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53-632: The Book of Common Order was translated into Scottish Gaelic by Séon Carsuel (John Carswell), Bishop of the Isles, and printed in 1567. This is considered the first printed book in Scottish Gaelic though the language resembles classical Irish. Dugald Campbell of Knapdale produced a manuscript translation of the Old Testament in 1673, but it was never published. James Kirkwood (1650-1709) promoted Gaelic education and attempted to provide

106-654: A Catholic, Christian and a Catholic Roman ( c.  1615 ), and Alexander Henderson in The Government and Order, of the Church of Scotland (1641). There was doubtless a good deal of variety at different times and in different localities. Early in the 17th century under the twofold influence of the Dutch Church, with which the Scottish clergy were in close connection, and of James VI's endeavours to justle out

159-684: A civil authority in Scotland. But General Assemblies have frequently recommended its use, and worship in Presbyterian churches is largely conducted on the lines of the Westminster Assembly's Directory . The subsequent Book of Common Order or Euchologion was a compilation drawn from various sources and issued by the Church Service Society , an organisation which endeavoured to promote liturgical usages within

212-637: A group of English exiles, formed a new congregation at Notre-Dame-la-Neuve Chapel . The congregation devised a new liturgy based on the rejected manuscript the Knox group wrote in January 1555. The text was printed by Jean Crespin and was completed on 10 February 1556 under the title The Forme of Prayers . After Mary I died in November 1558, the Protestant exiles began to return to Britain and brought with

265-679: A holy, pure, and Christ-inspired lifestyle. According to tradition, the Apostle Paul wrote the letter while he was in prison in Rome (around AD 62). This would be about the same time as the Epistle to the Colossians (which in many points it resembles) and the Epistle to Philemon . However, many critical scholars have questioned the authorship of the letter and suggest that it may have been written between AD 80 and 100. The first verse in

318-404: A liturgy which gave the liberty of conceiving prayers, ministers began in prayer to read less and extemporize more. Turning again to the legislative history, in 1567 the prayers were translated into Gaelic ; in 1579 Parliament ordered all gentlemen and yeomen holding property of a certain value to possess copies. The assembly of 1601 declined to alter any of the existing prayers but expressed

371-631: A minister from Inverness. In 1880 the Society in Scotland for Propagating Christian Knowledge (SSPCK) formed a commission to revise the Gaelic Bible. This consisted of both the Established and Free Churches. The commission under the chairmanship of Norman Macleod, included the following well-known Gaelic scholars: - A. Clerk, T. McLauchlan, and N. Dewar, Andrew D. Mackenzie, Robert Blair, John Maclean, Alexander Nicolson, and Donald Mackinnon. By

424-575: A mix of Anglicans and Calvinists, and John Knox was called on to serve as their minister. The congregation was unable to agree whether to use the Anglican Book of Common Prayer or John Calvin's Catéchisme de l'Église de Genève , as translated by William Huycke in 1550 as The Form of Common Prayers Used in the Churches of Geneva . The congregation decided to write a new liturgical book, and in January 1555 Knox and three other Calvinists composed

477-475: A second-century heresiarch who created the first New Testament canon , to believe that the letter was actually addressed to the church at Laodicea . For details see Epistle to the Laodiceans . Furthermore, if Paul is regarded as the author, the impersonal character of the letter, which lacks personal greetings or any indication that the author has personal knowledge of his recipients, is incongruous with

530-614: A text based on Huycke's translation. The Anglican component of the group disliked the text and it went largely unused. A new group consisting of the Calvinists Knox and Whittingham, and the Anglicans Parry and Lever wrote another text, based on the Book of Common Prayer , that was accepted by the congregation. In March of that year, a new contingent of Anglicans arrived and forced Knox out. Knox moved to Geneva, and along with

583-517: A version of William Bedell 's Bible translations into Irish , edited by his friend Robert Kirk (1644–1692), Episcopal minister of Balquhidder and later of Aberfoyle, author of The Secret Commonwealth of Elves, Fauns and Fairies , which failed, though he did succeed in publishing a Psalter in Gaelic (1684). It was not until after the final defeat of the Jacobite warriors at Culloden in 1746, that

