists have told us that if we
stop our work among the Dalits, they will leave us alone. But if the
Dalits knock at our door, we will receive them, no matter what the
cost.’
The conference heard impassioned pleas for British Christians
to use their freedom to pray for, speak up for and act on behalf of
the persecuted church. ‘In India, if we raise our voice, we become
targets for assassins,’ said Joseph D’Souza. ‘In the West, if you raise
your voices, you become weapons in the hands of God.’
‘Let us thank God for the freedom we have in this country but
recognise that along with this freedom comes a responsibility to
speak out and act in solidarity with our persecuted family around
the world,’ said Mervyn Thomas, Chief Executive of Christian
Solidarity Worldwide
‘I have a problem with the phrase silent majority,’ said Eddie
Lyle of Release International. ‘We are praying today for a noisy
majority—a passionate majority that will become the voice of the
persecuted church. We have been quiet for too long.’
The dramatised words of Richard Wurmbrand, the founder of
Release International who was tortured for his faith, echoed round
Westminster Chapel: ‘I’ve shown you my scars. I’ve told you my
story. You now know why I cannot remain silent. My duty is to
awake the West from its slumber.’
Richard Chilvers
Christian Solidarity Worldwide
www.csw.org.uk
February 2004—page 9

The Lord of the Rings: The Return of the King
New Line Productions Inc.
Director: Peter Jackson
It was with the usual mixture of anticipation and trepidation
that I made the third Christmas family pilgrimage to see the
final installment of the filmed version of Tolkien’s classic, The
Lord of the Rings. Anticipation, because of the sheer draw of
the story itself and the success of Peter Jackson in the previous
two instalments in bringing the essence of the twentieth
century’s greatest book to the silver screen. Trepidation,
because of the weaknesses of the previous two films and the
fear that these weaknesses might affect crucial parts of the
story’s climax.
I almost envied those like David Robertson (see his cracking
review on the Free Church website at www.freechurch.org/
robbo.html) who honestly admit they have never read the
book and can therefore enjoy the film as a purely cinematic
experience. And here I was, a Lord of the Rings literary freak
who like Christopher Lee had read the book every year for
more years than I care to remember, full of fear and trepidation
that my most treasured imaginary understanding of the story
would be tampered with and trodden underfoot. The hopes
and fears of all the years, indeed!
Why should an otherwise relatively sane middle-aged
person like myself (some would dispute at least some of the
aforementioned) who plays football, plays guitar and preaches
sermons (not all at the same time, and not necessarily in that
order), get so excited and fearful about what is ultimately just
a made-up story?
Just a made-up story! Hamlet is just a made up story. War
and Peace, The Brothers Karamazov, Oliver Twist, The Silver
Darlings, 1984—they are all just ‘made-up stories’. All the
great pieces of literature that affect the way people think are
just made-up stories. Come to that, the parables of the Prodigal
Son and the Good Samaritan are probably stories Jesus made
up. The power of a story is not necessarily bound up with the
factuality of the story. I say “not necessarily” because the power
of some stories depend on their factuality—the gospel
accounts of Jesus’ life, death and resurrection, for instance.
The truth of a made-up story depends not on whether it is
set in contemporary history, past history or in an imagined
history, past or future. Its truth depends first on its power to
February 2004—page 10
suspend disbelief. If that is done successfully, you find you are
not reading something made-up. You are transported into that
world.
But the essential truth of a story is bound up with its ability
to give you insights into the reality of this world. It is neither
escapist fantasy where no one gets hurt, nor pessimistic
‘realism’, all unrelieved gloom and corruption. Instead, like
the Prodigal Son, it gives you the horror of starving in a far
country and the self-righteous jealousy of the older brother,
as well as the repentance of the Prodigal and the forgiveness
of the Father. There is both Fall and Redemption.
Such a story is The Lord of the Rings. And in the third volume
of the book, The Return of the King, that great story is brought
to its climax, or we should say, its several climaxes. There is
the final confrontation with the forces of evil, but it is found
that evil lurks among the forces of good and even in the hearts
of the good. Heroic battles are fought by the noble and the
mighty, but it is the small and the despised who achieve the
greatest victory. Some give up everything, even hope, but win
renown and love unlooked for.
So, how has Peter Jackson fared? Was it my hopes or fears
that were fulfilled?
Certainly some of my fears were realised. There is the
needless playing around with the details of Tolkien’s story—
such as the substitution of Gandalf striving with Denethor
the Steward of Gondor in argument, with Gandalf clocking
him with his staff. Perhaps a shorter and funnier sequence in
cinematic terms, but wholly out of keeping with the high
drama and nobility of Tolkien’s vision at that point of the
story. This highlights the main weakness of Jackson’s treatment.
Whereas Tolkein focuses on people’s character and inward
motivation, Jackson is most comfortable with action. It may
not be wholly the direction that is to blame. Casting and
scriptwriting must take their share. It appears that some of
the actors were incapable (or not encouraged) to convey with
a look and a few words what it would take an army of special
effects engineers 10 minutes of film to convey.
There is also a strange reluctance to use the simple, robust,
Anglo-Saxon language of Tolkien, instead replacing it with

more insipid modern dialogue. In the otherwise excellently
portrayed scene of Eowyn, shield-maiden of the Rohirrim,
confronting the general of the hosts of Mordor, the fearsome
Lord of the Nazgul, her words lack the power of the original:
“But no living man am I! You look upon a woman. Eowyn I
am, Eomund’s daughter. You stand between me and my lord
and kin. Begone, if you be not deathless! For living or dark
undead, I will smite you, if you touch him.”
There is also in places a woeful lack of understanding of
the distinction between emotion and sentimentality. There is
far too much use of soft focus and slow motion, particularly
in the last farewell sequences which, strangely for such an
action packed film, drag out interminably. Possibly this is
because of the decision to cut out a significant part of the
story of the hobbits return to the Shire, where they find great
evil has come also.
Inexplicably one of the greatest cinematic moments of the
book has been left out—the scene where the Lord of the Nazgul
rides in through the shattered gates of the city of Minas Tirith
to be met by Gandalf sitting as still as stone on Shadowfax,
“Shadowfax who alone among all the free horses of the earth
endured the terror, unmoving, steadfast.” As Gandalf
withstood the Nazgul Lord, a cock crowed in the city “recking
nothing of wizardy or war”, heralding the dawn. At that
moment the horns of the North were heard wildly blowing.
The Riders of Rohan had come and the tide turned.
We can only hope the scene will be in the extended DVD
version of the film!
Having said all that (and it’s funny how it’s so easy to be
critical, isn’t it?), The Return of the King film is an astonishing
masterpiece. Jackson has captured the drama, the scale and
the power of the story’s climax. Action scenes and special effects
are his forte—the vast battle scenes, the hand to hand combats,
the horses and riders, the strange creatures. Indeed it is only
now, with modern special effects and technology, that The
Lord of the Rings could be properly filmed at all (although I
still have much affection for the previous, incomplete,
animated version).
KESWICK CONVENTION 2004
GRANTS are available from the Campbell Trust to
enable ministers and full time Christian workers from
Scotland to attend the Keswick Convention in 2004. The
Convention lasts three weeks, with the second two
weeks being especially for families, with full alternative
programmes for children and young people. The theme
for next year is Out of Control?- the Sovereignty of God
in an age of uncertainty, and the dates are 17-23 and
24-30 July and 31 July to 6 August. Each week is self
contained.
The grant assists towards travel and accommodation
for any week. The only stipulation is that those applying
should not have been registered members of the
Convention on a previous occasion. There is no charge
for actually attending the Convention.
Full details are available from the Rev John
M.F.Butler, 2 Southview, Dalmuir, Clydebank, G81 3LA.
e-mail: jmfb@icscotland.net.
Early application is advised as only a small number of
grants are available each year.
Many scenes are memorable: the confrontation between
Eowyn and the Lord of the Nazgul already mentioned;
Gollum’s internal struggles with evil intentions; Sam’s fight
with the giant spider, Shelob; Gandalf ’s ride across the
Pelennor fields against the Nazgul; the great battle scenes on
the Pelennor fields and before the Black Gate; the eagles’ rescue
of Frodo and Sam from Mount Doom, and we could go on.
Even more importantly, the essential story is there: the
conflict with evil, within and without; tenacity and
commitment in the face of overwhelming odds; the doing of
great deeds by the small and the insignificant; self-sacrifice
out of love; hope beyond death; and of course the return of
the King.
So, what of my hopes? Fulfilled, in many ways, beyond my
wildest dreams (if that is possible)!
But does it matter? In the final analysis is the filming of a
popular book significant? Yes, I believe it is. Hugely significant.
This was, after all, a book written by a Christian (albeit
Roman Catholic), and although not written self-consciously
as a Christian allegory or anything like that, simply oozes
Christian themes and values. It seems remarkable that such a
work is not only top of the best-seller lists, and listed as the
best book in almost every survey or poll, but is now also made
into a series of highest-grossing films. Does that signify a turn
of the tide, or at least the first gleams of a new dawn?
In addition there is the fact that Tolkien set out to make a
bold attempt to turn the tide of literature in the middle of the
twentieth century. It is quite remarkable that within 50 years
he has achieved just that.
Some mourn the fact the Tolkien devoted so much time to
the detailed, obsessive work on his fictional writings to the
detriment of his academic work in the area of English Language
and Literature. I am not one of them. But there again I would
rather preach one popular sermon that changed people’s lives
than write 10 theological tomes that gathered dust on people’s
shelves. It’s time for Christians to start creating instead of just
describing.
Anyway, you’ve seen the film. Now read the book.
Quote unquote
“It’s good to have dreams but if the quality of
that dream is forced it will only lead to
frustration. We must dream towards an
attainable end.”
Hans Rookmaaker in The Complete Works of
Hans Rookmaaker, Volume 6, page 373
CAMPS TRAINING DAY
Saturday 20th March 2004
Perth Free Church
10am-3pm
For Leaders, Cooks and all interested in camp work
Bring a pack lunch, tea and coffee will be provided
February 2004—page 11

