Relevant bibliographies by topics / Church of Scotland. Synod of Fife

Academic literature on the topic 'Church of Scotland. Synod of Fife'

Author: Grafiati
Published: 27 July 2024
Last updated: 29 July 2024

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Journal articles on the topic "Church of Scotland. Synod of Fife"

1

Stuart, John F. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 19, no. 01 (December 20, 2016): 80–84. http://dx.doi.org/10.1017/s0956618x16001575.

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The General Synod met at St Paul's and St George's Church in Edinburgh from 9 to 11 June 2016. In his charge to Synod, the Primus, the Most Revd David Chillingworth, reflected on the injunction of St Paul to ‘please God, who tests our hearts’. As the Synod prepared to consider canonical change in relation to marriage, he asked how the Church was to continue to express the love and unity to which it was called by God. During the preceding year, deep pain in relationships had been experienced both in the Anglican Communion and with the Church of Scotland and Church of England – and there was a need to explore whether the Scottish Episcopal Church itself might have contributed to that distress and to shape a response that ‘pleased God, who tests our hearts'. In the light of the (then) forthcoming referendum on the European Union, the Primus suggested that it was not the wish of many in Scotland to use national borders to protect economic privilege. If the referendum took the UK out of the European Union, it could have profound effects on the unfolding story of the new Scotland and of the UK as a whole.
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Guild, Ivor. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 14, no. 1 (December 5, 2011): 111–14. http://dx.doi.org/10.1017/s0956618x11000834.

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The agenda seemed slight and uncontroversial. The General Assembly of the Church of Scotland had been stimulated by the debate on homosexual ministers but nothing in the programme of discussion for Synod seemed likely to spark such feeling and argument. The Anglican Covenant could excite members to threaten schism or lead to a divided Church but it did not look likely.
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Lingiah, Jason. "General Assembly of the Church of Scotland." Ecclesiastical Law Journal 25, no. 1 (January 2023): 82–85. http://dx.doi.org/10.1017/s0956618x22000758.

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The General Assembly of the Church again met in a ‘blended’ form, based from the Assembly Hall. The Moderator of the General Assembly this year was the Rev'd Dr Iain Greenshields, BD PhD, Minister of Dunfermline St Margaret's, Presbytery of Fife. Last year's Moderator was an Elder, rather than a Minister: Lord Wallace of Tankerness, PC QC FRSE. Lord Hodge, Deputy President of the Supreme Court of the United Kingdom, was Her Late Majesty The Queen's personal representative to the Assembly as Lord High Commissioner. A brief synopsis of Assembly Business follows.
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Guild, Ivor. "The General Synod of the Episcopal Church in Scotland." Ecclesiastical Law Journal 4, no. 20 (January 1997): 679–80. http://dx.doi.org/10.1017/s0956618x00002891.

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Guild, Ivor. "The General Synod of the Episcopal Church of Scotland." Ecclesiastical Law Journal 5, no. 22 (January 1998): 62–64. http://dx.doi.org/10.1017/s0956618x0000332x.

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Mays, Deborah. "John Kinross, the Third Marquess of Bute, architectural restoration, innovation and design." Innes Review 68, no. 2 (November 2017): 147–68. http://dx.doi.org/10.3366/inr.2017.0143.

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Over a decade at the end of the nineteenth century, the learned architect John Kinross RSA worked with that passionate antiquary, the third marquess of Bute, on sizeable and significant restoration projects across Scotland. The projects were Falkland Palace and Chapel, Fife; the Augustinian Priory at St Andrews; Greyfriars' Church and Convent, Elgin; and Pluscarden Abbey, Morayshire. This paper considers how their work played out against the restoration debate which was at its peak during these years. It tests the levels of innovation and design in the pair's key commissions, and considers what influence they may have had in informing both architectural practice and emerging philosophies in twentieth- and twenty-first-century Scotland.
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McClean, David. "The Changing Legal Framework of Establishment." Ecclesiastical Law Journal 7, no. 34 (January 2004): 292–303. http://dx.doi.org/10.1017/s0956618x0000538x.

