| A Manual of Religious Belief | |
| Author: | William Burnes |
| Language: | Scots & English |
| Country: | Great Britain |
| Genre: | Letters |
| Translator: | John Murdoch |
The surviving manuscript of the instructional work A Manual of Religious Belief is written in the form of a theological dialogue between father and child written out in holograph by John Murdoch for William Burnes, Robert Burns's father. William had started to compose and compile the work before Robert Burns's birth and wrote the first rough draft that has not survived. This work was originally composed with a stronger Scots language content that Murdoch modified, as well as making grammatical corrections.[1]
The manuscript is unbound and is made up of only six leaves, quarto size, that is 16.5cms by 21 cms. The document is devoid of a title, contents page, pagination or even a record of authorship.[2] It is lightly tied with a piece of red thread, and John Murdoch's legible and elegant handwriting is found on all the sheets except the final verso.[1]
Burns's biographer, James Currie, stated that Gilbert Burns, Robert's brother, had the manual in his possession after his father's death and unlike many other Burns manuscripts used by Currie, it remained in the hands of the family, for in 1875 it passed from Gilbert to his youngest son, also Gilbert, who lived in Chapelizod, Dublin.[1] The family of Gilbert Burns of Chapelizod donated the manuscript to the Robert Burns Birthplace Museum at Alloway in South Ayrshire.[3]
As stated William Burnes had been working on his theological manual for religious guidance since Robert's birth and probably before.[4] The ponderous religious jargon used shows the religious influences of the 18th-century ministers, but producing the manual as a dialogue was very innovative for the time.[4]
Murdoch had similar religious views to William, and probably transcribed the manuscript in 1765 when he was working at Alloway, adding only grammatical corrections and language alterations.[5] William had used "douther" for "daughter" and his handwriting was not as readable as Murdoch's copperplate hand.[5]
In 1875 the manual was transcribed and published for the first time by McKie and Drennan of Kilmarnock with a largely biographical introductory essay by a noted Burnsian, James Gibson of Liverpool. In 1896 Chambers-Wallace published a version which reached a wide audience[1] and they first provided the now accepted name in their title :
A MANUAL OF RELIGIOUS BELIEF, IN A DIALOGUE BETWEEN FATHER AND SON, COMPILED BY WILLIAM BURNES, FARMER AT MOUNT OLIPHANT, AYRSHIRE, AND TRANSCRIBED WITH GRAMMATICAL CORRECTIONS BY JOHN MURDOCH, TEACHER |
The following questions give the essence of the approach taken by William Burnes and an insight into the religious terminology and religious attitude of the author. The answers composed by William Burnes are generally extensive and can be found in the specifically cited reference volume.[6]
Son. Dear Father, you have often told me, while you were initiating me into the Christian religion, that you stood bound for me, to give me a Christian education, and recommend a religious life to me. I would therefore, if you please, ask you a few questions that may tend to confirm my faith, and clear its evidences to me.
Father. My Dear Child, with gladness I will resolve to you, (as far as I am able,) any questions you ask; only with this caution, that you will believe my answers, if they are founded in the word of God.
The paternal affection and that of the son for the father are expressed in the terms "Dear Son and Dear Father". The religious views expressed are more relaxed than rigid Scottish Calvinism and have been compared to Arminianism, named for the 17th-century theologian, Jacobus Arminius, of the University of Leyden. John Calvin insisted on salvation by grace alone whilst Arminians emphasised God's mercy and the freedom of Will, proposing that salvation might be conditional upon an individual good works in life, and that grace can be resisted and lost, that Christ died for all men.[1] The "Auld Licht" orthodox Presbyterians frequently used the term "Arminian" as a criticism of the more liberal views of the 'New Licht' ministers such as William Dalrymple whom Robert Burns mentions in "The Kirk's Alarm":[1]
"D'rymple mild, D'rymple mild,
Though your heart's like a child,
And your life like the new-driven snaw,
Yet that winna save ye,
Auld Satan must have ye,
For preaching that three's ane an' twa."
The pious "Old Cotter" in Burns's The Cotter's Saturday Night is often thought to have been based on William Burnes, but on closer inspection the views he expresses are too severe to match William's liberal theology. The manual for instance insists that pleasure and desire together with the animal soul have a role in Christian life. Such sentiments may have inspired Robert Burns's poetry such as the somewhat controversial lines "the light that led astray, was light from Heaven" delivered by Coila in "The vision", the implications of which were of theological concern to the likes of William Wordsworth.[10]