Part 1: Glory Filled The Land

Chapter 3: General Awakening 1905-6

North Lanarkshire
- Bellshill & ‘Clydesdale’
South Lanarkshire
- Hamilton
Revival in the Salvation Army
Black Isle
Wick & Thurso


North Lanarkshire

- Bellshill & ‘Clydesdale’

 One of the first Lanarkshire communities to receive deep spiritual blessing was ‘Clydesdale’, in the autumn of 1904. Here the Rev. J. Inglis Martin of Mossend laboured for many months, including engaging in a special work at the Clydesdale Buildings, where several hundred people professed faith, the influence by this time having spread all over the district.1 Revival broke out in nearby Mossend - in Martin’s own Evangelical Union Church - in the second week of November. While services were proceeding, ‘men were broken down by the Spirit and gave themselves over to Christ'.2

The movement in Bellshill began with a series of mid-day prayer meetings held in the Baptist Church during the first week of the year, each of which continued for three or four hours. The following week carter-evangelist Adam Barr commenced a few days’ mission. This proved so successful that it was continued for four weeks. Revival had come to Bellshill. Other denominations quickly caught on to the movement. The centre of revival in the town’s east-end was the Evangelical Union Church, while in the west-end it was the West United Free Church. Other groups who became involved were the Methodist Church, the Evangelistic Hall, Unthank Road Gospel Hall, the Salvation Army and the Brethren. Meanwhile, in the centre of town, the Baptist chapel continued to carry ‘wonderful magnetic attraction’ to many of the town’s inhabitants.3 Here, J.J. Thomas was welcomed as the ‘Famous Welsh revivalist’, who carried on ‘vigorous operations until the early hours of the morning’.4 The ground had been prepared by the labours of five Glaswegian brothers surnamed Fraser, one of whom (John) was looked upon as ‘the Spurgeon of Scotland’. All five men worked in Glasgow’s Dub’s Locomotive Works from early in the morning till five or six in the evening. Then they would catch a train to Bellshill, where they were engaged till ten at night, preaching and singing.5 Continuing in this fashion for weeks on end, they retired for a short break before resuming their hectic schedule.

 By March, revival had risen ‘to fever pitch’, it being no uncommon thing to have meetings continuing till three o’clock in the morning.6 Again and again scores were turned away from meetings, unable to get near the door.7 One attraction at the Baptist Church, when even window sills were utilised as seats and over one hundred failed to get admittance, was the visit of five converted convicts, the leader of whom had spent 33 years in Peterhead Prison, where he eventually came to Christ. In another church, a group made up of a converted Roman Catholic, a Swede, and a church organist, led meetings,8 while deputations also arrived from Cambuslang and Newarthill. By this time, J. Inglis Martin, overtaxed by his untiring labours for many months throughout Clydesdale and Mosshill, besides his ministerial duties to his own congregation, had to retire from ministry for some weeks in order to regain his strength.9

  As to results, it was reported that ‘Drunkards and others whose position on the social ladder was lower than the bottom rung’, were now recognised among the ranks of the revivalists. ‘All Hail the Power’ quickly became the favourite revival hymn in town – ‘parties of all creeds find escape from it impossible. There is not a night but it is chimed by various clusters of people returning from revival meetings’.10 In the Baptist Church alone, 150 were baptised, resulting in a doubling of membership in just a few months. Nearby Uddingston was one of many Salvation Army centres in Lanarkshire that experienced a strong gust of revival power at this time,11 while, to a lesser degree, Holytown was also moved. Meanwhile, at meetings in Nackerty, a settlement of miners’ rows near Tannochside, there was a sense of God's presence from the start of meetings held there. To a good number this became almost overpowering, creating a deep, reverent stillness, which at times alternated with outbursts of holy joy.12