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This article looks closely at the legal nature of Establishment, both in England and North of the Border. The legal material shows that the two cases are very different. The Ace od Supermacy 1558 and related legislation enable the English church's porition to be presented so as to meke it one aspect of the State, and tetwntieth-century case-law has tended to confirm that understanding. The Scottish kirk enjoys statutory autonomy under the Church of Scotland Act 1921, and again case-law emphasises the reality of its exemption from some of the usual jurisdiction of the secular authorities and courts (though its scope may be becoming less clear-cut in the light of developments within the European Community). The author asks how, in the English context, the legal analysis relates to the reality of the English situation, as seen through the insights of other disciplines, to the role of the Church of England nationally and locally, and to the, sometimes confrontational, relationship between Synod and Parliament.
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8

Edwards, Ruth B. "What is the Theology of Women's Ministry?" Scottish Journal of Theology 40, no. 3 (August 1987): 421–36. http://dx.doi.org/10.1017/s0036930600018366.

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The theology of women's ministry is a comparatively new item on the Church's agenda. It is less than two decades since the Church of Scotland took the historic decision to open its ordained ministry to women. At the time it seemed a controversial step, and many must have wondered where it would lead the Kirk. I think that we can truthfully say that it has not led to any dire disasters, but rather to the enrichment of the ministry. That has also been the experience of many other Churches which in recent years have opened their ordained ministry to women. But controversies remain. The 1985 General Synod elections in the Church of England were dominated by the issue of women's ordination, with feelings running high in pressure-groups on both sides. In some Churches the introduction of women's ordination has exacerbated divisions already existing among members. Some of the major Christian denominations, including both the Roman Catholic and Eastern Orthodox churches, do not permit any form of ordination for women. Even within denominations like the Church of Scotland, where the introduction of women ministers has occurred without disruption, there are still members who have doubts about whether it is really right. In many small Christian groups women are debarred from all but the most informal ministry, because it is considered unbiblical for them to preach, address assembled Christians publicly, or presume to teach men about spiritual matters.
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Kennedy, Craig J., and Michael Penman. "Interpreting Medieval Scottish Church Stained Glass Windows: Decoration and Colour in Relation to Liturgy and Worship." Heritage 5, no. 4 (November 17, 2022): 3482–94. http://dx.doi.org/10.3390/heritage5040180.

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During the Protestant Reformation of 1560, most of Scotland’s Catholic churches faced widespread destruction. Items considered idolatrous were targeted and destroyed. Significantly, stained glass windows were smashed and buried on site, or otherwise left to decay, and were replaced by austere, plain glass. In recent decades, archaeological excavations have recovered shards of this glass from several ecclesiastical sites across Scotland, allowing scholars the opportunity to better understand medieval liturgy and worship. Scientific analyses have been conducted to determine the ingredients used in manufacturing this glass, and to infer a place and timeframe of origin. These studies have proven invaluable in gaining an understanding of medieval trade links between Scotland and Europe, as well as of building and decorative phases for individual churches. Here, we consider the glass as an integral part of daily worship. Decorative patterns and colours of surviving fragments of glass, approximately dated, are considered in the wider and evolving context of medieval worship, and the prevailing religious Orders that were in Scotland at the time that many of these churches were founded. Two case-study sites are discussed in depth: Elgin Cathedral in Moray, which has yielded a significant number of glass shards through archaeological excavations; and Dunfermline Abbey in Fife, Scotland’s royal mausoleum. This inter-disciplinary study is the first to consider Scottish stained glass in terms of both its physical and chemical properties, as well as its wider religious meaning. This methodology will form the basis of future research to—for the first time—catalogue, scientifically analyse and liturgically contextualise all identifiable assemblages of Scottish medieval church glass.
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10

Lodge, R. Anthony. "The Cult of the Magdalene in medieval Scotland (Mary Magdalene, Pittenweem and St Fillan’s Cave)." Innes Review 73, no. 2 (November 2022): 137–65. http://dx.doi.org/10.3366/inr.2022.0332.

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The fishing town of Pittenweem (Fife) got its name (Gaelic Pett na h-Uaimhe, ‘estate of the cave’) from an impressive geological feature close to the East Shore known as St Fillan’s Cave. Although the existence of a historical Fillan has been carefully examined, no firm evidence has been found to link him to the famous Cave. In fact, the earliest recorded references to the Cave call it fons Sancte Marie Magdalene (‘spring of St Mary Magdalene’), leaving us with a new question related to Pittenweem’s pre-Reformation association with the Magdalene. This article attempts to understand when and how this came about. It begins by casting the net wide, setting the cult of Mary Magdalene within the broader context of the western Church, before offering a gazetteer of Magdalene sites in medieval Scotland and an exploration of when and how her cult came to Pittenweem. It concludes with brief remarks about the Cave’s later association with St Fillan.
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Dissertations / Theses on the topic "Church of Scotland. Synod of Fife"

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Van, Doodewaard William Edward. "The Marrow controversy and seceder tradition : Marrow theology in the Associate Presbytery and Associate Synod Secession Churches of Scotland (1733-1799)." Thesis, University of the Highlands and Islands, 2009. https://pure.uhi.ac.uk/portal/en/studentthesis/the-marrow-controversy-and-seceder-tradition(c9727dca-3879-4196-9f79-fcb79e329855).html.

