Set apart but feeling set aside. History of Readership, active after Reformation only for fifty years, restored 1918. 'Only for emergencies'. 'Not good enough to be ministers'. The Committee of Forty addressing anomalies by proposing the Auxiliary Ministry. The author argues for the importance of the Readership in this day and age. The 1992 Act of Assembly attaching Readers to charges is discussed.
|Readers - Who needs them?||3.94 MB|
Details of two papers and a workshop which were delivered.
|Meetings: 1994||134.77 KB|
The first of four papers given at the Workshop on Daily Worship at St Margaret’s, Barnhill, Dundee on St Andrew’s Day 1994 was given by the Revd Charles Robertson. Both ‘Common Order’ and the First Book of Discipline commended daily worship in sixteenth century Scotland. By the time of the Directory of Public Worship, it would seem this practice had fallen into disuse and the emphasis was on family prayers at home. Also there was for a time the weekly ‘Exercise’. In the nineteenth century, orders were published, for example by the Society and by individual compilers of books of prayer. The new Common Order contains generous provision.
|St Andrew’s Day Conference 1994 – Daily Worship in the Church of Scotland||1.38 MB|
The second of three papers given at the Workshop on Daily Worship at St Margaret’s, Barnhill, Dundee on St Andrew’s Day 1994 was given by the Revd Canon Michael Paternoster. He first discusses the migration of the sevenfold daily office to the twice a day pattern in the early Anglican books. The place of the psalms is discussed, and the advantages and disadvantages of a daily lectionary. There are now too many divergent forms and this detracts from the feeling of sharing with others.
|The Daily Office in Anglican Devotion||2.48 MB|
The third of three papers given at the Workshop on Daily Worship at St Margaret’s, Barnhill, Dundee on St Andrew’s Day 1994 was given by Dr John Shaw Dunn. Dr Dunn outlines the difficulties for someone in work to participate daily in worship, which may not just be timing or opportunity but involve matters of content, especially when based on the monastic office. Dr Dunn nevertheless commends the practice and discusses the understandings which lie behind it. He quotes: ‘How are we to recognise the Lord in daily life if we have not first sought him … in the direct encounter of prayer’. He asks, with Donald Soper, whether daily prayer might not become the paradigm of a new kind of church life as Sunday attendance continues to decline.
|Daily Worship - A Layman’s View||953.1 KB|
The fourth of the papers given at the Workshop on Daily Worship at St Margaret’s, Barnhill, Dundee on St Andrew’s Day 1994 was given by the Revd John Bell. He reminds us that weekly and daily worship are different sides of the same coin: in one we encounter God as Source of all life, Lord of creation, Bridegroom of the Church, but in the other we acknowledge the God who meets us in the person of Jesus, in kitchens, market-places etc. He discusses the overloading of weekly worship at this time. He welcomes the new Common Order services but asks the ‘Castlemilk question’ – i.e. will it work in Castlemilk (or other similar place)? He develops this under the categories of time, scripture, psalms, patterned prayer, and the traditions behind the practice.
|The Castlemilk Question||1.06 MB|
Douglas Murray of the University of Glasgow reminds us that prior to the Disruption there were two ‘parties’ in the church, Moderates and Evangelicals, and the latter came to the fore through a ‘ten year conflict’. The break only came when the state refused to allow leeway in the appointment of a minister; a second, similar, issue was the Chapel Act, again overturned by the state. A moderate party put a compromise proposal which failed to win the Assembly. The exit of the Evangelicals opened the way to liturgical renewal, and was the reason that this came first within the Auld Kirk. Article IV discussed, which enabled a church both national and free.
|Reflection on the Disruption||1.61 MB|
The Presidential Address 1993 by the Revd Dr Henry Sefton. At the Reformation, tables were erected at Communion at which communicants sat. The Scottish delegates compiling the Westminster Directory disagreed with the English Independents that the elements be brought to people as they sat and a compromise clause used the words ‘about it or at’ the Table. In the nineteenth century, the size of Chalmers’s Glasgow congregations made it difficult to accommodate the prevailing practice of sitting at the table. There was controversy over his use of a smaller table at which to preside, with the elements carried to the people but the Assembly, while affirming the status quo, enabled a dispensation when local circumstances dictated an arrangement such as Chalmers had instituted. Chalmers had appealed to the Westminster Directory in support.
|Thomas Chalmers and the Lord’s Table - Presidential Address, May 1993||2.14 MB|
The Revd Charles Robertson responds to a review of the 1994 Common Order, particularly in its not offering a single authoritative order for Holy Communion as had the 1979 edition and in failing to place the narrative of institution within the great prayer, by pointing out that the compilers were following the balance of opinion expressed by commissioners at the General Assembly in offering a variety of provision as in the 1940 book and retaining the narrative as a Warrant independent of the prayer.
|Common Order||486.86 KB|
Alexander Spring Archibald MA
John Johnston MBE MA BD JP
James P Shepherd Esq
Henry Thompson TD FRSA
|Front Cover Photograph||2.33 MB|
Henry R SeftonThis brief opening article provides a very concise view of the ecclesiastical Scotland into which James Cooper was born, no small task when one considers how divided a land it was. This also serves to present him in his own particular setting. Through the series of Cooper’s perceptive but sometimes quite acerbic views the reader is enabled to realize something of the passionate nature of the man whether for history, for reform, for ecclesiology, or for church architecture.
|The Church in James Cooper’s Day||1.79 MB|
Cooper’s ministry seemed to attract controversy even before the induction took place. Douglas Murray’s account contains elements which might be part and parcel of many ministries, but perhaps not all together in the ministry of one man in one congregation. It is either a picture of how to introduce a number of quite significant changes at the start and in the course of one’s ministry, or how not to. In such wide ranging issues as Holy Week services, Communion on Easter Sunday, the use and the placing of organs in churches, pastoral visiting, a forerunner of Charteris’ Woman’s Guild, open air services of an evangelistic nature, one becomes aware of the energy and drive of the man and his commitment to the gospel. Few who have not read his story can be aware of how much of a debt is owed to James Cooper for developments in the life and worship of the Church in Scotland. This article has excellent references and bibliography, in addition to which Douglas Murray has produced a very thorough Bibliography of the entire life of Cooper. See pp34-41.
|The Ministry of James Cooper at Aberdeen||4.37 MB|
James Stewart, a successor to James Cooper in Aberdeen St Nicholas, contributes a useful background to Cooper’s growing up as he traces the influences on the way his liturgical practice developed. There is detailed analysis of Cooper’s Service of Holy Communion, and useful accounts of the various daily, weekly, and other services which have come down from his ministry. His fairly strong views of church architecture emerge at various points in the several articles, and tribute is paid to his influence on both the students and the colleagues of his day.
|Cooper as Liturgiologist||4.54 MB|