top of page

Helensburgh

 

The volume produced to mark the bicentenary of the granting of burgh status, ‘Two Hundred Years of Helensburgh’, starts with a glance back as far as the last Ice Age and makes nodding reference to artefacts from the Stone Age and Bronze age, wondering about human activity in the surrounding area in the dim and distant past. Wallace and Bruce are also mentioned as having possible connections with the territory. It is not, however, until some centuries later that history takes note of the appearance of Helensburgh as a town in its own right.

 

In 1752, Sir James Colquhoun, the 26th Laird of Luss, purchased the lands of Malig from Marion, Lady Cathcart. On 11th January 1776, an advertisement appeared in the Glasgow Journal, offering “to be feued immediately, for building upon, at a very reasonable rate, a considerable piece of ground on the shores of Malig.” A nota bene mentioned that “bonnet makers, stocking, linen and woollen weavers will meet with encouragement.” Some time later, c. 1785, the town was to be called “my Lady Helen’s Burgh”, in honour of Lady Helen Sutherland whom Sir James had married in 1740.

 

On 28th July 1802, King George III granted a Royal Charter of Resignation and Novodamus. This created a Burgh of Barony and authorised a weekly market and four annual fairs.

 

An insightful comment is to be found in the ‘Statistical Account of Scotland’ of 1791:

“In Row (Rhu) the air is sharp and healthy but the climate, like that of every other parish near the mouth of the Clyde, is wet. In consequence of the heavy and almost incessant rain which falls in the harvest and winter months, the lands are for a long time drenched in water.”

 

It may have been hoped that the new town of Helen’s Burgh, especially in view of its elevation to a Burgh of Barony, would develop into a commercial centre of some stature. The feasibility of trade may have been hampered by the relatively shallow harbour (compared, for example, with Greenock). Subsistence farms, a granary and mill were in evidence. Herring fishing seems to have been a feature and indeed a distillery functioned, producing up to 400 gallons of malt whisky per week.

​

Early in the 1800s, Helensburgh became popular as a ‘seaside’ resort and hotels and private houses offered holiday accommodation during the summer months. This development would have been aided, no doubt, by the advent of the railway in the 1850s. Helensburgh was set to become the ‘Brighton of the North’. Before the First World War, Dr. J. Ewing Hunter gifted cherry blossom trees to line some of the streets. This enhancement has helped the town earn the title of ‘Garden City of the Clyde’. Other attractions today include Charles Rennie Mackintosh’s ‘Hill House’ designed for Walter Blackie, a Glasgow publisher. The P.S. Waverley continues to bring summer visitors to Helensburgh; recreation being the main use of the pier today. A more serious use of the water-front is the Naval Base at Faslane, home to Trident. The progressive development of this site has had a major impact on the economy and population growth (estimated to be in the region of 15,000).

  • facebook-square
  • Twitter Square
  • Google Square
darkness to light.jpg
Healing of the Blind Man

In many commentaries on this passage in the gospel of John the writers  focus on the themes of light and dark, seeing and not seeing. It is easy to understand why. Those are two major themes throughout the book of John, and it’s seen so clearly here. And they’re beautiful metaphors. They have their place and time.

But there’s more to this story than just a brilliant use of metaphor and some dramatic irony. Instead, there’s also an important message here about listening and stories.

In this story, Jesus gives sight to a man who was born blind. At the beginning of the story, when Jesus and his disciples meet the blind man, they ask Jesus why this man was born blind. They want to know: What were the reasons—the causes—behind this man’s impairment? Who is to blame? The disciples want to know whether it was the sin of the man himself or his parents, or someone else in his family that led to his blindness. While that may seem like an odd question to us today, In first-century Palestine, it actually made a lot of sense. It was understood that impairment was a punishment from God because of a person’s sins.

Jesus, though, is uninterested in fully answering their questions. He barely gives those questions the time of day. Jesus is uninterested in finding fault and pointing fingers. It’s hard to see that in our Bibles, but in the Greek, it’s much clearer.  Our English translations say that he was born blind so that God’s works might be revealed in him.  But it doesn’t actually say that in Greek: that little phrase—the “so that” was added  later into translations.

 

According to scholars, it could actually be translated as something like this:

As he walked along, he saw a man blind from birth.  His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind? Jesus answered, “Neither this man nor his parents sinned. [FULLSTOP] In order that God’s works might be revealed in him, we must work the works of Him who sent me while it is day; night is coming when no one can work.”

​

As we can see here, Jesus isn’t concerned with the “Why?” of the situation. Instead, Jesus is concerned with the reality of the situation. He’s concerned with the person standing in front of him. In his refusal to go into the details of how and why this man is blind, Jesus is actually doing something else. He is sneakily asking a better question. Instead of “Why” or “How come?” Jesus asks, “what now?” He asks, “In the face of this reality, what now? What can I do in the here and now to support and love the person before me?”

 

The technicalities of the disciples’ nitty gritty theological questions are not, at this moment, important. Following down that line of questioning will only get us lost in the weeds and cause us to ignore those in our midst who demand our attention. Jesus’ response, while not a question itself, helps point us to what’s really important—to our neighbours—and nudges us towards asking questions about who they are instead of what they are.

​

But after Jesus cures the man, those who had known him just as the “blind beggar” are only interested in the “Why?” and the “How?” They started hounding him with all sorts of questions. Are you that same guy we’ve known for so long? What happened to you? How did this happen?? Do your parents know about this? Is this real, or are you just messing with us? And question after question, he tells them the same thing. He says, “The man named Jesus cured me; I was blind, but now I see. And that’s all there is to say!” He must have been exasperated by answering the same question over and over and over again. Verse 27 is the best example of this. You can just hear his frustration coming off the page. Verse 27 says:

They asked him how it happened, and “He answered them, “I have told you already, and you would not listen. Why do you want to hear it again? Do you also want to become his disciples?”

​

In this season of Lent, in this season of spiritual spring cleaning, we are called to ask ourselves those same questions posed to those Pharisees. So , let us ask ourselves: Who’s story are we not listening to? Who’s witness are we ignoring? What are the questions we should be asking? Do we have the vision—the imagination—to see the unexpected ways God is working in the world in and through our neighbours?

​

Let us pray that during this Lenten season, may we tend to our own stories and the stories of others. Because God has given each of us a story—each of us is a witness—may we listen as Jesus listened. May we ask better questions. May we listen with empathy and compassion to the stories of our neighbours. May we recognize the preciousness of those stories.  And may we be sensitive to how God has worked and is currently working in the lives of our neighbours.

​

Adapted from Sarah R. Mayer, Calvary Baptist Church in Hopewell, NJ.

​

bottom of page