NEWS
Portree Induction
Induction at Portree Free Church –
Rev Donald G MacDonald
On Saturday 15 th November 2003, the
congregation of the Free Church of Scotland
in Portree was greatly encouraged by the
presence of over 400 people from local
congregations in Skye, and throughout
Scotland, who attended the induction service
of their new minister. The Presbytery of Skye
and Wester Ross met to induct the Rev
Donald G MacDonald to the charge, and
were grateful to the local Church of Scotland
congregation for the use of their church
building. Its fine acoustics maximised the
heartfelt singing of the psalms, which is an
abiding memory of the afternoon.
The service was conducted by the Rev
Farquhar Renwick, of Knockbain Free
Church, who spoke of the passion of the
Saviour as illustrated in the Gethsemane
narrative, and how that ought to be the
inspiration for every pastor. The Rev John
McIntosh, Poolewe and Aultbea, then
addressed the new minister in terms of Paul’s
advice to the Thessalonians—that he would
comfort and exhort his congregation “as a
father does his own children”, and that he
himself would walk “worthy of God”. The
Rev Kenneth MacDonald, retiring Interim-
Moderator, addressed the congregation
regarding their responsibilities towards their
new pastor and the potential for
development in their community.
The reception which followed the service
took place in Portree Community Centre,
where over 300 people sat at tables
beautifully prepared by the ladies of the
congregation (and a man or two!). The
February 2004—page 12
chairman, Rev John Maclean (Kilmuir and
Stenscholl) invited Mr John Angus Gillies,
elder, to speak, and he gave a warm word of
welcome, along with gifts, to the new
minister and his wife. Mrs Mary Graham
presented Mrs Debbie MacDonald with a
bouquet of flowers, and some of the young
folk of the congregation gave gifts to the new
manse children (Stuart, Catriona, and
Fiona).
The new minister then invited various
speakers to contribute to the proceedings.
They in turn acknowledged the sterling
efforts of the Rev Kenneth MacDonald and
his wife Reta, who had carried out major
and innovative work over the previous threeand-a-half
years with much blessing
following. The congregation expressed its
gratitude to God for developments in that
100 years apart!
Mr Peter Robertson of the
Dumfries congregation is almost
exactly 100 years older than Eoin
Coinneach Cumming, grandson of
Norman and Sheila Cumming
(Norman is Session Clerk in
Dumfries).
Peter was born in May 1903
and Eoin Coinneach in February
2003.
Eoin Coinneach’s parents are
Iain and Maureen Cumming of St
Vincent Street Free Church.
Photograph by Clive Bailey
time that had brought them all to this happy
day with its sense of anticipation. Mr Martin
Cameron, session clerk at the new minister’s
previous parish of Resolis and Urquhart,
spoke movingly of his 11 years there, and of
how much he and his family were missed.
Rev Colin Macleod (Urray) and Rev Derek
Lamont (St Columba’s) spoke candidly
about the new minister, and gave the
congregation suitable advice! Greetings from
friends and congregations far and wide were
then read out, and the recently-inducted
Portree Church of Scotland minister (Rev
John Murdo Nicolson) also gave a word of
welcome. Throughout the afternoon, tribute
was made to Mr Peter MacDonald and Mrs
Rena MacLeod for their organizing prowess,
and the congregation was thanked for having
worked so hard to ensure that the day went
well.
Rev MacDonald thanked all who had
attended, and spoke of the great sense of
encouragement he felt, in returning to his
native isle. He had been very conscious of
the Lord’s leading. Although he felt daunted,
he looked forward to the new sphere of
service, and would value highly the ongoing
prayer support of all. He referred to Isaiah
61 vv 1-3 and outlined his sense of
reaffirmation of duty and privilege in the
Lord’s work. He then intimated that the Rev
Neil MacMillan (Kirkcaldy) would take the
morning service the following day, by way
of introducing the new minister to the
congregation. The happy occasion was
brought to a close with the singing of the
last three verses of Psalm 72 and the
benediction.
Charles Crichton

CHRISTIAN
CHARITY AIDS
BAM QUAKE
SURVIVORS
Christian charity Blythswood Care is
appealing for funds to send help to the
Iranian town of Bam, which suffered a
devastating earthquake on Friday 26
December.
The lorry-load due to have left in the
third week in January contained tents and
water purification equipment donated by
Rotary International in Manchester and
Cornwall, as well as blankets, mattresses and
food collected at Blythswood’s Rochester
depot.
“The Shelter Boxes provided by Rotary
are specially designed to help people in this
sort of emergency,” explains Blythswood’s
logistics controller, Finlay Mackenzie. “Fifty
of these will provide tents and sleeping bags
for 500 people, and include tools and
cooking aids.”
Rotary is also providing 180 Aquaboxes,
each capable of purifying 1,100 litres of
water, sufficient for a family of four for one
A Big Thank-you
Free Church finances break even
in 2003
A tremendous effort by congregations and
individuals throughout the year has meant
that for the first year for some time the
Church is not in the red.
This is an amazing achievement in light
of the fact that it was thought that a 15%
increase in donations was required to meet
expenditure, and there was much shaking
of financial heads about the prospect.
As it turned out, some significant cuts in
expenditure were achieved. But the major
achievement was the increase in
congregational remittances to central funds
of over 10% compared to 2002.
General Treasurer, Iain Gill, commented,
“December congregational remittances were
incredibly good. I cannot remember ever
before seeing this percentage rising through
AK47s (automatic kalashnikovs) were in evidence when medical supplies and equipment from Blythswood Care were delivered
to a hospital in Ad-Diwaniyah, Iraq, in August 2003. While concentrating on care projects in east Europe, the organisation also
contributes to international relief efforts around the world.
month; and 40 large Aquaboxes, capable of
providing 30,000 litres.
“These items are all urgently required by
those who have been left homeless,” says
Finlay. “This consignment will be received
by the Iranian Red Crescent, for distribution
in the villages around Bam by one of our
partner organisations.”
“We require £6,000 to transport this aid
from Rochester to Tehran. Items of medical
the year except in response to a Special
Appeal.
“A very sincere thank you to all who
contributed. Some have given unstintingly.
“God is good and we acknowledge Him
in all this. 2003 was a difficult year
financially and to reach the end without a
deficit is truly amazing. Clearly God moved
many hearts and we give him the honour in
everything.
“We should take encouragement as we
enter a year which is likely to be full of
challenges and unique in our history.”
This achievement is all the more
remarkable in that expenditure includes a
sum of around £500,000 for establishing a
pension fund for employees. This will not
be a permanent feature of our ongoing costs.
10% increase!
equipment are also available if we can raise
funds for a second lorry.”
Donations to Blythswood’s Disaster
Relief Fund can be made online at
www.blythswood.org, by phone on 0845
089 4081, or by sending at cheque to
Blythswood Care, Deephaven, Evanton,
Ross-shire IV16 9XJ.
For information on Rotary International’s
Shelter Boxes see www.shelterbox.org
Bam earthquake
Revd. David Applin of Samaritans Purse
says, “We have committed over
$100,000 for immediate relief efforts.
We have an international team on the
ground in Bam which has immediate
capability in medical, shelter, and
logistics.
“There is so much more that we could
do, with your help. We are looking at
multiple areas of need. Shelter, medical,
non food items (clothes, blankets,
heaters, dishes) and sanitation are all
sectors of our ability and of great need.
Donations can be made online at
www.samaritanspurse.uk.com, or by post
to:
Iranian Earthquake Appeal,
Samaritans Purse International,
Victoria House, Victoria Road,
Buckhurst Hill IG9 5EX
February 2004—page 13

