First Sunday After Pentecost

Trinity Sunday – First Sunday after Pentecost

Trinity Sunday – 30 May 2021

The Faith Nurture Forum would like to thank Rev Dr Sandy Forsyth, Minister of Mayfield Salisbury, Edinburgh, for his thoughts on Trinity Sunday.

“We may not all be gathered in the same building, but at this time, when we need each other so much, we are invited to worship together, from where we are – knowing that God can hear us all and can blend even distant voices into one song of worship.” National Worship Team

As the restrictions on our ability to meet in groups continue, worship leaders continue to deliver their services both online and offline.

We can help to facilitate participation from the whole congregation by exploring imaginative approaches to inclusion, participation and our use of technology in the service in ways that suit both physical gatherings and video-conference style settings, such as:

• Opening and closing moments of worship that help people mark out a time set apart with God • Introducing various parts of the worship service to help worshippers understand the character and purpose of each one (framing) • Enabling conversations or prayers in breakout groups • Holding spaces that allow people to go deeper in worship • Using the chat function and microphone settings to allow people to actively participate in prayer, e.g. saying the Lord’s Prayer together unmuted, in a moment of ‘holy chaos’ • Using music and the arts as part of the worship

Useful links: Up to date information for churches around Covid-19 can be found here Useful tips for creating and leading worship online can be found here You can listen to samples of every song in the Church Hymnary 4th edition (CH4) and download a selection of recordings for use in worship here

Introduction ...... 3 Isaiah 6:1-8 ...... 4 Psalm 29 ...... 5 Romans 8:12-17 ...... 5 John 3:1-18 ...... 5 Sermon ideas ...... 6 Prayers ...... 7 Alternative Material ...... 10 Musical suggestions ...... 16

Introduction

Celebrated in the liturgies of all of the mainstream Western churches on the Sunday following the coming of the Spirit to the church at Pentecost, ‘Trinity Sunday’ brings a sense of excitement in its homiletical possibilities. It also brings, however, the perennial challenge of explaining comprehensibly a doctrine that on the one hand seems so simple, but on the other is almost beyond our grasp.

And that’s before we get to any analogies! You may well have an illustration that works well for you to explain the inter-relationship and procession of the ‘three in one’, in particular in the context of school chaplaincy or an all-age address. Many attempts are, however, fraught with the resonances of ancient ‘heresies’ which might seem somewhat arcane to us now, but were the source of the great historical divisions in the church whose effects are still obvious today. Among them, the attempted illustration that the Trinity is like water in its three forms of an ordinary state, ice and steam (‘modalism’ or ‘Sabellianism’, I hear you cry!); that it is like a person being both a mother, daughter and sister (‘partialism’!), or that the Son and the Spirit in any way emerge after, and are thus subordinate to, the Father (‘subordinationism’ or ‘Arianism’!). Reflecting that my past use of the rainbow is also arguably ‘partialism’, I may resort to the image of the Celtic triquetra, the continuous loop of its design indicating the inter-connectedness and yet differentiation of the Godhead. If you would like an amusing exploration of these dangers by St Patrick and some leprechauns (honestly!), as well as a good explanation of how to come up with any sensible solution, have a look at https://www.youtube.com/watch?v=KQLfgaUoQCw .

We have to engage in some way with the fact that the doctrine, on the one hand, is not explicitly addressed in Scripture except by tacit acknowledgment, and instead is the process of many centuries of meditation on the Christian faith; but that, on the other, it is still nothing short of foundational to Christianity as a monotheistic religion.

We are called in whatever detail we feel appropriate to re-assert the central driving force of the Councils of Nicaea and Constantinople (325 & 381 CE) that Father, Son and Spirit are ‘mia ousia, treis hypostaseis’ i.e. ‘one in essence, distinguished in three persons’. Nevertheless, the lectionary texts for Year B also provide us with an opportunity to focus on a more purposive use of the doctrine: to concentrate on the ‘economic Trinity’ (Trinity at work), rather than the ‘immanent Trinity’ (what it is). In other words, the scope is there to explore how the inter-relationship of the three parts of the Godhead has meaning for the reality of our Christian lives, rather than investigating definitions in detail to satisfy our intellectual pursuits. Focusing on the ‘economic Trinity’ might also help to answer the

questions of those in the congregation who might not be so readily interested in its theological nuances, but instead may ask ‘well, what does it actually mean for me’?

