Climbing the Mound
There were a number of formalities to go through in order to be recognised as a candidate for ministry. I had to complete the usual application form and supply appropriate references. In those far-off days, the selection process for ministry candidates was surprisingly light and informal compared with today. I was invited to attend for an afternoon interview in the Church of Scotland Offices at 121 George Street in Edinburgh.
I duly presented myself in my uncomfortable best suit before a roomful of the great and the good. They were all men, of course, and comprised a selection of senior ministers and elders plus a number of academics, who (perfectly graciously) grilled me for the best part of an hour.
One member of the panel was Professor Norman Porteous, the Principal of New College, whom I liked immediately. Though he looked somewhat austere, he had a twinkle in eye and gave me the impression of someone who was able to carry his considerable scholarship surprisingly lightly.
Professor Porteous encouraged me – in fact, virtually instructed me there and then – to sit the New College Bursary Competition. When I said I did not think I was of sufficient academic calibre, he told me not to put myself down and that the Faculty of Divinity took a very kind view of anyone who attempted the Competition. To cut a long story short, I did attempt it. Part of the exercise involved writing screeds of essay questions on subjects I knew next to nothing about. Being self-opinionated, this was not such a major challenge as I had anticipated. I am not someone who is generally short of words, although often short on content!
I came in fourth in order of merit out of five candidates and was awarded the Buchanan Bursary of just over £40 a year, which certainly bought a very great deal more in 1966 than it would today. It proved to be extremely welcome over my three years of study. Once again, I was also fortunate enough to have my University fees paid and was awarded a grant by the Scottish Education Department.
There duly came my formal acceptance from the Church of Scotland as a candidate in training for the ministry plus the required endorsement by my home Presbytery of Dunfermline and Kinross.
Before entering New College, I also had to attempt to master the elements of New Testament Greek in my spare time and pass a prescribed exam. I had studied a little (and I mean “a little”) classical Greek at school before dropping the subject like a hot brick, so at least I knew the alphabet, if nothing else. In spite of some anxiety, I did manage to pass the exam comfortably and, to my surprise, New Testament Greek actually became one of my stronger subjects.
We were also required to sit a pre-entry exam, set on behalf of the Church of Scotland, on certain books of the Bible. So, even before I arrived at New College, I felt that I had been well and truly examined.
There were also Church of Scotland exams on the Bible at the beginning of our second and third years of study. Even today, many people seem to assume that the purpose of a Divinity course is to teach students the Bible. In fact, it was assumed that students were all thoroughly familiar with Scripture before darkening the door of New College. And the Church of Scotland just wanted to make quite sure that we were. To fail any of the Bible exams was considered to be somewhat of a disgrace. I know of one fellow-student who did. He kept it very quiet and, when the re-sit came round, took himself off to sit it covertly at Trinity College, Glasgow.
I had chosen to attend New College because it was nearest to my parents’ home in Dunfermline and because I was already a graduate of Edinburgh University. The twin towers of New College are a familiar landmark on the Mound in the Edinburgh. The College was opened in 1846 as the nucleus of a new university that was to be set up by the recently formed, ambitious and thrusting Free Church of Scotland. Originally the plan was to found a complete new university. There were to have been three quadrangles but, as it happened, only one was ever built. The scheme was, even by Free Church standards, over-ambitious. The distinguished architect, William Playfair, had envisaged a building in the classical style but the Free Kirk was having none of such apparent paganism. The result is a curious mixture of fake Tudor and Gothic.
At the time when I attended New College, surprisingly little of the building had actually changed internally in more than 100 years, although it has since been radically modernised. The lecture rooms were spacious and well proportioned though somewhat tired in appearance. The antiquated central heating system always seemed to be struggling in some parts of the building. Life at New College was fairly Spartan. There was also a definite degree of “maleness” about the College at that time. Female students were very much in the minority, across the board. There was only one “loo” for women, half way up one of William Playfair’s twin towers. The male students used the impressive brass and black marble General Assembly toilets in the basement!
The majority of the BD students were candidates for the Church of Scotland ministry which, at that time, was only open to men [3] although that position was to change during my time at New College. Ministry candidates included a high proportion of younger men, like me, in their twenties. There were also a few “mature students” in their thirties and forties. The College was further enriched by having BD students for ministry in traditions other than the Church of Scotland, both from the United Kingdom and further afield.