BOOK REVIEWS
The Complete Works of Hans R.
Rookmaaker
Ed. Marleen Hengelaar-Rookmaaker
Piquant
6 Volumes, hardback
£150 pre-publication, £190 thereafter
Volume 1: Art, Artists and Gauguin (441
pages)
Volume 2: New Orleans Jazz, Mahalia Jackson
and the Philosophy of Art (404 pages)
Volume 3: The Creative Gift, Durer, Dada and
Desolation Row (516 Pages)
Volume 4: Western Art and the Meanderings
of a Culture (515 pages)
Volume 5: Modern Art and the Death of a
Culture (405 pages)
Volume 6: Our Calling and God’s hand in
History (531 pages)
I first met Hans Rookmaaker around 1971
when he spoke at Edinburgh University. His
book, Modern Art and the Death of a Culture,
had just become a bestseller, nominated by
Malcolm Muggeridge as ‘a book of the year’.
I was a student at the Free Church
College, still struggling with seeing how the
Christian faith related to contemporary life
in the early Seventies. Modern Art was an
eye-opener (and still remains so today—both
my copies have been appropriated by my
children, so I’m very glad to have it included
in this beautiful six volume set). But
Rookmaaker’s first illustrated talk was not
about art. It was about music. Here was a
man who not only was a highly regarded
academic in his own field—he was Professor
of the History of Art at the Free University
of Amsterdam—he was also an authority on
modern popular music, particularly jazz, but
also increasingly rock.
To a hippy, he looked anything but the
part. Unlike his friend Francis Schaeffer, who
was positively eccentric in his appearance,
LETTER
“For in six days the Lord made the heavens
and the earth and all that is in them but he
rested on the seventh day” (Exodus 20:11a)
“It pleased God the Father, Son and Holy
Ghost for the manifestation of the glory of
his eternal power, wisdom and goodness, in
the beginning, to create, or make of nothing,
the world and all things therein whether
visible or invisible, in the space of six days;
and all very good” (Westminster Confession
of Faith, chapter 4, paragraph 1)
February 2004—page 14
Hans Rookmaaker was very conventional in
a three piece suit (but very unconventional
to evangelicals of the time in that he smoked
a pipe and took a drink). However, it was
his razor sharp mind, his impish sense of
humour and his compassionate
understanding of the contemporary world
that endeared him to those who heard him.
Rookmaaker (which curiously enough is
Dutch for “Smoke-maker”) became a
Christian in a Nazi internment camp in the
Second World War and died in 1977 at the
peak of his powers aged just 55. His impact
on the Evangelical world in general and on
Christians in the arts and entertainment
worlds has been immense. The publication
of his Complete Works should renew that
impact for new generations.
The production of this set has been an
immense labour of love on the part of
Rookmaaker’s daughter, Marleen.
Everything is here, from the academic
Gauguin and Nineteenth-Century Art
Theories and the popular Modern Art and
the Death of a Culture to articles on a variety
of philosophical, theological and cultural
topics and a new biography by Laurel
Gasque. There is a great deal published for
the first time, including a book entitled God’s
Hand in History. There are full endnotes, and
Volume 6 has a very full bibliography, a
I refer to yet another lengthy explanation
in the pages of the Monthly Record on why
we should cast doubt on the Scriptural
record in Genesis that God created all things
in 6 days (Letters, December 2003).
I would like to ask those in the Free
Church who cannot accept the 6 day
account of Creation the following questions:
1. Were you there when our Sovereign
and Almighty God created the World?
2. Can you honestly say that you
contents index, a Scripture index and a
name index.
Space does not permit to do justice to this
monumental piece of work. But it will be a
treasure trove of though-provocation for a
long time to come. You will find this little
gem, for instance. Rookmaaker mentions the
four inexplicable things Schaeffer said we
must accept for everything to make sense:
that zero equals one (creation), that one
equals two (Christ—two natures but one
person), that one equals three (the Trinity)
and that 100% plus 100% equals 100%
(Divine sovereignty and human freedom).
It may seem churlish to mention, but
there are disappointments. I was
disappointed by the absence of the original
illustrations from Modern Art because of
copyright restrictions. Similarly Rookmaaker’s
simple but helpful diagrams are
missing from his lectures on the history of
culture. In some places, also, the translation
from Dutch seems stilted and not at all like
Rookmaaker’s dynamic English prose. I
found the new biography disappointing. It
concentrates too much on Rookmaaker’s
influence, and doesn’t give us enough of the
man. At that level I found the previous
biography by Linette Martin much better.
However, a definitive biography still waits
to be written.
That having been said, there is no doubt
that this is a fitting literary monument to
the memory of one of the most stimulating
Christian teachers of the twentieth century.
The six hardback volumes are beautifully
produced and will withstand the hard usage
of constant reference which they will receive,
at least in my study. (What a pity the reissue
of the works of Francis Schaeffer some years
back were in paperback.)
If £190 is too much for you, cajole your
local library, or your college or university
library to obtain a set at all costs!
subscribe fully to the Westminster
Confession of Faith?
3. If belief in the clear, literal 6 day
account of Creation in Genesis chapter 1
can be so readily ditched then what other
key passages of Scripture are also
dispensable?
William A. Forbes
Milton of Farr,
Farr,
Inverness