We are blessed this week with two of the ‘classic’ Biblical verses, which could easily be repeated by many within the church: Isaiah 6:8 and John 3:16. Not only do both the Isaiah and John passages have Trinitarian overtones and references, they can lead beyond consideration of the Trinity in many directions. My theological inclination is always to approach Scripture with a ‘missional hermeneutic’, recognising how many of our past lenses of Scriptural interpretation have tended to legitimise the status quo of church as institution, its social power, the prominence of patriarchy, or the privatisation of faith to a personal piety alone. Thankfully, the missional implications of this week’s readings are front and centre, whatever your approach!

Isaiah 6:1-8

This famous passage has often been taken as a precursor of the Trinity with its triple refrain (v.3) ‘Holy, holy, holy is the Lord of hosts’ and the plural response of God in verse 8 (‘who will go for us?’ echoing Genesis 1:26). Furthermore, the revelation of God to Isaiah is seen by some as an anticipation of the revelation of Christ (see John 12:39-41), and Paul believed that prophecy of Isaiah was indeed the voice of the Holy Spirit (Acts 28:25). Whilst this does not in any way ‘prove’ the Trinity, it is important to remember that the Councils of Nicaea and Constantinople did not make God a Trinity – if that is a sound conception, God has always been so, and therefore echoes in the Old Testament would not be fanciful.

As for the Trinity at work, this is indeed a missional passage where we can identify a sense of vocation in being called by God. It is in those dramatic words of verse 8 that the call of Trinitarian mission resonates, whereby as James Torrance puts it: ‘the mission of the Church is the gift of participating through the Holy Spirit in the Son's mission from the Father to the world’. The words of verse 8 have been formative in many a calling towards ministry and other forms of service, including my own.

Notice the background in the passage which precedes God’s call and Isaiah’s response: the presence of God, in the context of worship, the confession of wrongdoing, the receipt of forgiveness, and only then the acceptance of God’s call.

Whilst this is an inspiring passage for many, particularly those whose life course has been affected by it, it is also important to recognise in dealing with passages of such drama, similar to Paul on the Damascus Road, that for many ‘our own religious experience does not include thunderous voices and winged messengers’(G. Lee Ramsay Jr). Perhaps words of

acknowledgement are due here that for many God speaks also in the comparative banality of the everyday, and also in times of silence and meditation.

Psalm 29

This Psalm has been interpreted as a song of victory, of God’s conquest and Kingly rule (‘enthroned’) over the Canaanites and indeed the forces of nature. Verses 3 and 8 (‘thunders’, ‘shakes’) suggest a God to which we can only respond in awe and wonder. Natural forces are of great beauty, but also possess an innate power which human ingenuity cannot harness. And yet the majestic and transcendent God, who is beyond the full grasp of our knowledge, whom we cannot control and to whom we can only cry ‘Glory’ (vv.1, 2 and 9), is also a God who is intimately connected with the flourishing of human life (vv.10-11). Such is the Trinitarian God who we are called to worship and follow.

Romans 8:12-17

The passage is suffused with Trinitarian overtones – ‘led by the Spirit’ to be ‘children of God’, whereby the Spirit calls us to cry ‘Abba, Father; as ‘joint heirs with Christ’. The perichoresis of the three persons of the Trinity (see below) is immediately apparent – their interplay central to both their personage and the overall nature of God. It is the Spirit that is drawing us into the family of God through our belief in Jesus Christ. The Trinity is creating our Christian identity and forming our home in faith. Inevitably, the formation of this family of God is not an individual pursuit, but instead reminds us of the communal nature of faith. Sarah Coakley calls both this passage and Galatians 4:4-7, ‘prayer-based Trinitarian logic’.

John 3:1-18

The character of Nicodemus forms the backdrop to a consideration of the passage. He is a Pharisee and member of the Sanhedrin, who acknowledges Jesus as a teacher and healer sent by God (verse 2), yet comes ‘at night’ to visit Him, indicative for many of Nicodemus’ hesitation and doubt which he also displays in his questioning in the passage. His ‘secret believing’ without any public belonging, maybe from fear, might resonate with many in today’s society. And yet, by John 7:50-51 Nicodemus is then arguing within the Sanhedrin against Jesus’ arrest and at 19:39 he brings spices for Jesus’ burial – a journey of discipleship. Perhaps this encounter in John 3 was formative.

