What makes us human?

I’ve just discovered the BBC Radio 2 feature ‘What makes us human?’, hosted by Jeremy Vine on his lunchtime show. Each month a different guest is asked the title question. In the nearly decade-long run of the feature, guests have included Stephen Fry, Richard Dawkins, Judy Murray, David Attenburgh, Val McDermid, the Chief Rabbi and the Archbishop of Canterbury. Last year, a collection of guests’ answers were published with the subtitle ‘130 answers to the big question’.

As Vine points out in his introduction to the book, ‘life is chock-full of mundane questions’. He himself has to confess ‘I have spent more of my spare time repairing a door handle than asking what my life is for’. Why, he asks, don’t we ever ask each other what we are all doing here?

The reason we don’t ask, he concludes, is because we’re scared to. He compares it to his experience as a participant on Strictly Come Dancing. None of the contestants ever considered that they were going to be the ones voted off. And as he puts it: ‘Strictly is like life. Here we are in this magical place – Planet Earth – and we seem to think the dancing will actually go on for ever. What we can never admit is how short time really is. People go missing around us, one by one, and still we dance. We are in denial’.

In fact, Vine concludes that one of the things that marks us as human beings is ‘our inability to stop the world and ask the biggest question of all, for fear that the result will be the end of our beautiful dance’.

Yet he didn’t struggle to get people willing to answer the question for his show. Those answers include the sharing of ideas, art, forgiveness, the ability to ask the big questions, and many more. In fact, every contributor to the book gives a different answer. That diversity perhaps flags up that human beings may not actually the best judges of what it is to be human. As Richard Madeley puts it in his answer, ‘all roads lead to the fundamental question of whether God exists or is simply a necessary fiction to get us through the night’.  

If God does exist – and if he created us – then that changes everything. Because then all we would need to do would be to see what answer he gives to the question, rather than relying on stabs in the dark.

As Jonathan Sacks, the Chief Rabbi, puts it: ‘Even in the age of neuroscience, it’s hard to improve on the Bible’s answer. We are each, regardless of class, colour or culture, made in the image and likeness of God’.

This is very different from the answer of Richard Dawkins, who says that ‘Human beings are apes, specifically African apes’. As he says elsewhere it is a ‘speciesist double standard’ to assume that thousands of suffering children in Africa are more important than the gorillas on the same continent. To give him credit, at least Dawkins takes his beliefs to their logical conclusion. Remove Genesis chapter 1 and you remove what Sacks calls ‘the most important statement there is of the non-negotiable dignity of the human person’.  

What does it mean to be made in the image of God? It can’t mean that we physically look like God since he doesn’t have a body. Rather it means that we were made for relationship with God and with other people – and that we were made to reflect what he is like.

Our problem is that we fall far short of that. But as a former Bishop of Liverpool argued in his answer, in Jesus Christ we see what it is to be truly human. And that is because, in the words of the Apostle Paul, he is ‘the image of the invisible God’.

We were placed on this earth as image bearers of the great King. We have each failed in our task. But Jesus came to earth to perfectly represent God. And then he died on the cross, so that we could be forgiven for all the times when we’ve failed as image bearers. Or when we’ve mistreated other people made in his image.

As Vine acknowledges, human beings ‘are responsible for great failings, and, of course, for evil almost beyond imagination’. The Bible’s answer to his question helps us be realistic about those failings – but also tells us how that shattered image can be restored.

Published in the Stranraer & Wigtownshire Free Press, 24 February 2022

The Gospel According to Leviticus

Statistically, if you’ve made it to February in your Bible reading plan, you’re past the time of year when most people drop off. Doubtless however it’s still a month when some begin to flag - as many reading plans take people through the last half of Exodus, quickly followed by Leviticus.

However the introduction to Andrew Bonar’s 1846 A Commentary on the Book of Leviticus, Expository and Practical (reprinted by Banner of Truth and also available as a properly digitised free PDF) may be just the shot in the arm that some need to keep going.

In fact, even the protracted nature of all these instructions for the tabernacle and its sacrifices should give us pause for thought before throwing in the towel. Bonar quotes Witsius’ remark that:

God took only six days [for] creation, but spent forty days with Moses in directing him to make the tabernacle – because the work of grace is more glorious than the work of creation.

But why do we still need types and allegories when we have the real thing?

Types were originally intended ‘to deepen, expand, and ennoble the circle of thoughts and desires, and thus heighten the moral and spiritual wants…of the chosen people’ (quoting Hahn).

Yet even today, according to Bonar they imprint in us wisdom which lasts ‘when bare words go but in at the one ear and out at the other’.