South Lanarkshire

- Hamilton

 By March 1905 it became evident that ‘an extraordinary spiritual movement’ had taken hold of the west end of Hamilton. ‘Evan Roberts may be wanting’ wrote one commentator, ‘but a religious fire is nevertheless there’.13 The work centred on meetings begun by some zealous members of Saffronhall United Free Church in a school in Beckford Street. The work quickly grew. At one Saturday night meeting, feelings reached a climax. At the after-meeting, ‘Men and women were simultaneously moved to praise and prayer in the most unconventional way, and for hours the meeting was tossed with emotion as the surging waters of the mighty deep’.14 The meeting went on till three o’clock on Sunday morning, every effort to break it up proving unsuccessful. In ensuing weeks, the revival spirit at the Beckford Street Mission continued unabated. Night after night, attendance was described as ‘little short of marvellous…men and women who were formerly cold and indifferent are pulsating with excitement and enthusiasm’. The after-meetings, however, proved the ‘real thermometer for testing the spiritual heat which is rampant. There are spontaneous outbursts every few minutes…When worked up to the pitch the converts cannot conceal their emotions. When the waverers are at the point of decision, the hymn-singing is singularly appropriate’.15

  Open-air meetings were held for hours at a stretch. Thereafter bands of young men continued their devotions on the streets till the early hours of the morning. Four youths were strolling down Beckford Street one evening singing pantomine songs such as ‘Blue-bell’, ‘Navaho’ and ‘The rain came pitter-patter down’. Jostling with each other for possession of a battered tin can, they heard loud, melodious singing coming from the school. They plucked up the courage to venture inside. In a short time two of the young lads had decided on ‘the all-momentous question’, while workers were busy conversing with the other two.16

  Well before the end of March, meetings were transferred to a larger school room, while work was well underway to build a completely new Mission Hall. Evangelist B. H. Angel from Guernesy spent several weeks labouring in the schoolroom. After closing the mission, he returned to the Channel Islands. Very soon after, however, he felt strongly led to come back to Hamilton, much to the delight of many who had attended his earlier meetings. ‘Had he been an Evan Roberts’, noted a witness, ‘the people could not have been more enthusiastic in their welcome’.17 ‘All who feel like taking Jesus as their own’, Angel exhorted, ‘answer “I will”. Instantly a stentorian voice indicated acquiescence. A chorus of “Hallelujah’s” heralded additional acceptance of the invitation’, many of them from young men and boys. The meeting was ‘a real revival gathering. Many had already touched the electric button and had seen the pearly gates of heaven. Others were being led to behold the same vision by the enthusiasm of Mr Angel and his coadjutors’.18

  Angel stressed good singing as second only to prayer in bringing a meeting into the proper spirit. His powerful gospel addresses were a further essential element, however. His sympathetic pleadings with the uncoverted were described as ‘irresistible, and as one here and another there stands up, throughout the meeting, they are greeted with a chorus of “God bless you, Hallelujah!”’19 From Beckford Street, the revival movement gradually took hold of some of Hamilton’s other congregations, notably Brandon Street United Free Church; while a good work also developed at the Y.M.C.A., where occasional praise and testimony meetings were additionally held, attracting many hundreds.

  Great scenes were also witnessed at meetings of the local P.S.A. (‘Pleasant Sunday Afternoon’) group. This organisation had begun around eighteen months previously and had enjoyed phenomenal progress, disassociating itself from the entertainment element which had characterised P.S.A’s elsewhere. Through early spring a more intense spirit developed as each week passed. One week, as the meeting was underway, a recent convert of the Beckford St. Mission stood up and said that the Spirit had compelled him to come there that day to address the group, and he proceeded to deliver a most impassioned appeal to the audience to come boldly out for Christ. A popular revival hymn was simultaneously struck up from various parts of the hall, and the remarkable meeting was thrown open to be led by the Spirit’s prompting.

