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The National
3 days ago
- Politics
- The National
To attack Kate Forbes is to attack the roots of a faith-driven nation
Her principled stance and unapologetic Christian witness, particularly during the SNP leadership contest, shone as a beacon of integrity in a political landscape often clouded by compromise. Forbes's courage in articulating her faith, rooted in the Free Church of Scotland's historic convictions, was a testament to her character and a reminder of the vital role belief plays in public life. Yet, the criticism she faced for her deeply held values was not only unjust but a troubling assault on the principles of freedom and fairness that Scotland holds dear. The Equality Act 2010 explicitly protects the right to hold and express religious beliefs, provided they do not infringe on the rights of others. READ MORE: Kate Forbes opens up on decision to stand down at Holyrood election Those who vilified Forbes for her faith ignored this fundamental legal protection, seeking instead to silence a perspective that has shaped Scotland's moral and cultural fabric for centuries. Their attacks were not merely personal but an affront to the principle that diverse beliefs must coexist in a free society. To condemn Forbes for her convictions is to undermine the very pluralism her critics claim to champion. The Free Church of Scotland, to which Forbes belongs, has a storied legacy of standing for justice, particularly for the poor and marginalised. During the Highland Clearances, when landlords drove families from their homes for profit, the Free Church was a steadfast advocate for the oppressed, offering spiritual and practical support. Its ministers spoke out against the cruelties of dispossession, embodying a faith that demanded action for the downtrodden. To dismiss Forbes's affiliation with this tradition is to ignore its profound contributions to Scotland's social conscience. READ MORE: The indy dream hasn't died, but have we lost the map to get there? Moreover, Christianity, particularly through the lens of the Reformation, has been a cornerstone of Scotland's identity. The Reformation unleashed a wave of literacy, education, and civic responsibility, empowering ordinary Scots to engage with scripture and governance alike. The Covenanters, those fierce defenders of religious liberty, exemplified this legacy. Their resistance to the Treaty of Union in 1707 was not mere rebellion but a passionate stand for a Scotland where faith and freedom were intertwined. Their unyielding commitment to principle, even at the cost of their lives, remains a powerful rebuke to those who would mock or marginalise Christian conviction today. Forbes's detractors, in their rush to caricature her beliefs, fail to grasp the depth of this heritage. Her Calvinist faith, far from being a relic, reflects a worldview that values community, stewardship, and justice – principles that resonate with Scotland's enduring aspiration for a fairer society. READ MORE: Kate Forbes has perfect response to Scottish Tories' membership offer To attack her is to attack the very roots of a nation shaped by faith-driven reform and resilience. Kate Forbes's absence from the 2026 election is a loss not only for the SNP but for all who value conviction in public life. Her Christian witness, far from being a liability, was a gift – a reminder that faith can inspire leadership that is both compassionate and courageous. I urge your readers to reflect on the legacy of Scotland's Christian heritage and to reject the narrow intolerance that seeks to silence voices like hers. Let us honour the right to belief, celebrate the Free Church's historic fight for the poor, and recognise the Reformation and Covenanters' role in forging a Scotland that still inspires us today. Cllr Gordon Murray SNP Councillor, Stornoway North
The Herald Scotland
6 days ago
- Politics
- The Herald Scotland
Kate Forbes denies she is anti-trans amid protest fears
Ms Forbes faced significant criticism during the 2023 leadership against Humza Yousaf. She is a member of the Free Church of Scotland and said she would not have backed same-sex marriage if she had been an MSP at the time of the 2014 vote. Ms Forbes, who is standing down in May, also said she would not have backed the Scottish Government's Gender Recognition Reform (Scotland) Bill had she not been on maternity leave. There had been threats of protest at Ms Forbes appearance ahead of the Unspun Live event at the Dissection Room at Summerhall. Management at the Edinburgh venue had been urged to cancel the Deputy First Minister's appearance. She was asked about the concerns on the night. Read more: She said: Ms Forbes hit back and was applauded by the crowd as she said: 'These issues have been well documented and can I just say how brilliant it is that we still have freedom of speech in this country. 'One of the antidotes to that hatred in talked about earlier is to create spaces where people can openly, without fear, count on respect from one another.' She added: "My approach is to respect the fact and to appreciate the fact that a lot of people disagree with me. "It is a reflection of a healthy democracy that people both agree with me and disagree with me. 