The Revelation of God
Peter Jensen
IVP
£11.99, 304pp
This book deals with a theme which is under
greatly misunderstood today—the doctrine
of revelation. The author provides us with a
brief useful survey of how ‘revelation’ has
been (mis)understood since the
Enlightenment, particularly focusing on
‘revelation as event’, revelation as self-giving’
and revelation as Jesus Christ’. Though the
claim has been made that such
interpretations of ‘revelation’ have
rehabilitated the concept of ‘revelation’ in
the academy and church, Jensen insists that
none of these do justice to the more
fundamental doctrine of the ‘knowledge of
God’. All of these approaches are
characterised by a ‘symptomatic vagueness’.
They do not explain the nature of the
believer’s relationship to God as recorded in
the Bible itself. None of them put ‘God into
the same position of authority over the lives
of believers that we see assumed and taught
in the New Testament’ (24).
Jensen is perfectly aware of modern
hostility to Christian revelatory claims,
especially when they are presented in any
way authoritative or unique. Nevertheless,
this is precisely what he goes on to present
to the reader. His aim is to meet that ‘vital
need for an understanding of revelation that
will honour the word by which God rules
his church and calls men and women to
himself’ (28).
However, he takes an unusual starting
point. Instead of allowing the difficulties
caused by the Enlightenment to determine
his analysis, Jensen chooses, helpfully, to
follow the more prominent biblical category
of ‘the knowledge of God’ and the more
crucial biblical category of the ‘gospel’ by
which this knowledge of God arises. This
means that one does not encounter in this
book a theoretical doctrine of revelation, but
a more realistic, practical presentation of
what the Word of God comes to mean to
his people through their acceptance of the
gospel.
The gospel presented to the Thessalonians
was a verbal presentation of facts: what Jesus
said, what Jesus did, and what was said of
him by others. This was the ‘word of God’
(1 Th.1:5). Thus, by accepting the ‘gospel’
one is by definition accepting this category:
word of God. Modern preachers, therefore,
are not at liberty to present any gospel they
wish. It must accord with the same gospel
which is recorded in Scripture. It would,
therefore, be a gospel recognizable to the
early church believers.
Such a verbal gospel is consistent with
God’s way of working ever since the Fall of
man. God has always re-asserted his
authority into the situation caused by sin and
the Fall, through his word, his covenant
word. In fact, God’s covenant people have
never been without the rule of God’s word.
Jensen explores, however, other ways in
which one might come to this ‘knowledge
of God’—human reason and experience,
other religions, general revelation. He
concludes that these are insufficient to bring
this knowledge of God by which God finds
us and holds us. However, once one accepts
the gospel in which Jesus Christ is offered, a
gospel which is personal and prepositional,
then one accepts the Bible as the word of
God. From this point, it is the teaching of
the word of God which informs the believer
as to how one should view human reason
and experience, other religions and their
claims to knowledge and the role and
limitation of general revelation.
The author then focuses more closely on
Scripture itself in its relation to Christ,
covenant, inspiration, tradition and reason.
In sum, he suggests that ‘in God’s kingdom
Jesus becomes the covenant Lord of God’s
people, ruling over us through the Scriptures,
which is his ‘Book of the Covenant’. It is
this ruling function which determines the
nature of the Scriptures and the singularity
of their authority. Any lesser view of the
authority of Scripture would be inconsistent
with the Christian gospel. Thus, to have
Christ as ‘Lord’ means that one is willing to
be ruled by his covenantal word.
After looking in more depth at the unity
and truthfulness of Scripture, Jensen gives
helpful teaching on how Scripture should
be read and on the role of the Spirit in
illumination. The final chapter on
Contemporary Revelation challenges the
church to return to its confidence in the word
of God, a word which is infallible and
sufficient to enable us ‘to know God, to be
saved, to walk as he wishes us to walk and to
know what pleases him’ (275).
This book is not an ‘easy read’, but it is a
worthwhile read. If one had read a review
(such as this!) of the book first, it would be
far easier to see the relevance of each section
to the whole. However, it is an extremely
useful book, and particularly relevant for a
generation of ‘believers’ that has all but lost
confidence in the ‘word of God’ in its
struggle to evangelise the ‘lost’ and edify the
‘saved’. It is good to be reminded in a fresh
way that Christ and the Gospel are
inseparable: Christ died once for all; the faith
is once for all entrusted to the saints. Neither
can be dispensed with.
John A MacLeod
Free Church College
The Gospel
according to Ruth
Iain D Campbell
Day One
126 pages, £5.99
This is a most
readable and
helpful little book.
Knowing Dr
Campbell’ s
considerable reputation as a scholar of the
highest calibre, some might fear that his
writings would be over their heads. Nothing
could be further from the truth. This slim
volume is written in very down-to-earth
language and gives helpful practical
applications.
This is largely to be explained by the fact
that these meditations on the Book of Ruth
originated in a series of sermons preached
in Back Free Church in the autumn of 1996.
Not only is this, therefore, a book for the
ordinary Christian who wants to have his
understanding of Scripture deepened and his
faith and love strengthened; it is also a most
useful book for preachers as an object lesson
in how to be accurate in terms of scholarship
and relevant in terms of application.
In preaching on the Old Testament in
particular the preacher must walk the
tightrope of being true to the original text
and time, without falling off on one side in
the direction of making it irrelevant to our
time and circumstances, or falling off on the
other side in the direction of spiritualising
or even allegorising. Dr Campbell performs
this particular high-wire act with
considerable aplomb, but in such a way that
the reader does not focus on the acrobatics,
but is swept up by the enthusiasm and
devotion of the author.
There are 11 chapters with simple
headings: The Story, The Setting, The
Mistake and so on.
The book begins with these words: “The
Book of Ruth is, at heart, a romance. It is a
book about love which reflects the theme of
the Bible, because the Bible too is a book
about love.”
This review and that on the Complete
Works of Rookmaaker are by the Editor.
February 2004—page 15

‘Missio Dei’—the Mission of God
In 1910 the American writer, Robert E. Speer, delivered the
Duff Lectures which were published under the title,
Christianity and the Nations. In these lectures he wrote these
words; “…The supreme argument for foreign missions is not
any word of Christ’s—it is Christ himself, and what He reveals
and signifies…. It is in the very being and character of God
that the deepest ground of the missionary enterprise is to be
found. We cannot think of God except in terms which
necessitate the missionary idea.”
It is very easy to forget the truth expressed in these words. It is
sad when we have to try to justify the missionary activity of
the church as if it were some exotic accretion diverting energy
and resources away from the “main” responsibilities of the
church. We must never forget that God sent his Son into the
world to seek and to save that which was lost (Luke 19:10).
Just as God is the creator of the whole world so the area of His
missionary concern is the ‘total world of mankind’. Since that
is so then the ‘total world of mankind’ should be our concern
also. Of course we cannot attempt to evangelise every part of
the earth but we must not be paralysed into inactivity on that
February 2004—page 16
account. The abiding imperative of our missionary Saviour is
‘Go!’, and in going we need to have a broad vision—we have
to go ‘into all the world’. The world into which the Lord
sends his church is a lost and perishing world, a world in
desperate need of the Saviour.
Jesus Christ is the only Saviour. If we truly believe this—
and we do—then it must lie heavily on our consciences if we
fail to take responsibility for seeking, to the utmost of our
abilities, to make Christ known to the nations. The
opportunities for doing this are greater today than they have
ever been. Yet the tragedy is that one missionary enterprise
after another is being stifled, not because of non-Christian
opposition but because of lack of funds. That surely should
make us stop to consider our priorities, as far as our stewardship
of the resources God gives is concerned.
For those who have come to appreciate the saving grace of
God in Christ there is the obligation of love to the Saviour
who has done such gracious things for us. Let us see to it that
this obligation is expressed in practical ways, enabling the work
of mission to go forward unhindered and not restricted by
unreasonable financial restraints.
Here and there
Congratulations!
Hearty congratulations go to Miss Sandra Pepper who
graduated last year, in Belfast, with the degree of Bachelor of
Divinity and is now busily studying for her Master of Theology
Degree. Readers will remember Sandra’s excellent work in the
Los Olivos School in Lima, Peru.
Regarding Los Olivos Sandra has written; “The School is
doing very well and there are a lot of new children attending
this year. Recently I was speaking to some of the folk by phone
and they sounded very positive. I believe that it would be a
mistake (for me) to contemplate taking a role in the school
again at some future
point. The Peruvian
brethren are doing a
good job and
standing on their
own feet and that is
surely what we
want.”
Sandra does not
see her way open to
return to Peru in the
near future as she is
caring for her
mother who needs
her help at this time.
However, when the
way does open she