William Tyndale agrees that even once we have found Christ, we can use allegories and examples to open Christ even unto believers, and in fact ‘can declare [him] more lively and sensibly with them than with all the words of the world’.

Types not only simplify truth, they also help us understand better truth we already know. Indeed, ‘The existence of a type does not always argue that the thing typified is obscurely seen, or imperfectly known’.

Above all, the use of types shows us God’s grace. ‘Our Heavenly Father has condescended to teach his children by most expressive pictures; and, even in this, much of his love appears’.

How much did they know?

When it comes to interpreting Leviticus, we aren’t left to make it up as we go along, but find principles set out in the book of Hebrews. And in fact, the way the author of Hebrews writes ‘leads us to suppose that it was no new thing for an Israelite thus to understand the ritual of Moses’.

Bonar traces this understanding back to Anna and Simeon in Luke 2 who ‘frequented the temple daily in order to read in its rites future development of a suffering Saviour’. They were included in those of 1 Peter 1.10 who ‘knew that they prophesied of the grace that was to come to us, and, therefore, inquired and searched diligently’.

In fact, Bonar holds out the tantalising possibility that some of the priests may have had revealed to them the full significance of what they were doing:

Had Aaron, or some other holy priest of his line, been "carried away in the spirit" and shown the accomplishment of all that these rites prefigured, how joyful ever afterwards would have been his daily service in the sanctuary. When shown the great antitype, and that each one of these shadows pictured something in the person or work of that Redeemer, then, ever after, to handle the vessels of the sanctuary, would be rich food to his soul

He even goes as far as to say:

[T]he bondage of these elements did not consist in sprinkling the blood, washing in the laver, waving the wave-shoulder, or the like; but in doing all this without perceiving the truth thereby exhibited. Probably to a true Israelite, taught of God, there would be no more of bondage in handling these material elements, than there is at this day to a true believer in handling the symbolic bread and wine through which he "discerns the body and blood of the Lord.

Whether we'd agree with him or not, surely better to give these Old Testament saints too much credit rather than too little!

Christ Shines Through

Perhaps the fact that Leviticus was 'a much-neglected book' even in Scotland at the time of the Disruption is because of our tendency to forget the one principle of which Bonar said nothing 'is more obviously true'. That is, 'the belief that Christ is the centre-truth of revelation'. These Old Testament shadows are, after all, 'projected from Christ "the body"' (cf Col 2.17). From the beginning it has been this Messiah that has been 'the chief object to be unveiled to the view of men'.

The reason that 'many Levitical rites appear to us unmeaning' is because we're looking at them the wrong way:

As it is said of the rigid features of a marble statue, that they may be made to move and vary their expression so as even to smile, when a skilful hand knows how to move a bright light before it; so may it be with these apparently lifeless figures

And even if we don’t see it completely now, one day we will fully ‘learn how not one tittle of the law has failed’.

A word from M’Cheyne

Bonar is perhaps best known for his Memoir and Remains of the Rev. Robert Murray M'Cheyne. Amidst Bonar's own gems in this introduction is one from his recently-departed friend in what seems to have been an unpublished letter to Bonar himself. M'Cheyne used the example of a stranger wrapped in a veil ;  if some of his features were pointed out you could get some idea of what he was like:

But suppose that one whom you know and love-whose features you have often studied face to face-were to be veiled up in this way, how easily you could discern the features and form of this Beloved One! Just so, the Jews looked upon a veiled Saviour, whom they had never seen unveiled. We, under the New Testament, look upon an unveiled Saviour; and, going back on the Old, we can see, far better than the Jews could, the features and form of Jesus the Beloved, under that veil.

So why struggle on with Leviticus?

To those beginning to flag, Bonar would urge:

But let us proceed to the contents of this Book. It will be found that it contains a full system of truth, exhibiting sin and the sinner, grace and the Saviour; comprehending, also, details of duty, and openings into the ages to come, – whatever, in short, bears upon a sinner's walk with a reconciled God, and his [conduct] in this present evil world.

It is "The Gospel according to Leviticus" and "the clearest book of Jewish gospel".

NB: A more recent (and a bit more technical) book on Leviticus that comes highly recommended is Michael Morales’ Who Shall Ascend the Mountain of the LORD?

One rule for them, another for us

Weddings have been postponed. Birthday parties have been cancelled. Businesses have shut their doors. Mourners have resorted to streaming funerals on their iPads. Yet in Downing Street the drinks have flowed and the party has gone on. The latest revelation is that a birthday party was held for Boris Johnson in June 2020. Around the same time, Greater Manchester Police attended a property where three families were celebrating a child’s birthday in a private garden – and issued the homeowner with a fixed penalty notice.  