  In April a series of special untied revival meetings under the auspices of the ‘Men and Women’s Own’ and led by evangelist James Macfarlane were inaugurated, with 150 new members enrolled on the opening day. The meetings filled the Town Hall and were said to have taken a firm grip of the community. One notable feature was ‘the large number of hard-headed intelligent men of middle-life’ who bowed at the cross of Christ as a result of the work.20


Revival in the Salvation Army


  In Clydebank, ‘the proposals of a revival’ were discussed by Salvation Army Officers in the winter of 1904-05, and it was agreed that the best idea was to go out to the town’s residents and ‘compel them to come in’. A Visitation Brigade was organised and by and by it was noted that the pubs were being less frequented, kitchen meetings were being held in homes, etc. The first conversion was that of a drunkard and was followed by that of his brother-in-law, who also had a drink problem. The latter remarked, ‘I said to myself, “If God can do that for him, He can do it for me. So I came to the meeting one Sunday night with my mind made up, and, praise God, I was saved!”’ Soon people were flocking to the Army hall and giving their lives to Christ. It was said that to look at one married couple in Army uniforms, ‘you would not think that only recently this same drink devil had tyrannied over their home. On one occasion, fearful of what might happen to her senselessly-drunk husband, the poor wife locked him in the bedroom, but hardly had she got downstairs when he flung himself out of the window into the street, where the police arrested him. Salvation has banished all such scenes from their home’.21

  Meetings were commonly advertised by means of the Corps Secretary walking the streets with a bill-board held high. The result was that visitors from other churches and none were among those attending the meetings. On one occasion a day of prayer was held, without a break, from 7am to 10pm. In the 16 weeks up to May 1905, ‘seventy seniors and 150 young people have sought salvation; 30 new Soldiers have been sworn-in, and others are under the consideration of the Census Board. Among the converts are ex-soldiers of the King’s army and three musicians used to playing in bands’. Ironically, given the Salvation Army’s unceasing denunciation of drink, one local publican was among many who became friendly with the organisation, offering his support for the Army’s work by giving to them financially.22


  Sunday attendance at the Salvation Army in the small Ayrshire town of Newmilns amounted to no more than a dozen, and week-night meetings were abandoned as no-one showed up! In an act of desperation, the Bands from Saltcoats and Kilmarnock Corps were invited for two weekends, a special hall being secured for these visits. Public interest was to some extent aroused, and gradually congregations began to increase in numbers. By November 1904, the hall was packed every Sunday night and during that month, six people professed conversion and four Christians threw in their lot with the Army. The Temperance Hall was hired for Sunday meetings, along with a piano to assist the singing. Meanwhile, the existing Soldiers vowed to pray specifically for a mighty outpouring of the Spirit. By December, crowds began to gather around every open-air service, and people who the Officers had never seen before became regular attenders at the Hall. Eight conversions took place during that month.

  But the big break occurred in January 1905, ‘and a splendid soul-saving work continued week after week’. In the first two months of that year, 64 people sought salvation. ‘Truly’, wrote a local correspondent, ‘it is “the old-time Fire” that makes weak people strong and turns sinners into saints. The good work is spreading, and the townspeople are turning aside, like Moses, to see this great sight. Converts have caught the fire and are on their feet, two and three at a time, to testify. They deal with their companions at work, on the street, and in the meetings. Many have led their companions to Christ’.23   Soon both the Army Hall and the Temperance Hall were too small for the Sunday congregations. By mid-April, 130 people had professed conversion, including twelve married couples. One evening a batch of 22 new ‘Soldiers’ were sworn into the Army, and the same night 51 Army ‘Fighters’ took part in the open-air meeting – a twelve-fold increase in a few short months. In just one year the weekly indoor attendances had gone up from 41 to 901.

  One woman who was converted during ‘testimony time’ at the Army hall went home and shared the news with her husband, who had been a backslider for years. He was just going out to work, being on nightshift duty. When he returned home in the morning, he heard his wife singing Army choruses. He was so moved that he was unable to enter the house until she had stopped singing, and from that moment he became convicted. The Soldiers prayed earnestly for him, and after two weeks he surrendered. From then both husband and wife could sing praises to God together. A lad of eighteen, on getting converted, went straight home, picked up his football shirt and boots, and returned them at once to the club that he regularly played for, vowing he would never play the game again. He also gave up dancing classes and a ball, although his fee was paid. Another convert won two of his companions for Christ, and at once they began to pray together for other acquaintances.24


