REV. WALTER CRAWFORD MACGILVRAY

Mr. Bryce was succeeded by the Rev. Dr. Walter Crawford Macgilvray. He was born at Bowmore on the island of Islay on 4th November 1809 (the date on his tombstone is an error) and, though not to the extent of Dr. Kidd, had strong Irish connections. He took an M.A. degree at the University of Glasgow and, before entering the ministry, spent some time in Norfolk acting as tutor to the family of Sir William Jackson Hooker, the famous botanist, then Director of the Royal Botanic Gardens at Kew. He became minister of St. Mark's Glasgow in 1835 and later of Hope Street Gaelic Church, where he was at the time of the Disruption, and which he, with most of the congregation, left. But there were still ties with Norfolk. On the 24th March, 1846, in the Parish Church at Irstead, Norfolk, he married Maria, one of the daughters of W.J. Hooker, and sister of the famous Joseph. Shortly thereafter he was sent out to Canada by the Free Church authorities to visit the Presbyterian church there. On the way, in September 1846, their boat, the Great Britain, which was at that time the largest ship afloat, and the ship for which James Watt had invented the screw propellor, struck rocks and sank. Many hundreds of the passengers were saved, and, only a little daunted, the Macgilvrays returned to Liverpool and re-booked their passage. This journey, by sailing ship, took some six weeks but was without incident.

Arriving in Canada, Dr. Macgilvray and his wife spent eighteen months in Sankleek Hill, and Lochiel of Glengarry, building churches and manses for the emigrants from Scotland. But not only did he preach in the Atlantic Canadian provinces, he was also asked to preach in New York, and, as a result of one sermon in that city, was gratuitously made a D.D. of Lafayette College. Soon after this unexpected academic honour, he received a call to St. Mark's, Anderston, Glasgow _ the Free Church equivalent of his first charge, _ and accordingly he returned to Scotland with his wife. However, at St. Mark's there were many difficulties, and ill health did not help, accordingly when the call to Gilcomston came he accepted.

Unfortunately the whole matter was not the simple resignation of Mr. Bryce and call of Dr. Macgilvray that might have been expected. Mr. Bryce had suffered from a throat complaint from about the time of the Disruption and in late 1851 acting on medical advice, and with Presbyery approval, he went to Edinburgh and remained there. He did not resign as this would have meant the loss of his stipend, to which he was entitled by law. There was an attempt, led by Walter Chalmers, the Governor of Bridewell, to have a colleague and successor to Mr. Bryce appointed in 1852, but Mr. Bryce was content that the services should continue to be conducted by the Rev. John Turnbull, who had been acting as assistant _ salary paid by the Deacons' Court. So then the Deacons' Court tried to have the salary of the assistant deducted from the sum due as stipend. But Bryce threatened to discharge Turnbull. The matter went to the Presbytery of Aberdeen who suggested arbitration, but the congregation refused to take the matter away from the courts of the church. Eventually a compromise was worked out, which Bryce insisted should be sanctioned by the General Assembly of the Free Church. (One remembers Bryce's gibe about his principles.) Approval to the scheme by which Bryce was to resign in order that another minister might be called, but was still to receive the sum of forty pounds a year, was given in 1853.

Eventually, therefore, it was possible for the Church to seek a successor to Mr. Bryce. Of a short leet of five, three refused to be considered for the charge, and it was agreed that an outsider, Dr. Macgilvray, should be called. This was done, the call being signed by 718 communicants and 105 adherents, a total of 823. Dr. Macgilvray was introduced to the charge on Sunday 22nd January, 1854, having been inducted on the Thursday previous. He found the Church in a somewhat uncertain state. Partially this was due to the acrimonious dispute between the Church and Dr. Bryce, but the roots were probably deeper than that. Apart from the other indications of the quality of Bryce's ministry given above, the general tenor of the minutes of the Deacons' Court and the Session during his ministry tend to fall off in interest, becoming stylised, and dead. Another indication may be seen in a point made by the Deacons' Court during the dispute with Dr. Bryce. Some 1,300 persons had come out of Gilcomston at the Disruption. Of these only 1,000 were left by 1850.

