Christianity

Glamorous witches and grammar lessons

/ posttenebrasluxweb / Leave a comment

Words are very powerful – written, or spoken, they have the capacity to build up, or to tear down; to encourage, or to dissuade. I have often spoken unwisely, wished my last sentence unsaid, or regretted the line I failed to add at the end of a note, or email, or the word of encouragement I could have dropped into a waiting ear. So many people have been kind to me, have reassured me, have taken an interest in whatever nonsense I had to say. . . but did I do the same for them? Too often, I know I fall short, despite being full of love and admiration for so many of my fellow humans: even some of those I know personally.

We are reticent people here in Lewis. Not long ago, I complimented an elder on his precenting that evening in church. He actually reeled backwards, as though I’d physically struck him. Perhaps, on reflection, that says more about my habitually sarcastic tone than it does about his ability to graciously accept praise. Nonetheless, it taught me a valuable lesson. It is wise to reflect on how infrequently I offer the kind observations that are in my mind, and how readily I manage to unleash the other variety.

Compliments were, historically, frowned upon in these parts, though. Remarks such as, ‘your cruach looks beautiful in the moonlight’ were viewed less as a prelude to romance, and more as a prelude to some serious peat thieving. To point out the beauty of a person’s cow would, today, merely be regarded as a bit weird. People would assume that you didn’t get out much, and that small-talk wasn’t really your forte. In your great-granny’s day, however, it would be seen as a possible precursor to witchcraft of the sort that left your cow producing skimmed milk. Fine, you might think, have a skinny latte and get on with it. Not your great-granny, though: she would have recourse to her own, or someone else’s eolas.

Eolas was what you might call a spell, or a charm. It usually combined ritual with verses of some sort, which were to be uttered in order to relieve the ill-effects of the evil eye. Witches were known to keep such valuable words in a book known as a ‘grimoire’, which comes from the same root as ‘grammar’.

Yet, despite these dark associations, the two most abiding grammar lessons I ever received were when I was sitting in church.

Just recently, a visiting preacher reawakened a precious memory for me. He read from 1 Corinthians 1:18 and I remembered the first time, nearly twenty years ago, that I heard a minister use the phrase ‘being saved’. I still recall that feeling, like a small spring bubbling up in my heart, joyous that salvation could be described as a process. Even now, I don’t fully understand why it made me so glad.

But it IS real cause for joy. Something that is called ‘the present progressive tense’, when applied to God’s work, has two great qualities: it is NOW and it is GROWING. ‘Being saved’ is better, even than simply ‘saved’, I think, because it reminds us of the Lord’s activity on our behalf, and in our lives all the time. Because He is present, we are progressing.

And the other grammar lesson? Some weeks – possibly months – ago now, our minister preached on Jesus’ command to us, if we do not yet know Him, simply to ‘come’. You can see in your mind’s eye, His hand stretched out towards you, imploring you not to delay. There are so many reasons not to put it off, but the main one relates to a straightforward question of grammar too; as the preacher reminded us: ‘the imperative has no future’. His command for us to come means, ‘come now’.

From the same source as  ‘grammar’, and ‘grimoire’, we also get ‘glamour’. Oh, not the kind we associate with supermodels and sirens of stage and screen. No, this was the indefinable magnetism witches used in order to draw you to themselves. It is the same glamour that the world uses to attract us, and ensnare us. Ultimately, we will discover that it’s empty, just a pale ghost of a thing, without form or substance. But, ultimately is too late.

Jesus wants us to come now, so that we may be among those who are being saved. He wants us to pick His grammar over the glamour of the world, and it is imperative that we listen – now.

No Denominations in Heaven

/ posttenebrasluxweb / Leave a comment

The Wee Frees are famously not big on symbolism. Step inside one of the denomination’s churches and your nostrils will not be assailed by the aroma of incense, nor your eyes by art and effigies. There may be coloured glass in the windows, or there may not, but there is no gilding on display, no costly baubles adorning the walls.

Yet, it is not without its idiosyncrasies. It is like every other community in the sense that it has its own unwritten codes and customs which only those who belong to it ‘get’. Those who belong to it feel great affection for it; those who do not belong to it may be a little nonplussed. I’m speaking here of the Lewis incarnation of the Free Church, of course.

