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Journal articles on the topic "Between some ministers of the Presbyterian"
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HOLMES, ANDREW R. "Presbyterians and science in the north of Ireland before 1874." British Journal for the History of Science 41, no. 4 (July 15, 2008): 541–65. http://dx.doi.org/10.1017/s0007087408001234.
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AbstractIn his presidential address to the Belfast meeting of the British Association for the Advancement of Science in 1874, John Tyndall launched what David Livingstone has called a ‘frontal assault on teleology and Christian theism’. Using Tyndall's intervention as a starting point, this paper seeks to understand the attitudes of Presbyterians in the north of Ireland to science in the first three-quarters of the nineteenth century. The first section outlines some background, including the attitude of Presbyterians to science in the eighteenth century, the development of educational facilities in Ireland for the training of Presbyterian ministers, and the specific cultural and political circumstances in Ireland that influenced Presbyterian responses to science more generally. The next two sections examine two specific applications by Irish Presbyterians of the term ‘science’: first, the emergence of a distinctive Presbyterian theology of nature and the application of inductive scientific methodology to the study of theology, and second, the Presbyterian conviction that mind had ascendancy over matter which underpinned their commitment to the development of a science of the mind. The final two sections examine, in turn, the relationship between science and an eschatological reading of the signs of the times, and attitudes to Darwinian evolution in the fifteen years between the publication ofThe Origin of Speciesin 1859 and Tyndall's speech in 1874.
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Ball, Milner S. "Why Law, Why Religion?—A Conversation Between a Lawyer and a Theologian." Journal of Law and Religion 24, no. 2 (2008): 367–71. http://dx.doi.org/10.1017/s0748081400001636.
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Howard Vogel invited Doug Sturm and me to explain ourselves. Why did we take up law? Why theology? And why law and theology together? He encouraged us to offer personal accounts in response, and I am glad to comply.Why law? The answer is simple. I had no choice. I was ordained to the ministry of the Presbyterian Church in 1961, and in 1962 became minister to a small congregation in a small town in middle Tennessee. In 1966 I was named the Presbyterian Campus Minister at the University of Georgia. My wife, June, our children and I moved to Athens.The Presbyterian Center was notorious for its faithful witness in difficult, explosive times. I had read about the Center and its work a couple of years earlier in a New Yorker magazine article by Calvin Trillin. That article was subsequently incorporated into a well-taken book about the liberating trauma of integration in Georgia, especially at the University.When Hamilton Holmes and Charlayne Hunter desegregated the University of Georgia, they were greeted by massive, violent riots.Minority students who followed Charlayne and Hamilton and enrolled in the University, were subject to no less intimidation. The Presbyterian Center was a place of refuge for them, and some lived in apartments on the premises. In due course, the Center became a gathering place for people committed to remedying racism.
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Green, Bruce A. "The Religious Lawyering Critique." Journal of Law and Religion 21, no. 2 (2006): 283–97. http://dx.doi.org/10.1017/s0748081400005610.
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One might think about the relationship between law practice and religion in different ways, depending on how one views either the professional norms or religious belief and observance. Some of the most recent academic literature on “religious lawyering” is premised on a highly critical view of the profession's norms and a claim that religious convictions that bear on the practice of law are incompatible with, and preferable to, aspects of the professional norms. My purpose here is to identify, and raise some questions about, both this critique and this suggestion, and to show how they are in tension with other insights of the religious lawyering literature.A conception of the relevance of religion to lawyers' work need not begin with a critical view of professional norms and professionalism. On the contrary, one might start with the premise that the legal profession's expectations for law practice are socially and morally laudable, and perceive lawyers' religious convictions as providing support for good lawyering. This was the understanding expressed by Henry A. Boardman, a Presbyterian Minister, in an 1849 oration that was surely among the earliest recorded reflections on the relevance of religion to the work of U.S. lawyers.
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Langley, Chris R. "Sheltering under the Covenant: The National Covenant, Orthodoxy and the Irish Rebellion, 1638–1644." Scottish Historical Review 96, no. 2 (October 2017): 137–60. http://dx.doi.org/10.3366/shr.2017.0333.