hopes to go back to Peru to engage in the work of training
Sunday School teachers, preparing ladies to teach ladies,
encourage the wives of pastors etc. as well as working with
young people.
We pray that the Lord will direct Sandra regarding her future
and in the meantime we do trust she will be a real help and
blessing to her mother in her frail health.
The Gospel in the Gulf
We hear much about the problems associated with the Middle
East and the seemingly impenetrable opposition of Muslims
to the Gospel of Jesus Christ. We sometimes forget the amazing
changes which have overtaken many of the countries in this
region, changes which, quite apart from the Christian
dimension, cause much uncertainty and worry. For example,
we read that in Qatar, expatriates outnumber the local Arab
population and over 80 per cent of Kuwait’s workforce are
expatriates. (Statistics from FEBA)
In many Gulf states there is an identity crisis and this affects
both the older generation as well as the younger generation.
One effect of the challenge being made to traditional values is
to react negatively to all change and ‘associate Christianity
with what they see as western materialism and low morality’.
Into the very fluid situation of the region FEBA broadcasts
the Gospel of Jesus Christ. “Our emphasis on Arabs
broadcasting to Arabs, and our focus on being a friend to our
listeners, have enabled us to build strong links with a loyal
audience in the Gulf,” writes Johnny Pierre, Area Director for
FEBA Middle East.
‘In today’s climate of insecurity, terrorism and greater
hostility to the Christian message, it’s exciting to report
developments in Arabic broadcasting. The short wave service
is being relaunched in an ‘as alive’ format. Programme blocks
are being compiled just a day or two before broadcast, with a
daily host introducing contents and linking the programmes.
Fresh news items, listeners’ letter quotes, sport and health spots,
‘thoughts for the day’ and so on will be provided to the host
producer to insert as needed. To the listener, the pace will be
faster, the contents topical and more interactive.’ (FEBA)
Let us pray for the Lord’s blessing on this vital projection
of the Gospel into, what is otherwise, ‘no-go’ areas for Christian
missions.
Jesus and the Jews
How many of us regularly pray for the conversion of Jewish
people to Jesus Christ? How often do we pray for those who
have been called into the work of Jewish evangelism? This
work is exceedingly difficult, it needs patience, great faith and
perseverance and, above all, it needs the gracious power of the
Spirit to ‘take away the veil’ that blinds Jewish eyes to the
wonder of who Jesus Christ truly is.
In a recent letter from Richard Gibson, CWI, Leeds, he
mentions at least 14 Jewish folk with whom he has been having
meaningful conversation. This is greatly encouraging and
Richard is just the person to take advantage of any opportunity
given to him to explain the Gospel. But there is a certain
sadness which runs through many of the conversations
revealing the terrible darkness which the ‘veil of unbelief’ has
brought to Jewish ‘eyes’. Concerning one of these contacts
Richard writes; “ Her Judaism is that which is defined by the
rabbis. To her, Christianity is defined in terms of culture rather
than faith. My friend is caught in an identity trap; she believes
in Jesus but rejects much of Christianity.”
This last point should really make us think. What is it about
Christianity that makes this lady reject it? I think honesty
would compel any one of us to make a horribly long list of
our own failures as Christians which could ‘turn people off ’,
quite apart from the ‘scandal of the cross’ that offends the
unconverted heart. Let us, by God’s grace ‘walk the walk’ of
true Christian faith and so commend the Gospel to Jew and
Gentile alike.
Annual Free Church Camp in Lakhnadon, India;
2 nd to 6 th October 2003
The accompanying photographs show the participants of the
above camp at which the guest speaker was Rev N. Katare
from the Presbyterian Theological Seminary, Dehradoon.
Photographs
Page 16 – Sandra Pepper (4 th from right)
This page – Top: Rev Katare of the Presbyterian Theological Seminary, Dehradoon
teaching the Adult Bible Study at the Family Camp
Middle: Free Church of Central India Annual Family Camp 2003
Bottom: Rev S Babu with the Intermediate Bible Class at the Family Camp
February 2004—page 17

An unusual but tragic emergency
We are all familiar with the reports of a deteriorating situation
in Zimbabwe. Here is an appeal for a group of people who are
largely forgotten in that country today: ZANE, Zimbabwe—
A National Emergency
There are some 7000, mainly British born, old age
pensioners in Zimbabwe. Their position is desperate and grows
worse daily. Some are in receipt of devalued pensions from
the Zimbabwe government; but as the rate of inflation is over
400% and rises monthly, the elderly have no way of keeping
pace. Many of the care homes were supported by the
agricultural community, but today only 15% of the farmers
are still farming so that this support has simply dried up. The
care homes face a terrible financial dilemma of unlimited need,
yet they have no money or resources to match it.
On top of this we are told that there is a real shortage of
drugs and medical equipment in the country owing to the
lack of available foreign currency. The cost of the trickle of
such supplies that are available is shooting up alarmingly daily;
now even cleaning materials are a real problem. Basic foodstuffs
are expensive; for example, bread is virtually impossible to
obtain so that feeding the elderly has become a real challenge.
We have reports that the mental state of these poor people
grows desperate as they watch their country being destroyed,
their pensions grow worthless and their savings melt to
nothing.
There is nothing that the Zimbabwean government or any
other government or agency is doing about this suffering. So
unless we act, who will?
For more information and details of how you can help see
the web-site www.zane.uk.com or phone 01708 855113 or
Email lynnford@compuserve.com
News from Transkei
Rev Kenneth and Mrs Joan Cameron, Transkei, South Africa,
have written to reflect ‘on the year that’s awa’, and to contemplate
the changes that will soon be upon them as they prepare to leave
their missionary labours.
February 2004—page 18
On the Road with
the Emmaus Trust
Dr Colin Macpherson and his wife Catriona are Trustees of the
Emmaus Road Trust, a Trust that sponsors the publication of vital
Christian books in several countries in Eastern Europe and Central
Asia and also helps to establish small publishing houses in these
countries. Colin is vice-Chairman of the Free Church’s International
Missions Board. In the following article the Macphersons write about
the situation regarding the church in Macedonia.
The Church is growing in Macedonia
The Church in Macedonia has ancient roots dating back to
the very earliest days of the New Testament period. It was
renowned for its generosity and evangelical warmth.
However, by 1990 there were only two tiny and isolated
congregations in the whole of the country. The main religions
are Greek Orthodox and Islam.
In the capital of Skopje there were only 10 people in the
church in 1996 and it was labelled as a “sect” in the minds of
local people. Since 1990, however, the church in tiny
Macedonia has grown by an average of 10% per year—making
it a contender for the fastest growing in Europe!
Prompted partly by the Kosovo crisis of 1999 when
hundreds of thousands of Albanian refugees flooded into
Macedonia, people have suddenly started to be more open.
There are now eight different denominations and around five
thousand believers in a country of two million.
The student movement has been particularly instrumental
in the spread of the Gospel and it is amongst the student
generation that the greatest impact has been seen.
Among the highlights of the last year they list the combined
Convention of the Women’s Christian Association in
Kayelitsha, Cape Town. Joan spoke on the theme of the
Convention, ‘The place of women in the Church’ It was
requested that her talk be published and circulated to all the
congregations in the church! Well done! We assume this request
has been answered. Ken preached at the Convention on Mary
Magdalene. Another highlight was the opening of the church
at Mbolompo, replacing the mud-brick building erected in
1921!
With highlights there were also tragedies, such as the fatal
shooting of one of the Cape Town elders at the time of the
Convention and the robberies and vicious attacks of several
of the people associated with the Camerons’ congregations in
Transkei.
Among the heavy duties of pastoring the Tabase District
along with oversight of the Embo District as well, Ken has
been attempting to establish regular training sessions for the
office-bearers to help them to be more effective preachers/
teachers.