Communities frequently have their own language. Elsewhere, I have spoken of the inelegant description of regular churchgoers as being ‘out both ends’. At a conference some months ago, one of the speakers mentioned the confusion that might be experienced by those not ‘in the know’ when their Free Church friends declare with delight that, ‘Margaret came out on Wednesday night’. And, recently, I confused a friend who is still new to worship in our congregation by casually alluding to a ‘retiring collection’.

All of this just witnesses to the fact that our denomination has a long history; that we function as a community with a rich culture all its own. Our roots go deep in this corner of the world. Yet, somehow, the Free Church remains a mystery to those who only view it from outside. They see their friends, neighbours and even relatives trot off to church each week and still have an incredibly warped notion of what goes on inside these edifices.

In recent months, the non-church (honestly, it’s the only label I feel safe to use) section of our community has displayed a woeful ignorance of, and sometimes incredibly imaginative take on, Free Church practice. From what I can gather, they think that women of this denomination are weak, biddable, suggestible automatons, who allow their menfolk to tell them what to do,read, think, and even how to vote. The men are bullies with a very 17th century take on marriage. Kirk sessions instruct their congregations in political matters and hold secret, sinister power over the local council (though not, apparently, the Licensing Board). And, let me say again, those who take this view are people who know us personally: our friends and our neighbours. They know us in our villages, our schools, our workplaces, our clubs and our committees. Their children and ours play together. Yet, despite all those real connections, they seem to believe this utter nonsense about people who have  given their lives to Christ.

I have something I’d like to say to such people:

When you live next door to someone who is a Christian, regardless of denomination, don’t you take them at face value? If they seem nice, reasonable, ordinary . . . isn’t it just possible that they are? And, if they are, what is your hostility about? Might it be something in you? Couldn’t it be that you have created a foe to despise because, to see things as they really are might be dangerous? What if something in their lifestyle appealed to you?

There is absolutely no point in attacking a denomination, for the same reason that there is no point in me defending one. They are all made up of people – individuals whom you know. Turning your attention onto some outdated Iain Crichton Smith meets Lars Von Trier meets the Wicker Man parody of the Free Church is a painfully obvious, nay, childish tactic. Don’t do that to yourself. You are worth more than that. Instead, get to know someone who lives for Christ, and ask them why. Ask them why they follow Him, and why He rules their lives, instead of why they won’t compromise over Sunday openings. Once you understand their faith, I guarantee that their obedience will make more sense.

I heard a story of a man who had a dream, in which he saw buses arriving at the gates of Heaven. The first, marked, ‘Church of Scotland’, was waved away. Then, the second, labelled, ‘Free Church’, was similarly dismissed. Being a Free Presbyterian, he was surprised when their bus met with the same response. Then, though, one arrived, bearing the legend, ‘Church of Christ’, and the gates opened wide to admit it.

Do not, in your fear, try to make Christ small. He isn’t interested in denominations; and He isn’t in one more than another. Come to ours, come to any – but do come. Please, in the words of the hymn, ‘turn your eyes upon Jesus, look full in his wonderful face. And the things of this world will grow strangely dim, in the light of His glory and grace.’

Follow Christ, not Christians. We will let you down; but He never will.

The Seer and the Promise of Rain

/ posttenebrasluxweb / Leave a comment

There was a time when every village in the Highlands and Islands would have had a taibhsear, a person gifted with the ability to see into the otherworld of ghosts and death. These people operated at a different level to the seer, whose concerns were less domestic and frequently strayed into national issues. No, the taibhsear was mainly plagued by visions of phantom funerals, of shrouds on his neighbours, and of the visitation of death to the locality.

In discussing these aspects of our heritage with students, I am frequently asked why the gift of second sight seems to be in retreat. Of course, I am not qualified to give a definitive answer to that – no one is – but I do have my own thoughts on it.

Firstly, why do we use the word, ‘community’ so frequently nowadays? It derives from the Latin, communitas and was originally a noun of quality, meant to name, not a physical place, but a feeling of fellowship, of unity, of oneness. In Lewis, my parents’ generation and all of those preceding would never have dreamt of using the word: in Gaelic, they talked about ‘baile’ and in English, ‘village’. The rest was implied. ‘Anns a’ bhaile againne’, meaning, ‘in our village’, was a frequently used phrase which took as read all of those attributes with which we now associate the word, ‘community’. People lived in close proximity to one another, shared a similar worldview and an almost identical experience of life.

