Editorial
Gives intimation of the death of Mr F N Davidson Kelly.
Volume 06, Number 02 Nov 1976
The Holy Spirit and Worship
John Logan begins by considering some credal definitions of the Holy Spirit, with special mention of the filioque clause in early Ecumenical Councils. Constantinople says that the Holy Spirit is worshipped as part of the Trinity, in response to prophecy, as in Jesus. This is known in the worshipping community where however the Spirit is often incognito. Recognition comes in united worship, as at Pentecost, when Jesus is proclaimed as Lord. Ignoring the Spirit devalues worship, as we find in contemporary Service Books and Hymn Books. The New Testament evidence counters this deficiency, and so should our worship. The outworking of the Spirit is seen in mission, Christian Community and in individual lives.
An Anglican Analysis of Non-Anglican Initial Rites 1960-71
In the decade considered new rites were produced by the Baptist Church, the Moravian Church, the Lutheran Church, the Methodist Church, the Presbyterian Church (of England), the Church of Scotland, the Congregational Church and the Roman Catholic Church. Jagger first looks at Baptism and then at 'Confirmation'. Except for Baptists the theological and liturgical norm is Baptism of Infants. The setting should be corporate. For most, parents and sponsors have an important place, though with the exception of Lutherans 'Vicarious Faith' is put aside. Only two rites include 'renunciations' though all include a Profession of Faith. Presbyterians and Roman Catholics bless the water. All use water in the Name of the Holy Trinity. Three sign with the Cross. Only one gives a lighted candle.
The relation of Confirmation to Baptism is considered, asking what is 'full membership', how is the gift of the Holy Spirit given, and where is forgiveness and being born again? Further consideration relates Baptism and Confirmation to the Sacrament of the Lord's Supper, asks who is the minister of Confirmation and how are candidates prepared and treated? It is suggested that the Churches have much in common and may be near agreement on process and rite.
An Anglican Analysis of Non-Anglican Initial Rites 1960-71
In the decade considered new rites were produced by the Baptist Church, the Moravian Church, the Lutheran Church, the Methodist Church, the Presbyterian Church (of England), the Church of Scotland, the Congregational Church and the Roman Catholic Church. Jagger first looks at Baptism and then at 'Confirmation'. Except for Baptists the theological and liturgical norm is Baptism of Infants. The setting should be corporate. For most, parents and sponsors have an important place, though with the exception of Lutherans 'Vicarious Faith' is put aside. Only two rites include 'renunciations' though all include a Profession of Faith. Presbyterians and Roman Catholics bless the water. All use water in the Name of the Holy Trinity. Three sign with the Cross. Only one gives a lighted candle.
The relation of Confirmation to Baptism is considered, asking what is 'full membership', how is the gift of the Holy Spirit given, and where is forgiveness and being born again? Further consideration relates Baptism and Confirmation to the Sacrament of the Lord's Supper, asks who is the minister of Confirmation and how are candidates prepared and treated? It is suggested that the Churches have much in common and may be near agreement on process and rite.
The Kirk of Perth Anniversary Year
1976 marked fifty years since the building's restoration in 1926 and the 850th Anniversary of the Kirk's foundation in 1126. Significant things have been introduced in the last half-century: a 'nave altar', a lectern and a font, all examples of contemporary art. An east end chapel has been created for 'small' services. These changes are illustrated with photographs as are liturgally coloured frontals, new Communion vessels and a cross. The period has also seen a new stained glass window unveiled
The Theology of Prayer and Intercession
Christians pray. Only in extremis? Does God intervene in response? We share in outgoing love as the Spirit makes our prayer part of Christ's intercession. It is God's will to hear prayer. We should 'wait on God' for his 'answer'. As in the Lord's Prayer, the centre is petition. Praying is our need to obey God. Petition and penitence arise from gratitude. All true prayer is corporate, from humanity to the Trinity. Like Abraham we pray in faith. 'We do not know how to pray as we ought'. We leave things 'in God's hands' because God knows. God's Will will become known. 'Not what I will, but what thou wilt'. We must pray, though we only groan. The Spirit will present our prayer to God, 'in God's own way'.
Notes on the frequency of Celebration of Holy Communion in the Church of Scotland
This is a statistical enquiry based on congregational practice in 1967. A geographical and an urban-rural pattern is discerned. There is no evidence of frequent Communion or of 'Apostolic Practice' in 98% of Congregations. This situation has 'evolved' rather than being deliberate policy, and it should be remedied in accord with the practice of the Early Church and the wishes of the Reformers. Indifference and opposition would have to be overcome. Change should be seen to be for the good of the Church. Eucharist would have to be accepted as the 'norm' of worship. Education to this end would have to be undertaken. There is however some evidence of slow advance having been made in the previous thirty years.
The Church Service Society Notes
No summary currently available
Obituary
The Revd John Alexander Lamb, DD, BD, PhD
The Revd David Alexander Hodges, MA, BD
List of Plates
Plate 1 St John’s Kirk, Perth - The Choir
Plate 2 St John’s Kirk, Perth - The Red Pulpit Fall
Plate 3 St John’s Kirk, Perth - The Green Pulpit Fall
Plate 4 St John’s Kirk, Perth - The John Knox Chapel