Journals

Increase of 50 members during 1978, total now 400. Experience of monthly Communions reported on.

This is an interview between the editor and the Revd Stewart McGregor, chaplain to Edinburgh Royal Infirmary, who shares his experience of visiting the wards, how best to make approaches to patients, sensitivity to the hospital’s rhythms, the length of a visit, about praying with patients, relating to dying patients. The importance of the care of the chaplain is underlined in a context where the medical profession have to concentrate on cure, the sensitivity not to break into patients’ ‘spiritual privacy’, the place of voluntary visitors from congregations, where there is conflict between clergy (or some of them) and the medical profession on ethical matters, the matter of confidentiality, relating to the staff of the ward, and the demeanour of the minister.

J C Thomas continues his dialogue with those who would defend the Series II Order as enabling use by those with widely differing theological views. The author refuses to agree that those who believe that the idea of Christ as sacrifice is central to its proper understanding can use the order with integrity. The wording cannot be made to mean anything more than a remembrance of Calvary and the sacrifice only of ourselves, our souls and bodies. The only way forward is to admit the differences and provide a variety of eucharistic rites.

A report is given of the 1978 Conference at Dundee when Dr Fraser of Farnell gave a paper on ‘Liturgy and Evangelism’. The Centenary Lecture (biennial, instituted 1970 to mark the centenary of the Society in 1965) was given this year by the Revd Dr A M Allchin, Canon of Canterbury on the subject of the materiality of creation as expressed in worship.

The presidential address for 1978 given by the Revd Dr A K Robertson. The emergence of the individual cup at the end of the 19th century for reasons of hygiene is noted and the debate at the Assemblies of 1908 and 1909 recounted, when it was agreed to permit its use to congregations who wished it, in spite of the Procurator ruling it illegal. The minority reports on both occasions, presented by Professor Cooper, are examined in detail. The bulk of the paper reviews the controversy from the perspective of the present time and a number of arguments are considered. The paper argues that this remains an innovation and that it stresses the reception at Communion rather than the action. It stems more from fastidiousness than hygiene, to which other options are available, and it ‘reduces the mystery’.

It has become common for there to be a children’s address early in a service of worship. These tend towards the entertaining and are too often not a genuine presentation of the gospel to children. The starting point is baptism; it must be based on Scripture, and should be aimed at spiritual growth. It could relate to the content of the sermon of the day. There should be training in worship in every congregational agency. There should be consistent active preparation with children and young people feeding not just into worship but community service. Use can be made of the festivals of the Christian Year. The topic is developed under the headings of fundamentals, preparation, themes and methods. Many examples are given of an initiative in a rural parish.

This is the first part of a paper which examines the prayer of consecration in the Series II Communion service. In the words ‘make the memorial of his saving passion’, it is alleged that, whereas the Church of England sees itself as a broad church, this phrase seems to exclude those who believe that Christ, really present in the bread and wine, is offered to the Father while affirming those who would see Communion as a sign and a lively remembrance of Christ’s sacrifice. This part of the paper is an account of a response to this criticism made by the Bishop of Durham, Ian Ramsey, and tests how far his defence of the new form is valid. In doing so the author considers the meaning of words, not only those used in this liturgy but how the 1549 and later prayer books took the Latin of the Roman Rite into English, which the author finds wanting.