Revival In Lewis

Although the light of the Gospel had reached the Western Isles of Scotland as far back as the sixth-century, that light remained dim down through the years. It was not until the nineteenth century that revival power transformed Lewis, out of all proportion to its geographical size and influence, into a byword for Gospel purity and proclamation.

At the beginning of the nineteenth century the Presbyterian church in Lewis had become blighted by Moderatism and worldliness. The people had the Bible, but their religion was not fashioned by it. The church was there, but was at the point of extinction. It was then that God broke in to bring new life to His cause.

"The Tree of Life Was Planted In the Midst of Us"

Alexander Macleod was settled in Uig as parish minister in April, 1824. A native of Stoer, in Sutherland, he became a follower of Norman Macleod, the Assynt "Separatist". Separatism defied ecclesiastical authority, and sometimes with good reason, given the spiritual deadness of the church and many of her ministers; but in many cases it bred a vitriolic and loveless independency. Alexander Macleod was involved in the Separatist movement, but spiritual blessings enjoyed by the people of God at Communion Seasons in the North of Scotland brought him back to the Presbyterian church, and he was licensed in November, 1818. He spent two years in Dundee and three in Cromarty before coming to Lewis.

He tells in his diary of the situation of the church in Lewis when he came to Uig :

"The first month that I laboured amongst this people I observed that they were extremely attentive to the preaching of the Word. But the truth made no visible impression on them ... Having commenced to examine several of the parents previous to my dispensing the ordinance of baptism to them, I found that they (with very few exceptions) were grossly ignorant of the truths of Christianity as revealed in God's Word" <1> This was a sad indictment of a congregation of over 800 communicant members. Yet it was the natural fruit of Moderatism, with its "secular selfish indifference to the eternal interests ofsouls" <2>.

Within a month, however, Alexander Macleod was aware of changes taking place in the outlook of his people, as well as in the spiritual interests of the congregation. He wrote in July 1824:

"From 2nd June to this period, many people from the neighbouring parishes attend divine service regularly, and many, young and old, seem to be under serious impressions. They now give close attention to what is spoken. Many young and old are in tears every Lord's Day, and several are so affected as not to be able to contain themselves or to retire"<3>.

From having none upon whom he could call to pray in public in a prayer meeting in April, 1824, by the end of 1825 he rejoices that there are more than twelve, and as he reviews his ministry in his diary entry for January 1st, 1826, he delights "upon the progressive growth which so conspicuously appears among the subjects of grace in this parish. May we not say that the Tree of life has been planted in the midst of us...?" <4>.

Because of the ignorance of the people when he first ministered among them, Alexander Macleod did not celebrate the Lord's Supper during the first two years of his ministry. Despite the fact that this angered some of his fellow-presbyters, he insisted that the Sacrament could be of no benefit unless the people knew what they were doing. It was in June, 1827 that the Lord's Supper was finally administered. Alexander Macleod records it in his diary as a time of special blessing:

"There were from 800 to 1,000 communicants formerly in the parish, there being a habit of indiscriminate communion. This is the first occasion we had the Communion here in my time, and only six individuals have come forward to the Lord's Table... When the elements were presented, there appeared as a shower of revival from the presence of the Lord through the whole congregation..."'. <5>

The following year, 1828, saw thousands of people attending Uig, especially at Communion time, and this continued while the Spirit of God was so evidently present.

The Uig revival continued into the 1830s. Norman Macfarlane summarises it in these terms:

"There was tremendous power ... There were innumerable scenes that never faded from memory ... For a generation afterwards the events of the Island were dated by Lewismenfrom that year... It burned itself, like a branding iron. into the life of Lewis"".<6>

For some, the explanation is to be understood in purely natural terms. Donald Macdonald, in his history of Lewis, says that "Mr. Macleod found his parish in a very backward state spiritually but he changed all that".<7> Nothing could be further from the truth. It was God alone who did the changing, intervening in power to revive His church.

