Relevant bibliographies by topics / Book of common order (Church of Scotland)

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Academic literature on the topic 'Book of common order (Church of Scotland)'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2025

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Journal articles on the topic "Book of common order (Church of Scotland)"

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Cocksworth, Christopher. "Book Review: Book of Common Order of the Church of Scotland." Theology 98, no. 785 (1995): 411–12. http://dx.doi.org/10.1177/0040571x9509800539.

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Todd, Stewart. "The Book of Common Order of the Church of Scotland." Studia Liturgica 31, no. 1 (2001): 38–48. http://dx.doi.org/10.1177/003932070103100105.

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Spinks, Bryan D. "The Book of Common Order. Panel on Worship of the Church of Scotland. Edinburgh, St Andrew Press, 1994. Pp. xx + 700. £20.00." Scottish Journal of Theology 52, no. 2 (1999): 262–65. http://dx.doi.org/10.1017/s0036930600053825.

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Schlesinger, Eugene R. "Baptismal and Missional Ecclesiology in the American Book of Common Prayer." Ecclesiology 11, no. 2 (2015): 177–98. http://dx.doi.org/10.1163/17455316-01102004.

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I argue that the ecclesiology expressed in the American 1979 Book of Common Prayer is, in addition to being a baptismal ecclesiology, also inherently missional. After briefly attending to debates about patterns of initiation, I turn my attention to the prayer book’s theology of ministry, wherein all ecclesial ministry is rooted in baptismal identity. I weigh the relative merits of considering the laity as an ‘order’ within the Church, and consider the diaconal nature of the Church and its mission. I finally pursue the connections between between a baptismal ecclesiology and Christian mission.
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Rogers, Ben. "The House of Lords and Religious Toleration in Scotland: James Greenshields's Appeal, 1709–11." Studies in Church History 56 (May 15, 2020): 320–37. http://dx.doi.org/10.1017/stc.2019.18.

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This article examines how the House of Lords, as the ultimate appellate authority of the new kingdom of Great Britain, formed after the union of 1707, provided a degree of religious toleration for Scotland's episcopalian minority when they supported James Greenshields's appeal on 1 March 1711. Greenshields was a Scottish episcopalian minister who appealed to the Lords in February 1710 after he was imprisoned by the Edinburgh magistrates for using the English Book of Common Prayer to conduct a service for a private episcopalian congregation. The Lords’ decision confirmed that no law in Scotland
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Spinks, Bryan. "Durham House and the Chapels Royal: their liturgical impact on the Church of Scotland." Scottish Journal of Theology 67, no. 4 (2014): 379–99. http://dx.doi.org/10.1017/s0036930614000179.

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AbstractEver since the laying of the foundation stone of the present Norman building, Durham Cathedral has had an ambiguous relationship with Scotland – some good (the huge contribution of Dean William Whittingham through liturgy, metrical psalms and the Geneva Bible) and some extremely negative (the cathedral served as the prison for the Scottish prisoners after the battle of Dunbar). Amongst the more negative are the liturgical ideals and practices of the Durham House group, more commonly though inaccurately known as ‘Laudians’. The members of the group, which did include William Laud, were
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Knight, Frances. "Ministering to the Ministers: The Discipline of Recalcitrant Clergy in the Diocese of Lincoln 1830–1845." Studies in Church History 26 (1989): 357–66. http://dx.doi.org/10.1017/s0424208400011049.

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By 1830, the effectiveness of the Church of England’s ministry was believed to have become seriously compromised, because it still possessed no adequate means for disciplining its clergy. It had long been recognized that the Church’s structure, and in particular the strength of the parson’s freehold, made it impossible for it to exercise the same sort of authority over its ministers as the dissenting bodies, or even the Church of Scotland. The view that the inadequacy of disciplinary measures was detrimental to the standing of the Established Church was in fact shared both by those hostile to
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Dudley, Martin. "Unity, Uniformity and Diversity: the Anglican Liturgy in England and the United States, 1900-1940." Studies in Church History 32 (1996): 465–75. http://dx.doi.org/10.1017/s0424208400015576.

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‘Uniformity’, declared Sir John Nicholl, one of the greatest of Anglican ecclesiastical lawyers, ‘is one of the leading and distinguishing principles of the Church of England - nothing is left to the discretion and fancy of the individual.’ At the Reformation the English Church was distinguished not by the decisions of councils, confessional statements, or the writings of particular leaders, but by one uniform liturgy. This liturgy, ‘containing nothing contrary to the Word of God, or to sound Doctrine’ and consonant with the practice of the early Church, was intended to ‘preserve Peace and Uni
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Harding, John. "The Prayer-Book Roots of Griffith Jones's Evangelism*." Journal of Religious History, Literature and Culture 6, no. 1 (2020): 1–19. http://dx.doi.org/10.16922/jrhlc.6.1.1.