Black Isle

  A significant wave of blessing was felt throughout Easter Ross and The Black Isle during this key period, continuing for well over a year. A sixty-page account of the movement, with contributions by various local ministers, was compiled. The editor wrote in the foreword; 'By one agent or another, or by no special worker whatever, the hearts of men and women were solemnised and subdued, and in every place where the people gathered to pray and listen to God's message, there were souls, sometimes many, sometimes a few, led to accept and confess Christ as their Saviour’.25

  Concurrent with reports of visits to scenes of the Welsh revival by two or three local ministers, and evangelistic services in various parishes by the ‘Albatross Mission’, a remarkable spontaneous movement of prayer spread through the area in early 1905, which in time was answered in the blessing that was poured out. In one village on the edge of Ross-shire, at the request of some young people, a prayer meeting was arranged for seven o' clock in the morning. This continued for eleven full weeks, Saturdays excepted, and drew on average around fourteen, mainly young, men and women. Some rose at 4.30am to get their early morning work done and be present; others missed breakfast in order to attend.

  In Cromarty parish the spirit of prayer was extraordinary. Sometimes as many as sixty people would pack into the school building at 7am to pour out their hearts in intercession, the Spirit leading them to pray not only for their own locality, but for nations throughout the world. At times even standing room was completely taken and someone was posted at the door to stop anyone else from entering! In Dingwall a small group of men would gather after a hard day’s work and a long evening meeting to wait upon the Lord in prayer; continuing till after midnight in earnest supplication for a clearer revelation of the Cross to all. At meetings like these there existed a wonderful spirit of unity. Office-bearers from the Free Church, United Free Church and the Church of Scotland could be seen kneeling together at the footstool of God's throne of grace.26

  In the village of Cromarty a desire for a work of grace was quickened by a visit to Wales by the U.F.C. minister, A. J. McNicol, while several deathbed testimonies caused a stirring among the unconverted. Several special missions were arranged, lasting three months in total, and during these there was a thankful ingathering of one or two here, one or two there. But to those praying folk who had been lying on their faces before God for months these were merely droplets of blessing, not the shower anticipated.

  Then from September 17th 1905 onwards, following a visit from evangelist Andrew Stewart, a change in the spiritual atmosphere was detected. God's searchlight seemed to penetrate more deeply into the souls of sinners and saints alike, convicting folk of all impurity. Both song and spoken address now appeared inspired with divine unction. MacNicoll, wrote; 'The fountains of the deep were broken up, and instruments henceforth counted for little, for God had taken up the work. The blessing came as spring arrives, quietly, gradually stealing upon us, and by the time we became aware of the glorious happening we were already gathering in the harvest by handfuls’.27

  Both young and old were drawn in, parents and children, clean-living and foul-mouthed alike. Even the drunkard on the street spoke of the 'revival' as if half-scared he might too be drawn in by its influence, half-afraid it might pass him by! Many of the saved sought out their friends that they too might taste the wine of salvation and children urged their classmates to 'come and see’.

  The prayer meeting, being the birthplace of the movement, continued to be the powerhouse throughout. People came who had never been to such a meeting before, to cry out to God for all whom He had laid on their hearts. A great number of prayers were answered precisely; such answers 'could not help coming, because God was so gloriously near’.28 Thus, a number of sceptics and cynics were to latterly find themselves as anxious enquirers. Two friends pleaded for a female acquaintance who thought it too far to walk two miles to the meeting. Soon this woman not only found her way to the service, but to the foot of the Cross. Then there was the case of a family that was called upon and sincerely prayed for; within days two members of that household had surrendered to the Lord.

  It was generally found that those who turned to the Lord soonest and most easily were those between 18 and 25 years of age and from Christian families. Many who were more hardened in the godless life came only after a severe struggle, sometimes many weeks after special meetings had ended. Reported McNicol, ‘It is now more than seven months since, in the closing days of August, our hearts were cheered by the evidences that the prayer-answering God had begun to move mightily among us, and that the winter of our discontent was past. The weeks went by in quick succession with the meeting every night, hardly allowing us a moment’s pause till far on in November. Then we called a halt, and for four months back have been engaged in confirming the converts and otherwise attempting to strengthen their character by setting them to work for God. Somewhere about 120, first and last, professed the faith and thankfully do I record it, that hardly a case of falling away has occurred within my observation. Some, of course, are making progress at a more rapid pace than others, but all are running the race with some promise of continuation. Six months can hardly be accounted long enough to bring to light the hidden weaknesses in a religious movement, if such exists, but it suffices to some extent to prove young people’s sincerity. After those weeks of anxious watching I can freely praise God, who has kept our young people’.29