Also, if you go back far enough, they feared the same things. The threat of illness, and of death hovered near them and manifested itself in belief relating to the fairies, to the evil eye and to witches. Many of life’s events can seem random and unexpected. If, however, you can anticipate them to some degree, you may regain a little power. To a certain extent, you can even take the sting from death if you see it coming.

And secondly, isn’t it possible that such closeness bred something else – an instinct, an intuition for your neighbours, as much as for your own family? Look at Derick Thomson’s description of a Lewis sky:

Probably there’s no other sky in the world
That makes it so easy for people
To look in on eternity

Did they get some deep sense of their own smallness against the vastness of Creation? Perhaps it caused them to cling more closely to one another in ways that we simply cannot understand. We have lost something more than just the gift of second sight along this way; we have lost the care for one another that used to operate at such a natural level. And, dare I say, we have lost our own innate sense of eternity?

This is how it is possible for division to emerge in our midst where none previously existed. It is sadly inevitable that atheists and Christians will not be able to agree on certain matters. This rift cannot be healed by arguing round in ever more ill-tempered circles.

It can, however, be healed by prayer and by the constancy of God’s people. In the past, many of those who were reputedly gifted with the second sight were ministers and ‘Men’. No less a person than Dr John Kennedy of Dingwall thought of second sight as hierophany – the Lord manifesting Himself to those lacking regular access to the Word. His own father was thought to be thus gifted and foresaw, amongst other things, the Disruption of 1843, though he did not live to see his prophecy fulfilled.

The Disruption, which formed the Free Church of Scotland, was much more than a mere political movement. It was preceded by a widespread spiritual revival in the Highlands and Islands. Otherwise, the people could not have taken such a radical, faith-fuelled step. And such revivals are always precipitated by prayer. Real, heart-felt, expecting prayer.

Recently, in a study on the life of Elijah, our congregation heard of his earnest petitions to God for rain in the midst of drought, with his head bowed between his knees. Though he entreated desperately, he did so in faith. And when his servant reported the appearance in the sky of a tiny cloud, Elijah knew this was the emerging fulfilment of God’s promise.

We are – right now – in the midst of what can sometimes feels like spiritual drought. It would be easy to forget that God does not wish us to sit back in despair, but expects us to pray in earnest. Notice, Elijah was so serious about prayer that he employed someone else to check the sky while he got on with the real business in hand.

Our problem might be that we just keep on checking the sky, shaking our heads sadly before once again fixing our eyes on the parched ground. We need to pray, and we need to be ready to spot the little cloud when it appears – because if we pray in faith, it IS coming. First the cloud, then the deluge and then, up from the barren earth, fruit.

God isn’t silent – He’s simply waiting for our prayers. These have to include the wilfully blind in our midst – for who is to say that one of them is not that very cloud?

The Fourth Person in the Fire

/ posttenebrasluxweb / Leave a comment

I took the Otherworld on a road-trip this week. Concerned that the folk of north Lewis didn’t have enough eccentricity in their lives, I loaded the Ford Kuga up with fairies, ghosts and witches, and headed for Galson. My brief was to give a talk on the relationship between the Gaelic community and the supernatural, which is the kind of gig my job gets me into. Well, my job, and the scary people I know.

Although I talked about a whole spectrum of supernatural beings, the overarching theme of my talk was probably threat. Our forefathers lived in fear of the fairies, always making offerings to them and speaking highly of them, for fear of incurring their displeasure. And then there was the evil eye, so if a neighbour complimented you, the proper response was rebuttal. That way, the power of their envy could not harm you. Yet, even if you managed to prevent the fairies stealing your baby, and repel the power of the eye, how could you be sure that a witch wasn’t cooking up a storm (literally, in the case of Lewis witches – a dab hand at making a gale) to drown you? There was latent danger Lurking everywhere.

