The Scots: Heroes of Faith
The Scots have for millennia been independent-minded, today demonstrated in a national yearning for political independence. But these courageous Celts, along with their beloved heather, pipes and tartan, have also held a strong Christian faith.
Celtic Christianity was introduced to Scotland by Columba, from Ireland, in the fifth century. Iona was a staging post for the Christianisation of Scotland. When after the Synod of Whitby (663-64), as King Oswiu accepted the jurisdiction of the church of Rome, the original Celtic Christianity retreated to Scotland and Wales. Among the Scots, many remained faithful to the teachings of the apostolic church, for example, observing the seventh day of the week as the Sabbath.
Perhaps the best known Scottish Christian leader is John Knox. He lived concurrently with many of the Reformers of continental Europe, even spending time with John Calvin in Geneva. Knox had a dream of a reformed church in Scotland. He’s alleged to have once prayed, “Give me Scotland, or I die.”
He lived quite a colourful life, having taken part in the seizing of St Andrew’s castle. After the French intervened in battle, Knox was a prisoner for nine months in a French galley. He’s also remembered for an outspoken confrontation with Mary Queen of Scots. The Church of Scotland, which arose from the preaching of Knox, became known as Presbyterianism, in which authority is centred in local leaders—the presbytery.
In the 17th century, English King Charles I sought to impose an episcopal (governed by bishops) form of church governance on the Scots, who saw their autonomy as their right. Charles also forced Book of Canons on the Scottish churches in 1636, which was soon followed by the liturgy of the High Church of England. The impositions were resented and brought a reaction. In 1638 tens of thousands of Scots signed a “covenant,” most at Greyfriars church, Edinburgh. This covenant (between the people and their God) embodied elements of the Reformed faith and brought the name “Covenanters” to these Presbyterians.
Following the restoration of the monarchy in 1660, the Scots felt that their rights would be better respected, as Charles II promised to “uphold the Covenant,” even travelling to Edinburgh to keep the Scots on side. However this was not to be. Almost immediately he used the secular power to enforce episcopal governance. Whenever religious authority is united with secular powers, the rights of minorities are trampled, with persecution the usual result.
The bishops required that a minister in a congregation be “installed” by a bishop. This included showing deference to the bishop. But over the next few years, hundreds of ministers refused to cooperate, leaving their pulpits for the moors and remote glens to avoid punishment. The displaced ministers often held meetings called conventicles in isolated places.
The meetings were soon banned and any that attended were treated to imprisonment and death, among them such notables as the Marquis of Argyle, who was martyred. Some were imprisoned on Bass Island, an island off the coast from Edinburgh, and others in Tolbooth Prison, Edinburgh. Such actions stiffened the resolve of the faithful Scottish Christians.
The bishops were given soldiers to enforce their regulations and to search for violators of the laws. Thus began the “killing times” when, from 1680 to 1685, about 18,000 Covenanters sealed their faith with blood. One, John Graham, was an infamous hunter of Covenanters. He displayed the heads of Covenanters on the facade of Tolbooth Prison.
As with the Huguenots of France, the oppression caused the Covenanters, who wanted nothing more than to worship their God in peace, to fight for their beliefs. At Pentland, outnumbered Covenanters were overpowered by superior forces of the Crown, but a victory at Rullion Green, which involved only a small group of soldiers, was read as a signal that God was leading them and the call to arms went out through south-west Scotland.
The Covenanters rallied with hayforks, knives and a few weapons on the bank of the Clyde at Bothwell Bridge, Glasgow. These Covenanters and their ministers had been unable to convene a synod for some years and here was an opportunity. Discussions ensued over political and theological issues. Although all were prepared to lay down their lives in battle, for three days they discussed the issue of who was a true and historic Covenanter.
Many of those who’d left pulpits and sacrificed homes in the persecution, felt they alone were worthy of the title. They were antagonistic toward “accommodationists” who had “compromised” and stayed in their pulpits. They were labelled apostates. But while the acrimonious debate continued, well-armed troops arrived on the other side of the river and, on June 22, 1679, egaged in the the largest of the Covenanter battles. The Covenanters were totally unready, with result that more than 400 were killed and 1200 taken prisoner.
The prisoners were humiliatingly marched back to Edinburgh and into the courtyard of their Greyfriars church, where their fathers had signed the Covenant in 1638. The south-west corner of the churchyard became an open-air prison.
Freezing Arctic storms blew in, taking a huge toll. Most prisoners didn’t survive the winter and of those who did, many were consigned as slaves to Barbados.
n The Covenanter cause included many brave and godly preachers—James Renwick, Donald Cargill, and John Blackadder—devoted to the cause of freedom of conscience and worship.
One, Richard Cameron, with a few supporters, made a declaration accusing King Charles of perjury, the usurpation of his crown and royal prerogatives, and called him a tyrant and usurper. Needless to say he soon headed Charles’s “most-wanted” list. It was his death a month later that triggered the “killing times.”
But the story that evokes most empathy is that of the two Margarets of Wigtown—Margaret Wilson, 18, and Margaret McLauchlan, 63. They were accused with attending a conventicle, but refusing to recant their faith, they were tied to stakes in the Solway Firth, to be drowned by the rising tide.
The persecution ceased in 1688 with the ascension to the throne of William and Mary. Presbyterianism was once again allowed. It has continued to impact Scottish culture and religion.
There is much to learn and admire in the Scottish church, no matter what one’s persuasion. The Scottish brave inspire us to selfsacrifice and faithfulness no matter the cost. Church and state must always remain separate.
Home - Archive - Topics - Podcast - Subscribe - Special Offers - About Signs - Contact Us - Links
 |
 |
|
Copyright © 2006 Seventh-day Adventist Church (SPD) Limited ACN 093 117 689