In this incredibly polarised age it isn’t often that political adversaries are united on the central issue of the day. Yet Boris Johnson, one of the most polarising Prime Ministers in recent history, has managed exactly that. Even before the birthday party came to light and an investigation by the Met police was announced, a poll found that 66% of voters believed he should resign.

The polarisation of politics causes supporters to overlook the obvious flaws, mistakes, and downright wrongdoing of those who are aligned to their cause, but if there is one thing the public will not stand for it is surely hypocrisy.

But have you ever thought about the question of why hypocrisy in our leaders bothers us so much? Historically, it was just accepted that rulers would break their own rules. ‘One rule for them, another rule for us’ was just an accepted part of life.

In the ancient world, punishments all depend on the status of the perpetrator and the status of the victim. Such a caste system is found wherever you turn — whether to the Greeks, the Persians or the Romans. Inequality was just assumed.

Ask an ancient ruler whether it was one rule for them and another for the people and they would blink in incomprehension: what else does it mean to rule?

How different our assumptions are today!

We believe that each individual has an equal dignity before the law no matter their age, race, sex or social standing. We believe that laws govern the rulers as well as the ruled. We believe that might can never make right, that a society should be judged by the way it treats its weakest members, and that rulers should serve rather than be served.

What we take to be obvious, natural and universal - like the evil of hypocrisy - is nothing of the sort. Rather, it is a direct result of the influence of Christianity. In the words of historian Tom Holland, Christianity is: ‘the most disruptive, the most influential and the most enduring revolution in history’, and whether we consider ourselves Christian today or not, we are very much children of that revolution.

This revolution began on page one of the Bible with all humanity declared to be created in God’s image (not just the king – everyone). It continues through the Old Testament with rulers commanded to reign under the law and in covenant with God and their people. It culminates in the coming of Christ, the King. He came as ‘servant of all… not to be served, but to serve, and to give his life as a ransom for many’ (Mark 10:45). 

As someone has put it: ‘You may have never set foot inside a church, but if you’re outraged at the ways the powerful are using their powers…that is your Christianity talking’.

The idea of Jesus ignoring the law of God was unthinkable – because God’s law is based on his own character. And the best news of all is that Jesus kept that law – not simply as an example for us – but as our representative. We’re all hypocrites to some extent. We hold others to high standards – but let ourselves off a bit more lightly. We fail to live up to our own standards at times, never mind God’s.

But in the person of Jesus, God’s law has been kept perfectly in our pace.

We’re right to be outraged at hypocrisy in others. But if someone were to launch an investigation into our lives – and if they could see our thoughts and motivations as well as our actions – none of us would want the results published.

Christianity rightly emphasises that we’re forgiven for our sins through Jesus’ death on the cross. But forgiveness in itself would only take us back to square one – still unable to reach God’s perfect standard.

What good news then that Jesus kept God’s law – and that he did so for us.

Published in the Stranraer & Wigtownshire Free Press, 27 January 2022

Based on this article by Glen Scrivener for Premier Christianity

Resources on Elders (2)

Stephen recently preached a 7-part series on Elders ahead of our forthcoming elder election on 18th January. Having previously listed some resources on elders, here are some more - with a focus on older, Scottish resources:

16th Century

• The Second Book of Discipline (1578) has a couple of useful sections on elders. It also states the historic Scottish position on how office bearers are to be chosen - namely ‘by the judgment of the eldership and consent of the congregation’.

17th Century

• The Covenanter James Guthrie published A Treatise of Ruling Elders and Deacons in 1652, following a request from the General Assembly of the church.

  He contended in the preface that God's wrath lay on the Church of Scotland because of 'rotten' church members and officers, polluting the whole. 'We have boasted of a Reformation of the ordinances', he wrote 'without seeking as really to reform Church-Officers, and Church-Members, according to the pattern thereof'. Guthrie's little book, aiming to summarise existing publications on the topic, was therefore an important contribution to furthering the covenanted work of Reformation in the 17th century in the area of church government. Indeed, while some things Guthrie addresses may no longer be around (eg the office of Doctor), much of it is still relevant. He warns elders against only punishing (certain kinds of) sins of commission, while ignoring sins of omission. He addresses the question of what to do if unqualified men have already been elected. He urges that if deacons are required to be tested before appointed, how much more should elders be? His pastoral heart comes through as he warns elders not to use church discipline as punishment or penance but 'a spiritual medicine, for humbling and gaining of the soul'. His encouragement to deacons tempted to count their office as less significant is a particular highlight: 'The Lord Jesus himself did not disdain to wash his disciples' feet; angels are all of them ministering Spirits, sent forth to minister for their sakes who are appointed to be heirs of Salvation; why then should any think it below them to serve the Church of Christ, and to minister to the Saints in this employment?'

