In a sermon by T F Torrance, based on the text of Acts 2: 42, he identifies a renewed understanding of Scripture that has emerged as a consequence of ecumenical engagement, and he particularly records his indebtedness to the Orthodox tradition. Thereafter, he seeks to expound the text ‘through the eyes of the Greek Orthodox Church’, in relation to three themes: 1) ‘Fidelity to Apostolic Doctrine’ 2) ‘Communion of the Holy Spirit’, and 3) “Eucharistic Worship of the People of God”. He affirms that the worship of the Orthodox Church is ‘the most biblically grounded worship’ known to him, and he contrasts this with contemporary Protestant worship which he regards as essentially an expression of the human self.
Journals
John Symon identifies the liturgical reforms and developments that took place during the first century of the Christian era as being the most significant and extensive to have been witnessed in Justin Martyr’s Apology I (Chapters 65 & 67) and in the Apostolic Tradition of Hippolytus we see a far-reaching and radical interpretation of the New Testament experience. He regards these reforms and developments as being far more radical than those witnessed in the sixteenth century Reformation or in the twentieth century within the Roman Catholic Church. Thereafter, Symon takes up the impact of the latter which have come about as a consequence of theVatican II reforms as evidenced in the Constitution on the Sacred Liturgy (1963). The most obvious of these reforms is the movement from the Latin Rite to the vernacular, but Symon identifies the significance of the theological basis which underpins the reforms insofar as “the liturgy is deservedly regarded as being the exercise of the priestly office of Jesus Christ… In it complete public worship is performed by the Mystical Body of Christ, Head and members.” In terms of the reforms intimated in the Constitution on the Sacred Liturgy, Symon notes that the intention is to preserve the substance of the rites whilst simplifying them. (Article 50) Symon suggests that in Scotland there had been very little preparation for the reception of these reforms, in contrast to much of Continental Europe. Nevertheless, he contends that the reforms have been widely received and welcomed. In terms of the doctrinal implications of the Vatican II reforms, Symon contends that the teaching of the Roman Catholic Church remains essentially the same. Nevertheless, there are new emphases which are, in certain respects, akin to those of the Reformers. Thus, for example, the sacraments are signs of faith, with less emphasis on their ex opera operato character, and a clear stress that the Mass constitutes, in no sense, an additional sacrifice. Equally, the Real Presence of Christ in the sacrament is understood in terms more explicitly Biblical. John Heron responds to Symon by suggesting that, whilst the emphasis on the sacraments as ‘signs of faith’ is an integral part of our understanding, it must be set within the context of our prior affirmation of the grace of God. Further, he suggests that the Scottish Reformed tradition, as witnessed in Robert Bruce and D M Baillie, has preserved an understanding of the Real Presence of Christ in a manner more acceptable than the Roman Catholic teaching on transubstantiation.
Reference: Volume 01, Number 01 May 1971, p27
| Attachment | Size |
|---|---|
 Is it still the same Mass? | 7.76 MB |
Alexander A Ewing provides a brief account of the history of Ladykirk Parish Church, near Berwick-on-Tweed, alongside an illustrated description of the Church.
Reference: Volume 01, Number 01 May 1971, p42
| Attachment | Size |
|---|---|
| Ladykirk Parish Church | 3.49 MB |
Stuart Campbell offers a review of currently published organ voluntaries.
Reference: Volume 01, Number 01 May 1971, p48
| Attachment | Size |
|---|---|
| Voluntaries for the Small Organ and the Modest Player | 4.04 MB |
R W K C Rogerson offers an illustrated study, from an architectural viewpoint, of the use of symbolism ‘in the Reformed Branch of the Holy Catholic Church’.
Reference: Volume 01, Number 01 May 1971, p56
| Attachment | Size |
|---|---|
| Symbolism in Church Architecture | 4.92 MB |
John A Lamb offers a review of liturgical publications which is ecumenical in character.