  In the parish of Munlochy, the Rev. James McLeod was beginning to doubt whether the fact that his church had not been disturbed by ‘the mischief in so many other congregations in the north’ in connection with the recent ‘Union’ was something to be thankful for, given ‘the indifference which appeared to be gaining ground amongst us’. However, with visits from several evangelists, a work of grace was soon to commence, and McLeod was able to record; ‘at our recent communion a larger number sat down at the Lord’s Table for the first time than on any former occasion during my ministry of 26 years in the parish’.30 A deputation from Cromarty went to Nigg (whose Free Church minister Rev. Gollan had recently made the journey to Wales) and to other places to testify to the Lord's work in their lives. In turn, converts from here spread the good news in other places. By this and other means, the work extended throughout the Cromarty district.

  In Avoch, a great work took place within the fishing community of the village, and united meetings - at which evangelist Andrew Stewart, among others, spoke - proved highly popular. On one occasion no fewer than 23 men, as well as some women, stood up before their friends and families, with evidence of deep emotion, to confess for the first time their desire to follow Christ. ‘It was trying work, night after night till a late hour dealing with the anxious’, recalled one young minister, ‘but those of us who engaged in it found a rich reward, were it only to see the joy of many a seeker when the Holy Spirit revealed Christ to his soul’.31 Whole families, too, professed the Lord. As elsewhere on the Black Isle, there was intense desire for prayer among young converts, and a number of small groups met in houses to lift up their concerns to God. The work spread through the community and surrounding district, and a number of farm servants were among those brought in. About 200 made confessions of faith altogether, a striking number considering the parish contained fewer than 2,000 inhabitants. The movement was said to have been even stronger than the revival in the same parish in 1886 (see page**), and some thought it surpassed even the 1859 awakening in some respects.

  Just a few miles further inland, a prayer meeting started spontaneously after two believers received a fresh baptism of the Spirit. This meeting grew in influence and was soon transferred to the local schoolhouse. By November the winter roads were difficult to traverse, but still they came, many passing with seeming ease into the Kingdom. The Almighty appeared to use various means to draw attention to Himself. The sudden illness and death of one local ploughman, without acknowledgement of his sinful heart, spoke deeply to many, and at his funeral, 'more than one man was melted to tears and yielded to the Saviour’.32 Another young man, with a few weeks on land before sailing to Australia, was arrested by the gospel and left home with the living Spirit in his heart. At a closing, packed meeting in the school, those who had taken a stand for Christ were asked to rise to their feet, both for the strengthening of those who halted and for the encouragement of those hesitating at the door of decision. The scene was eye watering; a mother between her two sons, a husband and wife, two sons bringing their parents with them, etc. Around 150 stood up - the immediate fruit of the awakening – as well as Christians of longstanding; and the effect was that at least one old woman found grace at that supreme hour to close in with Christ.

  The test of time proved the permanence of the great majority of conversions. Even with the - arguably - more impressionable character of a fishing community like Avoch, and the unusually wide extent of the work, almost all stood well nine months later, 'more so’ suggested one who keenly sought out the facts of the movement, ‘than is usually the case in religious revivals….It is a blessed fact that altogether hundreds of men and women, perhaps many hundreds, are living different lives in the parishes in the Black Isle and Easter Ross as a result of God's saving work during the past months’.33