18th Century

• A sermon preached by Scottish Borders minister Thomas Boston - on the day of an elder ordination - entitled ‘The Duties of Ruling Elders and People’. Under his section on the duty of the people to their elders, Boston says: "Can you fall upon a more expedite way to advance the kingdom of the devil in the congregation, than to discourage and weaken the hands of those who are set over you in the Lord? Is there a fairer way to rout the army, than to make their leaders useless?"

20th Century

• From a historical point of view, G. D. Henderson’s book The Scottish Ruling Elder (1935), contains a wealth of information, going back to the time of the Covenanters. He notes: “One of the most important steps taken by the early Covenanters…was to ensure the restoration of the ruling elder to a position of effectiveness”

21st Century

• In 2006 the RP Church of Ireland produced A Manual for Elders, stating ‘For the past 150 years the Reformed Presbyterian Church has rightly placed much emphasis on the training of its teaching elders. However we have not place a similar emphasis on the training those men who are called by God to the 'ruling' eldership in our congregations. The purpose of this manual is to seek to equip, encourage and train elders to carry out their God-given task’.

Congregational life in wartime

The beginning of a new year provides an opportunity to look back on the year that’s now past. Here’s a report from our own congregation written in early 1941, looking back at church life in the midst of World War II, with services taking place during black-outs and 20+ of the congregation’s young men serving in the armed forces, one of whom was a prisoner of war in Germany.

Consolidated Catalina Mk II of No. 240 Squadron RAF, Stranraer, March 1941 (Imperial War Museum)

Report of Session, 1940

The year 1940 has now closed and as a Session we would look back over our Church life in that year.

We would acknowledge first of all our deepest gratitude to Him who is our King and Head for his continued goodness to us. “The Lord of us hath mindful been.” [Psalm 115 v 12, Scottish Metrical Version]

The storm of war still surrounds us, and great damage has been done to many parts of our land, but God in His goodness has thus far spared us the destruction and sorrow that air-raids bring.

Naturally the war has affected our Church life to a considerable extent; over 20 of our young men are now serving with the Forces, one of them being a prisoner of war in Germany; the black-out has affected the attendances at evening meetings; and essential duties have called some of our people to Sabbath work. The requisitioning of our Hall has made the work of some of our organisations more difficult. But in spite of these difficulties the work of the Congregation has been carried on with a measure of success.

The Lord’s supper has been dispensed twice; and during the year eight new members were received into full Communion in the Church. The attendances at the Sabbath services have remained farily constant, and the evening service seems to be more suitable than the afternoon one. Session would appeal to those who are somewhat dilatory in their attendances to make a greater effort to come to the ordinances of God’s House.

During the year we have administered the ordinance of Baptism to two infants, while in the same period five of our members have been called to their reward. They were, Mr. Thomas Arthur, Mrs W. Murray, Mrs. John []ah, Mr. Andrew Hamilton, and Miss Jane []ay. To the relatives and friends in their bereavement we, as a Session, would extend our deepest sympathy.

The Prayer-meeting has continued and has been fairly well attended, and many have expressed the help they have received at these fellowship meetings.

The Sabbath-school too, has been carried on, and we are glad to know that the attendances have been improving during the year. The school has had to meet in the Church during the year because of the taking-over of the Hall.

It is with regret that we have to report that the C. Y. P. [Covenanter Young Peoples’] Society has not been able to continue its meetings owing to so many of its members being in the Forces, but we hope that when peace comes again that this Society will continue its fine work among the young people.

The W. M. A [Women's Missionary Association] held their regular meetings; while the ladies of the congregation have on several occasions sent parcels of comforts to the men who are on military service, and for these many letters of thanks have been received from the boys.

Our minister [Rev. J. Moffett Blair] has received the permission of Session and Presbytery to engage in Army Hut and Canteen work, and has has been engaged in this work for some time now as a voluntary worker in this area.

We must all realise more and more the need for faith and trust in God. He alone can support us in these troublous days. And if we look to Him to do great things for us, we must also be ready to consecrate ourselves to His service, and to show by our lives that he is our Saviour and our Lord.

For more information on Stranraer in WWII, see the book ‘Stranraer in World War II’ published by Stranraer & District Local History Trust (3rd edition, 2017).