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The Irish rebellion of October 1641 drove large numbers of clerical migrants across the Irish Sea to Scotland. These ministers brought news of protestantism's plight in Ireland, petitions for charitable aid and, in many cases, requests to work as preachers in Scotland. Historians have long recognised the social and religious links between Ireland and Scotland in the mid-seventeenth century and have seen these men as part of a wider effort to establish presbyterianism across Britain and Ireland. Such an argument fails to understand the complexity of mid-seventeenth-century presbyterianism. This paper explores these petitions for work and the less-than-enthusiastic response of ecclesiastical authorities in Scotland. Rather than automatically embracing Irish ministers as fellow presbyterians, the covenanted kirk leadership was aware that the infant presbyterian congregations in Ireland had followed a very different course to their own. Rather than fellow sufferers for Christ's cause, or part of a wider covenanted network, kirk leaders needed to assess Irish ministers for their godly credentials.
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Gillespie, Raymond. "The Presbyterian Revolution in Ulster, 1660-1690." Studies in Church History 25 (1989): 159–70. http://dx.doi.org/10.1017/s0424208400008652.
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In early 1642 a Scottish army under the command of Robert Munroe arrived in Ulster as part of a scheme to defeat the native Irish rebellion which had begun late in the previous year. The conquest was not to be purely a military one. As a contemporary historian of Presbyterianism, Patrick Adair, observed ‘it is certain God made that army instrumental for bringing church governments, according to His own institutions, to Ireland … and for spreading the covenants’. The form of church government was that of the Presbyterian Church of Scotland, and in June 1642 the chaplains and officers established the first presbytery in Ireland at Carrickfergus. Sub-presbyteries, or meetings, were created for Antrim, Down and the Route, in north Antrim in 1654, for the Laggan in east Donegal in 1657, and for Tyrone in 1659. Within these units the Church was divided into geographical parishes each with its own minister. This establishment of a parallel structure rivalling that of the Anglican Church, but without the king at its head, is what has been termed the ‘presbyterian revolution’.It supported the Presbyterian claim to be ‘the Church of Ireland’, a claim which was to bring it into conflict with the civil and ecclesiastical authorities in the late seventeenth century. In order to further underpin this claim the reformed church began to move out of its Ulster base by the 1670s. The Laggan presbytery ordained William Cock and William Liston for work in Clonmel and Waterford in 1673 and was active in Tipperary, Longford, and Sligo by 1676. Its advice to some Dublin ministers was to form themselves into a group who were ‘subject to the meeting in the north’. The presbytery of Tyrone also supplied Dublin.
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RAFFE, ALASDAIR. "John Glas and the Development of Religious Pluralism in Eighteenth-Century Scotland." Journal of Ecclesiastical History 70, no. 3 (April 30, 2019): 527–45. http://dx.doi.org/10.1017/s0022046918002622.
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This article discusses John Glas, a minister deposed by the Church of Scotland in 1728, in order to examine the growth of religious pluralism in Scotland. The article begins by considering why Glas abandoned Presbyterian principles of Church government, adopting Congregationalist views instead. Glas's case helped to change the Scottish church courts’ conception of deposed ministers, reflecting a reappraisal of Nonconformity. Moreover, Glas's experiences allow us to distinguish between church parties formed to conduct business, and those representing theological attitudes. Finally, Glas's case calls into question the broadest definitions of the ‘Scottish Enlightenment’, drawing attention to the emergence of pluralism.
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Peacock, John. "An Account of the Dakota-US War of 1862 as Sacred Text: Why My Dakota Elders Value Spiritual Closure over Scholarly "Balance"." American Indian Culture and Research Journal 37, no. 2 (January 1, 2013): 185–206. http://dx.doi.org/10.17953/aicr.37.2.124713414180575r.
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Fluent Dakota-speaking elders Clifford Canku and Michael Simon have translated from Dakota into English fifty letters written by three-dozen Dakota prisoners of the 1862 US-Dakota War. Both translators are Dakota Presbyterian ministers as well as traditional Sun Dancers, and are descended from two of the letter writers. Many letter writers, like the translators, were Christian Dakota who still followed some of the traditional ways. Dr. Canku and Rev. Simon requested that I appear on several panels with them to put the project in historical context and speak about their translation process before audiences who were primarily non-Native. This essay presents the various historical perspectives I attempted to balance in these panel discussions, as well as my analysis of why the two elders ultimately decided to leave out this historical context and retain only my discussion of the translation process for their forthcoming book on the Dakota letters. They intend the book principally for Dakota young people and traditionalist elders.