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This article discusses Griffith Jones (1683–1761) an influential Church of England rector in West Wales from 1711, who is usually described as a precursor of Welsh Methodism and Evangelicalism. It refers to an undated, damaged notebook, in the National Library of Wales, containing sermon notes in Jones's own hand. The article seeks to trace the source of his evangelistic outlook, noting his conformist loyalty to the Church of England's doctrine, order and worship. Contrary to the opinion which attributes his pursuit of evangelism, with its seeking of conversions, to supposed Puritan influences
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McCallum, Robin. "The Crown’s Ecclesiastical Creditors: Loans from the English Church to Edward II and Edward III, 1307–1377." English Historical Review 136, no. 583 (2021): 1385–418. http://dx.doi.org/10.1093/ehr/ceab348.

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Abstract This article examines the loans made by the English Church to the Crown between 1307 and 1377 to finance the defence of the kingdom. It traces the origins of this policy to the political crisis of 1310–11, highlighting how Edward II approached his subjects for loans in order to circumvent the Ordainers’ restrictions on purveyance. Setting them in the context of the wars with France and Scotland, it considers when and why loans became a common demand on the Church. Clergymen, however, were not substantial royal creditors and lent, at most, £50,000–£60,000 in money and victuals during t
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Books on the topic "Book of common order (Church of Scotland)"

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Scotland, Church of. Book of common order of the Church of Scotland. Saint Andrew Press, 1994.

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Scotland, Church of. Book of common order of the Church of Scotland. 2nd ed. Saint Andrew Press, 1996.

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3

1727-1787, Claus Daniel, ed. The order for morning and evening prayer, and administration of the sacraments, and some other offices of the Church of England: Together with a collection of prayers, and some sentences of the Holy Scriptures, necessary for knowledge and practice = : Ne yakawea Niyadewighniserage Yondereanayendakhkwa Orhoenkéne, neoni Yogarask-ha Oghseragwégouh .. William Brown, printer], 1985.

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England, Church of. [A portion of the Book of Common Prayer in the Cree language]. J. Horden], 1993.

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Church of Scotland. Office for Worship and Doctrine, ed. A welcome to a child: Four orders for Thanksgiving and Blessing : together with suggestions for hymns and songs ; also included, An order for the sacrament of Holy Baptism of a child : adapted from Common order for use when both parents and sponsors participate ; and, Vows and charge to the congregation for use at a Confirmation (General Assembly 1996). Saint Andrew Press on behalf of the Office for Worship and Doctrine of the Church of Scotland, 2006.

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Vivien, Morris, and Burgess Henry James, eds. A Prayer for all seasons: The Collects of the Book of common prayer. Fort House Publications, 1987.

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7

England, Church of. The book of common prayer and administration of the sacraments and other rites and ceremonies of the church according to the use of the Church of England. H. Holt, 1992.

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1921-2006, Porter J. R., Church of England, and Church of England, eds. The first and second prayer books of Edward VI. Prayer Book Society, 1999.

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Nicholson, Sydney H. Sir, 1875-1947., ed. The parish Psalter with chants: The Psalms of David pointed for chanting. Royal School of Church Music, 1989.

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England, Church of. Synaptai, Epistolai kai Euangelia =: Collects, Epistles & Gospels. Exantas, 1988.

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Book chapters on the topic "Book of common order (Church of Scotland)"

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Wilson, Ruth M. "The Ecclesiastical Settlement and the 1662 Book of Common Prayer." In Anglican Chant and Chanting in England, Scotland, and America 1660 to 1820. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198164241.003.0001.

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Abstract The reinstatement of the Church of England coincided with the return of the king in 1660. This singular dramatic episode did not, however, bring with it immediate consolidation of episcopal government and instantaneous restoration of traditional liturgical practice. Even so, the relatively rapid progress of these events belies the century of tumultuous religious change which preceded the abolition of the monarchy and the state church in the early 1640s. The sixteenth-century Reformation, Catholic reaction, and Elizabethan settlement were the prelude to a period of growth in the union
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Hefling, Charles. "Disruption." In The Book of Common Prayer: A Guide. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190689681.003.0008.

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Three main topics are discussed in this chapter. One is the Hampton Court conference, the first of three largely unsuccessful attempts to take account of objections to the Book of Common Prayer on the part of “godly” protestant nonconformists. Another is the counter-puritan movement known as Laudianism and the abortive Prayer Book for Scotland, known as “Laud’s Liturgy.” The third topic is the parliamentary abolishment of the Prayer Book in England, which had the unintended consequence of elevating its status as a sacred text for those who continued to use it until its return as the Church of
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Wilson, Ruth M. "Music and Liturgy in the Episcopal Church of Scotland." In Anglican Chant and Chanting in England, Scotland, and America 1660 to 1820. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198164241.003.0007.

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Abstract As for our Solemn Devotions, they were no other than the Common Prayers & Liturgy of the Church of England, pure, & unmixed with any Addition of ours. And, it is humbly conceived, this could occasion no Jealousies, nor give any Offense, at least, not till that excellent Liturgy has, once again, had the same hard Fate in England, that Episcopacy has had in Scotland, which, I pray God, may never happen. The main outlines of the history of the Episcopal Church in Scotland in the eighteenth century are well known, but the relationship between episcopalian parties is less clear. Fo
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Bursell, Rupert D. H. "Occasional Services." In Liturgy, Order and the Law. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198262503.003.0009.