Reference: Volume 01, Number 01 May 1971, p64
| Attachment | Size |
|---|---|
| Recent Liturgical Literature | 1.83 MB |
No summary currently available
Reference: Volume 01, Number 01 May 1971, p68
| Attachment | Size |
|---|---|
| Church Service Society Notes | 1.44 MB |
A. Ladykirk Parish Church (exterior) facing page 38 B. Victoria Park Parish Church (interior) facing page 39 C. Scotstoun West Parish Church (interior) facing page 54 D. Symbolism used in Church Architecture facing page 55
Reference: Volume 01, Number 01 May 1971
| Attachment | Size |
|---|---|
| Illustrations | 1.47 MB |
Raymond George seeks to establish those elements within the context of Eucharistic worship that relate specifically to the particular historical events recorded in Scripture and, as a consequence; what relationship the act of worship has to those events so recorded. George provides an extended treatment of the Apostolic Tradition of Hippolytus and related texts as well as a brief treatment of the Book of Common Order (1940). The significance of the epiclesis is explained in terms of the role of the Holy Spirit as the One who makes the anamnesis possible and thus links our present acts of worship to the presence of the Christ who lived out the historical events recorded in Scripture.
Reference: Volume 40 1970, p3
| Attachment | Size |
|---|---|
| The Historical Element in Liturgy | 7.89 MB |
T H Scott seeks to provide a simple, but comprehensive, approach to prayer that would allow for the participation of the people of God in a service of prayer.
Reference: Volume 40 1970, p18
| Attachment | Size |
|---|---|
| People Praying | 1.41 MB |
R Stuart Louden examines the language through which worship has traditionally been expressed within the Church of Scotland and concludes that it has become archaic and, as a consequence, unsuited to the contemporary situation of the Church. He finds that the language of the Book of Common Order (1564) has bequeathed to us a legacy that was only partially corrected thereafter and points to the absence, between 1645 and 1857, of any printed forms of worship within the Church of Scotland. The publication, in 1857, of Prayers for Public Worship by the Rev. Dr. Robert Lee of Greyfriars, Edinburgh marks the beginning of a period of renaissance in the language used in public worship which was furthered by the publication of the Euchologion or Book of Common Order (1867), albeit that it reflects the language of the Victorian age. In similar fashion he notes that the Book of Common Order (1940) reflects, once more, the language of its times. Thus, the case for the ongoing renewal of the language of worship is made, always with the proviso that the language used must serve as a pointer to the transcendent character of the Christian faith. The nature of that faith ought to compel us to produce an ecumenically comprehensive language of worship.
Reference: Volume 40 1970, p22
| Attachment | Size |
|---|---|
| The Language of Worship | 4.1 MB |
Peter M Gordon provides a brief account of the history of Brechin Cathedral alongside an illustrated description of the Cathedral.
Reference: Volume 40 1970, p30
| Attachment | Size |
|---|---|
| The Cathedral Kirk of Brechin | 7.3 MB |
J B Torrance offers a comprehensive theology of worship which focuses up on the High Priestly ministry of Jesus Christ who calls the people of God to be a royal priesthood, whereby we identify with Christ and participate in the ministry of intercession and offer spiritual sacrifices. Within this approach; Jesus is identified as ‘the One True Worshipper’ whose worship is mediatory, thereby enabling us to worship by grace in and through his worship. In seeking to answer the question: ‘What then is Christian Worship?’ Torrance contends that: ‘In her worship, the Church recapitulates the History of Salvation…Worship is the Epiphany of the Church…The Church in her worship foreshadows the Judgement and the Renewal of the world.’ Thus, the language of worship has a ‘three-fold reference’. 1) A reference which ‘factual’ and ‘denotative’, with respect to the Trinity. 2) A reference which is ‘formal, coherent, connotative [and] syntactical’, with respect to the choice of language in worship. A reference which is ‘subjective [and] existential’, with respect to the expression of the ‘heart’ and ‘mind’ in the worship of the Church. Torrance’s theology is particularly dependent upon the Biblical theology expressed in the Epistle to the Hebrews.
Reference: Volume 40 1970, p41
Service from the World Council of Churches Meeting at Uppsala, Sweden, 1968
Reference: Volume 40 1970, p63
| Attachment | Size |
|---|---|
| Lighting the Lamp | 598.66 KB |
J M M Francis contends that, in an increasingly secular age, the integrity of our celebration of Christmas is challenged insofar as the relationship between many traditional carols and the Gospel narratives in Matthew and Luke is problematic. Equally, the problematic character of the doctrine of the Virgin Birth presents an acute theological difficulty, which further raises the question of the relationship between faith and history. Francis contends that the Incarnation discloses a mystery, beyond human definition, which leads to an encounter with Christ such that we are led to the manger ourselves to kneel in the company of shepherds and wise men.
Reference: Volume 40 1970, p65
| Attachment | Size |
|---|---|
| Problems about Christmas | 2.12 MB |