The centre point of the discussion is Jesus’ assertion that no-one can see the Kingdom of God without being ‘born from above’ through the Spirit (verses 3, 5, 8), not of the flesh or

of water, often interpreted as being ‘born again’. In Trinitarian terms, the Son is thus emphasising the route to the Father through the Spirit. The unfettered grace of God through the Spirit is emphasised in the analogy of the wind blowing wherever it chooses in verse 8. Confusion arises as Nicodemus channels his thought on a literal plane, whereas Jesus is speaking on a transcendent, theological plane.

The final section of verses 14-17 focuses on eternal life, beginning in verse 14 with a further foreseeing of the cross, echoing Moses in Numbers 21:9. In the context of the cross, the evocative words of verse 16 are made, then interpreted further as an act of salvation not condemnation in verse 17. This is a verse that lends itself to many focus points, but they may include ‘so / loved / the world’ taken in three sections; ‘everyone who believes in Him’ (the atonement in the light of the incarnation, and thus its universal nature argued from John MacLeod Campbell onwards); or ‘may not perish’ and ‘may have eternal life’ (the ultimately conditional and imperfect nature of our reconciliation with God and reliance on God’s grace).

Sermon ideas

Beyond Romans 8 and Galatians 4, other New Testament passages are redolent of the Trinitarian nature of God, such as:

• Jesus’ baptism: ‘the Spirit of God descending like a dove and coming to rest on him; and behold, a voice from heaven said, ‘This is my beloved Son, with whom I am well pleased.” (Matthew 3:16-17) • The ‘Great Commission’: ‘baptising them in the name of the Father and of the Son and of the Holy Spirit.’ (Matthew 28:18-19a) • The ‘Grace’: ‘The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.’ (2 Corinthians 13:13)

In the sending of Christ and outpouring of the Holy Spirit there is an interrelationship with one another and the Father within the Trinity. That inter-relationship might provide us with a model of personhood and ecclesial life which is rooted in the divine nature; that is part of what it means to be created in the image of God.

The concept of perichoresis, the deeply embedded relations and mutual in-dwelling of the three parts of the Godhead (e.g. John 17:20-21), might then lead us towards a ‘social trinitarianism’. The Trinitarian relationship founded on equality and love becomes the model for an egalitarian and compassionate human society. As the liberation theologian Leonardo Boff put it, ‘The community of Father, Son and Holy Spirit becomes the prototype

of the human community dreamed of by those who wish to improve society and build it in such a way as to make it into the image and likeness of the Trinity.’ The impact is potentially all-encompassing on church, faith, culture, economics and politics.

This then lends a missional impetus to our own actions as Christians which are strongly reflected in our readings for this week. Indeed, Isaiah and John 3:16 are often quoted as two of the classic missional texts, founded on the notion of ‘sending’ (in turn, we are sent by Christ – John 20:21). An exploration of what we are sent to do might result, considering the meaning and breadth of ‘mission’, using perhaps the Five Marks of Mission as a starting point and emphasising its Trinitarian nature. Key New Testament texts often quoted in consideration of mission may assist, such as ‘The Great Commission’, ‘The Nazareth Manifesto’, ‘The Emmaus Road’ and ‘A New Heaven and Earth’ in Revelation.

Uniting the Trinity and mission as central themes, Daniel Migliore’s words may offer a helpful summary of this week’s readings: ‘God loves in freedom, lives in communion, and wills creatures to live in a new community of mutual love and service.’

Prayers

Call to Worship (from Psalm 29) Leader: Let us give to the Lord the glory of His name; All: We shall worship God in holy splendour

Leader: His voice thunders over the waters and shakes the wilderness; All: All in his church cry ‘Glory!’;

Leader: May God give us strength; All: Let us seek his blessing of peace

Thanksgiving and Confession Loving God, this time, these moments are precious – set apart from all that we have to do in our lives, A haven where we can seek together the grace you freely give, God the Father, The peace of Jesus your Son, And unity amongst each other, to draw near as brothers and sisters in Christ through the Holy Spirit.

God our Father, as You bring light into darkness And hope to our world.

As Your son Jesus bring comforts to those suffering And a full life for all.

