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GENERAL FOREWORD

(by John Drane)

I only met William Barclay once, not long after his retirement from the chair of Biblical Criticism at the University of Glasgow. Of course I had known about him long before that, not least because his theological passion – the Bible – was also a significant formative influence in my own life and ministry. One of my most vivid memories of his influence goes back to when I was working on my own doctoral research in the New Testament. It was summer 1971, and I was a leader on a mission team working in the north-east of Scotland at the same time as Barclay’s Baird Lectures were being broadcast on national television. One night, a young Ph.D. scientist who was interested in Christianity, but still unsure about some things, came to me and announced: ‘I’ve just been watching William Barclay on TV. He’s convinced me that I need to be a Christian; when can I be baptized?’ That kind of thing did not happen every day. So how could it be that Barclay’s message was so accessible to people with no previous knowledge or experience of the Christian faith?

I soon realised that there was no magic ingredient that enabled this apparently ordinary professor to be a brilliant communicator. His secret lay in who he was, his own sense of identity and purpose, and above all his integrity in being true to himself and his faith. Born in the far north of Scotland, he was brought up in Motherwell, a steel-producing town south of Glasgow where his family settled when he was only five, and this was the kind of place where he felt most at home. Though his association with the University of Glasgow provided a focus for his life over almost fifty years, from his first day as a student in 1925 to his retirement from the faculty in 1974, he never became an ivory-tower academic, divorced from the realities of life in the real world. On the contrary, it was his commitment to the working-class culture of industrial Clydeside that enabled him to make such a lasting contribution not only to the world of the university but also to the life of the Church.

He was ordained to the ministry of the Church of Scotland at the age of twenty-six, but was often misunderstood even by other Christians. I doubt that William Barclay would ever have chosen words such as ‘missionary’ or ‘evangelist’ to describe his own ministry, but he accomplished what few others have done, as he took the traditional Presbyterian emphasis on spirituality-through-learning and transformed it into a most effective vehicle for evangelism. His own primary interest was in the history and language of the New Testament, but William Barclay was never only a historian or literary critic. His constant concern was to explore how these ancient books, and the faith of which they spoke, could continue to be relevant to people of his own time. If the Scottish churches had known how to capitalize on his enormous popularity in the media during the 1960s and 1970s, they might easily have avoided much of the decline of subsequent years.

Connecting the Bible to life has never been the way to win friends in the world of academic theology, and Barclay could undoubtedly have made things easier for himself had he been prepared to be a more conventional academic. But he was too deeply rooted in his own culture – and too seriously committed to the gospel – for that. He could see little purpose in a belief system that was so wrapped up in arcane and complicated terminology that it was accessible only to experts. Not only did he demystify Christian theology, but he also did it for working people, addressing the kind of things that mattered to ordinary folks in their everyday lives. In doing so, he also challenged the elitism that has often been deeply ingrained in the twin worlds of academic theology and the Church, with their shared assumption that popular culture is an inappropriate vehicle for serious thinking. Professor Barclay can hardly have been surprised when his predilection for writing books for the masses – not to mention talking to them on television – was questioned by his peers and even occasionally dismissed as being ‘unscholarly’ or insufficiently ‘academic’. That was all untrue, of course, for his work was soundly based in reliable scholarship and his own extensive knowledge of the original languages of the Bible. But like One many centuries before him (and unlike most of his peers, in both Church and academy), ‘the common people heard him gladly’ (Mark 12:37), which no doubt explains why his writings are still inspirational – and why it is a particular pleasure for me personally to commend them to a new readership in a new century.

John Drane

University of Aberdeen

2001