Journals

St Andrew’s Church and Hospice, Jerusalem  -   Frontispiece
St Andrew’s Church, Jerusalem - Wrought-Iron Gates of Italian Workmanship  -  Facing page 4
St Andrew’s Church, Jerusalem - Looking Eastward  -  Facing page 5
St Andrew’s Church, Jerusalem - Looking Westward  -  Facing page 5

Traces of Eastern cults may be found on stone slabs, perhaps brought through oriental units in the Roman occupying army. Mithraism very nearly mastered the country. Christianity probably entered Britain through the Roman army and through trade. The British Church is often referred to in Latin writings. Its support of Athanasius of Alexandria against Arianism increased links with Egypt, and this latter connection was developed after the Romans left. Through it came the monastic system, by way of Gaul and Ireland. Its success was in part due to its compatibility with the clan system. The differences between this system and later Roman monastic systems are discussed, including details of Celtic monastic life and liturgy.

There is an increasing demand for a place of worship which is aesthetically satisfying.  Reformation principles plus the frugality of heritors led to simple buildings with unadorned interiors, although there are exceptions.   Floor plans and furnishings are discussed but, while simple, many buildings possessed a pleasing dignity and harmonised with their surroundings.  The Gothic and Romanesque styles, while appealing, are ill suited for hearing in.  The writer argues for a new Scottish style which involves an apse for the Table, the pulpit to one side, stained-glass and other features such as mosaic, 'opus sectile' panels, and paintings - not just to enhance the buildings but to educate and inspire.  These suggestions are supported by ample quotation of examples in the churches of Europe.

The article addresses a perceived confusion among clergy about the meaning and value of Baptism, and a perfunctory approach to its celebration.  The doctrine of the Church is outlined. Revelation is from Person to person, issuing in regeneration and rebirth.  The sacraments take their place alongside general revelation and through the hearing of the Word, through which the same gift is offered, namely all the benefits obtained through Christ.  They are not absolutely indispensable but they are exceedingly valuable and never to be despised.  They are equal to the Word, the one unconditional means of grace, to those who receive them in faith.  They are not a representation, but are themselves the message.  They do not work ex opere operato but rely on faith, not to create the gift given but as a condition of the giving.   In this understanding we do not need to attribute any special potency to the symbols.   It is not merely a human way of making the divine promise vivid.  There is no authority for Infant Baptism in the New Testament but the Church has been guided by the Spirit towards this. God acts on every person the same way, even as a child.   Baptism guarantees the possibility of gaining faith in the future.  The role of the Church in bringing this consummation is discussed, and Baptism should take place in the face of the members.  In the Book of Common Order the so-called warrant for Infant Baptism should be removed.

Although language, ceremony and theology differ in the various parts of the Church, one form survives.  The order in Knox's liturgy is meagre and inadequate, its deficiencies made good in the Westminster Directory.  The use of individual cups and of unfermented wine is attacked.  Communion is a ministerial not a sessional act, and therefore the Kirk Session should not be adjourned following the reception of new communicants, but closed.  The Minister should partake himself, not be ministered to by Elders.  A Communion Table should not be given in memory of any person or group of persons; it cannot be a memorial of anyone save our Lord.   An outline order is offered (in this the prayers of intercession come before the sermon, and there is no Old Testament lesson).

The United Presbyterian Church led the way in the introduction of hymns,  the Relief Church having collected 231 Sacred Songs and Hymns in 1798.  The UPs established the “Devotional Service Association” in 1883, leading to Presbyterian Forms of Service in 1890.   The “Public Worship Association” was formed in the Free Church in 1891, issuing in 1898 in A New Directory for the Public Worship of God.   After the union of the UP and Free Churches in 1900, these were amalgamated as the “Church Worship Association” which, in 1928, published a Book of Common Order, which was authorised as the official manual of public worship for the Church.   A union with the Church Service Society is imminent.

The Union Assembly of 1929
The forthcoming union of the Church Service Society and the Public Worship Association
A new service of Licensing of Probationers
A new order for Ordination
What constitutes a proper Benediction
Some features of the new Scottish Psalter
The multiplicity of themes covered in the Paraphrases and a plea for their greater use.