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636-543: A willingness to admit new ones. Between 1606 and 1618 various attempts were made under English and Episcopal influence, by assemblies afterwards declared unlawful, to set aside the Book of Common Order . The efforts of James VI, Charles I and Archbishop Laud proved fruitless; in 1637 the reading of Laud's draft of a new form of service based on the English prayer book led to riots in Edinburgh and to general discontent in

689-563: Is pseudepigrapha written in Paul's name by a later author strongly influenced by Paul's thought. According to one scholarly source, the letter was probably written "by a loyal disciple to sum up Paul's teaching and to apply it to a new situation fifteen to twenty-five years after the Apostle's death". According to New Testament scholar Daniel Wallace , the theme may be stated pragmatically as "Christians, get along with each other! Maintain

742-549: Is to translate the Bible into modern everyday Scots Gaelic. The translation team comprises translators from the Church of Scotland, Free Church of Scotland, Methodist Church and Catholic Church in Scotland . The translation aims to combine faithfulness to the Koine Greek original with vocabulary in normal use, and clarity with dignity. This fresh translation is aimed at a younger generation. Soisgeul Eòin - The Gospel of John

795-653: The Church of Scotland were present, and joined in the task of drawing up a Common Confession, Catechism and Directory for the three kingdoms. The commissioners reported to the General Assembly of 1644 that this Common Directory is so begun . . . "that we could not think upon any particular Directory for our own Kirk." The General Assembly of 1645, after careful study, approved the new order. An act of Assembly on 3 February and an act of parliament on 6 February ordered its use in every church, and henceforth, though there

848-454: The Church of Scotland . The Church of Scotland published revised editions of the Book of Common Order in 1940, 1979 and 1994. There are considerable differences between these three editions. The 1994 edition (now known simply as Common Order ) attempts to use inclusive language and has deliberately moved away from the use of archaic language; there is even a prayer for space research. In 1996

901-667: The Forme of Prayers . Knox returned to Scotland in May 1560. By 1562 the new Church of Scotland adopted the text, which is called the Book of Common Order . The first Scottish editions were printed in 1564. The Genevan Book of Order , sometimes called The Order of Geneva or Knox's Liturgy , is a directory for public worship in the Reformed Church of Scotland. In 1557 the Scottish Protestant lords in council enjoined

954-812: The Society in Scotland for Propagating Christian Knowledge began serious work on a published Bible in Scottish Gaelic and initiated a translation project in 1755. The result of this was the New Testament of James Stuart (1701–1789), minister of Killin, and poet Dugald Buchanan , published in 1767. Stuart worked from the Greek, Buchanan improved the Gaelic. This was followed in 1801 by a full Bible translation with an Old Testament largely by Stuart's son John Stuart of Luss . The Psalms were translated into Gaelic in metrical form for congregational singing. The full 150 Metrical Psalms called Sailm Dhaibhidh were first published in full in 1694. The General Assembly of

1007-695: The Bible Society produced Facal as a' Phriosan which was a translation of Paul's Letters from Prison to the Ephesians , Philippians , Colossians and Philemon . It was translated by Kenneth MacDonald, Calum Matheson and Donald Meek. In 1992 a new edition of the Bible was printed by the Scottish Bible Society Comann-Bhìoball Dùthchail na h-Alba . This was an orthographic revision of the 1902 Bible by Donald Meek, and also included an updated edition of

1060-465: The Book of Geneva made provision for an extempore prayer before the sermons and allowed the minister some latitude in the other two prayers. The forms for the special services were more strictly imposed, but liberty was also given to vary some of the prayers in them. The rubrics of the Scottish portion of the book are somewhat stricter, and, indeed, one or two of the Geneva rubrics were made more absolute in

1113-668: The Changes of the Moone that shall happen for the space of Six Veeres to come . They are as follows: The Psalms and Catechism together occupy more than half the book. The chapter on burial is significant. In place of the long office of the Catholic Church we have simply this statement: "The corpse is reverently brought to the grave, accompanied with the Congregation, without any further ceremonies: which being buried,