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Edward Fisher’s The Marrow of Modern Divinity, first published in 1645 in England, was republished in Scotland in 1718 by Church of Scotland minister James Hog, quickly becoming the focal point of what would be known as the Marrow controversy.  Rival parties developed within the Church of Scotland, the smaller of which were the supporters of The Marrow, or the Marrow brethren.  In the context of the controversy over the book they formulated a defence of it, with particular reference to the doctrines of the atonement, saving faith, and the gospel offer: this was the Scottish expression of Marrow theology. Leading figures among the Marrow brethren included Thomas Boston, Ebenezer Riccaltoun, and Ebenezer Erskine.  In 1733, little more than a decade later, Ebenezer Erskine and several other Church of Scotland ministers separated from the church over the issue of patronage, forming the Associate Presbytery, the beginning of a new Scottish Presbyterian and Reformed denomination.  Historians and theologians, particularly in the 20th century, have suggested that Marrow theology was characteristic of the Secession church movement; however, no thorough examination and analysis of existing historical evidence (ecclesiastical documents and the published sermons and theological writings of Secession ministers and theologians) supporting or challenging this claim have been made. This dissertation, based on research conducted through the years 2006-2009, argues there is evidence for both a general or thematic continuity of Marrow theology as expressed in the context of the Scottish Marrow controversy, and, at points, for direct historical dependence on the published works and distinctive theology and language used by the Marrow brethren.
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VanDoodewaard, William. "The Marrow controversy and seceder tradition : marrow theology in the Associate Presbytery and Associate Synod Secession Churches of Scotland (1733-1799) /." Available from the University of Aberdeen Library and Historic Collections Digital Resources. Online version available for University member only until Jan. 29, 2010, 2009. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=26468.

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Books on the topic "Church of Scotland. Synod of Fife"

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Presbyterian Church of Canada in Connection with the Church of Scotland. Synod Fund. Statement of payments to the Synod Fund of the Presbyterian Church of Canada in Connection with the Church of Scotland, for defraying the expenses of carrying on the public business of the Church for five years, 1847, 1848, 1849, 1850, & 1851. [Toronto?: s.n., 1985.

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2

McCallum, John. Reforming the Scottish parish: The reformation in Fife, 1560-1640. Farnham, Surrey, England: Ashgate Pub. Ltd., 2009.

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John, McCallum. Reforming the Scottish parish: The reformation in Fife, 1560-1640. Farnham, Surrey, England: Ashgate Pub. Ltd., 2009.

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4

Macdonald, Stuart. Threats to a Godly society: The witch-hunt in Fife, Scotland, 1560-1710. [Guelph, Ont.]: [s.n.], 1997.

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(Scotland), United Secession Church. Abstract of the minutes of the first, second and third sessions of the Missionary Synod of Canada, in connection with the United Associate Synod in Scotland. [Toronto?: s.n.], 1985.

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6

Presbyterian Church of Canada in Connection with the Church of Scotland. Synod. Committee on Sabbath Schools., ed. Digest of returns: Received by the Committee on Sabbath Schools, appointed by the Synod of the Presbyterian Church of Canada in Connection with the Church of Scotland, prepared in accordance with the order of the Synod, made at its meeting in May, 1587 [sic] .. [S.l: s.n., 1985.

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7

Lay Association in Support of the Presbyterian Church of Nova Scotia and Prince Edward's Island in Connection with the Church of Scotland. Constitution and rules of the Lay Association of the Church of Scotland within the Synod of Nova Scotia. [Pictou, N.S.?: s.n.], 1987.

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8

Commission, Presbyterian Church of Canada in connection with the Church of Scotland Synod. Address of the Commission of the Synod of the Presbyterian Church in Canada, in connection with the Church of Scotland, to the members of that church. [Toronto?: s.n., 1985.

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McMorine, John. Address of the Synod of the Presbyterian Church of Canada in Connection with the Church of Scotland, to the members of that church, on parental responsibility. [Toronto?: s.n., 1985.

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10

Valen, L. J. van. Herauten van het kruis: Leven en werk van Ralph en Ebenezer Erskine. Houten: Den Hertog, 1995.

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