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Dommett, Katharine, Andrew Hindmoor, and Matthew Wood. "Who meets whom: Access and lobbying during the coalition years." British Journal of Politics and International Relations 19, no. 2 (April 5, 2017): 389–407. http://dx.doi.org/10.1177/1369148117701755.
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In 2010, the incoming Coalition government announced that it would publish details of meetings between ministers and outside interests. We have collated and coded these data and, in this article, describe patterns of access between 2010 and 2015. In some respects, access is notably fragmented. No single organisation attends more than 2.5% of the 6292 meetings held by ministers. On the contrary, business, collectively, attends fully 45% of all meetings: more than twice the share of any other category of organisation. We also find evidence of distinctive policy communities characterised by high levels of access between particular interests and ministers within specific departments.
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Lincoln, Timothy D. "Theological educators and what it is like to be a minister: A qualitative study of five Protestant settings." International Journal of Christianity & Education 24, no. 1 (November 3, 2019): 71–95. http://dx.doi.org/10.1177/2056997119882031.
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To increase the alignment between the lives of ministers serving congregations and what seminary professors think that congregational ministry is like, this study used qualitative methods to examine the themes voiced by seminary professors and graduates in ministry at five Protestant seminaries in the United States. There was some agreement about key themes in the lifeworld of ministers. However, there was little agreement between professors and graduates in ministry about which themes were most influential. Findings point to opportunities for seminaries to create ways to take seriously the experiences of ministers.
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Sawyer, Kathryn Rose. "A ‘disorderly tumultuous way of serving God’: prayer and order in Ireland’s church and state, 1660–89." Irish Historical Studies 42, no. 162 (November 2018): 207–24. http://dx.doi.org/10.1017/ihs.2018.30.
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AbstractThis article examines the Church of Ireland’s relationship with Scots Presbyterians after the Restoration, focusing on the churchmen’s regular complaints against the ‘disorderly’ practices of the Presbyterian communities in Ireland. The established church leaders spoke of the threat of political and social disorder from the Presbyterians, and they repeatedly targeted the spontaneous ex tempore prayer and preaching practised by Scottish ministers in order to illustrate their concerns. This article uncovers the theological roots of these apparently civic complaints to explain their ubiquity and vehemence. It argues that the churchmen feared that such uncontrolled, unscripted prayer could lead to blasphemy and provoke the wrath of God on the nation, thereby triggering war and unrest such as they had experienced in the preceding decades. In their view, there was little difference between holding to an improperly ordered church hierarchy and worship practice, and forcing this disorder on the state. By illustrating the links between theology, ecclesiology and the potential for political sedition as they were understood by Restoration churchmen, this article demonstrates the importance of theological nuance for clarifying the complex relationship between Ireland’s two largest Protestant denominations in the seventeenth century.
Books on the topic "Between some ministers of the Presbyterian"
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Beard, Richard. Brief Biographical Sketches Of Some Of The Early Ministers Of The Cumberland Presbyterian Church. Kessinger Publishing, LLC, 2007.
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Beard, Richard. Brief Biographical Sketches Of Some Of The Early Ministers Of The Cumberland Presbyterian Church. Kessinger Publishing, LLC, 2007.
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Beard, Richard. Brief Biographical Sketches of Some of the Early Ministers of the Cumberland Presbyterian Church: Second Series. HardPress, 2020.
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Rivers, Isabel. Lives and Letters. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198269960.003.0011.
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Religious lives and letters in a variety of formats were edited and disseminated for the purposes of example, encouragement, instruction, and pleasure. This chapter analyses a wide range of examples, such as collections of lives made by puritans, dissenters, Quakers, and Methodists, including the lives of women; posthumous collections of letters by clergy and ministers; letters published in magazines; diaries and journals, some published by the writers themselves, notably George Whitefield and John Wesley; and exemplary lives of individual ministers and laypeople. There are detailed case studies of John Newton’s life of William Grimshaw and Wesley’s life of John William Fletcher, and of the much republished lives of the Presbyterian Colonel James Gardiner, the Congregationalist Joseph Williams, and the Methodist Hester Anne Rogers.