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1166-507: The Church of Scotland produced a revised edition in 1826, which is basically the same text which is still used today. The Metrical Psalms of all 150 Hebrew Psalms are often printed at the back of the Bible along with some 67 Paraphrases called Laoidhean o na Sgrioptuiribh Naomha and some 5 Spiritual Songs called Dana Spioradail . This was last printed as a separate edition by the Scottish Bible Society in 1987. In 1801

1219-561: The Church of Scotland published "Leabhar Sheirbheisean", a Gaelic supplement to the Book of Common Order. Ephesians The Epistle to the Ephesians is the tenth book of the New Testament . According to its text, the letter was written by Paul the Apostle , an attribution that Christians traditionally accepted. However, starting in 1792, some scholars have claimed the letter is actually Deutero-Pauline , meaning that it

1272-404: The Church." Christian Egalitarian theologians , such as Katharine Bushnell and Jessie Penn-Lewis , interpret these commands in the context of the preceding verse, for all Christians to "submit to one another." Thus, it is two-way, mutual submission of both husbands to wives and wives to husbands. But according to Peter O'Brien , professor emeritus at Moore Theological College , this would be

1325-707: The Gaelic Bible was printed by the Society in Scotland for the Propagation of Christian Knowledge (SSPCK). The Gaelic Bible was first printed by the Bible Society in 1807 when the British and Foreign Bible Society (BFBS) printed a corrected edition of the SSPCK text. In 1826 a revision of the Bible was made by the General Assembly of the Church of Scotland and was printed with the Metrical Psalms Sailm Dhaibhidh by SSPCK and BFBS. From 1872

1378-741: The Metrical Psalms. In 2000 another edition of the Bible was produced which included an orthographic revision of the 1826 Metrical Psalms. In 2002 a diglot New Testament was published by the Scottish Bible Society of the 2000 edition of the Gaelic New Testament and the English New King James Version . In 2009 a new Gaelic translation of the New Testament was started by the Scottish Bible Society called Eadar-theangachadh Ùr The aim

1431-489: The Minister [if he be present and required] goeth to the Church, if it be not far off, and maketh some comfortable exhortation to the people, touching death and resurrection." This (with the exception of the bracketed words) was taken over from the Book of Geneva . The Westminster Directory which superseded the Book of Common Order also enjoins interment without any ceremony, such being stigmatized as no way beneficial to

1484-781: The Sacraments and Solemnization of Marriages and Burials of the Dead . In 1564 a new and enlarged edition was printed in Edinburgh , and the Assembly ordered that every Minister, exhorter and reader should have a copy and use the Order contained therein not only for marriage and the sacraments but also in prayer, thus ousting the hitherto permissible use of the Second Book of Edward VI at ordinary service. The rubrics as retained from

1537-580: The Scottish emendations; but no doubt the Book of Common Order is best described as a discretionary liturgy. It will be convenient here to give the contents of the edition printed by Andrew Hart at Edinburgh in 1611 and described (as was usually the case) as The Psalmes of David in Meeter, with the Prose, whereunto is added Prayers commonly used in the Kirke, and private houses; with a perpetuall Kalendar and all

1590-506: The account in Acts of Paul staying more than two years in Ephesus. For these reasons, most regard Ephesians to be a circular letter intended for many churches. The Jerusalem Bible notes that some critics think the words "who are" would have been followed by a blank to be filled in with the name of "whichever church was being sent the letter". If Paul was the author of the letter, then it

1643-740: The book into Scottish Gaelic under the title Foirm na n-Urrnuidheadh . His translation became the first Gaelic text to be printed in Scotland. In 1996 the Church of Scotland produced "Leabhar Sheirbheisean", a Gaelic supplement to the Book of Common Order . When Mary I acceded to the throne in July 1553 upon the death of Edward VI , she began a campaign to repress Protestantism. Several hundred wealthy Protestants fled Britain, and around 200 settled in Frankfurt in June 1554. The group in Frankfurt included

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1696-519: The country. The General Assembly of Glasgow in 1638 abjured Laud's book and took its stand again by the Book of Common Order , an act repeated by the assembly of 1639, which also demurred against innovations proposed by the English separatists, who objected altogether to liturgical forms, and in particular to the Lord's Prayer , the Gloria Patri and the minister kneeling for private devotion in