That danger was deemed most overwhelming whenever the continuity of time was broken – at birth, and at the transition of the year in particular. Fairies, ghosts and witches were reckoned to be capable of drawing near at such moments, and of inflicting great harm. Many protections were invoked against their power: iron, oatmeal, and the Bible. But also fire. It was thought that fire had cleansing and protective properties – cattle would be driven between two fires, mother and child would be circled by torch-bearers, and young men would carry fire around the whole village to keep ill-fortune at bay.

God shone a light into this darkness. Eventually, there was no need to rely on fire for protection and, eventually, our people stopped using the Bible as a mere talisman against evil. They opened it and read His Word instead.

This did not keep the powers of evil away completely. God, for inscrutable reasons of His own, allows them some latitude. Just as in the old, Gaelic world, shadows draw near and try to take possession of that which is ours. We probably feel much as our forefathers did when something we can’t understand reaches into our lives and bewilders, or even hurts us. And we know, like they did, the power of fire. But not the superstitious setting of Druidical pyres, encircling and walking between them, or raising them aloft as torches.

No, for the bewildered Christian, there is only one thing to do with fire: go through it. We have to go through it, trusting that this fire will indeed behave as Isaiah says and refine us, ‘in the furnace of affliction’. It isn’t easy to endure the heat but, like Shadrach, Meshach and Abednego, if we keep our faith and fix hearts and minds upon God, we will come through the testing and emerge from the furnace, refined and strengthened, like silver.

It used to be that silver was heated until it was ready. The one doing the purifying knew it was complete when he could see his own image in it. Only then would he withdraw it from the flames.

We do not understand everything today any more than our ancestors did. In many ways, we are still worried about what lurks on the edge of darkness and whether it means us harm. Sometimes, we can be buffeted by change, by disappointment, by disillusion. But we do not have to be afraid. Collective grief can be collective strength. Those grieving together, tested in the fire together, cling to one another, and to the God in whom they put their trust. Whoever else deserts us, He never will.

Remember, even Nebuchadnezzar could see the fourth person in the midst of the flames.

Don’t count the empty pews

/ posttenebrasluxweb / 2 Comments

When Reverend Alexander Macleod arrived in Uig, in 1824, he found that practically everyone in the district was a communicant member in his church.This may sound like a sign of great spiritual life, but was in fact a sign of the times, as MacLeod was soon to discover. Early in his ministry, he witnessed two elders of the church at prayer – one beseeching the Almighty to send a shipwreck to their shore, and another lamenting the death of Christ as a dark day for mankind. They were victims of moderatism, the same kind of outward observance that causes some to believe – even today – that if you lead a good and decent existence, harming no one, then you have as much right to call yourself a Christian as the next man.

While MacLeod’s communion table was full to capacity, new research suggests that the pews of the Western Isles are no longer exactly bursting at the seams. 44.3% of the local population regularly attends the means of grace which, if you’re the pessimistic kind, means that 55.7% prefer doing something else with their Sunday. And if you’re the atheistic kind, you probably think that this is a welcome sign of Calvinism having to relinquish its cold grip at long last.

Well, you say cold grip; I say warm handshake. In a country where those going to church account for only 7.2% of the population, forgive me for thinking that the statistic for our islands is not cause for distress. Nor – sorry, unbelievers – is it the silencing of a strong voice in this community. It is, rather, a call to arms. Or, at least, a summons to the field. Ploughshares are what we need now, not swords.

The Free Church has been mission-minded since its inception, sharing the gospel of Christ with people all over the globe. Statistics like these simply demonstrate an exciting challenge by reminding us that the field has narrowed, and labourers are required on the very thresholds of our churches.

We could weep and wail and bemoan the loss of those days when some referred to Lewis as ‘the last stronghold of the pure gospel’; or we could work and pray for refreshing. This is not a numbers game and God did not promise this island that Christians would always be in the majority; but we were promised that, where two or three gather in His name, the Lord will be present. Two or three – and we’ve got twelve thousand.

Last November, worshippers from all over Lewis packed into a meeting at Stornoway Free Church, as part of the denominational Day of Prayer. It closed with five minutes of silent prayer, during which the power in that building was almost palpable.And that particular gathering represented a mere fraction of those who belong to the church of Christ in the Western Isles.