'I am not anti any human being. I am taught to love my neighbour as myself which is to give them greater respect, greater honour, greater appreciation than I would expect for myself.' Ms Forbes was on maternity leave during the vote for the Gender Recognition Reform (Scotland) Bill - which was subsequently blocked by the UK Government - however she has said she would have voted against it. She was not in parliament in 2014 during the same-sex marriage vote, however she said she would have voted against it, The Deputy First Minister was also asked about comments from Professor Sir John Curtice who said on Monday it was 'most unlikely' that the SNP would secure a majority at next year's election. Ms Forbes said her standing down would not hinder the party. She said First Minister John Swinney had made 'significant' sacrifices in standing for SNP leadership. 'I have really enjoyed working with him over the last year and a bit,' she said, adding she looks forward to supporting him over the coming years. Addressing Mr Curtice's concerns, she said: 'I think the SNP stands a very good chance at the nect election to deliver a significant majority of seats.' She also said suggestions that former SNP Westminster leader Ian Blackford would be running to replace her should be taken with a "huge dose of salt". Ms Forbes added that the question of her successor becomes an issue for local party members. 'I do think it needs to be a healthy competition and certainly he hasn't told me that,' she added. Asked if she was likely to vote for the former Westminster leader, who was ousted by current incumbent Stephen Flynn, to fill her seat, Ms Forbes refused to be drawn, saying instead that she would wait to see who the candidates were. The deputy First Minister also dodged a question on who would be the next leader of the SNP in her absence.
Otago Daily Times
18-05-2025
- Politics
- Otago Daily Times
Obituary: a determined voice for peace
PETER MATHESON The Reverend Professor Emeritus, Dr Peter Clarkson Matheson, lived a rich and talented life. Peter was born in Scotland in 1938 to James and Janet (nee Clarkson) Matheson. They were both children of the manse, with strong ecclesiastical pedigrees. James was ordained as a minister in the conservative Free Church of Scotland, later becoming a minister of the more liberal Church of Scotland. The Matheson family came to Dunedin in 1951 when James became minister at Knox Church. He made a powerful impact with his internationalist outlook and concerns about political and social issues. As a pupil at Otago Boys' High School in the 1950s, Peter felt alienated from its rugby, cadet, caning culture, somewhat isolated by his Scottish accent and critical of the low standards of much of the teaching. In contrast, he enjoyed the liberation which came as a student at the University of Otago. He delighted in discovering the world of thought through English and German literature, engaging in political debate, haunting the library and buying daring books. He reflected on his honours year in history, how lively companions stretched each other. In the Hocken Library, housed then in Tuhura Otago Museum, Peter discovered the richness of archival research which stimulated his work throughout his life. Peter received a first class honours in history. Initially, Peter wanted to work in the Department of External Affairs. He identified as an existentialist and was arrogantly contemptuous of his father's congregation's beliefs and their worship. But while working as a student during a summer vacation in a Roxburgh orchard, he had a mystical experience that led to him applying to train for the ministry and switching to theology. He became an active leader in the Knox Church youth group, which studied political issues, and helped organise Dunedin's first peace march against nuclear weapons. His father gave the march's opening speech. Peter had one year in the Presbyterian Theological Hall, where on daily walks to Knox College, he rubbed shoulders with three other students whose conversations and liberal views reinforced his own. He loved the lectures on Church History by Helmut Rex, a German refugee, who had been a student of the great German historian, Hanz Leitzmann. But Peter's activist character came to the fore as he edited Critic , the student newspaper, ran the university's political club and the Knox Youth Group. The Matheson family, including Peter, returned to Edinburgh in 1961. On board the ship, he developed a friendship with Ian Breward, another Knox student, who was about to undertake postgraduate study in Manchester under the Reformation scholar, Prof Gordon Rupp. At first, Peter struggled at New College with its formal, stuffy, traditional atmosphere, but he made good friends and found his study of ecclesiastical history refreshing. The liberal approach of Alex Cheyne, professor of church history, captured his imagination and encouraged him to begin doctoral studies. His practical experience with Duncan Forrester, later a noted public theologian, working in the slums of St James Mission exposed him to distressing poverty. A summer on Iona and engagement with worship and the Iona community, together with the charismatic leadership of George MacLeod, reinforced Peter's commitments to pacifism, socialism and activism. Peter spent two years at the University of Tubingen studying Cardinal Contarini and his unsuccessful attempts to forge dialogue and reconciliation between Catholics and Protestants, bitterly divided by the Reformation. Peter was stirred by the radical biblical scholarship of Ernst Kasemann, enriched by student friendships and exposed to the challenges of Germany's post-war