1749-775: The dead and many ways hurtful to the living. Civil honors may, however, be rendered. George Washington Sprott and Thomas Leishman , in the introduction to their edition of the Book of Common Order , and of the Westminster Directory published in 1868, collected a valuable series of notices as to the actual usage of the former book for the period (1564–1645) during which it was enjoined by ecclesiastical law. Where ministers were not available suitable persons (often old priests, sometimes schoolmasters) were selected as readers. Good contemporary accounts of Scottish worship are those of William Cowper of Galloway (1568–1619), bishop of Galloway, in his Seven Days Conference between

1802-658: The diction and idiom of the Bible of 1826. In 1902 the new revision of the Bible was adopted by the National Bible Society of Scotland (now called the Scottish Bible Society). In 1980 the Bible Society produced An Deagh Sgeul aig Marcus which was the Gospel of Mark in Today's Gaelic Version (TGV). It was translated by Kenneth McDonald, Donald Meek, Donald Gillies and Roderick MacLeod. In 1986

1855-478: The elders of the church from Ephesus, delivered to them a farewell charge, expecting to see them no more. The following parallels between this epistle and the Milesian charge may be traced: The purpose of the epistle, and to whom it was written, are matters of much speculation. It was regarded by C.H. Dodd as the "crown of Paulinism." In general, it is born out of its particular socio-historical context and

1908-434: The epistle to the Ephesians, and mirrors many of his own thoughts in his own epistle to the Ephesians. Ephesians contains: Paul's first and hurried visit for the space of three months to Ephesus is recorded in Acts 18:19–21. The work he began on this occasion was carried forward by Apollos and Aquila and Priscilla . On his second visit early in the following year, he remained at Ephesus "three years", for he found it

1961-773: The letter identifies Paul as its author. While early lists of New Testament books, including the Muratorian fragment and possibly Marcion's canon (if it is to be equated with the Epistle to the Laodiceans ), attribute the letter to Paul, more recently there have been challenges to Pauline authorship on the basis of the letter's characteristically non-Pauline syntax, terminology, and eschatology . Biblical scholar Harold Hoehner , surveying 279 commentaries written between 1519 and 2001, found that 54% favored Pauline authorship, 39% concluded against Pauline authorship and 7% remained uncertain. Norman Perrin and Dennis C. Duling found that of six authoritative scholarly references, "four of

2014-581: The main Bible digitised editions of the Metrical Psalms, and the New Testament from 2017 in the new translation are also available. Book of Common Order The Book of Common Order , originally titled The Forme of Prayers , is a liturgical book by John Knox written for use in the Reformed denomination. The text was composed in Geneva in 1556 and was adopted by the Church of Scotland in 1562. In 1567, Séon Carsuel (John Carswell) translated

2067-491: The main theme of Ephesians is in response to the newly converted Jews who often separated themselves from their Gentile brethren. The unity of the church, especially between Jew and Gentile believers, is the keynote of the book. Ephesians is notable for its domestic code treatment in Ephesians 5:22–6:9, covering husband-wife, parent-child, and master-slave relationships. In Ephesians 5:22, wives are urged to submit to their husbands, and husbands to love their wives "as Christ loved

2120-574: The only instance of this meaning of submission in the whole New Testament, indeed in any extant comparable Greek texts; by O'Brien's account, the word simply does not connote mutuality. Dallas Theological Seminary professor Daniel Wallace understands it to be an extension of Ephesians 5:15-21 on being filled by the Holy Spirit. In the period leading up to the American Civil War (1861–65), Ephesians 6:5 on master-slave relationships

2173-498: The pulpit. An Aberdeen printer named Raban was publicly censured for having on his own authority shortened one of the prayers. The following years witnessed a counter attempt to introduce the Scottish liturgy into England, especially for those who in the southern kingdom were inclined to Presbyterianism . This effort culminated in the Westminster Assembly of divines which met in 1643, at which six commissioners from