Albanian Macedonians
There are over 750,000 ethnic Albanians living in Macedonia
but the gospel has not yet made such inroads in their
communities or lives. They are Muslims and their form of
Islam in Macedonia is quite strong.
How to pray for Muslim Albanians
The advice we were given for how to pray for them was:
• Pray that God would open their hearts to the Gospel;
Pray for more Albanian Christian workers to minister
to the ethnic Albanians in Macedonia;
Pray that God’s Holy Spirit would give Albanian
Muslims a revelation of Jesus Christ as the Messiah.
Publishing in Macedonia
The Student Evangelical Association of Macedonia is led by
the dynamic couple Kosta and Nada Milkov who also
recognised the important and strategic need for a publishing
ministry. In March 2000 they established Metanoia Publishing,
meaning “turning” or “reformation”. They also opened a
bookshop and internet café in the capital Skopje. It is the first
Christian bookshop in the country and plays a historically
crucial role in presenting Christianity to the public.
Metanoia is determined to build a long term strategy for
publishing which will be challenging to both the mind and
the heart. The main aim is to make readers think and search
for absolute truth and be led to a complete renewal.
Nada says: “We are witnessing a spiritual paradigm shift.
For the first time in our lifetime, many are discovering a whole
new moral universe. Because of this, we are producing a range
of books and booklets focussed on evangelism. Our primary
target is young people, especially students, but we also want
to reach all thinking people who seriously examine the idea of
the meaning of life.”
Referring to the Inasmuch Fund they write; “Once more
we can look back on a year when many have benefited from
the generosity of those who so faithfully and, we believe,
sacrificially, support the INASMUCH Fund. Another student
has completed his university studies successfully, courtesy of
Inasmuch funding, while another four are being helped
through tertiary education. A house has been built and
emergencies met, like roofs blown off in a storm, a number of
needy families fed, the children clothed and school fees met.
We thank you for the privilege of being channels of your love
to so many.”
And then there is this closing passage; “All good things come
to an end and retirement looms ahead for us. January will see
the thirteenth anniversary of our arrival here and sadly it will
be our last.
“Time to retire has come and we will be returning to the
UK not later than June of 2004. Serving the Lord among the
AmaXhosa of the Eastern Cape and, in particular, Tabase and
Umtata District, has been a high privilege for which we thank
Nada and Kosta Milkov with their daughter Gabriel
The Metanoia bookstore offers Christian books in
Macedonian, Croatian, Serbian and English. “Our staff are
always ready to discuss their faith with visitors and we have
many customers who take their non-Christian friends for
coffee and a chat. The Economic Chamber for Skopje even
recognised the store as having the best atmosphere in the city!”
Next Steps
Kosta is recognised as one of the country’s leading theologians.
He is writing a book on the doctrine of salvation which the
Emmaus Road Trust would like to sponsor. He is so respected
in Macedonia that he has now been recruited to lecture in the
Greek Orthodox Seminary, a rare opportunity for an
evangelical!
On the publishing front they also plan to launch editions
of “Basic Christianity” by John Stott, “Here I Stand”, a
biography of Martin Luther, and various titles by C.S.Lewis.
From The Emmaus Road Trust Newsletter—November 2003
the Lord without reserve. Yes, there have been occasions of
deep sorrow and trauma, and battling ill health at times, but
the assurance that we are where the Lord has wanted us to be
has never left us and we can say with great thanksgiving, “The
joy of the Lord has been our strength.”
“Our roots have gone very deep and our attachment to our
Xhosa friends is already making the idea of parting difficult
to bear, but we know that as He has given grace for every
crisis past, the Lord will not fail on this occasion.
“Until then, as He enables, we will continue our varied
programme at the same pace including preparing and hosting,
in Embo District, the 2004 All-Transkei WCA Easter
Convention in which Joan will have a major part.”
We are sure that all our readers will remember Ken and
Joan in their prayers over the next few months with all their
activities and the emotional strains they will place upon them.
We thank God for all that He has accomplished through them.
Photograph: Joan and Ken Cameron
February 2004—page 19

An Doras
Fosgailte A-nise
Feumas gun robh e an dèidh a’ mheadhain-oidhche an uair a thachair
dràma shàmhach na h-aiseirigh ann am broinn na h-uaighe. Bha
seo gu mionaideach a rèir nan trì làithean a bha uair agus uair air an
ro-innse. “Air an treas latha,” bha e-fhèin air a ràdh mu dheidhinn
fhèin, “èiridh e a-rithist” (Mata 20:19). Bha na h-Iùdhaich ag ràdh
gun tuirt e-fhèin, “An dèidh trì latha, èiridh mi a-rithist” (Mata
27:63).
Dh’ fhaodadh na facail “an treas latha”, no “an dèidh trì làithean”,
a bhith air an cleachdadh mu ùine de thrì làithean air fad, no mu
ùine a bha a’ gabhail a-steach pàirt de thrì làithean leantainneach
(coimeas 1 Righrean 12: 5, 12). Bha seo a’ ciallachadh gun
ceadaicheadh facal a’ gheallaidh dha tilleadh cho luath agus a
dheigheadh a’ ghrian fodha air an t-Sàbaid agus a thòisicheadh an
uair sin latha ùr, oir sheasadh am pàirt bu lugha de latha airson
latha iomlan.
Ach tha fios againn gum feum gun thachair an t-atharrachadh
mòr tràth sa mhadainn; goirid ro thighinn an latha, ach fhad ’s a
bha e fhathast dorch. Tha Marcus ag ràdh gu soilleir gun do dh’
èirich e “tràth air a’ chiad latha den t-seachdain” (Marcus 16: 9).
Chan fhaca sùil an t-atharrachadh, no dè ghabh àite air cùl na cloiche.
Cha robh duine ann gus fhaicinn ag èirigh, no gus iomradh a
dhèanamh air na thachair.
Ach bho thruaillidheachd thàinig neo-thruaillidheachd, agus
chaidh bàsmhorachd a chòmhdachadh le neo-bhàsmhorachd. Dh’
èirich an Tighearna na chorp daonnail agus chaidh e tron aodach-
February 2004—page 20
mhairbh, gam fàgail paisgte an òrdugh. Chaidh e a-mach às an uaigh
dhùinte agus tron charragh, ga fàgail-se na carragh mar a bha i aroimhe.
Carson tuilleadh a bhitheadh eagal air neach ron uaigh an
uair a bheirear fa-near gur e a th’ innte ach “an t-àite anns an robh
an Tighearna na laighe” (Mata 28: 6)?
(Air eadar – theangachadh. Taing do dheagh bhana-charaid.)
seo tiodhlac a thàinig à Eilean Scalpaigh, agus gu dearbh is
fhiach i a roinn.
Mar chuimhneachan air Ordaighean Gharaboist, Am Màirt 1933
Leamsa togaibh suas an duan
Air cliù na h-oighreachd a tha shuas
Cliù do Shlànaighear nam buadh
Thug a’ bhuaidh air Calbharaidh.
Tha na h-Òrdaighean aig an ceann
Is èiginn triall a-null ’s a-nall
Dh’aindheòin ceangal gràidh is dàimh
Gu feum na h-aoighean dealachadh.
Siud far am bi ceòl san t-seinn
Carthannas a measg nan naomh
Fo bhrat A ghràidh gu h-àrd a’ seinn
’S fo chulaidh sìth A shagartachd.
Cha bhi deur ann tighinn bho shùil
Is iad gu h-àrd a’ seinn A chliù
Cha tig dorchadas don chùirt
S a h-uile cliù ga thabhairt Dha.
Chan fhaca sùil ’s cha chuala cluas
Meud an ullachaidh tha shuas
Don dream a bheir a’ bhuaidh
Sa choisneas e na shagartachd.
Seo an sluagh a ghabh an lòn
Cheannaich Criosd à crann A leòin
’S nach truagh nach dèante spàirn le deòir
cosnadh lòn bhios maireannach.
’S nach truagh a-nis nach dèante spàirn
’S nach gabhadh an-diugh dheth ann an tràth
gun bhith fuireach ris an tràigh
San là sam bi iad fadalach.
Thigibh uile a chlann nan daoin’
Gabhaibh ris a’chuireadh shaor
’S air cho cam ’s gum bi a’ chraobh
Gun toir E saor gu cumadh i.
Gabh an fhianais bhuaith ’air bòrd
Altrum suas i na do chòrd
Bheir i fuasgladh do gach seòrs’
Is gheibh sibh lòn is fionnarachd.
Gabh an soisgeul na chairt iùil
Gaoth na h-ionntrainn na do shiùil
Cum do chreideamh beò le sùil
Is gheibh thu a-nall gun fhannachadh.
Seallaibh suas ri Mac an Rìgh
Thug a’ bhuaidh a-mach air craoibh
Cha d’ ghearain riamh air meud na prìs
Cosnadh sìth do cheannaircich.