Dr. Macgilvray seems to have put new life into the congregation and attendances rose again. Dr. Macgilvray was a man of lively intellect, and of forthright speech. His name appears often in the local Press reports of the meetings of the Free Church Presbytery, and his points are mostly well argued. He was to the fore in many disputes, especially in matters regarding the Church of Rome, for he had all the dislike of a Protestant Irishman for that denomination. Other matters which exercised him included the proposal in 1873 for a union between the United Presbyterian Church and the Free Church. This proposal was abandoned at that time, Dr. Macgilvray's voice not having been without effect. Again he stood firmly by the concept of an established church, though he could not for reasons of conscience join the Church of Scotland.

In most of these matters Dr. Macgilvray's beliefs and opinions left him in a minority, and it is suggested by an early writer in the Gilcomston Record (January 1895) that in this way he alienated himself from the more powerful elements in the church. This, it appears, cost him a chair in the Free Church College, Aberdeen. The lost chair was that of Hebrew, to which in due course Robertson Smith, later deprived of his appointment for reasons of heresy, was appointed. Dr. Macgilvray was also a candidate for the chair of Systematic Theology in New College, Edinburgh, the appointment going to Dr. J. S. Candlish, then minister of the Free East Church (and, as we have seen, editor of Kidd's The Eternal Sonship of Christ). But all was not disappointment. One notable success was Dr. Macgilvray's election to the School Board of Aberdeen at the first elections. He then came top of the poll by a majority of over 5,000 over his Roman Catholic opponent.

One may wonder about the spiritual state of Gilcomston at this time. In the period of 1858-60 there was a revival of religion. This revival began in America and spread to Ireland and by 1858 had reached Scotland. In the literary publications of the day this "phenomenon" was much discussed, and from this it seems that one of the first manifestations in any place was the gathering of a prayer meeting. In Aberdeen a daily prayer meeting began in the city in July 1858, and, by the invitation of Professor Martin of the chair of Moral Philosophy, Marischal College, Reginald Radcliffe (later Lord Radcliffe) came to Aberdeen on an evangelistic mission. The interesting thing about this revival is that it seems to have begun not among the established older church members, but among the young of the city. Bibles were read on trams, out of interest and not of affectation. Some young men had all night meetings in Rubislaw quarries. There is little immediate trace of this impetus of the spirit in the records of Gilcomston save only the holding of "a day of thanksgiving for the late abundant harvest" by appointment of the Synod on 12th November 1859. On 24th June 1861 Dr. Macgilvray reported to the Session that on the preceding Sunday he had read to the congregation the "Act anent the Work of Grace in the Land" of 28th May 1861, and had intimated that in accordance with the Act there would be a prayer meeting every night that week. But it is not too much to say on the basis of the other knowledge we have of Dr. Macgilvray that while he was not one of the leaders in the Revival, he encouraged it as he could. And the church benefited, for soon the Huntly Street building was too small for the attendances. James Reid, the assistant minister at Gilcomston, and later minister at Banchory, was well to the fore in the revival and must be given much of the credit for the increase.

It was at a meeting of the congregation on 9th December 1863 that it was decided that a new church should be obtained. "The meeting was largely attended and marked by great unanimity" (Deacons' Court Minutes). One week later the Deacons' Court met and heard a report from Mr. Jenkins, the Convener of the Buildings Committee, then Inspector of Works to the Town Council. It appeared from this report that the Huntly Street buildings were in a bad condition, in particular that the roof had fallen from its proper line, and that the walls were not thick enough to bear the weight that was being put upon them. It was agreed that a new church was the best solution, but the question arose where to build? After much discussion it was decided to seek a new site not too far away from Huntly Street and to sell the old building. This was done; the last sermon in the old building being on the text, "My presence shall go with thee and I will give you rest." (Ex. 33:14; 30th March 1868) In March 1869, once the congregation was well settled in the new church, the old building, despite Mr. Jenkin's assessment of its faults was sold to Mr. George Brown for £800. As to its later history, see p. 18 above.

At the time of the decision to move, Union Street had not been wholly feued out, and it proved possible, after much negotiation, to obtain the present site. The original area offered by the Town Council was only eighty feet wide, along Union Street but this was increased to eighty five feet, the feu duty being agreed at £24.7.6d per annum. The Disposition of the site was not executed until 24th August 1868, but the bargain was agreed upon by 2nd March 1864.