As the Holy Spirit brings joy to our hearts And everyday miracles of change in our world. We come to worship You and to offer our praise.

As we look towards a life where we can live more openly as restrictions ease from the pandemic, we offer our gratitude for the strength You have given us to persevere through all the hardships of the past year, and praise You for the prospect of new beginnings.

We thank You, Lord God, that You have always come to Your people in the past, for Your presence and guidance through centuries of faithful worship and service in the churches of Scotland: You have led generations through the wilderness that life can be, When they have been lost, You have searched for them, When they have been in deepest struggle and exile, You have brought them back home, For Your love and commitment to all people which stays so close, we praise You, God.

We thank You, God, that You come to us now in our lives as we look ahead once more, In worship, You speak to us, In our journey through life, You go with us, When we look for a way, we can see it in Your son Jesus, For Your love which calls us to follow, we praise You, God.

We give thanks, God, for the times when You will come to us in the future, When our lives are troubled, You will be there for us, Your promises will remain, You will hold us fast, Your son Jesus will give us the strength, peace and comfort to go on, For Your love which holds us forever, we praise You God.

Lord, for the times when we have ignored the path that You have laid for us, when we have rejected Your promises of change, forgiveness and hope, when we have spurned Your generous hospitality, For the times when we have been too busy to do the right thing, in Your name, even though we know we should have, For the times when we’ve made excuses rather than act, Forgive us Lord.

We are but sometime sinners and ragged saints, Help us to be renewed and refreshed once more, to rejoice again in You, To live every day as a step forward, Living our lives always in Your light, And to spark that light to shine again in church and nation. We offer You these prayers in the name of Jesus, our saviour who lived and died for us, Amen.

Intercession (by John van de Laar – Sacredise.com) We are a world that is desperate for You, God.

When powers struggle for dominance, and war, oppression and abuse result; When groups of people oppose one another because of ideology, religion or culture; We need a God who is bigger than ourselves, and our personal interests.

(Prayer may be offered for specific areas of conflict in the world.)

When people are disregarded and devalued because of poverty, geography or disease; When compassion and justice is withheld to some because of sexuality, race or gender; We need a Saviour who is more compassionate than we are who includes even those we would exclude.

(Prayer may be offered for specific people and places of suffering in the world.)

When resources are mismanaged and abused, and the world and its creatures are destroyed; When motivation is scarce and creativity is in short supply to address the challenges that we face; We need a Spirit who is more powerful and more creative than we could ever be.

(Prayer may be offered for specific challenges and issues that we struggle with in the world.)

Lord God, Loving Saviour, Empowering Spirit, we offer You these prayers because we need You so desperately. Captivate us, call us and fill us, that we may be carriers of Your eternal life to this world that You love so dearly. Amen.

Closing Responses (from Isaiah 6:1-8) Leader: Holy, holy, holy, is the Lord of hosts; All: The whole earth is full of His glory

Leader: We were lost and distant from God; All: But the Lord has forgiven us

Leader: Whom shall God now send? All: Here are we, Lord, let us hear Your voice calling us

Benediction As we walk onward with God, Three in One, May we be called once more to faith by our rock and redeemer, God the Father, Sent again to meet the need of the world through our Lord and saviour, Jesus the Son, And inspired anew by the gusting winds of our restless provoker, the Holy Spirit, And may the blessing of God Almighty, Father, Son and Holy Spirit, be upon each one of us, and everyone whom we love, this day and for evermore.

Alternative Material

This material has been supplied by kind permission of Spill the Beans and allows you to explore the readings or theme of the service in creative ways that include everyone gathering for worship.

New material from Spill the Beans is provided in the latest issues available from their website.

Activities All of the activities below can be carried out in church or in the home with some adaptation and notice in advance.

Through the Season Windows to God – Mirrors for the Soul A possible visual hook for this season would be through the use of windows and mirrors. Indeed the overall theme for this season could be based on “Windows to God, Mirrors for the Soul”.

In some of the passages during the season we encounter people who are looking on to what is happening, as though looking through a window at events taking place. As we read some of these passages, it is like we have a “window” to God, a way of helping us to see something more, and to learn something different about God.

At other times as we explore the passages in this season, it is as though the passages reflect back to us aspects of what it is to be human, positive and negative: the passages act like “mirrors” for the soul.