Wick & Thurso

  One innovative enterprise engaged in widespread evangelical ministry throughout the first decade of the twentieth century was the mission yacht ‘Albatross’, which sailed to ports along the Scottish coast, particularly in the north, and held special missions, often in places where such outreaches were not common. Under the command of W. F. Stewart of Edinburgh, the ‘Albatross’ arrived in Wick at a time when reports were coming through of the exciting revival sweeping across Wales. The visiting team read accounts of this awakening and interest steadily increased. Soon people were flocking from all over the neighbouring country districts, and meetings had to be transferred from a public hall to the United Free Church, with Sabbath evening addresses filling the larger Parish Church, which seated 2,000. Earnestness and solemnity were hallmarks of the services. 'There was no advertising’ noted one commentator. ‘There was no desire to create a sensation. Everything was done with the simplicity, confidence and thoroughness becoming of a believing sense of the presence of the Spirit. The preaching was short, simple and direct. The doctrines of grace were very earnestly stated and applied practically'.34

  Deep impression was made upon all classes of the community, and people from a wide age-range were brought to the Lord. No pressure was applied to anxious cases, yet many eagerly sought conversation on the subject of their souls’ salvation. Indeed, many inquirers had already passed the stage of anxiety and hesitation and when spoken to were already eager to be directed into resting in Jesus.35 An interesting aspect of the movement was that conversions not uncommonly took place in groups; many companions and neighbours being brought into saving grace together, while as many as five people in a single family were converted. Altogether, around 500 people were hopefully dealt with, while a deep impression was made on many others who made no profession of faith at the time. Church attendance increased and at the following Communion in May many were added to the communion rolls of the district’s churches. Indeed, it was said that more joined the Church at this time than at any period in the history of the town.36

  While these proceedings were under way in Wick, many Christians in Thurso were genuinely expectant of an 'abundance of rain' on their own town, and much earnest prayer for such reached the throne of God. The First United Free Church held a series of devotional services a fortnight prior to the arrival of the ‘Albatross’ mission; these grew steadily in numbers and interest, and were followed by a week of fruitful meetings in the Town Hall, supported by almost all the local ministers.

  When the ‘Albatross’ team arrived in mid-March 1905, they found the whole town astir with a revived spiritual life. The Town Hall quickly became too small for the numbers packing in. A week-night venue was found in the West United Free Church, and on Sabbath evenings in the First Church, which soon got crowded with audiences of between 1,400 and 1,500. The work was deep and while it can never be measured in numbers alone, as an indication of magnitude, about 300 of the decision cards put into the hands of inquirers were signed and returned by them to the ministers, while many more cards remained with the inquirers.

  One evening one of the converts remained behind at the end of a meeting when everyone else had gone home. Looking rather troubled, he was asked what was wrong. The young man replied that he had never given thanks at mealtimes since his father had died, and it was laid upon his conscience to begin doing so. Assured that he had the prayers of Christian friends, the man went home, and sure enough, courage was given him in his own way to raise again the family altar.

  Asked for a report on the movement, a church officer for the U.F.C. in Thurso replied that ‘We are so busy doing the work at present that we have no time to write about it’! Similarly, when the Synod of Caithness and Sutherland met in Thurso, church leaders were so involved with the revival that they could not arrange the usual evening public meeting, so they invited the Synod to attend their evangelistic meeting instead! On the platform were several ministers whose churches had been affected by the recent movement, among them Rev. Murray of Bruan. The hall was crowded to overflowing and towards the close of proceedings the chairman stood up and asked all those who had professed Christ during the mission to stand and let them see that, notwithstanding the ‘Union’ troubles that many were going through,37 the Kingdom of God was advancing. 150 to 200 rose to their feet – a sight which would long remain in the minds of all who witnessed it.

  Some of these converts were quick to share the Good News; some went to assist with the work among the fishermen at Scrabster, some took part in Sunday school work in rural areas, while others went to hold meetings in other country districts. At one such location, by a moor some miles from Thurso, in a very conservative district, the visiting team had some new hymns they wished to introduce, but, being cautious of the prejudice against the very word ‘hymn’, decided to use the term ‘spiritual song’ instead! However, some in the small hall had already been touched by the revival and knew the songs, so the difficulty vanished, and all the visiting converts had moving testimonies to share.