recovery and division. His student friend, Hartmut Sommer, introduced Peter to his sister, Heinke. Peter and Heinke married in 1965. Peter was appointed to a new lectureship at New College in 1965, covering the Renaissance/Reformation period. It was an intense time, finishing his doctorate and facing new family demands, with the birth of Catriona, the grief of the premature birth and death of Gesine and the joy of Donald's birth. Together with close colleagues Andrew Ross, David Wright and Alec Cheyne, Peter developed innovative approaches to church history, challenging Eurocentrism and introducing themal and team-teaching. In the university's history school, his course on the German churches and national socialism was very popular, leading to his publication, The Third Reich and the Christian Churches (1981). Peter's discomfort with the Church of Scotland was expressed in the "Dissembly" he organised as a satirical counterpart to its General Assembly. When challenged by the New College principal, John McIntyre, "what is it you want to change?", Peter replied "everything". For some, his actions were an affront, but for Peter, the Dissembly's purpose was "to question, to protest, to act as a catalyst" for change. His anger and frustration at institutional inertia was eased by his unique reverse humour, where his negative joking needed to be appreciated as positive. The threat of nuclear war and The Troubles in Northern Ireland saw Peter and Heinke becoming members of Parents for Survival and supporting protests against nuclear weapons. Peter travelled to Belfast frequently and behind the Iron Curtain, visiting peace groups and encouraging reconciliation. His extensive work with the Fellowship of Reconciliation led the publication of Profile of Love: Towards a theology of the just peace (1979). In 1979-80, Peter and Ian Breward, then professor of church history in Dunedin, exchanged teaching positions. One year later, Breward moved to Melbourne and Peter was appointed in his place. Peter was ordained and began to preach and lead worship. His great rhetorical skills and passion, already seen in his social and political concerns, now found expression from the pulpit. Peter's innovative themal teaching developed further, role plays and re-enactments encouraging students to experience the past. He took seriously the New Zealand-Pacific context, writing a chapter on "The Settler Church" in the Presbyterian sesquicentennial history (1990), recognising both the Scottish legacy and the adaptations brought by colonial pluralism, voluntarism and pragmatism. Peter identified with Clive Pearson on how the study of New Zealand religious thought was largely overlooked and began some exploratory teaching and publications. The ecumenical partnership with the Catholic seminary, Holy Cross, and its staff in the faculty of theology enriched Peter's life. Community, relationships and friendship were important. He encouraged the community life at the Theological Hall with a special concern to incorporate Māori, Pacific Islanders and international students. Peter and Heinke's home became a place of hospitality. The St Martin's Island Community, in which Peter provided significant leadership, brought together for him an activist community, concerned about peace and the environment, as well as an inclusive spirituality, expressed in his poem, Aramoana Christ. The 1990s were troubling for Peter. Tensions between colleagues and a church commission left the Theological Hall divided and weak, while the national church was almost consumed with its debates over homosexuality. A university review led to the faculty of theology's replacement with a university-based theology department. Peter lost his position, despite his distinguished academic scholarship. The new Presbyterian School of Ministry, with its emphasis on ministry training, did not give Peter a rich academic environment in which to flourish. Peter had already made his mark as a Reformation scholar. His lively pioneering English translation of the radical reformer, Thomas Muntzer's collected works, introductions and notes (1992) enhanced his reputation. Peter's discovery and translation of the writings of Argula von Grumbach (1995), the first published Protestant woman reformer, was ground-breaking. He opened up new vistas of the Reformation in subsequent books, examining The Rhetoric of the Reformation (1998) and what he described in his Edinburgh Gunning Lectures as The Imaginative World of the Reformation (2001). Drawing on sermons, pamphlets, letters and woodcuts, Peter grounded the popular radical appeal of the Reformation among ordinary people. The esteem in which he was held is evident in him being asked to write the volume Reformation Christianity , in the Fortress Press series, A People's History of Christianity (2006). The bleak period in Peter's life was relieved by this "efflorescence of writing" and his guest professorship at Edinburgh, 1997-98. His appointment as principal of the Uniting Church Theological Hall at Ormond College Melbourne in 1998 was "liberating". Encouraging collegial relations and a culture for research and writing, supporting and stimulating students, working with parishes and presbyteries, building community and honing his preaching skills and poetic gifts was enriching and positive. While administration was not Peter's forte, his other gifts were greatly valued. It was for Peter a wonderful six years. Peter retired to