In addition, there was a good cohort of PhD students. Many were from the USA. Religious Studies were also available as components of an Arts degree but, at that time, were taught in the main University and not in New College. As time has gone on, Religious Studies has proved a major growth area whereas the numbers of men or women seeking to enter ministry via the traditional BD route has considerably shrunk.
Even in the 1960s, most of the academic staff at New College had some record of service in the ministry of the Church of Scotland although that was beginning to change even by the time I graduated in 1969.
By and large, my time at New College passed happily enough. Although I was still a very young man, I had a bit more confidence, having already achieved one degree (something I had thought in my schooldays might never happen) and I was no longer a raw school leaver. I realised for the first time that possibly I was at least reasonable bright. I had no real difficulty in passing the exams. I encountered some very interesting people, both staff and students, who both encouraged and challenged my faith.
At the end of my first year of divinity studies, I accepted a voluntary three month summer student assistantship at the linked charge of Altnaharra and Farr (usually referred to as Bettyhill) in the Presbytery of Sutherland. It was a useful introduction to the Highland aspects of the Church of Scotland which, culturally, seemed a hundred miles away from what I was accustomed to as a town and city boy.
I was puzzled at the communion practices whereby the communion “season” lasted for several days. Even more puzzling (to me) was that at the actual communion service, only a tiny handful of the well attended congregation came forward for communion.
The season was officially opened on Thursday morning with a service attended by pupils from the local primary school. There were further preparatory services on the evenings of Thursday, Friday and Saturday. Communion was dispensed on Sunday morning with a thanksgiving service in the evening. Some churches even had a further service on Monday evening.
The communion season was a feat of endurance and usually a visiting minister preached at the preparatory services. Even more puzzling was the so-called “fast day”, on the Thursday. I subsequently attended a Thursday morning service at Elphin, a crofting township in Assynt, about 15 miles north of Ullapool. The Free Church folk, almost next door were (as is their custom) observing communion at exactly the same time as the Church of Scotland. The clergy and elders from both churches adjourned to a local bed and breakfast where we were served with one of the biggest lunches I have ever seen. Even for a hungry young man, finishing the meal was quite a struggle. I asked why Thursday was called a “fast day”, when we ate so much. Judging by the silence that followed, I had asked the awkward question, not for the first time (or the last time) in my life.
I spent three full months at Bettyhill, preaching most Sundays at Altnaharra and also in the little “tin tabernacle” church of Syre at the head of Strathnaver. On two Sundays, armed with the confidence of youth, I travelled south to conduct the morning service at Lairg Parish Church which, at the time, was vacant. For me, this was all good experience.
During my days at New College, I also undertook student assistantships during the term. In my first year, I was assigned to Saint Paul’s Parish Church in Dunfermline, which provided a good introduction. Sadly, this handsome hexagonal building was later destroyed by fire and the congregation was dissolved.
In my second year, I was assigned to Morningside Parish Church, Edinburgh where Professor Porteous, the Principal of New College, was a member. So, occasionally I had to preach to the Principal. He was always very gracious in his comments although I used to wonder what he actually thought. He did give me one useful piece of advice that I remember to this day. He told me that when I was announcing the Scripture Reading, it was important to pause and look up at the congregation. I still remember his words: “It’s the Word of God for the people of God.” On a much less important matter, Professor Porteous also showed me the knack of how to stand, talk to people and comfortably hold a cup of tea all at the same time, which was certainly an example of practical theology!
In my final year I was attached to Broughton Place Church on the edge of the New Town of Edinburgh. A previous minister of the congregation had been one of several distinguished “John Browns”.[4] A prominent member of that congregation was one of the judges in the Court of Session. I used to wonder whether he thought I argued my case well, or not. Perhaps fortunately, I will never know.
By the time I entered my second year at New College, I felt confident and comfortable in my theological position as a “main stream” Church of Scotland evangelical. I was not and never have been what is now commonly referred to as a fundamentalist. I believed – and I still believe – that Jesus Christ is the Saviour of the world and that the Bible is the Word of God. I prefer not to press matters too much further. In Scotland we believe in using a good measure of common sense and I believe that this approach can be – and has been – brought to our interpretation of Holy Scripture.