Free Church Spring Conference
2-4 April 2004
at
Hilton Aviemore Inn, Aviemore
Speakers:
Principal Donald MacLeod
Free Church College, Edinburgh
The Lamb Reigns!
The Lamb's My Shepherd
Rev Angus Morrison
St Columba’s Church of Scotland, Stornoway
Man's Search for Life's Meaning
Christian living in a dot.com world
Missionary Speakers:
Calum and Liz Ferguson
Booking Form
Conference assembles for dinner on Friday evening and disperses
early Sunday evening. Anyone who may wish to stay until Monday
can book this through the Booking Secretary and pay the extra
cost direct to the Hilton Aviemore.
For the weekend the fees are as follows:
Name
Address
Adults £95
Children 5-16 years £30
under 5 years Free
Rate for day visitors £25.00 (inc meals)
The £10 booking fee is non-refundable
Post Code Telephone
Cot required yes/no*
If possible I wish to share a room with
If not intending to be present for the full time of arrival, state first
meal or bed required.
I would appreciate a lift * to/from the conference if possible.
I would be able to offer a lift * to/from the conference.
*Delete as appropriate.
Special Dietary Requirements
I would be willing to help with the crèche
Form and booking fee (£10) to be sent not later than 26 March
2004 to the Booking Secretary:
Ishbel MacDonald, 43 Towerhill Avenue, Inverness
Telephone: 01463 798193
Email: ishbel.mac.donald@virgin.net
PRAYER DIARY
February
Therefore, since we are surrounded by such a great cloud of
witnesses, let us throw off everything that hinders and the sin
that so easily entangles, and let us run with perseverance the
race marked out for us. (Hebrews 12:1)
Sun. 1 St Columba's Edinburgh congregation will gather for
a Communion service this morning. In the evening
the other two Edinburgh congregations, Buccleuch
and Leith, will join them for the evening service.
Pray for the Lord to be there in power.
Mon. 2 Our Church finances give cause for concern, if we
are to maintain and expand our witness. Pray that
we all may be willing to meet the challenges, and
that the Holy Spirit would use us to be salt and light
in our communities.
Tues. 3 Prayer is asked for Christians in prison, and for
Prison Fellowship as it works to lead prisoners to
Christ. Each new Christian needs much discipling
and help.
Wed. 4 Pray for our Free Church ministers who are also
working as part time Chaplains in prisons: Rev
Chris Smart in Porterfield Prison, Inverness, and
Rev Bob Akroyd in Saughton Prison, Edinburgh
Thurs. 5 An appointment is due to be made to the post of
Rector of the Nicolson Institute, Stornoway. For the
whole community this is an appointment of great
importance, and so prayer is sought that the person
of God's choosing might be the new Rector.
Fri. 6 The first meeting of the newly resuscitated South
Missions Support Group, Edinburgh area, is due to
take place tomorrow. Pray that it would awaken a
prayerful and practical interest in our Church's
Mission work.
Sat. 7 Inverness and North Mission Support Group also
meets today for lunch in North Kessock. Prayer is
asked for the arrangements and for Rev David
McPherson (Peru) who will speak.
Sun. 8 Rev Mark Rimmer was inducted last month to the
re-development charge of Dumfries. Pray for new
minister and congregation as they get to know one
another and may they progress to great blessing in
the whole community.
Mon. 9 The Youth Conference Committee need our prayers
as they plan this year's conference for early in April.
In past years many young people have traced their
conversion to a Youth Conference. Pray for our
youth this year.
Tues. 10 Pray for Rev Fergus Macdonald, who is expected to
be the Moderator of our General Assembly this
year. May the Lord give him His wisdom and a
challenging message for us.
Wed. 11 Pray with the congregation of Cross, Lewis, as they
meet for prayer tonight at 7.p.m.
Thurs. 12 Remember our Church Bookshop and the Manager,
Mr Charles Douglas. May the ministry of books
continue to be blessed.
Fri. 13 This weekend the Free Church Youth Association
meets. Some of these young folk may be our future
leaders in the Church. Let's pray for them all.
Sat. 14 Pray for Rev Andrew Fraser as he prepares to
preach to his scattered flock in Tongue, Farr,
Strathy and Halladale tomorrow. Give him
encouragement, Lord.
February 2004—page 21

Sun. 15 Fearn Church, Easter Ross, expects to have their
Communion at the evening service today. May the
Lord be the host at His Table.
Mon. 16 Many of our young people are preparing now for
important exams in schools and colleges. Pray
they will put the Lord first in their lives and study
well.
Tues. 17 Campbeltown and Tarbert Ladies meet today. Pray
for them and each home they represent
Wed. 18 Lochcarron and Applecross congregation meet for
prayer tonight at 7.p.m. Pray for encouragement
for each one and a settled pastor before too long.
Thurs. 19 Dunblane Free Church folk meet tonight at 7.30
p.m. for prayer and Bible Study. May this be a
season of real blessing which will reach out to the
people of Dumblane.
Fri. 20 The Free Church College Course meets tomorrow,
with links in Stornoway. Pray for all who study and
all who teach.
Sat. 21 A special meeting is being held in Lochgilphead
today at which George Higgins of United Christian
Broadcasters will speak. Pray for this meeting and
for the very important work of Christian
broadcasting
If you have any request for prayer or praise for the
APRIL Prayer Diary please send by the end of this
month to :Elizabeth Graham 0131 336 4071, email:
w.d.graham@btinternet.com
Sun. 22 The people of Shawbost have their Communion
service today. Visiting ministers expected are Rev
Roddy John Campbell, Tolsta, and Rev Iain
Thomson, East Kilbride. May the Lord give the
messages and draw very near to each one of his
folk.
Mon. 23 Pray that God will lead in the appointment of a
Chief Administrative Officer for the Free Church.
Tues. 24 Pray for Ayr congregation made vacant by the illhealth
of their minister, Rev David Wilkie. May the
Lord encourage them and choose a pastor for
them in his time.
Wed. 25 Pray for Rev David Wilkie, and his wife Anne, that
they may be saved from discouragement, and that
David may clearly see the Lord's light on his future
path
Thurs. 26 A late night Bible Study from 9.30 p.m. meets in
Buccleuch Free Church, Edinburgh. Tonight they
study the Crucifixion. May the Lord himself give
them a special blessing.
Fri. 27 Nairn, Croy and Ardersier Free Churches are
expecting Rev Bill Evans as resident supply in
Nairn next month. He comes, with his wife and
three children, from Memphis, U.S.A. through
Mission to the World, of the Presbyterian Church
in America.Pray for blessing to come from this,
and for them as they make preparations to come
to a new situation.
Sat. 28 The Junior and Bible Class examinations take
place today throughout our Church. Pray for the
children who take part, that all they have learned
may be a blessing to their own souls.
Sun. 29 Kirkcaldy Free Church, Fife, has been holding
monthly outreach services in Dunfermline for over
a year now. They plan to meet there today. The
Lord continues to bring a sizeable number of
people to these services. Pray for encouragement
and blessing and for new people to be present
today.
February 2004—page 22
Free ree Chur Church Chur h Bookshop
Bookshop
15 North Bank Street
Edinburgh EH1 2LS
0131 718 4141
The Lord our Shepherd J. Douglas MacMillan. Bryntirion
Press. £4.95. Re-issue. In the twenty years since it was first
published, this title has become a Christian classic. Over
45,000 copies have been sold; it has been reprinted six
times and translated into a number of languages. This new
edition includes Douglas’ personal testimony of how he, a
shepherd in Argyll, was found by Jesus Christ, the Great
Shepherd.
In all their Affliction Murdoch Campbell (Resolis, Rossshire).
Gospel Standard. £3.50. For those in affliction; be it
bereavement, loneliness, sorrow, fear, sickness,
disappointment, depression – or more beside- this book
offers comfort to the Christian reader.
Don’t Waste Your Life John Piper. IVP. £7.99. This book
will warn you not to get caught up in a life that counts for
nothing. It will challenge you to live and die boasting in the
cross of Christ and making the glory of God your singular
passion. If you believe that to live is Christ and to die is
gain, read this book, learn to live for Christ, and don’t waste
your life!
Unveiling Islam An insider’s look at Muslim life and beliefs.
Ergun and Emir Caner. Monarch. £7.99. This book is a
sympathetic yet uncompromising presentation of the entire
scope of Islam – its practices, ethics and beliefs, including
the primary differences between Christianity and Islam.
From this basis the authors present a practical strategy for
Christians to use in opening a productive dialogue with
Muslims.
Pathway to Freedom How God’s laws guide our lives.
Alistair Begg. Moody. £12.99. This book will challenge you
to think about the significance of God’s law. It has dynamic
implications for how each of us lives every day.
The Wild-Bird Child: A Life of Amy Carmichael Amb.
£9.99. Derick Bingham.
Women of the Bible The Life and Times of Every Woman
in the Bible. Nelson. £12.99. Arranged A to Z for Easy
Study. In-depth Biographies for True Character Study. Topic
& Scripture Indexes for Quick Reference.
BOOKSHOP MANAGER: Charles Douglas
OPENING HOURS: 9:00 am -1:00 pm
1:30 pm-5:00 pm
(Monday-Friday)
Wide range of Reformed and Evangelical literature
Special discounts for ministers and students
Arrangements for book agents, bookstalls
and conferences
Book tokens issued and accepted
Orders may be placed by e-mail on
bookshop@freechurchofscotland.org.uk
Website: www.freechurchbookshop.co.uk