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Abstract As has been seen it is not entirely clear what services are known as the ‘occasional offices’ but The Oxford Dictionary of the Christian Church gives the following definition: Occasional Offices. In the [Book of Common Prayer], the services which in distinction from the constant offices of the Church (viz. Mattins and Evensong and the Holy Communion), are used only as occasion demand. They include Baptism, Confirmation, Matrimony, Visitation of the Sick, Communion of the Sick, Burial of the Dead, and the Commination.
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Cummings, Brian. "6. Modernity and the Book of Common Prayer." In The Book of Common Prayer: A Very Short Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780198803928.003.0007.

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‘Modernity and the Book of Common Prayer’ describes the revisions and changes to the Book of Common Prayer from the 17th century onwards. It outlines the plans to revise the book by the General Synod of the Church of England, a process that began in 1964 resulting in the 1980 Alternative Service Book. The biggest change came with the publication of Common Worship in 2000, which replaced the Book of Common Prayer outright. It abolished uniformity, providing alternative prayers for different services and encouraging experimentation and improvisation. The Book of Common Prayer always operated as
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Bursell, Rupert D. H. "Authorised Services." In Liturgy, Order and the Law. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198262503.003.0001.

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Abstract Forms of service are now primarily governed by the Church of England (Worship and Doctrine) Measure 1974, and Canons made thereunder. Only the Book of Common Prayer and other forms of service authorised under Canon B 1 may lawfully be used. Forms of service may in particular circumstances be authorised by the General Synod, Convocations, archbishops. diocesan bishops and ministers having the cure of souls. The rigorist interpretation of the rubrics no longer applies and, unless it is itself a statement of doctrine or indicative of Church order, a rubric is now to be treated as a mere
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Wilson, Ruth M. "Per Retro et Recte." In Anglican Chant and Chanting in England, Scotland, and America 1660 to 1820. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198164241.003.0009.

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Abstract Within this broad outline, the history of Anglican chant and chanting takes shape, from its roots in the pre-Reformation Latin rite to the early nineteenth century. The essentially unbroken development of liturgical practice in the English liturgy of the Book of Common Prayer has continued under the aegis of the ‘one use’, which replaced the complex ritual of the pre-Reformation Latin Offices and Mass. The ‘one use’, however, did not establish uniformity in interpretation of the rubrics of the Common Prayer across the spectrum of institutions subsumed under the jurisdiction of the nat
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Bursell, Rupert D. H. "Baptism and Confirmation." In Liturgy, Order and the Law. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198262503.003.0006.

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Abstract Baptism provides a ‘legal and valid initiation into the Christian Church’ from which a number of consequences flow In particular, the rubric before the Order for the Burial of the Dead in the Book of Common Prayer states: Here it is to be noted, that the Office ensuing is not to be used for any that die unbaptized, or excommunicate, or have laid violent hands upon themselves. It is for this reason that the law relating to baptism has mostly been considered in cases concerning refusals to bury.
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Barron, Jessica M., and Rhys H. Williams. "The City Imagined." In Urban Church Imagined. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479877669.003.0008.

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The concluding chapter reviews the three major concepts discussed in the book—racialized urban imaginary, managed diversity, racial utility—and how they relate to the analysis of the congregation and to each other. Drawing on examples from across the chapters, the conclusion shows that a set of images about what is authentically urban, and that urban-ness is connected to African Americans as well as consumer culture, inform the actions of the church leadership and the church members. In order to realize their imaginary, church leaders hope to foster a diverse congregation, but they want to man
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Mallon, Ryan. "Conclusion." In Dissent After Disruption. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474482790.003.0010.

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The conclusion discusses the union negotiations between the Free Church and the United Presbyterian Church between 1863 and 1873. While these talks ultimately failed due to establishmentarian resistance within a section of the Free Church, the increased co-operation between the two churches in the areas discussed in this book proved that in the twenty years after the Disruption the two major non-established Presbyterian churches, while by no means in total ideological agreement, were able to stand side by side on the common platform of dissent. The ‘national’ and ‘dissenting’ characteristics f
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Conference papers on the topic "Book of common order (Church of Scotland)"

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Shmatkova, Liubov. "NAVIGATING THE COMPLEXITIES OF ORTHODOX TERRITORIALITY: INSIGHTS FOR POLITICAL GEOGRАPHY". У Book of Abstracts and Contributed Papers. Geographical Institute "Jovan Cvijić" SASA, 2024. http://dx.doi.org/10.46793/csge5.74ls.

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A common approach involves applying the principles of political geography to other domains. The political map of the world, for instance, illustrates international relations as a system of relatively equal states, each sovereign over its territory, with no hierarchical relationships. This framework is often inappropriately extended to the relationships between Orthodox Churches, using political geography’s terminology and concepts to create maps of “canonical (sovereign) territories.” However, the spatial organization of the Orthodox world, while sharing some similarities with the state-based
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dign
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