Waitati, where he and Heinke spent many happy years enjoying the rural environment, closeness to the sea and proximity to Te Whare Runanga Marae. After health issues became pressing, they moved to Dunedin. They jointly authored a remarkable publication, Love and Terror in the Third Reich (2019) from the letters between Heinke's parents when her father was serving with the German army at the Russian front. In retirement, Peter continued to be active in research and writing. He became an honorary fellow of the Otago University theology programme, contributing to First Church and then Knox Church, and continued his links with the St Martin Island's Community. His contributions to the Otago Daily Times and Tui Motu were often incisive commentaries on local and international issues. His uncomfortable prophetic witness to peace and justice and to a renewed environment reflected his "belief in the power of words — to reimagine, to create new possibilities", and, as he expressed it in his Easter 2024 ODT editorial, to make "a defiant response to radical evil". Peter Matheson died on April 14, aged 86. — Allan Davidson
Yahoo
29-04-2025
- Politics
- Yahoo
Lockdown ban on wedding kisses ‘bizarre'
A lockdown restriction banning couples kissing at weddings was 'bizarre', the Scottish Covid-19 inquiry heard. The long-term impact of Covid meant that weddings included more outdoor ceremonies and shorter timescales for planning, a humanist leader told the inquiry. The inquiry's worship and life events impact hearings began on Tuesday, with evidence from faith leaders from different religions including the Catholic Church, the Jewish Council of Scotland, the Free Church of Scotland as well as from the Humanist Society Scotland and the . Fraser Sutherland, of the Humanist Society Scotland, said as recently as 2024 weddings were going ahead which had been postponed during the pandemic, and branded some restrictions 'bizarre'. Mr Sutherland said: 'We did also see a significant increase in small weddings. There were quite a lot of people who were relieved they didn't have to have a big wedding. 'The restrictions for masks for couples was removed. There was a bizarre circumstance where there was no kissing allowed. 'In humanist tradition, most of those couples would be already living together.' All the faith leaders said they were dedicated to sticking to the restrictions. However, Mr Sutherland said that some venues were desperate to generate income and would allow people to break the rules. Mr Sutherland said: 'There was a lot of push-back particularly as the pandemic pressed on, from couples, from wedding venues, who were keen to get as many people in as possible. 'We had a lot of difficult situations where couples were being told one thing by venues, our celebrant turns up and there's 50 people when there should be 20. We had couples saying 'everyone here is exempt, around mask wearing'.' The Rev Donald MacDonald ,of the Free Church of Scotland, based in the Isle of Skye, said: 'We tend to get a number of elopement weddings every year – they came to an end when lockdown was announced. All these arrangements in place for a year to 18 months had to be cancelled. 'Others delayed planning of their weddings. We did schedule a meeting with government representatives to try to argue for permission of having weddings – within our tradition a number of folk moving in together is not an option before marriage.' Ephraim Borowski, of the Jewish Council of Scotland, said: 'It might have been useful to have a hotline, or some kind of exception-granting mechanism, completely general, which would give us a definite answer, I think that would have helped.' The Rt Rev Brian McGee, of the Bishops' Conference of Scotland, said that NHS workers were deprived of pastoral care in hospitals, along with sick or dying people, owing to restrictions. He said that mass could only be celebrated in a church, and that faith leaders were not consulted about the decision to close places of worship in the second lockdown. Mr McGee said: 'We've talked about ceremonies but when people were in hospital, they were looked after by NHS staff who were in fear for their own lives. 'When people are sick and they're nervous they would want the comfort of a visit, some pastoral care and prayers being said for them. 'I know the difficulty for that and infection control but could there have been more consideration given.' The impact of restrictions on funeral rites was compared to 'physical pain' by other religious leaders, the inquiry heard. Omar Afzal, from the Scottish Association of Mosques, said: 'I would describe the effect of not being able to fulfil religious rites as almost like physical pain in the effect it had.' Ravi Ladva, from the Scottish Hindu Foundation, said: 'We didn't question why only six members are allowed in the crematorium. A lot of our community members are on the front line of the NHS and public services. As much as I would like to mourn, my duty to my community and the rest of Scotland comes first. 'Through the pandemic we were fortunate to scramble together online services where it still maintained some semblance of community. 'It does require review and has not been forgotten how we were treated and our practises and rituals were portrayed.' Broaden your horizons with award-winning British journalism. Try The Telegraph free for 1 month with unlimited access to our award-winning website, exclusive app, money-saving offers and more.