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Brown, Stewart J. Protestant Dissent in Scotland. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702245.003.0008.
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The revolution of 1688–9 brought the re-establishment of a Presbyterianism within the national Church of Scotland, after a period of Episcopacy. The decline in state interest in enforcing religious uniformity created space for the growth and diversification of Dissent. Some Presbyterians refused to acknowledge the legitimacy of the post-Revolution state and withdrew from the parish structures. Episcopalians also found themselves dissenters from the Presbyterian Establishment after 1688. The Church of Scotland itself experienced a series of secessions during the eighteenth century. Concerns about orthodoxy and disquiet about the ways in which lay patrons were appointing ministers, often without consulting congregations, were crucial. Scottish Dissent was strengthened by the Evangelical Revival and both Whitefield and Wesley preached extensively in Scotland. As in Ireland, other Dissenting groups were small in number and mainly originated from the period of Cromwellian occupation. Scottish religion became more diverse and dynamic across this period.
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Shoemaker, Stephen P. Unitarians, Shakers, and Quakers in North America. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0011.
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The American Revolution inspired new movements with a longing to restore what they believed was a primitive and pure form of the church, uncorrupted by the accretions of the centuries. Unlike most Canadians, Americans were driven by the rhetoric of human equality, in which individual believers could dispense with creeds or deference to learned ministers. This chapter argues that one manifestation of this was the Restorationist impulse: the desire to recover beliefs and practices believed lost or obscured. While that impulse could be found in many Protestant bodies, the groups classified as ‘Restorationist’ in North America emerged from what is today labelled the Stone-Campbell movement. They were not known explicitly as Restorationists as they identified themselves as ‘Christian Churches’ or ‘Disciples of Christ’ in a bid to find names that did not separate them from other Christians. The roots of this movement lay in the Republican Methodist Church or ‘Christian Church’ founded by James O’Kelly on the principle of representative governance in church and state. As its ‘Christian’ title implied, the new movement was supposed to effect Christian unity. It was carried forward in New England by Abner Jones and Elias Smith who came from Separate Baptist congregations. Smith was a radical Jeffersonian republican who rejected predestination, the Trinity, the divinity of Christ, and original sin as human inventions and would be rejected from his own movement when he embraced universalism. The Presbyterian minister Barton W. Stone was the most important advocate of the Christian movement in Kentucky and Tennessee. Stone was a New Light Presbyterian who fell out with his church in 1803 because he championed revivals to the displeasure of Old Light Presbyterians. With other ministers he founded the Springfield Presbytery and published an Apology which rejected ‘human creeds and confessions’ only to redub their churches as Christian Churches or Churches of Christ. Stone’s movement coalesced with the movement founded by Alexander Campbell, the son of an Ulster Scot who emigrated to the United States after failing to effect reunion between Burgher and Anti-Burghers and founded an undenominational Christian Association. Alexander embraced baptism by immersion under Baptist influence, so that the father and son’s followers were initially known as Reformed (or Reforming) Baptists. The increasing suspicion with which Baptists regarded his movement pushed Alexander into alliance with Stone, although Campbell was uneasy about formal terms of alliance. For his part, Stone faced charges from Joseph Badger and Joseph Marsh that he had capitulated to Campbell. The Stone-Campbell movement was nonetheless successful, counting 192,000 members by the Civil War and over a million in the United States by 1900. Successful but bifurcated, for there were numerous Christian Churches which held out from joining the Stone-Campbell movement, which also suffered a north–south split in the Civil War era over political and liturgical questions. The most buoyant fraction of the movement were the Disciples of Christ or Christian Churches of the mid-west, which shared in the nationalistic and missionary fervour of the post-war era, even though it too in time would undergo splits.
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Rahat, Gideon, and Ofer Kenig. Indicators of Party Change. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198808008.003.0003.
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The chapter examines nine of the chosen twelve indicators of party change. This group of nine contains widely used indicators and some that have been proposed and examined only by a few scholars. All these indicators examine the direct and the indirect links of parties with society. The indirect, mediated links include relationships between the extra-parliamentary organization and the “party in government” (party background of ministers and members of parliament); between the party and its members; and between parties and interest groups. The direct links with voters include voter attitudes toward parties (party identification), patterns of voter behavior (electoral volatility, electoral turnout), and the resulting party system (party system fragmentation, continuity of parties/emergence of new parties). The significance of each indicator is explained, its advantages and limitations are examined, and the trends over time for each one are presented.
