D H Hislop quotes Karl Adam: “The eternal light of revelation is differently reflected in the prism of each age with different angles of refraction.” He takes seriously the insights of psychology in respect of (a) the people at worship and their interaction; (b) method of worship; and (c) the Being to whom worship is offered. He draws attention to the will to worship expressing itself in the means to worship; yet not all worshippers are (and cannot be) equally involved. Attitude, he suggests, helps to unite a disparate worshipping congregation. He goes on to examine the subconscious and its meaning for worship, and sees worship as a liberating experience. Lastly, and interestingly, he considers the psychological aspects of liturgy and forms of worship.
|The Psychology of Worship||6.26 MB|
James Tindall Soutter gives the geographical and topographical background of Whitekirk (or Hamer) and its church, with reference to the role of David I and the visit in 1435 of Aeneas Silvius, later Pope Pius II. He then describes the restoration undertaken in modern times under the guidance of Sir Robert Lorimer. Soutter himself, before becoming parish minister, was a Scottish athlete of some note. In the title of a self-published booklet of 1926 he called Whitekirk “the Lourdes of the Middle Ages”. The site of Our Lady’s well, of healing propensities, has been
|The Church of St Mary, Whitekirk||5.85 MB|
John Wilson Baird refers to Ethiopia as a “pathetic island in the sea of Paganism and Islam which surrounds it” (the Italo-Abyssinian war was then in progress). Its Christian history, as he unfolds, renders it much less “pathetic”. Its isolation accounted for many features peculiar to itself (e.g. circumcision, ritual dancing). The Ethiopic Liturgy is distinctive, not least in the priest’s prayers of preparation, quoted at length. Other prayers are examined, notably that leading to the consecration at the Eucharist, the offertory, the intercessions and the thanksgiving.
|The Ethiopic Liturgy||5.07 MB|
James W Runciman begins with a penetrating analysis of the passivity of the Hindu approach to worship and the ancient power of its metaphysic. Both are quite inimical to the tenets of Christianity. Judaism could be seen as a preparation for the Gospel; Hinduism only as outright opposition with no common ground. Christian missionary strategy is to demonstrate abundant life, e.g. by fostering education and health care. Hinduism has no such outward expression: it is “the great system of Pessimism”. In Rajputana, 5000 scattered Christians are swamped by 12 million Hindus. Indifference (a Hindu characteristic) affects a Christian community content to follow non-Indian denominational leads. Thus there is no indigenous liturgy. The writer points to the way ahead in which the needs of Indian Christians can be met. In this respect he values, inter alia, the use of creeds and catechisms, even above sermons. This is a revealing and thoughtful article which does not gloss over the difficulties facing the Church.
|Worship in Rajputana||4.43 MB|
Our Heritage in Public Worship (1933 Kerr Lectures) by D H Hislop; Edinburgh, T & T Clark:
reviewed by Thomas Marjoribanks
Vital Elements in Public Worship by J Ernest Rattenbury, Epworth Press; reviewed by Millar Patrick
Divine Worship, Epworth Press; reviewed by Millar Patrick
The Cathedrals of England by Harry Batsford and Charles Fry, London: B T Batsford Ltd
The English Abbey by F H Crossley, London: B T Batsford Ltd
The Parish Churches of England by J Charles Cox, ed. Charles Bradley Ford, London: B T Batsford Ltd
Handbook to the Church Hymnary (Supplement)
The Scottish Service Book, for the Use of His Majesty’s Forces
Occasional Papers: 'A Year’s Praise' and 'Musical Services'
|Notes on Recent Church Publications||4.43 MB|
Dalmeny Church, from the South - Frontispiece
Dalmeny Church, Interior - Facing page 11
St Mary’s, Whitekirk, from the South - Facing page 28
St Mary’s, Whitekirk, Interior - Facing page 30
St Mary’s, Whitekirk, The Holy Table - Facing page 32
St Mary’s, Whitekirk, The Tithe Barn - Facing page 32
Thomas Marjoribanks emphasises the pioneering role of the Church Service Society, notes the work of members involved in the study of liturgy and examines the nature of the Sunday service before going on to reflect on the specific role of the Minister in it. He identifies that role as having two principle elements: as acting for the people to God and, on the other hand, for God to the people. It should not merely be informed by the Minister’s personal religious experience, but by the faith of the Church.