"Breezes of Pentecost"

It is clear from such records as are available concerning the latter half of the nineteenth century in Lewis that the revival of 1824-35 had far-reaching consequences. Not only was private religion encouraged - family worship became an habitual practice, and personal devotion to the cause of Christ increased <8> - but public religion also was greatly strengthened. One result of this was that the Uig revival produced men who themselves became preachers of the Gospel, some of whom settled in Lewis, and were mightily used of God in revival blessing and power.

The parish schoolmaster in Uig during Alexander Macleod' s ministry was John Macrae, known as "Macrath Mor" ("Big Macrae"). Converted in Lochcarron under the preaching of the famous Lachlan Mackenzie, John Macrae applied himself to his studies assiduously, studying Arts in Aberdeen and Divinity in Edinburgh under Thomas Chalmers. Norman Macfarlane comments that "in the big Highlander a second Chalmers was in the making".<9> The influence of men like John Macrae, evangelical schoolmasters in remote rural areas, cannot be underestimated : John Macinnes, in his work on The Evangelical Movement in the Highlands, states that "it was the ambition, and, to a very large extent, the achievement of the nineteenth century schools up to 1872 to put a copy of the Scriptures, either in Gaelic or English, in the hands of every Highlander, and to enable him to read for himself ".<10>

John Macrae was part of this movement. His licensing and ordination followed his period of teaching in Uig, where the blessing of the revival filled his soul. He was ordained in Ness in 1833, and then ministered in Knockbain before returning to Lewis. Murdo Macaulay calls him "the greatest of the ministers to whose labours Lewis owes its best memories and traditions".<11>

Another man. Peter Maclean, was brought to deep conviction of sin during the revival of Uig. He was a shopkeeper, who had to close shop temporarily in order to deal with the spiritual issues burning on his soul. Apparently when he was converted he wiped out every debt owed to him by his customers. He became a minister, labouring first in Cape Breton, Nova Scotia, where great blessing attended his work. In 1855 he became minister of Stomoway, and preached under the anointing of Heaven. At Garrabost, Norman Macfarlane writes, he preached "when a breeze of Pentecost passed through the congregation ... Maclean s wings spread out to this breeze. He gloried in revival, and the island was now in its sweep."<12>

In these ways, the revival which brought evangelical religion in power to Uig had far-reaching effects, particularly in providing for the Christian ministry men who had the fire from Heaven in their bones, and went out to be heralds of the Evangel. The Lord used them to fan the flame, and to carry it to other parts of the island.

Another effect of the revival in Lewis in the early nineteenth century was the development of the 'fellowship meeting'. These meetings, in which men of spiritual ability and maturity spoke publicly of their experience of grace and the evidences of Christianity in their lives, had been part of the religious life of the Northern Highlands as far back as the days of Thomas Hog of Kilteam in the seventeenth century, but it is only after the revival in Lewis in the nineteenth century that we read of them there. There exists a Gaelic booklet published in 1881 containing accounts of statements made at such meetings, and it is evident both that the sayings of the evangelical ministers had become household words, and that the men themselves were of advanced spirituality. The revival had made the roots of evangelical Christianity go deep, as well as making its branches spread.

"As Happy As the Day Was Long"

The evangelical witness in Lewis continued during the latter half of the nineteenth century. The fire of earlier years had not spent itself entirely, but neither was it as predominant in the latter half of the century as it had been during Alexander Macleod's ministry. As with any true revival, the events of earlier years were extraordinary; and what we see during the rest of the century is the ongoing work of the Gospel, in which the minister is the evangelist of his own parish, and during which time the Spirit of God works as He wills. There are some records of young people being affected by the Gospel in Ness, and again in Steinish, near Stomoway. Harry Sprange records an extract from a letter written to the Guardian in 1860 concerning the Lochs district of Lewis, in which the writer states that "The teachers cannot make any comment on a passage of the truth -without the children being affected".<13> There was also a marked spiritual movement in the Carloway district from 1903 until about 1912.