But there’s one more fraction I should mention here – the 24% of worshippers who ‘disappeared’ between 1984 and 2016. Where are they now? Well, I am inclined to think that they’re in God’s storehouse, safely gathered in. He isn’t willing that any should perish; percentages don’t come into it.

When you look at it in its real context, 55.7% isn’t a defeat at all: it’s a latent harvest.

The Widow and the Devil

/ posttenebrasluxweb / Leave a comment

In folklore, the widow was often a witch. I’m unsure whether the assumption was that, without a husband’s restraining influence, a woman was bound to fall into bad ways, or whether there is just something unsettling about a woman who is isolated from the mainstream. Despite living in the reputed witchcraft capital of Lewis, and being a youngish widow, however, I have somehow managed to resist the lure of the darkness thus far.

Gaelic tradition records an unspeakable ritual for summoning the Devil, used by such wicked people – in the taghairm, an unspecified, though considerable, quantity of cats would be roasted alive over a fire. Eventually, their howls would cause the great cat himself to appear to the one foolish enough to have requested his presence in the first place.

And we’ve all seen the Hammer Horror films, dancing women, chalk circles, blood and candles. Awkward, in a good Calvinist community, I’d have thought, buying tapers in bulk. However, the truth is more mundane and, simultaneously, a lot more terrifying. You need not draw a circle, strike a match, nor yet kidnap next-door’s tom. It suits Satan’s ego and his guile for you to believe that bringing him out is such a complex affair. It’s not, though, because he’s already here.

He is interested in everyone and prowls about, seeking whom he may devour. When I, not quite a year into my widowhood, professed faith publicly, I was told, ‘it’s now he’ll really be interested in you’. And this was true, though I already had experience of his torments. The Devil hates Christ and he hates His followers, and tries his utmost to do the impossible – pluck them back out of their Saviour’s grasp. Stealing their peace is his aim. His methods are varied, and sometimes quite surprising in their ingenuity.

One of the ways in which I sought comfort for my loss was in reading CS Lewis’ ‘A Grief Observed‘, adapted from the journal he had kept following the death of his own wife, Joy Gresham. It went well at first and Lewis’ description of grief as being ‘so much like fear’ spoke to me. The death of a spouse leaves you feeling exposed and vulnerable. Just the way the Devil likes it. And then, I read this:

‘How do I know that all her anguish is past? I never believed before – I thought it immensely improbable – that the faithfulest soul could leap straight into perfection and peace the moment death has rattled in the throat.It would be wishful thinking with a vengeance to take up that belief now. H. was a splendid thing . . . But not a perfected saint. A sinful woman married to a sinful man; two of God’s patients, not yet cured. I know there are not only tears to be dried but stains to be scoured.’

I was horrified. Donnie had gone through so much pain and suffering – was Lewis right to suggest that somehow there was more refining and scouring to be done after death? Instead of thinking that he was out of pain, at rest, his cancer finally gone, I was now imagining him still being tested and tried. It tormented me, this idea that he still had no peace. Somehow, all these months of needles and blood tests, of tubes and scans, of endless waiting in rooms packed with white-faced patients and their terrified families, of bleak diagnoses and grim-voiced doctors, had not ended.

Grief IS like fear, Lewis was right about that. The same horrible ideas now took me over once again, just as they had with his illness. What processes, what tests would he be subjected to? How would these ‘stains’ be scoured? Would he be treated gently? Would he be frightened? And would he come through it?

Fortunately, this anguish didn’t last, and all because of one simple, wonderful fact: Christ’s promise to the thief on the cross, ‘today you will be with me in Paradise‘. I remembered that God, who cannot behold sin, would admit no one who was unsanctified; and Christ would not make a promise that He did not keep.

When you lose someone close to you, people are wary about mentioning death. In church particularly, people were very solicitous if a sermon even touched on the subject. I love them for it, but I want them to know that it’s not necessary. CS Lewis’ idea about death made me sick with fear. Every human being who has loved another human being knows that emotion. What we hear about in church, though, that’s different: that’s the death of death; death defeated by a death – THE death. So defeated that after THE death came life again.

And that thing which CS Lewis could not believe: the leap straight into perfection and peace? Oh yes, that too. Only the Devil will tell you any different.