The Reverend Murdo Campbell died in 1974. Now, almost forty years later, his son, David has published a collection of his father’s Gaelic religious verse.
It immediately set my mind to working out connections. Writing was in Murdo Campbell’s blood. His brother, Angus (‘Am Puilean’) was a distinguished author, best remembered for his autobiography, ‘A Suathadh ri Iomadh Rubha’ (‘Rubbing Up Against Many a Headland’). His other brother, also named Angus but known as ‘Am Bocsair’, was a gifted bard, and his two sons, Alasdair and Norman, have made notable contributions to recent Gaelic fiction. Mr. Campbell’s own son, David, the editor of this volume, chose a different path, becoming a distinguished Lecturer in Philosophy at the University of Glasgow, having previously studied under another eminent Highlander, Donald Mackinnon, Professor of Divinity at Cambridge. To complete the connections, the translator, the Reverend Kenneth MacDonald, a native of Applecross, and one of our foremost (if most unassuming) Gaelic scholars, was for many years a colleague of David’s at Glasgow.
Which all goes to show how perceptive was the Puilean’s choice of title. The Gaidheal does indeed rub against many a headland.
A review of Joel R. Beeke and Paul M. Smalley, Prepared by Grace, for Grace: The Puritans on God’s Ordinary Way of Leading Sinners to Christ (Grand Rapids: Reformation Heritage Books, 2013. 297 pp. Pbck. $25.00).
The key thesis of this book is that conversion is normally preceded by a preparatory law-work; or, in the language of Jonathan Edwards, that ‘God makes men sensible of their misery before he reveals his mercy and love.’
Most of it is devoted, however, not to expounding this doctrine, but to a historical survey designed to prove that this has been the prevailing view in Reformed theology from the beginning (including Luther and Calvin), but particularly among English Puritans such as William Perkins, John Preston, William Ames and Richard Sibbes; and among New England Puritans such as Thomas Hooker, Thomas Shepard and John Cotton. Modern attempts by Perry Miller and others to show that significant figures diverged from this consensus are reviewed and (as a rule) refuted.
At the same time Doctors Beeke and Smalley lose no opportunity to point out that this Reformed preparationism was completely different from the Roman Catholic doctrine of congruent merit, according to which grace is infused as a reward for doing the best we can with our own natural abilities; and they are no less insistent that Reformed preparationism has to be distinguished from the Arminian idea that once sinners are motivated by a sense of spiritual need, grace merely assists them to Christ, without any invincible input on God’s part.