|The Minister in the Service||4.16 MB|
Patrick Millar looks at the recent origins of this ‘miniature cathedral’ of numerous architectural styles. He refers to the legends of St Conan which moved Walter Douglas Campbell to plan and build the kirk; and of how his vision was shared and later carried forward by his sister, Helen. The eclectic architecture, acquired furnishings and the association of Celtic saints’ names with its constituent parts are all described in a sympathetic manner, although the writer is aware of reasons for the criticisms of the “purist” at every turn.
|St Conan’s Kirk, Loch Awe||4.05 MB|
Georges Florovsky sets out the eucharistic teaching of the Orthodox Church in relation, especially, to the meaning of “remembrance”. The liturgical commemoration or anamnesis, he avers, involves not only the past, but a “re-presentation”. The priestly invocation or epiklesis, by the action of the Holy Spirit, causes the change of the elements into the Body and Blood of Christ. In this way, the altar is “the Holy grave, in which the Heavenly Master is falling asleep.” The “musterion” or mystery enshrined in the Eucharist engenders our unworthiness, but allows us to participate in a continuous hymn of thanksgiving. Imagery presents much virgin territory for
|The Presence of our Lord in the Holy Eucharist||2.15 MB|
Herbert Wiseman, while not unmindful of the anomaly, welcomes [R C] Sir Richard Terry’s new 1935 edition of the 1635 Scottish Psalter. It consists of two main sections: transference of the tune from the tenor part to the treble, with appropriate harmonisation; and the reprinting of the Psalter in its original form. Wiseman then sets the Psalter in its historical context and surveys and evaluates some of the tunes adopted. “The mawkish sentimental hymn-tune is a poor substitute
for our old Psalm tunes.” He looks forward in hope.
|Tercentenary of The Scottish Psalter of 1635||3.29 MB|
R G M Calderwood, in discussing his own experience of worship in the mission field, regards Kenya as a tabula rasa which allows scope for experimenting. He points to the African as having “a fine natural instinct” for worship. Ecumenical influences have also played a part in shaping services. Printed forms exist and are helpful in curbing undue length (“prayers informative”) and contributing a structure to be followed. In this respect, the Scottish input has both preserved
freedom and provided traditional guidelines.
|Worship in Kenya||2.82 MB|
Of the Anglo-Catholic tradition, A G Hebert reflects on its meaning for him and for the wider Church. The Catholic tradition is compared with that of historic Protestantism: both shared the old conception of the church service in which individualism was eschewed for a more corporate understanding of the ecclesia. This differs radically from the Church being the means for the self-realisation of individuals. Liturgical prayer, the sermon and the restoration of the eucharist in the Church’s life nourish the former. The people of God are not spectators in this, but are themselves
offered up to God, through the action of the Spirit, Sunday by Sunday.
|Forms of Worship||6.01 MB|
William McMillan’s examines the account, in Buchanan’s History of Scotland, of the Holy Communion reputed to have been celebrated by George Wishart on the morning of his martyrdom in St Andrews. There are few details of the order used. But Buchanan, supplemented by David Lindsay of Pitscottie’s Historie and Cronicles, shed light on early Scottish Reformed practice. Preaching and Communion are conjoined; the uniqueness of Christ’s sacrifice on Calvary; his role as heavenly intercessor; commemoration in the fullest sense, linked to the “spiritual oblation of all possible praise unto God”. Wishart also first partook himself. Finally, comparison is made with later liturgies which influenced the Scottish tradition.
|George Wishart’s Communion Service||5.2 MB|