Looking at the title deeds it appears that there were several things which we are bound to do and not to do. It was stipulated that the exterior of the building should not be altered in any way without the written consent of the Magistrates of Aberdeen, but on the other hand we had the right (now probably gone) to dig out cellars under the Union Street pavement. There are other restrictions. We may not carry on the business of tanning leather, refining of tallow, making of candles, soap or glue; we may not slaughter cattle, erect glassworks, distilleries, smithies or iron foundries; we may not make brick or tiles or in any way employ the premises in any trade which is hurtful, noxious or nauseous to the neighbours.

Soon after the site was secured William Smith was appointed architect and drew up a preliminary set of plans. These were revised several times, the main alteration being that, as it was discovered that an edifice completely in granite would cost over £6,500, the present arrangement of freestone and granite was adopted. In addition the thickness of the walls was reduced. Even with that modification however, the cost was considerable, and Dr. Macgilvray offered that the manse be sold to help the building fund. His offer was accepted and the manse fetched £1,100. Still other economies had to be adopted. The plans were approved by the Town Council in April 1865, but the cost was still prohibitive, accordingly permission was sought for only part of the building to be built _ the main tower and the hall accommodation being omitted. This permission was granted in part, it being required in the title deeds that the tower would be built within five years.

Though the plans of the new building had been passed by the Town Council in April 1865, it was not until April 1867 that actual construction of the lesser project commenced. Building proceeded apace and the main part of the building was opened on Sunday, 5th September 1868. The Moderator of the Free Church Assembly, the Rev. W. Nixon of Montrose then preached on 1 Cor. 3.10-11, "According to the grace of God which is given to me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ." At the afternoon service Dr. Macgilvray preached on Ps. 132.8, "Arise O Lord into thy rest; thou and the ark of thy strength."

Thereafter the church prospered for many years under Dr. Macgilvray, although always in the background the question of outstanding bonds for the financing of the new church caused a degree of worry. There are regular references in the Deacons' Court Minutes from 1868 onwards to the Debt Liquidation Committee. Indeed the question does arise in one's mind whether the ensuing bad health of Dr. Macgilvray was not seriously contributed to by this worry.

At this time in addition to the normal services in the church, the congregation was also responsible for a Sabbath School in Skene Street, and for a congregational mission in the Hardweind (see D.C. Minute of 11th February, 1867). This street was in the Hard Ward area - just east of the old Gilcomston Church, (Gilcomston St. Colms (later) and now (1986) Denburn Church) stretching out towards Cardenshaugh - the area now crossed by Carden Place. Latterly this endeavour was called the Denburn Mission which separated from the church in 1871 and later was part of the Free East Church. Also there was still the schools run in connection with the church, both boys and girls being taught. (The Deacons' Court used always to meet in the Girls' School until the hall extension in 1879.)

In 1854/55 there is a very interesting series of minutes in the records of the Kirk Session. On 4th September 1854 the Committee of the Northfield Mission, Gilcomston, petitioned the Kirk Session to take the Mission under its "protection and fostering care." It was stated that the Mission would remain financially independent, but wanted the closer interest of the congregation to help it in its work. More details are given in the report of a Committee of the Session on 11th December 1854. The Northfield Mission which despite its name was in the Jack's Brae area, was begun by Alexander Laing, Coachbuilder, of Skene Street and a Gilcomston elder from 1847. While acting as a Superintendent of the City Mission, Laing had observed that the area was 'religiously destitute', and, had almost entirely at his own expense arranged the erection of a chapel and a school. Indeed it was known as "Laing's Kirkie." Unfortunately he was not successful in getting the approval of the Presbytery for the endeavour despite frequent application to them. As a result it had been necessary for the Northfield Chapel to be established as one of the stations of the City Mission. It was now hoped that if Gilcomston would take the Chapel under its wing the minister would come and take a communion service there twice a year and also dispense the sacrament of Baptism. Mr Laing also offered to resign from his position as Catechist, if, in the future, the chapel should increase sufficiently in size as to be erected as a church in its own right.