Two important movements of the Spirit of God in the early years of the twentieth century are worth recording. The first was in Ness in the 1920s under the ministry of Rev. Roderick J. Macleod. He laboured first in Ness, and then in Dumbarton, where he died at the age of 37. Rev. Murdoch Campbell recalls of him that "He had hardly commenced his work there than signs began to multiply that God's Spirit was at work through his earnest and Scriptural preaching. A large number were brought out of darkness into light, and lo the end of their days the lives and witness of those men and women showed that they were wrought in God" .<14> In fact, this revival was one of the most significant in Lewis in the twentieth century. At a time when young people were not in the habit of going to church, a movement began which drew many of them there. One of these, the late Rev. Donald Macdonald, reminisces that, "When I was a young Christian - it was during a time of revival under the ministry of the late Rev. Roderick John Macleod - there were lots of young people converted in that revival, and we were as happy as the days were long. The sun of God's favour was shining on our tabernacle and we were full of the joy of the Lord".<15>

The purpose of the quotation in its context is to show that there were some older Christians who were cautious - perhaps even suspicious - of the new interest the young people were showing in the means of grace and in the ordinances of the church. But while some were reluctant to admit them into church membership, their attitude grew out of a healthy concern to ensure that they were not mistaken about their interest in Christ. Rev. Norman Macleod summarises :

"At the beginning of 1923 a revival of considerable intensity broke out throughout the district (of Ness) in the churches of both denominations ... There was no outward excitement connected with this movement, but there was much silent weeping and deep contrition of heart. The revival touched persons of alt ages. One interesting feature of it was that the number of men affected was greater than the number of women ...". <16>

Another important stirring of the Spirit of God took place in Carloway during the ministry of Rev. John Maciver (Free Church minister of Carloway 1924-46). As in Ness, the cause of Christ's church was low, and few young people showed an interest in the work of the Gospel. The minister, a bachelor, was to die at a young age, but he also saw much blessing attending his work in the Gospel. Anointed in his preaching, he was able to convey the majestic themes of the Word of God in a way that made them applicable and personal to his flock. Rev. Murdo Macaulay, who was converted at this time, records that over 100 communicant members were added to the church in about ten years.

Mr. Macaulay is also concerned to point out one very important fact. It is not true to say that there was no excitement in the Carloway revival - feelings were deeply stirred : there was an "eager attention with which young and old listened lo the preaching of the Word".<17> At the same time it was true that "The whole counsel of God was declared from the pulpits, and no attempt was made to cater for the stirred feelings of the lisreners"<18>. This was not revivalism, but the kind of revival which only the Spirit of God can produce. Those who were converted during it were deeply stirred in their feelings, but did not live on their feelings. There is a great difference between the two!

"There's Fire Here!"

The most well-documented, and therefore the most well-known revival to have taken place in Lewis, was during the ministry of Rev. Duncan Campbell from 1949-52. Duncan Campbell, an ardent Faith Mission preacher, had been invited by a local Church of Scotland minister, John Mackay, to conduct services. Many had been praying for revival before this, and it is evident that another wave of godlessness and indifference had swept over the island following the end of the Second World War. A mission had been planned for the end of 1949, and Duncan Campbell was invited to preach. "There's fire here" was the comment of one elder after hearing Mr. Campbell preach his first sermon in Barvas.

And fire did indeed fall. Brian Edwards summarises :

"Whole families were transformed and sometimes would spend a full Saturday in prayer and praise... A deep and lasting work was done in the lives of many, and in the same meeting that some were saved, others could go away challenged but resisting ... many found it impossible to describe what it was like to be in revival; it went beyond words ..." <19>

Or, as Duncan Campbell's biographer has put it:

"The presence of God was a universal, inescapable fact : at home, in the church and by the roadside. Many who visited Lewis during this period became vividly conscious of the spiritual atmosphere before they reached the island" <20>

There was, however, much controversy generated as a result of this movement. Duncan Campbell claimed, and many modem writers on the subject follow him, that the whole island was in the grip of revival. But that was not so. Most of the Christians in Lewis belonged at the time to the Free Church of Scotland, whose Presbytery warned against the Arminianism of Mr. Campbell's preaching. There was a genuine concern amongst some of the most spiritually mature that on the one hand people were too ready to ascribe to the work of God anything that was out of the ordinary; and on the other that Mr. Campbell himself was open to the charge of exaggerating the effects of the revival. <21>

Without doubt, the 1949-52 awakening in the Hebrides was a significant movement of the Spirit of God. Many were saved, the church was encouraged, and the Lord added to His people. To many people outside of Lewis, this is the Lewis revival. Documented more than most, and made the subject of numerous books, tapes and now a video, it is understandable that this movement occupies an unduly prominent place in the minds of some, but it ought not to be forgotten that for purity of doctrine as well as for breadth of influence, some other revivals were much more significant.