Possibly because of my legal training, I enjoyed systematic and dogmatic theology because it seemed to make sense and to hold together. I know men and women who have less of an attachment to Scripture and doctrine generally than I have and who are certainly just as good Christians as the next person. To me, anyone who believes in Jesus Christ is potentially my brother or sister, even if we take up different positions on some areas of theological interpretation.
In my second year of study, I decided that I would take the Honours rather than the Ordinary BD degree and that I would specialise in the New Testament. It was, for me, a close call. I was greatly attracted to Christian Dogmatics and valued being taught by the powerful and challenging lectures of Professor Tom Torrance. However, I felt that I did not have a sufficient background in philosophy, so I opted for New Testament. Given the wisdom and benefit of hindsight, I am not sure that I made the best decision.
I do remember with appreciation the personal support of Rev Robin Barbour, MC, Senior Lecturer (later a Professor at Aberdeen) in New Testament who always had a genuine pastoral concern for his students. I attended several extra tutorial groups that he held in his home.
I also had to choose one elective speciality which, in my case was textual criticism. I discovered that I was the first student in about ten years to have chosen what was perceived as a boring subject, although I found it fascinating. The choice meant that I had regular one-to-one seminars with Rev Dr Ian Moir, who was always a scholar and a gentleman and with whom I kept in regular touch after I left New College. He could look at the most obscure and illegible ancient document and read it with as much ease as one might read today’s newspaper.
In my final year, I was particularly fortunate in being able to attend the seminars offered by Very Rev Professor James S Stewart, still a much respected and charismatic figure. He was kind enough to invite his seminar class to his own home. To my surprise, he handed out copies of the Billy Graham Song Book and competently accompanied our singing on his grand piano!
I also remember with affection, the very thorough seminars on the Acts of the Apostles and I Peter provided by the patriarchal Dr Alan Barr from the United Free Church of Scotland who spoke with quite a thick Glasgow accent and carried his considerable knowledge very lightly. He had a dry sense of humour that he could use effectively in class whilst, at all times, handling the Scripture text with unfailing respect.
The Professor of New Testament, Hugh Anderson, suffered a tragic bereavement with the totally unexpected death of his son, aged (by memory) around 20, half way through my second year. This meant that he was really not functioning fully for quite some time and he had virtually no input into my final honours year. This was a considerable lack and three of the four New Testament honours students, including myself, virtually had to teach ourselves with some help behind the scenes from the kind and diplomatic Robin Barbour.
As an honours student, I had the option, in studying church history of opting to take classes in the early church rather than in the reformation period. I went for the early church option, something I have never regretted. Our teacher was the distinguished patristic scholar, David Wright who, at the time was still quite a young man. David knew his stuff and was incredibly thorough although he showed little empathy with people who wanted to enter ministry. If, today, I have any insight into the complicated history of the early church, it is because of David’s classes.
During my second and third years, I stayed in the New College Residence on Mound Place, immediately next to New College. The Residence was built on the site of a house occupied by Mary of Guise, when she was Regent of Scotland during the minority of her daughter, the future Mary Queen of Scots. The Residence commands the most fantastic view over Edinburgh, the Firth of Forth, Fife and far beyond.
The building dates from the earlier part of the nineteenth century and, in my time, it was literally creaking at the seams. The plumbing and heating systems were antiquated and the electrics decidedly dodgy. The Residence was, at the time, almost entirely populated by Divinity students and we enjoyed great fellowship, sharing our aspirations, hopes and fears, to say nothing of many good laughs. The Residence in my time was under the supervision of a matron, the redoubtable Miss “Minnie” Mackenzie, whom we men-folk liked, respected and sometimes even feared!
My father left Dunfermline High School in 1968 to take up a Research Lectureship at Moray House College of Education. At the same time, my parents relocated from Dunfermline to Milltimber on the outskirts of Aberdeen.
I left New College in 1969 with a Bachelor of Divinity Second Class Honours degree in New Testament Language, Literature and Theology.
It was an exciting time. “Life with its path before us lies.”