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Addison, Tony, and Alan Roe. Conclusions. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198817369.003.0033.
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The extractive industries have invariably occupied a somewhat uncomfortable position in development debate and practice. The very word ‘extraction’ conjures up images of forceful (and painful) removal. The media image is frequently one of despoiling nature, sometimes abusing and destroying the environment, including the resources (water, forests, soils etc.) essential to human life. Nor does mining infrastructure offer the same attractive photo opportunities for local politicians or for visiting ministers from aid-donor countries. In some cases there can be an imbalance of power between large extractives companies and host governments, and corruption and non-transparency are still to be found. This chapter lays out the framework of a book which certainly does not seek to present a rose-tinted view of the development benefits of extractives. Nor does it subscribe to the most negative manifestations of the resource curse thesis.
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Rivers, Isabel. Poems and Hymns. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198269960.003.0012.
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This chapter challenges the common modern differentiation between religious poems and hymns, emphasizing the category of poetry that promoted piety in a range of forms. Isaac Watts was a pervasive influence. Multi-authored Congregationalist, Methodist, Baptist, Presbyterian, and Unitarian hymn collections are examined, together with the methods and choices of the main editors, including the Wesleys, Whitefield, Ash and Evans, George Burder, and Andrew Kippis. The publishing and editing of poetry by a range of writers, famous and obscure, is compared. Milton, Young, and Cowper were the favourite religious poets, but many little-known writers published volumes of religious poetry or contributed to the religious magazines, with some of their poems being published posthumously. Readers and writers made extensive use of hymns and poems in private and in company, reading them in silence and aloud, quoting them in their manuscript journals and letters, and interweaving them in their prose publications.
Book chapters on the topic "Between some ministers of the Presbyterian"
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Kemeny, P. C. "Education and Religion in the Nation’s Service, 1868-1888." In Princeton in the Nation's Service. Oxford University Press, 1998. http://dx.doi.org/10.1093/oso/9780195120714.003.0005.
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“Can the oversight of the religion and morals of the young men, long kept up in American Colleges,” President James McCosh asked an international audience of Presbyterian leaders in 1884, “be maintained any longer?” “Three-fourths to nine-tenths” of America’s colleges, McCosh observed, earnestly “continue to profess religion.” But state institutions, he noted, “scarcely profess to keep up any religion” lest they “offend” any religious minority. Some of the nation’s larger colleges also find it “vain” to give religious instruction to students. Yet the absence of religious education in “our secular institutions,” according to McCosh, was not the only problem facing American higher education. To avoid “the Infidelity” now evident in some parts of American higher education, many denominations were establishing their own institutions. Yet, in McCosh’s estimation, the academic quality of their faculties was so low that these institutions actually injured the cause of religion. “The time is over,” the brusque Scotsman insisted, “when men are to be appointed to our College chairs simply because they are pious or loud in their orthodoxy.” Unless Christian institutions have a faculty “equal in ability and scholarship” to the leading colleges and universities, the nation’s best students “will, in spite the efforts of ministers, flock to the Secular Colleges, which will then control them, and may use the intellectual life which they possess to the worst of purposes.” To McCosh, his colleagues at Princeton, and many peers at other institutions, parents and students should not have to choose between scholarship or orthodoxy. When Charles W. Eliot, president of Harvard College, accepted an invitation to debate the role of religion in collegiate education two years later before the Nineteenth Century Club in New York City, McCosh welcomed the opportunity to present a case for preserving evangelical religion’s place in the halls of the nation’s leading academic institutions. At Princeton, evangelical ideals and practices helped the institution fulfill its dual purpose of meeting the nation’s need for educated leaders and, as the college’s first president termed it, serving as a “Seminary of vital Piety as of good Literature.”
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Womack, Deanna Ferree. "Ministers and Nahdawi Masculinity: The Beirut Church Controversy." In Protestants, Gender and the Arab Renaissance in Late Ottoman Syria, 213–73. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474436717.003.0005.