NORTHERN
CONGREGATIONAL REMITTANCES
Amounts received by the General Treasurer towards Congregational Target Figures.
The first figure is the total for 2003 and the second is the total for December.
Total 2003 Dec
Assynt 8,587 1,500
Clyne 14,059 1,800
Creich 14,700 2,543
Dornoch 22,573 3,983
Fearn 19,054 4,960
Golspie 17,650 2,674
Helmsdale 15,875 2,775
Lairg 10,000 841
Lybster 4,800 332
Olrig, Watten &
Bower 15,884 6,300
Rogart & Eddrachillis 16,000 1,431
Rosskeen 61,584 6,900
Tain 32,253 6,650
Tarbat 0 0
Thurso & Reay 20,000 1,000
Tongue 2,980 1,200
- Farr 2,240 340
- Strathy 504 0
- Halladale 2,818 440
Wick & Keiss 12,875 2,867
Total 294,437 48,537
GLASGOW & ARGYLL
Total 2003 Dec
Arran 3,770 300
Ayr 24,530 1,401
Bishopbriggs 18,000 2,534
Campbeltown,
Tarbert & Islay 16,903 1,527
Coatbridge 19,050 2,806
Cumbernauld 20,500 1,736
Dumbarton 18,000 4,847
Dumfries 11,500 1,422
Dunblane 19,500 766
East Kilbride 13,039 400
Glasgow
- Dowanvale 85,210 19,500
- Govanhill 21,580 2,100
- Partick 35,400 6,033
- St Vincent St 42,927 10,275
- Shettleston 0 0
Greenock 2,650 1,229
Dunoon 4,854 2,000
- Strachur 1,700 510
Kilwinning &
Saltcoats 16,551 1,140
Lennoxtown 16,400 932
Lochgilphead &
Lochfyneside 12,550 2,217
Mull 5,225 275
Coll 1,586 168
Oban 20,629 3,500
Paisley 12,600 1,366
Rothesay 368 0
Total 445,022 68,984
INVERNESS, LOCHABER
& ROSS
Total 2003 Dec
Acharacle & Strontian 3,412 500
Ardnamurchan 5,875 1,315
Burghead 19,929 33
Dingwall &
Stathpeffer 48,386 8,001
Duthil Dores 17,002 4,850
Elgin & Forres 17,201 3,638
Fortrose 25,000 466
Fort William 15,876 4,361
Glenurquhart &
Fort Augustus 13,500 3,194
Inverness
- Free North 112,513 14,250
- Greyfriars 37,543 4,500
Kilmallie 24,727 3,904
Kilmorack &
Strathglass 378 0
Kiltarlity & Kirkhill 12,500 3,700
Kiltearn 0 0
Kingussie 10,025 1,069
Knockbain 33,059 5,700
Maryburgh 16,266 2,351
Killearnan 10,373 958
Nairn, Croy &
Ardersier 6,337 160
Resolis 13,391 4,188
Urquhart 17,250 2,475
Smithton-Culloden 72,306 8,022
Urray & Strathconon 39,016 5,700
Total 571,864 83,337
WESTERN ISLES
Total 2003 Dec
Back 94,994 3,040
Barvas 32,400 2,860
Callanish 44,515 6,570
Carloway 27,612 3,997
Cross 55,853 7,852
Harris 14,070 1,387
Kinloch 45,226 3,700
Knock 50,000 4,757
Lochs 44,301 4,982
North Tolsta 26,533 7,500
North Uist, Grimsay
& Berneray 16,318 1,100
Park 24,572 2,300
Point 29,438 5,306
Scalpay 17,700 1,500
Shawbost 36,793 9,750
South Uist &
Benbecula 14,409 3,700
Stornoway 250,068 28,997
Uig 1,876 0
Total 826,679 99,298
EDINBURGH & PERTH
SKYE & WESTER ROSS
Total 2003 Dec
Alligin & Diabaig 668 0
Applecross 2,340 300
Bracadale 18,475 2,740
Coigach 4,876 500
Duirinish 12,591 50
Gairloch &
Kinlochewe 15,659 1,852
Kilmuir & Stenscholl 21,496 3,450
Lochalsh, Glenshiel
& Glenelg 9,454 750
Lochbroom 20,484 1,500
Lochcarron 18,362 2,210
Plockton & Kyle 24,130 2,500
Poolewe & Aultbea 28,834 5,546
Portree 29,283 1,800
Raasay 2,045 170
Sleat & Strath 14,685 1,418
Snizort 6,294 125
Total 229,675 24,911
Private Donations etc.
Private Donations etc. 46,850 24,824
Ev. Presb, Church 15,100 7,290
GRAND TOTALS
Total 2003 Dec
Aberdeen 86,945 7,488
Dundee 24,051 4,200
Edinburgh
- Buccleuch 74,000 9,581
- St Columba 17,000 3,181
Falkirk 23,140 1,911
Kirkcaldy 16,000 4,779
Leith 27,897 1,500
Livingston 20,685 2,858
London
- Cole Abbey 52,079 9,514
- Cobham 8,350 0
Perth & Pitlochry 23,970 6,116
Total 374,116 51,128
Total Dec
2003 2,803,745 408,309
2002 2,544,227 310,716
% increase 10.20%
February 2004—page 23

Free Church
Holiday for Adults
Balvonie Conference Centre
Skelmorlie
A New Venue: This year (DV) we hope to go to the
Salvation Army Conference Centre in Skelmorlie,
Ayrshire. The house is situated in 7 acres of lawn and
woodland. Each of the bedrooms is en-suite and has
tea and coffee making facilities.
Dates: Saturday 10 th to Saturday 17 th July 2004
Cost: We expect this to be in the region of £240,
including £30 booking fee. (We have had to
increase the cost this year because it is not selfcatering
and also the accommodation is en-suite).
Host and Hostess: Douglas and Katie MacKeddie
Booking Form
Surname (Mr, Mrs, Miss etc.)
Christian Name
Address:
Post Code
Telephone
Accommodation required:
Double Twin
For further information please feel free to contact:
Douglas or Katie MacKeddie,
Tel. 01349 861281.
e-mail: dougie@dmackeddie.freeserve.co.uk
Please send booking form & £30 deposit to:
Miss Anna Macdonald
7/9 West Powburn
Edinburgh
EH9 3EN
Name
Address
FREE CHURCH YOUTH CONFERENCE
BOOKING FORM
2nd - 5th April 2003, Gartmore House
Post Code Telephone
E-Mail
Preferred method of contact
Day & approx. time of arrival / departure
Special Dietary requirements
I would like to share a room with
I enclose a booking fee of £15, or full fee of £35 (students), £40
(workers) — Please encircle
Signed Date
All cheques made payable to Free Church of Scotland Youth
Conference.
Please send payment & completed forms to:
Andrew Martin, 45 Hilton Heights, Woodside,
Aberdeen, AB24 4QE. 07732 367779