  Meetings went on continuously for two months after the departure of the ‘Albatross’, led by a team from the Highland Committee of the Free Church. Following the first break at the end of the second week, souls came out for Christ at every meeting. It was reckoned that the life of all the community was quickened, one influence being the disappearance of a dance held in the town each week, considered by many to be 'a curse to the place'. The oldest Christians in Thurso said that never in living memory had there been the same interest shown in spiritual things.

  Further south, the Albatross Mission was due to conduct a series of meetings in Inverness as soon as F. W. Stewart was free to leave Thurso. In the meantime, a ‘series of remarkable meetings for prayer’ was held in the Highland capital. These, along with reports of both the blessing in the north and the extraordinary revival in Wales - including the account given of the Welsh work by the Rev. Alexander Frazer to an audience of 1,400 - helped to awaken much interest and expectation.

  After the Mission proper began in April, interest quickly grew until the campaign became the one engrossing topic of conversation in the town. Before long both the Music Hall and High Church (United Free) were filled at the same time on a Sabbath evening with eager crowds, and what was termed ‘a gracious revival’ was experienced. As in Wick and Thurso, there was no attempt at anything sensational; instead the one point pressed home night after night was the need to make a decision for Christ. Nightly for five weeks, between 1,000 and 2,000 gathered to hear the gospel proclaimed and over 600 signed a covenant of profession. For months after the close of the mission a weekly meeting was arranged to counsel the young converts, led in turn by the various church leaders who had identified with the work. The pulse of the new and vigorous life flowing through the community was felt by all the denominations. In some of the churches the immediate result was seen in the fact that more young communicants sought admission to the Lord’s Table than on any former occasion, and one year later it could be reported that the majority of these were still holding fast in the ways of God.


1 Ibid. 18/03/05

2 Ibid.

3 Ibid. 12/04/05

4 The Revival’, supplement to ‘The Christian’ 6/04/1905 pvii

5 Gibbard ‘Fire on the Altar’ p119

6 The Lanarkshire’ 18/03/05

7 Scottish Baptist Magazine’ 1905 p67

8 Lanarkshire Examiner’ 22/04/05

9 The Lanarkshire’ 5/04/05

10 Ibid. 19/04/05

11 Ibid. 20/5/1905

12 ‘The Christian’ 31/05/06 p26

13 The Lanarkshire’ 18/03/05

14 Ibid.

15 Ibid.

16 Ibid.

17 Ibid. 22/03/05

18 Ibid.

19 Ibid. 25/03/05

20 Ibid. 22/04/05

21 Ibid. 13/05/1905

22 Ibid.

23 Ibid. 22/4/1905

24 Ibid.

25 Various ‘A Wave of Blessing in Black Isle and Easter Ross’, Glasgow 1906 pp13-14

26 While Dingwall’s U.F.C minister, Rev. MacPherson could look back and say, ‘The work has been a great one’, he qualified this by continuing, ‘It did not reach the height of revival; it was a most successful mission. Its range was largely confined to those who before were “not far from the kingdom” – the young people of our Christian homes, the church-going lads and girls, the “well-disposed” towards religion; these were brought over the line. But the life of the community was not altered, the ordinary condition of the town is unchanged. We have not known the touch of revival’. (Various ‘Wave of Blessing’ p43)

27 Ibid. p22. Another crew member of the ‘Albatross’ Mission, Captain Cowe, previously a fisherman from St. Combs, and thus well known to Ross-shire fishermen, also held a mission here from mid-October (RJ&GANC20/10/1905)

28 Ibid. p23

29 RC-UFCS-H&I 1906 pp6-7

30 Ibid. p7

31 Ibid.

32 Various ‘Wave of Blessing’ pp26-27

33 Ibid. p17

34 Macrae ‘Revivals in the Highlands & Islands’ pp161–16 2

35 RC-UFCS-H&I 1905 p5

36 While there is little doubt that the movement was genuine, one has to question the wider influence of the movement, given the utterance of a Free Church minister in 1909 that Wick was ‘as wicked a town as can be found anywhere’. (PGA-FCS-H&I 1909 p306)

37 The union of the United Presbyterian Church and the Free Church of Scotland which took place in 1900 (For more on this see Glory in the Glen pp286-7)




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