My article for the church magazine follows. I tried my best to write a balanced perspective, both pushing a bit on the Church of Scotland and celebrating their many fine aspects. If I’m brave, I’ll write more detailed reflections in the future on each of the article’s three points. An outsider coming in and telling you all your faults is no fun–and not ministry–so one must tread carefully, with humility, always remembering the log in one’s own eye.

February Magazine Article

Mrs. Kelley, my high school Latin teacher loved teaching us common English sayings in Latin, I think to show that the Latin language wasn’t quite dead yet. I still remember a few of those sayings: Veritos vos liberabit is from John 8:32, “The truth shall set you free.” Cave canum means “Beware of the dog.” And tempus fugit translates to “Time flies.”

My time at St. Columba so far has allowed me to consider all these phrases. Certainly, the Bible has played a large role, including Jesus’ teachings about truth. Far too many pastoral visits have me dodging a dog–maybe its their instinctual response to another wearing a dog collar. And my time at St. Columba has surely flown by.

Though few of you have asked me anything about my Latin language experience–thank goodness, it’s all a blur–many have asked about my perceptions of the differences in the Church of Scotland and the American Presbyterian church. So I shall take this brief column to note what strike me as the most notable differences. Please take these thoughts in the open and reflective spirit in which they are given. Indeed, neither the Church of Scotland nor the American Presbyterian church has everything figured out, and we all would do well to consider how the Spirit is moving in our own context and beyond.

First, one major difference between our denominations is the duties of elders. In American Presbyterian churches, elders are not assigned a district and therefore do not regularly visit members. Conscientious St. Columba elders will visit those in their district at least quarterly to drop by communion cards, and perhaps a few more times for other purposes. At home, the average size of church sessions is perhaps 20-30 elders, and elders only sit on the session for a few years. They are still charged will similar tasks–to nurture the faith and life of their congregation, to visit, comfort, and support their community of faith–but the American Presbyterian church lacks a tradition of regular visitation.

Second, perhaps the most significant difference in our denominations is the ratio of ministers to members. An American Presbyterian church of similar membership to St. Columba (1400 members) would likely have about five ministers on staff and several other full-time employees. I suppose this drastic difference is mainly due to differences in financial support, but is cultural as well. Americans expect “programs” from their church–organized mission trips, education and evening activities for young people, weekly meals and classes for adults, Sunday school for all ages. Church members in Scotland tend not to carry such expectations. Perhaps, too, one consequence of this difference in ministers to member ratio is the importance of Scottish members helping to support the work of the church as there are fewer full-time staff members.

Third, another striking difference is the Church of Scotland’s parish structure. Many Church of Scotland ministers spend a significant amount of time conducting funerals for those within the bounds of the parish but with no clear connection to the particular kirk. Also, ministers in Scotland have certain duties in the schools. In the States, Presbyterian ministers seldom conduct funerals for those unconnected to a particular church, and the idea of a minister teaching in a school is mind-boggling, so strong is our cultural prescription for “the separation of church and state.” So Scottish ministers have more clear and consistent contact with a specific geographical area while American ministers are more like free-range meat, working over a fairly large area.

I could go on, as I’m fascinated by these differences and their corollaries. Do American churches rely too much on ministers? In America, what does it say when someone moving to a new town may not find a Presbyterian church within fifty miles? Should the Church of Scotland–as was suggested in February’s edition of Life and Work–consider steps to train elders to conduct parish funerals? Does the American penchant for church programs overshadow more pressing needs outwith the church? Should any Church of Scotland congregation, or American congregation for that matter, have multiple ministers while rural parishes struggle to call even one?

These, and many others, are the questions the Scottish and American Presbyterian churches face. I pray that we may all move forward, seeking Christ’s will, being guided by the Holy Spirit, and praising God in all we say and do. Or as Mrs. Kelley would say, Ad maiorem dei gloriam, “For the greater glory of God.”