John Watson (3 November 1850 – 6 May 1907), was a minister of the Free Church of Scotland. He is remembered as an author of fiction, known by his pen name Ian Maclaren. I'm currently reading his short story collection "St Jude", but am also fascinated by his life. Here was a man who stood out against a narrowness in his creed, and who was indeed "a generous soul".
The Life of The Rev. John Watson, D.D. "Ian Maclaren"
A Generous Soul
By W. Robertson Nicoll
The Life of The Rev. John Watson, D.D. "Ian Maclaren"
A Generous Soul
By W. Robertson Nicoll
Heresy Hunt
Watson found on his return from America that he was the object of a heresy hunt. It was never a serious affair, but I refer to it because it gives an opportunity for referring to his theological books. Of these the first appeared about the same time as the Bonnie Brier Bush, and under his own name. It was entitled The Mind of the Master, and was followed by The Life of the Master, the Doctrines of Grace, and several smaller volumes of a practical and devotional kind.
These represented the main elements of Watson's preaching, and the conclusions to which he had fought his way after searching inquiry. The mere titles of the books are enough to show the direction in which his mind turned. Christ was to him the centre of theology and preaching. He held that the older Presbyterian theology had done small justice to the humanity of our Lord, and that it had ceased to be useful in so far as it was not inspired by the Spirit of Christ. But he held firmly to the Catholic doctrine of the deity of Christ, to the Incarnation, and to the Atoning Sacrifice.
Some of his friendliest critics held that there were certain contradictions in The Mind of the Master. They were not backward in paying tribute to its literary power and beauty, and to its profound and constant sense of the incomparableness of Jesus. But they complained that Watson disparaged the Apostles as when he wrote, "St. Paul has touched excellently in various letters on the work of the Holy Spirit, and his words have fed many; but all the words that ever came from that inspired man are not to be compared with the promise of the Comforter given in the upper room."
They also compared phrases like "It must be remembered that Jesus had moods, and that He sometimes lost heart." They thought that theologians and the Church were unduly disparaged. It was the general opinion, however, that the book was to be welcomed for the emphasis it laid on the authority of our Lord's teaching, and for its brilliant and suggestive exposition of the Gospels.
The few ministers who took action complained that Watson leaned to Unitarianism. He himself did not attach great importance to the matter, though he was slightly perturbed. He held his peace till the prosecution, if it may be so called, had ceased, and then he made an explanation and modified a few sentences. He said that there were two grounds where he found himself in agreement with his critics :
"One is the style, which once or twice has been unchastened, and from which certain expressions, which to certain minds suggested irreverence, will be removed. And the other is the apparent denial that the sacrifice of Jesus, besides being an ethical power, had also a vicarious virtue, which were to ignore the deeper reference of certain of the Master's most solemn utterances. He were indeed a foolish and heady writer who did not learn something from critics who have been candid in their disapproval, but also generous in their appreciation."
On the distinction which he drew between the Gospels and the Epistles Watson stood firm:
“What about my sermons, do you say? They are composed in the train, in strange studies, early in the morning, between twelve and one at night, or during the chairman's remarks at public meetings, from which I always abstract my mind, as they are mainly taken up with references to the Brier Bush, and not to Westminster College, which is the only thing with which I am now concerned.”
Watson found on his return from America that he was the object of a heresy hunt. It was never a serious affair, but I refer to it because it gives an opportunity for referring to his theological books. Of these the first appeared about the same time as the Bonnie Brier Bush, and under his own name. It was entitled The Mind of the Master, and was followed by The Life of the Master, the Doctrines of Grace, and several smaller volumes of a practical and devotional kind.
These represented the main elements of Watson's preaching, and the conclusions to which he had fought his way after searching inquiry. The mere titles of the books are enough to show the direction in which his mind turned. Christ was to him the centre of theology and preaching. He held that the older Presbyterian theology had done small justice to the humanity of our Lord, and that it had ceased to be useful in so far as it was not inspired by the Spirit of Christ. But he held firmly to the Catholic doctrine of the deity of Christ, to the Incarnation, and to the Atoning Sacrifice.
Some of his friendliest critics held that there were certain contradictions in The Mind of the Master. They were not backward in paying tribute to its literary power and beauty, and to its profound and constant sense of the incomparableness of Jesus. But they complained that Watson disparaged the Apostles as when he wrote, "St. Paul has touched excellently in various letters on the work of the Holy Spirit, and his words have fed many; but all the words that ever came from that inspired man are not to be compared with the promise of the Comforter given in the upper room."
They also compared phrases like "It must be remembered that Jesus had moods, and that He sometimes lost heart." They thought that theologians and the Church were unduly disparaged. It was the general opinion, however, that the book was to be welcomed for the emphasis it laid on the authority of our Lord's teaching, and for its brilliant and suggestive exposition of the Gospels.
The few ministers who took action complained that Watson leaned to Unitarianism. He himself did not attach great importance to the matter, though he was slightly perturbed. He held his peace till the prosecution, if it may be so called, had ceased, and then he made an explanation and modified a few sentences. He said that there were two grounds where he found himself in agreement with his critics :
"One is the style, which once or twice has been unchastened, and from which certain expressions, which to certain minds suggested irreverence, will be removed. And the other is the apparent denial that the sacrifice of Jesus, besides being an ethical power, had also a vicarious virtue, which were to ignore the deeper reference of certain of the Master's most solemn utterances. He were indeed a foolish and heady writer who did not learn something from critics who have been candid in their disapproval, but also generous in their appreciation."
On the distinction which he drew between the Gospels and the Epistles Watson stood firm:
“What about my sermons, do you say? They are composed in the train, in strange studies, early in the morning, between twelve and one at night, or during the chairman's remarks at public meetings, from which I always abstract my mind, as they are mainly taken up with references to the Brier Bush, and not to Westminster College, which is the only thing with which I am now concerned.”
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