The Kirk Session was very willing to take the Chapel under its charge. The members of the Chapel were to be considered members of Gilcomston under the control of the Session on matters of discipline. However, the Session was not willing to proceed without the sanction of the Presbytery and asked Presbytery approval. This was not forthcoming. The Presbytery (Session Minute 5th February 1855) referred to their earlier statements on the application for recognition, under which they recognised the Northfield Chapel as a station of the Aberdeen City Mission. They recognised the work done by the Chapel in 'the reclamation of the spiritually destitute population' but would not sanction the administration of Sealing Ordinances in 'Mr. Laing's Chapel.' The function of the Chapel was 'not the providing of ordinances for those who are already Members of the Free Church or of any Evangelical Communion.' One cannot help feeling on reading the minute that the Presbytery was more interested in keeping the members of the several congregations represented coming into Aberdeen to those churches than in the reason they give. However, Presbytery had spoken and Gilcomston was obedient to it. But the interest in the Mission which the petition aroused was not without effect for from other sources it appears that we continued to take an interest in the outlying parts of the city, an interest which has persisted to some extent until the present. In passing it may be observed that Mr. Laing resigned from the eldership in 1860. No reason is given in the records, but it may be that he wished to devote more time to the Mission. It may illustrate the man somewhat in that the only other time his name figures in the Session minutes was on 2nd November 1857 when he gave notice of his intention to propose a discussion in the propriety of having Prayer Meetings established in the different districts of the congregation, and of commencing Sabbath morning young communicants' classes to be conducted by the elders. [Another account of the Northfield Chapel (written from the records of the Free Church Presbytery and other sources) can be found at pp. 172-6 of A.A. MacLaren, Religion and Social Class: The Disruption Years in Aberdeen, (London: Routledge and Kegan Paul, 1974)].

But despite the church not being allowed to take up the Northfield Chapel project, it was still able to continue with its other projects. Of these perhaps the most important was the Denburn Mission referred to above.

On 16th May 1870 the Session agreed to have the Sabbath School re-opened, and shortly after there was a thriving Sunday school of some 50 to 60 children. At the same time it was decided that the Superintendent of the Denburn Mission School should also submit regular reports. I am not sure, but I suspect that this school, originally started in connection with the Mission, is the direct ascendant of the present Skene Street school. Unfortunately Dr. Macgilvray's attitude to the question of church union (and probably the new supervision) caused a split in the congregation and a secession. The element which left and joined the Free East Church was also those most interested in the Mission and accordingly the Mission ceased its connection with us and was taken over by the Free East in 1871.

Through all the records of the early years of the new building there is a growing undercurrent of finance. Take this extract from the session minute of 5th February 1872:

That surely speaks for itself.

On 6th December, 1875 the Interim Moderator, the Rev. A.M. Bannatyne, informed the Session that Dr. Macgilvray had been told by his doctor that due to a heart complaint he was not well enough to continue his work in Gilcomston, and that Dr. Macgilvray (no doubt remembering Mr. Bryce) wished the Session to take proper steps to appoint a colleague and successor to him. The Session regretfully agreed to his request, and the Deacons' Court arranged payment of a stipend of £200 per annum (later reduced to £190) for him. The Session resolved,

So Dr. Macgilvray left us and retired to Edinburgh where he died on 30th June, 1880 at the age of 72 years. He was buried in Nellfield Cemetry, the Church undertaking the upkeep of his grave. In 1880 it was decided that a memorial tablet should be placed in the vestibule at the front of the church. This was done and the work completed in early 1881.

Dr. Macgilvray stands with Dr. Kidd as one of the men who have shaped our congregation's life. He was a man of great conviction, and of fiery utterance. In addition he was a writer, several of his books being still in the libraries of Aberdeen. These include Ministry of the Word, London, 1870, A Life of St. Chrysostum 1871, and Lectures on Jude, 1876. A confessedly incomplete, but extensive list appears in The Aberdeen Book-Lover, November, 1913. From such works the keenness of his mind, and the capacity he had for transmitting his enthusiasm for Christ is quite obvious. The Book-Lover article also contains a photograph of a head and shoulders portrait of Dr. Macgilvray, which is stated to hang in the Session Room of Gilcomston. Its present whereabouts are unknown. Can anyone help?

Bibliography

Robert M. Lawrence, "Rev. Dr. Walter Macgilvray, Aberdeen", The Aberdeen Book-Lover (1913-5) vol. 1, pp. 23-9. (Also separately issued by Aberdeen: J. Smith, 1913)
Walter Macgilvray, John of the Golden Mouth (Chrysostum), (London: Nisbet, 1871).
Walter Macgilvray, The Ministry of the Word, 1870. (Not in British Library catalogue).
Walter Macgilvray, Lectures in Jude (Glasgow: Blackwood, 1845; 3rd ed. Aberdeen, 1876).
The Portable Folio Family Bible ... with upwards of 20000 notes selected by the Rev. Walter Macgilvray, 1857.