This thought can be developed so that the focus during the season will switch between whether we are looking through a window or into a mirror. Some weeks we will learn more about God, other weeks we will focus more on looking at ourselves and how we can reflect more of God through our lives.

We remember that some windows are mirrors too!

Possible arrangements might be: • A large window frame with a separate pane for each week, this pane could either be clear or mirrored (shiny mirror card would work) depending on the week and key words or theme added; • Two large frames, one as a window on one side of the sanctuary, the other mirrored (either a large actual mirror or mirrored card), adding key words to whichever is the focus for that week.

30 May – Trinity; Bible: Psalm 29; Theme: Trinity and Majesty; Object: Window; Words: Sound, voice, awe, wonder, thunder.

Bible Notes The Authoritative Voice – Psalm 29

Do you recognise the name Sara Mendes da Costa? Many of the people in your congregation will have heard her voice every day. Sara’s voice was heard more than 30 million times a day. This equates to over 20,800 times each minute of the day. Sara Mendes

da Costa was the voice behind those special words: “At the third stroke the time will be… precisely.”

In 2007 Sara Mendes da Costa won the race to become the voice of the UK’s speaking clock. Dial ‘123’ from a landline phone (and be charged 31p) and you would have heard her voice telling you the accurate time. Da Costa is one of only four people to be the ‘permanent’ voice of the speaking clock, beating over 18,400 other entrants in a Children in Need competition to find the new voice.

Her voice, for many, brings authority. The unquestioned accuracy of the speaking clock led to Accurist Watches sponsoring the announcements from March 1986 until August 2008. With millions of calls a year this may well have been the most frequently heard advertising message of all time. People across the country set their watches by Sara Mendes da Costa’s authoritative voice. Even the ‘bongs’ to mark the start of the national ITV News at 10 are set according to the speaking clock.

In Psalm 29 it is the voice of God that is heard with startling authority as it sweeps through the land and over all aspects of nature.

“The voice of the Lord is over the waters; the God of glory thunders . . . The voice of the Lord is powerful; the voice of the Lord is full of majesty. The voice of the Lord breaks the cedars; the Lord breaks the cedars of Lebanon . . . The voice of the Lord flashes forth flames of fire. The voice of the Lord shakes the wilderness . . . The voice of the Lord causes the oaks to whirl, and strips the forest bare . . .”

Some scholars suggest that there is evidence that this particular Psalm may have originally been a song of praise to Ba’al the storm god before being refashioned by the Israelites into a song about Yahweh. What do we refashion nowadays to speak of the wonder of God?

Whatever the origins of this song of praise it is a wonderful meditation on the splendour of God’s voice as it speaks across and through creation. The ‘voice of the Lord’ is repeated some seven times throughout this psalm. Perhaps this is the sound of the thunder as a storm swept across the land from the adjoining Mediterranean Sea.

Can this ancient, mythical worldview of God on earth still be of use to a modern reader, or a modern congregation? It seems that this Psalm has been tightly constructed as a hymn of praise with the first section acting as a call to worship, the middle, longer section stating the list of God’s actions in the earth and the final two verses bringing the worshippers together in their praise of God.

The Israelites were singing this hymn of praise to a God whom they felt was active and present in the world. Is that any different to what a congregation would offer as praise today? Where is the authority of God’s voice speaking in creation in the 21st century? Where do we see God? Where do we hear God? Does that voice still have authority in the lives of those who believe, the life of the church, the life of our communities?

Retelling for young people Have you ever heard God’s voice? What do you think it sounds like? What do you think happens when God speaks?

In the Bible there’s a poem someone wrote long ago; a poem about God’s voice. Here’s what they thought…

God’s voice is like thunder; like a big booming drum!

God’s voice is like the rushing of a waterfall!

God’s voice is like the flashing of lightning!

God’s voice is like the sound of a huge tree trunk cracking!

God’s voice is like the wind whistling through leafy branches!

When God has something to say, the earth shivers and shakes!

When God speaks, he gives us strength and peace!

What do you think God’s voice is like? What kind of poem could we write?

Activities

These activities can be done with a gathered congregation or at home, with some adaptation.

Gathering Activity Talk to folks around you. Share a time when you had a powerful experience of some kind, it could be anything: perhaps visiting a natural wonder, or an event with lots of people, or a walk alone on a windy beach...