"The Wave Has Not Yet Spent Itself"

Rev. Murdoch Campbell, in his Memories of a Wayfaring Man, states :

"The wave of spiritual power which swept over Lewis... has, in fact, not yet spent itself. Although we live in a day 'when the enemy is come in like a flood', God is still working among this people. My frequent visits to my native island have left me with the conviction and the consolation that 'The Lord is there".<22>

There have been other movements of the Spirit of God in localised centres and congregations throughout Lewis over the past forty years. In addition to the ongoing work of the Gospel, which has seen a steady stream of men, women and children coming to know Christ and to take their place in His church, there have been seasons of special blessing also.

In Callanish and Back, in the late 1960s and 1970s,many young couples were converted and became members of Christ's church. Many of these young men are now elders in the church, and others have become preachers of the Gospel. Similar movements among young people in Point and in Stomoway took place, resulting in an increased vitality within the churches. An almost universal feature of these revivals was the marked contrast between the old and the new in the lifestyle of those who were born again. Old habits, places, interests, all gave way to the coming of truth into the life. This must always be the evidence of true conversion, and is certainly the evidence of true revival.

In days of darkness, apathy and hostility to the Gospel, God revives His work. In revival, to be sure, a special blessing is poured out from Heaven, but it is upon a work already begun. The church is commissioned to labour faithfully and progressively, always in dependence upon God, and always with the prayer that God will pour out His blessing on a thirsty ground (Isa. 43: 19ff). Lewis cannot rest on its past. The church here must continue to work, to witness, to labour, to strive. She has, however, a great heritage, and one that urges her to go on; for in times of trouble and darkness, her God can make the desert to blossom as the rose (Isa. 35: 1). May we see such days again!

© Iain D. Campbell 2001

NOTES

1. A. Macleod, Diary, 2 June 1824.
2. M. Macaulay, Aspects of the Religious History of Lewis, p.l72. J. H. S. Burleigh, in his A Church History of Scotland does say that "During the eighteenth century ... and especially in the latter half, Moderatism was dominant in the church", but his statement that "Moderatism contributed to the spread of enlightenment in their parishes" (p.303) has to be treated cautiously.
3. Diary, 5 July 1824
4. Diary, I January 1826
5. Diary, 25 June 1827
6. N. C Macfarlane, Apostles of the North, pp84-5
7. D. Macdonald, Lewis, A History of the Island, Edinburgh, 1983, p. 112.
8. In one of his few references to the Uig revival, Brian Edwards (who unfortunately refers to the Uig minister as Andrew, rather than Alexander), comments on the generosity of the people, on how "the will preponderates over the purse" (Revival : a people saturated with God, Evangelical Press.) 990, p. 161), an evident sign of personal zeal and devotion.
9. Macfarlane, op.cit,.p.l8
10. J. Macinnes, The Evangelical Movement in the Highlands, Aberdeen University Press, 1951, p.261
11. Macaulay, op.cit, p.79
12. Macfarlane, op.cit., p. 161
13. H. Sprange, Kingdom Kids, Christian Focus Publications, 1994, p.71
14. M. Campbell, Memories of a Wayfaring Man, Inverness, 1974, pp10-11
15. Quoted in D. Macdonald, Christian Experience, Edinburgh, Banner of Truth, p.viii
16. N. Macleod, Lewis Revivals of the Twentieth Century, pp9-10
17. M. Macaulay, The Burning Bush in Carloway. 1984, p.32
18. op.cit., p.34. See my Heart of the Gospel (1995) for examples of the preaching of Rev. John Maciver.
19. Edwards, op.cit., pp255-6.
20. A. Woolsey, Duncan Campbell, Hodder and Stoughlon, 1974, p. 121
21. This is a point which even his biographer concedes (op.cit., ppl 45-6 )
22. Campbell, op.cit., p.9