Telegraph
29-04-2025
- Politics
- Telegraph
Lockdown ban on wedding kisses ‘bizarre'
A lockdown restriction banning couples kissing at weddings was 'bizarre', the Scottish Covid-19 inquiry heard. The long-term impact of Covid meant that weddings included more outdoor ceremonies and shorter timescales for planning, a humanist leader told the inquiry. The inquiry's worship and life events impact hearings began on Tuesday, with evidence from faith leaders from different religions including the Catholic Church, the Jewish Council of Scotland, the Free Church of Scotland as well as from the Humanist Society Scotland and the . Fraser Sutherland, of the Humanist Society Scotland, said as recently as 2024 weddings were going ahead which had been postponed during the pandemic, and branded some restrictions 'bizarre'. Mr Sutherland said: 'We did also see a significant increase in small weddings. There were quite a lot of people who were relieved they didn't have to have a big wedding. 'The restrictions for masks for couples was removed. There was a bizarre circumstance where there was no kissing allowed. 'In humanist tradition, most of those couples would be already living together.' All the faith leaders said they were dedicated to sticking to the restrictions. However, Mr Sutherland said that some venues were desperate to generate income and would allow people to break the rules. Mr Sutherland said: 'There was a lot of push-back particularly as the pandemic pressed on, from couples, from wedding venues, who were keen to get as many people in as possible. 'We had a lot of difficult situations where couples were being told one thing by venues, our celebrant turns up and there's 50 people when there should be 20. We had couples saying 'everyone here is exempt, around mask wearing'.' The Rev Donald MacDonald ,of the Free Church of Scotland, based in the Isle of Skye, said: 'We tend to get a number of elopement weddings every year – they came to an end when lockdown was announced. All these arrangements in place for a year to 18 months had to be cancelled. 'Others delayed planning of their weddings. We did schedule a meeting with government representatives to try to argue for permission of having weddings – within our tradition a number of folk moving in together is not an option before marriage.' Ephraim Borowski, of the Jewish Council of Scotland, said: 'It might have been useful to have a hotline, or some kind of exception-granting mechanism, completely general, which would give us a definite answer, I think that would have helped.' The Rt Rev Brian McGee, of the Bishops' Conference of Scotland, said that NHS workers were deprived of pastoral care in hospitals, along with sick or dying people, owing to restrictions. He said that mass could only be celebrated in a church, and that faith leaders were not consulted about the decision to close places of worship in the second lockdown. Mr McGee said: 'We've talked about ceremonies but when people were in hospital, they were looked after by NHS staff who were in fear for their own lives. 'When people are sick and they're nervous they would want the comfort of a visit, some pastoral care and prayers being said for them. 'I know the difficulty for that and infection control but could there have been more consideration given.' The impact of restrictions on funeral rites was compared to 'physical pain' by other religious leaders, the inquiry heard. Omar Afzal, from the Scottish Association of Mosques, said: 'I would describe the effect of not being able to fulfil religious rites as almost like physical pain in the effect it had.' Ravi Ladva, from the Scottish Hindu Foundation, said: 'We didn't question why only six members are allowed in the crematorium. A lot of our community members are on the front line of the NHS and public services. As much as I would like to mourn, my duty to my community and the rest of Scotland comes first. 'Through the pandemic we were fortunate to scramble together online services where it still maintained some semblance of community. 'It does require review and has not been forgotten how we were treated and our practises and rituals were portrayed.'