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The gendered dimensions of institutional Protestantism and the rough edges of missionary authority come to the forefront in chapter 4, which considers the various printed media that Syrian Protestant men employed to assert their masculinity and claim independence from male missionary authority. Tracing the history of the Syrian Evangelical Church of Beirut and its connection to the Nahda, this chapter uses an anti-missionary publication from the turn of the century to examine the asymmetrical relationship between (male) Presbyterian missionaries and Syrian pastors on the one hand, and between Protestant men and women in Syria on the other. Multiple forms of patriarchy operated in late nineteenth- and early twentieth-century Beirut during church controversies involving missionary Henry Harris Jessup and the prominent Syrian Protestant Khail Sarkis.
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Hughes, Ann. "Print and Pastoral Identity." In Church Life, 152–71. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198753193.003.0009.
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This chapter explores the poignant dilemmas of those Presbyterian clergy who suffered ejection from their livings in 1662 following the passing and enforcement of the Act of Uniformity. Their commitment to a national church meant that they were reluctant Dissenters, demonstrated in ambiguous and complex relationships with the restored episcopal Church of England. For the likes of Samuel Clarke, Thomas Watson, Thomas Case, and other ejected Presbyterian ministers, print offered a way of establishing a virtual pastoral identity during the Restoration, not only through the production of new works but also through reissues of material first published during the 1640s and 1650s. The legacy of the Civil War was thus double-edged, in some ways comprising a culture of defeat, yet also contributing to a resolute and distinctive Presbyterian legacy through a vibrant print culture and the ongoing memorialization of Nonconformity.
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Spinks, Bryan D. "The Liturgical Revolution." In The History of Scottish Theology, Volume II, 329–41. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0023.
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The nineteenth-century Scottish Presbyterian Churches witnessed a ‘Liturgical Revolution’. In part an expression of the wider Romantic movement, some ministers became concerned with the aesthetics of prayer and worship. Some began to publish ‘specimens’ of good practice. A major development was made by Robert Lee of Greyfriars, who published a liturgy that he used as a set form in Greyfriars. The Church Service Society was founded in 1865 to publish liturgies of the past, and drawing on the whole Christian liturgical heritage, compiled forms for the guidance of ministers. The century also witnessed the adoption of hymns in worship in addition to psalms and paraphrases, and the reintroduction of stained glass to adorn church buildings. A theology for this was developed by the Scoto-Catholics of the Scottish Church Society.
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Hall, David D. "Legacies." In The Puritans, 342–54. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691151397.003.0011.
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This epilogue recounts how Puritanism as a movement within the Church of England came to an end in 1662, when some 1,600 ministers who refused to conform were “ejected” and, thereafter, became known as Dissenters (or Dissent). Anyone who accepted the provisions of the Act of Uniformity of May 1662 had to prove that a bishop had ordained him or accept ordination anew. Conformity also required scrupulous adherence to the Book of Common Prayer. Understandably, some of the ejected ministers found their way back into the state church or, because of local circumstances, were able to carry on their ministry for a while. Meanwhile, the situation in Scotland is less easily summarized. There, episcopacy was restored and the royal supremacy reaffirmed, but no English-style prayer book was reimposed. The Scots who thought of themselves as Presbyterians continued to practice their tradition, although they were harshly criticized for compromising with government of Charles II by countrymen who clung to the covenants of 1638 and 1643. On all sides, the personal tragedies were many. Even after William III agreed to replace episcopal governance with Presbyterian, schisms continued to fracture the kirk in the eighteenth and nineteenth centuries.
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Čakar, Dario Nikic. "Croatia: Strong Prime Ministers and Weak Coalitions." In Coalition Governance in Western Europe, 640–79. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198868484.003.0019.
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Since regaining its independence in 1991, Croatia experienced major transformation of constitutional and political system in 2000, when illiberal semi-presidential rule was replaced with functional parliamentary democracy. These changes also established a new pattern of executive politics, with coalition governments as a norm. Furthermore, in the post-2000 period the prime ministerial government was established as the dominant governance model, with prime ministers taking over the leading role in coalition politics. Building on this notion, this chapter identifies several major features of coalition governance in Croatia: very general and rather brief coalition agreements without written rules on cabinet decision-making and on how to resolve internal conflicts; an informal and personalized way of handling conflicts between coalition parties; the dominant position of the prime minister and limited ministerial autonomy; and the policy and personnel conflicts between coalition parties as the main reason for cabinet termination. Thus, similarly to some other countries in Central Eastern Europe region, all three stages of coalition governance in Croatia are heavily dominated by top party leaders and particularly prime ministers, thus creating the patterns of informal and personalized coalition decision-making. The prime ministerial dominance is reflected in weak coalition arrangements, with very limited coordination established between coalition parties and the lack of broader conflict resolution mechanisms, which makes coalition cabinets especially fragile and unstable, particularly when challenged by the inclusion of new parties in government.