Creative Trinity You will need: torn pieces of paper, bread, a paper chain, long matches or a candle, a stone, a metronome.

This sequence of stories takes the theme of trinity and explores it more reflectively. We take a small handful of well known images that will quickly remind us of stories in the Bible and through them we can celebrate and affirm some of the many faces of God. Each verse describes a different part of the Trinity. Each story has a symbol.

Between each verse play some music or have the congregation sing a short chant.

Breath (hold a pile of paper in your hand and blow it) In the beginning time, I took a breath and on my breath supernovas and galaxies spilled into being, light cascaded and life began. I am Spirit, the inspiration.

Bread In the sharing time, I took bread and among the first of my followers I broke it and shared the promise of heaven with them all. I am Saviour, the bread of life.

Chain

In the ancient time, and among the flames that never consumed I announced my desire of liberty for those in captivity. I am Creator, the freedom giver.

Matches In the renewing time, I took a community and with tongues of fire I called them into new life and birthed the church. I am Spirit, the energy.

Stone In the morning time, I took a stone and, as dawn broke, rolled it and walked alive into resurrected life. I am Saviour, the Alpha and Omega.

Clock In all time yet to be, I take what you long to be and in those dreams plant seeds of hope and let them grow. I am Creator, the hope bringer. I am Spirit, I am Saviour, I am Creator, we… are Trinity.

Psalm Challenge You will need: paper and pens. Encourage people to try to write their own psalm in small groups. Tell them it is to be a song to God, but they can decide on what kind of song it is. Let them be as honest as they want. The psalms are very honest too.

Prayers

Call to Worship Leader: Be still, listen, can you hear it? All: For what do we listen?

Leader: Be ready, prepared, can you hear the voice? All: For whom do we listen?

Leader: Over the waters, breaking the cedars, shaking the wilderness, can you hear the voice of God? All: The voice of the Lord is powerful and full of glory, we hear it and rejoice.

Leader: The Lord gives strength to you all! All: May the Lord bless us; we worship the Lord!

Sending May God’s grace always enfold you. May Jesus’ compassion always nourish you. May the Spirit’s imagination always find a home in you.

Musical suggestions

Our online music resource is on the Church of Scotland website; you can listen to samples of every song in the Church Hymnary 4th edition (CH4) and download a selection of recordings for use in worship. You will also find playlists for this week and liturgical seasons and themes on the Weekly Worship and Inspire Me tabs.

You can find further musical suggestions for this week in a range of styles on the Songs for Sunday blog from Trinity College Glasgow.

Trinity • CH4 110 – “Glory be to God the Father” – along with its immediate successor in CH4, the archetypal Trinitarian hymn, especially in the first verse.

• CH4 111 – “Holy, Holy, Holy, Lord God Almighty” – not only through its three ‘holies’ but also in its first verse and final line, an explicit reference to the three parts of the Godhead.

• CH4 113 – “God the Father of Creation” – a modern hymn written by Iain Cunningham to the rousing tune of Cwm Rhondda, encapsulating many of the impulses of a social Trinitarianism.

• CH4 116 – “Loving Creator, Grant to Your Children” – a hymn exploring the three persons of the Trinity written by one of the most prominent international ecumenists of the 20th Century, D.T. Niles, set to a very catchy Philippine folk melody – could easily be used as an upbeat all-age hymn sung at speed.

Isaiah 6:1-8 Possibilities on missional sending are many, but a good starting point would be the more clear-cut possibilities of

• CH4 251 “I, The Lord of Sea and Sky”

• CH4 250 “Sent by the Lord Am I”

• CH4 800 “Send Me Lord” (the latter two lending themselves to acapella singing).

John 3:1-18 Likewise, musical choices here can go many ways, but a focus on God’s love might lead us towards

• CH4 519 “Love Divine, All Loves Excelling”

• CH4 123 “God is Love, Let Heaven Adore Him” (perhaps to the tune Abbot’s Leigh)

• CH4 115 “Love is the Touch of Intangible Joy” – Alison Robertson’s beautiful slower hymn

You are free to download, project, print and circulate multiple copies of any of this material for use in worship services, bible studies, parish magazines, etc., but reproduction for commercial purposes is not permitted.

Please note that the views expressed in these materials are those of the individual writer and not necessarily the official view of the Church of Scotland, which can be laid down only by the General Assembly.