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2226-491: The question of Pauline authorship. While most English translations indicate that the letter was addressed to "the saints who are in Ephesus " (1:1), the words "in Ephesus" do not appear in the best and earliest manuscripts of the letter, leading most textual critics , like Bart Ehrman , to regard the words as an interpolation . This lack of any internal references to Ephesus in the early manuscripts may have led Marcion ,

2279-425: The situational context of both the author and the audience. Originating in the circumstance of a multicultural church (primarily Jewish and Hellenistic ), the author addressed issues appropriate to the diverse religious and cultural backgrounds present in the community. The author exhorts the church repeatedly to embrace a specific view of salvation, which he then explicates. Frank Charles Thompson argues that

2332-503: The six decide for pseudonymity, and the other two ( Peake's Commentary on the Bible and the Jerome Biblical Commentary ) recognize the difficulties in maintaining Pauline authorship. Indeed, the difficulties are insurmountable." Bible scholar Raymond E. Brown asserts that about 80% of critical scholarship judges that Paul did not write Ephesians. There are four main theories in biblical scholarship that address

2385-588: The text was maintained by the National Bible Society of Scotland (NBSS) in Edinburgh, instead of by the British and Foreign Bible Society (BFBS). In the 1830s a translation of the New Testament was made, based on the Latin Vulgate , by Fr. Ewen MacEachen, a Roman Catholic priest from Lochaber , and posthumously published at Aberdeen in 1875. In 1860 the Apocrypha was translated by Alister Macgregor,

2438-478: The time the New Testament was completed the affairs of the SSPCK came under the investigation of a Royal Commission, and the work of revision was suspended, to be resumed some 13 years later in 1896. Meanwhile, four of the revisers had died, and the Old Testament was completed by N. Macleod, R. Blair, J. Maclean, and N. Dewar. The result amounts to a fresh translation of the Bible, preserving as far as possible

2491-447: The unity practically which Christ has effected positionally by his death." Another major theme in Ephesians is the keeping of Christ's body (that is, the Church) pure and holy. Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God. In the second part of the letter, Ephesians 4:17–6:20, the author gives practical advice in how to live

2544-399: The use of the English Common Prayer , i.e. the Second Book of Edward VI of 1552. Meanwhile, at Frankfurt , among the English Protestant exiles , there was a controversy between the upholders of the English liturgy and the French Reformed Order of Worship . By way of compromise, John Knox and other ministers drew up a new liturgy based upon earlier Continental Reformed Services, which

2597-422: Was no act setting aside the Book of Common Order , the Westminster Directory was of primary authority. The Directory was meant simply to make known the general heads, the sense and scope of the Prayers and other parts of Public Worship, and if need be, to give a help and furniture. The act of parliament recognizing the Directory was annulled at the Restoration and the book has never since been acknowledged by

2650-407: Was not deemed satisfactory, but which on his removal to Geneva he published in 1556 for the use of the English congregations in that city. The Geneva book made its way to Scotland and was used by some Reformed congregations there. Knox's return in 1559 strengthened its position, and in 1562 the General Assembly enjoined the uniform use of it as the Book of Our Common Order in the administration of

2703-449: Was probably written from Rome during Paul's first imprisonment, and probably soon after his arrival there in the year 62, four years after he had parted with the Ephesian elders at Miletus. However, scholars who dispute Paul's authorship date the letter to between 70 and 80 AD. In the latter case, the possible location of the authorship could have been within the church of Ephesus itself. Ignatius of Antioch seemed to be very well versed in

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2756-425: Was published in 2010 and launched at the Gaelic Mòd in Thurso . The New Testament An Tiomnadh Nuadh was completed in 2017. In 2022 an audio version was produced. The Scots Gaelic Bible was digitised by the Scottish Bible Society for the production of the New Testament diglot with the English NKJV in 2002. In 2016 Scots Gaelic Scriptures were placed online on BibleSearch (Bibles.org) and YouVersion . As well as

2809-448: Was the key to the western provinces of Asia Minor . Here "a great door and effectual" was opened to him, and the church was established and strengthened by his diligent labours there. From Ephesus the gospel spread abroad "almost throughout all Asia." The word "mightily grew and prevailed" despite all the opposition and persecution he encountered. On his last journey to Jerusalem , the apostle landed at Miletus and, summoning together

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