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Coleman, James J. "‘If They Were Rebels Then, We Are Rebels Now’: Commemorating the Covenanters and the Glorious Revolution." In Remembering the Past in Nineteenth-Century Scotland. Edinburgh University Press, 2014. http://dx.doi.org/10.3366/edinburgh/9780748676903.003.0006.
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This chapter considers the commemoration of the later stage of the Covenanting era, between the Restoration of the Stuart monarchy in 1660 through to the Glorious Revolution in 1688/9. In particular, we will focus on the Covenanter martyrs of the so-called ‘Killing Times’ of the 1680s. Following the imposition of episcopacy at the Restoration, over a quarter of Scottish Presbyterian ministers refused to conform, choosing instead to preach at illegal ‘conventicles’, concentrated mainly in the south-west of Scotland. In response, Charles II set out to suppress this rebellious activity and, as the level of persecution increased, it was a short step to armed revolt. The Covenanters’ victory at Drumclog and their subsequent defeat at Bothwell Bridge in 1679 ushered in a sustained period of intense persecution, including transportation or summary executions for the most unfortunate. Undaunted, these hard-line Presbyterians continued to gather illegally, becoming increasingly militant and militarised. The publication of the Cameronian Sanquhar Declaration in 1680, disavowing allegiance to the King, ushered in harsher responses from the state – anyone unwilling to swear the Abjuration Oath could be executed on the spot.
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Marks, Stephen P. "30. Poverty." In International Human Rights Law. Oxford University Press, 2017. http://dx.doi.org/10.1093/he/9780198767237.003.0030.
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This chapter, which addresses the challenge posed by poverty to human rights protection, first explains the meaning of ‘poverty’ and explores its relationship to human rights, development, and social justice. It also considers the context of globalization, and then illustrates the ways in which human rights concerns diverge from those of development and poverty reduction. The chapter examines how economists think about poverty and human rights, and analyses the thinking of governors of central banks and ministers of finance. Next, it addresses the convergence between human rights and anti-poverty agendas, beginning with some economic thinking that is congruent with human rights, and then turns to policies aiming to combat poverty using human rights tools.
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Norton, Philip. "2. The Political Organization of Parliament." In Exploring Parliament. Oxford University Press, 2018. http://dx.doi.org/10.1093/hepl/9780198788430.003.0002.
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This chapter discusses the political organization of the UK Parliament, at the heart of which are the political parties. It first considers the internal organization of Parliament, focusing on how political parties are structured. There are two principal parties facing one another in Parliament: the party in government and opposition parties. The opposition comprises frontbench Members (shadow ministers) and backbenchers. Smaller parties may also designate some Members as ‘frontbenchers’ (official spokespeople for the party). The frontbench of each party includes whips. The chapter provides an overview of these whips as well as parliamentary parties before considering legislative–executive relations. In particular, it examines how parties shape the relationship between Parliament and the executive, and how these have changed over time.
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Llewellyn-Smith, Michael. "A Threat from Crete." In Venizelos, 267–78. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197586495.003.0030.
Full textAbstract:
The chapter starts with an account of Venizelos's early legislative program, giving substance to the slogan anorthosis (revival), my modernizing the political system, improving labor law, health provisions, bringing Greece's political economic and social systems close to western Europe through legislation, in which the Ministers of Justice and of Home Affairs played a big part. Following an acute assessment of Venizelos by Metaxas the chapter examines the threat to stability posed by the Cretan deputies' attempts in 1911-12 to enter the Greek parliament following the Greek general election of March 1912, which gave the Venizelists 150 out of 182 seats. Venizelos gave orders to keep the Cretans out, arguing that their action was provocative towards Turkey. Following a confrontation between the Cretan deputies and the military outside parliament, Venizelos found a temporary solution by suspending parliament until October. He reshaped his government with changes in some key ministries.