Relevant bibliographies by topics / Covenanters Covenanters Presbyterian Church Covenanters

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Academic literature on the topic 'Covenanters Covenanters Presbyterian Church Covenanters'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Covenanters Covenanters Presbyterian Church Covenanters"

1

Wedgeworth, Steven. "“The Two Sons of Oil” and the Limits of American Religious Dissent." Journal of Law and Religion 27, no. 1 (2012): 141–61. http://dx.doi.org/10.1017/s0748081400000540.

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In the opening decades of the nineteenth century, Samuel Brown Wylie, an Irish-Presbyterian minister of a group of Scottish and Scots-Irish Presbyterians known as the Covenanters, and William Findley, a United States Congressman and also a descendant of the Covenanters, debated the Constitution's compatibility with Christianity and the proper bounds of religious uniformity in the newly founded Republic. Their respective views were diametrically opposed, yet each managed to borrow from different aspects of earlier political traditions held in common while also laying the groundwork for contrast
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Emery, Robert. "Church and State in the Early Republic: The Covenanters' Radical Critique." Journal of Law and Religion 25, no. 2 (2009): 487–501. http://dx.doi.org/10.1017/s0748081400001223.

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Constitutional scholars pay particular attention to the historical context of the First Amendment, to the relationship between the state and religion in the early republic. Missing from this academic examination of church-state history, however, is any serious consideration of the views of the Reformed Presbyterian Church, popularly known as the Covenanters, views that challenged the fundamental presuppositions of the United States Constitution, both as established in the early national period and as applied today. A typical modern American, citizen or scholar, cannot help but be startled by a
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White, Gavin. "Whose are the Teinds? The Scottish Union of 1929." Studies in Church History 24 (1987): 383–92. http://dx.doi.org/10.1017/s0424208400008469.

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The Church of Scotland, from which Episcopalians had departed in 1690, and Covenanters shortly thereafter, suffered further division in the eighteenth century. The Seceders broke off in 1733 and the Relief Presbytery in 1752. The Seceders split into Burghers and Anti-Burghers in 1747, and at the close of that century each of these bodies divided into New Light and Old Light. The Old Lights found their way back into the mainstream by means which need not concern us, while the two New Light bodies united in 1820 and in 1847 joined with the Relief Church to form the United Presbyterian Church.
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Bowie, Karin. "‘A Legal Limited Monarchy’: Scottish Constitutionalism in the Union of Crowns, 1603–1707." Journal of Scottish Historical Studies 35, no. 2 (2015): 131–54. http://dx.doi.org/10.3366/jshs.2015.0152.

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After the formation of the British composite monarchy in 1603, a distinctive pattern of Scottish constitutionalism emerged in which a desire to maintain the Scottish realm and church encouraged an emphasis on the limitation of the monarch by fundamental law, guaranteed by oaths. The Covenanters attempted to use the National Covenant and the 1651 coronation to force the king to maintain the Presbyterian church as defined by law. Restoration royalists emphasised the untrammelled power of the king, but in the Revolution of 1688-89, the Claim of Right was presented with the oath of accession as a
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ALLAN, DAVID. "Reconciliation and Retirement in the Restoration Scottish Church: The Neo-Stoicism of Robert Leighton." Journal of Ecclesiastical History 50, no. 2 (1999): 251–78. http://dx.doi.org/10.1017/s0022046999001712.

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Religious politics in Scotland during the middle decades of the seventeenth century have always attracted much historical attention. The conflict of the Covenant, the tensions of the Cromwellian occupation and the troubled Restoration period have understandably drawn scholars like moths to the flame. Many heroes have been discovered, ranging from Alexander Shields at one extreme to Archbishop James Sharp at the other, some of them with an apparent significance, intellectual or political, far beyond the supposedly purblind world of Restoration Scotland. But no contemporary has emerged more enha
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Cipriano, Salvatore. "The Scottish Universities and Opposition to the National Covenant, 1638." Scottish Historical Review 97, no. 1 (2018): 12–37. http://dx.doi.org/10.3366/shr.2018.0351.

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This study examines the initial opposition to the National Covenant from the masters of the universities of St Andrews, Glasgow and Aberdeen in 1638. It has generally been assumed that opposition to the Covenant among the intellectual elite was confined to the Aberdeen Doctors. The resistance in universities, however, was much more extensive. Only Edinburgh University, located in Scotland's revolutionary centre, supported the covenanting movement from the outset. In elucidating the widespread nature of opposition in universities, this article draws on a corpus of previously overlooked manuscri
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Campbell, Alexander D. "Episcopacy in the Mind of Robert Baillie, 1637–1662." Scottish Historical Review 93, no. 1 (2014): 29–55. http://dx.doi.org/10.3366/shr.2014.0198.

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The covenanters are often considered to have been unrelenting opponents of episcopacy. In the Glasgow Assembly of 1638, when nearly all covenanters voted to ‘remove and abjure’ episcopacy in the kirk, the Glaswegian minister Robert Baillie was the sole named dissenter. Baillie's subsequent conformity to the covenanting regime after 1638 and his ultimate acceptance of the restored episcopate after 1661 have led historians to claim that he was pliantly obeying those in power. In order to offer an alternative explanation, this article explores the contours of Baillie's writings on episcopacy in t
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Woolfson, Michael. "William Cochran. 30 July 1922 – 28 August 2003." Biographical Memoirs of Fellows of the Royal Society 51 (January 2005): 67–85. http://dx.doi.org/10.1098/rsbm.2005.0005.

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William Cochran was born at Driffenbeg, a moorland sheep farm, on 30 July 1922, to James Cochrane and Margaret Watson Baird; the final ‘e’ in the family name drifted in and out in random fashion through the generations. He traced his ancestry back more than 350 years to his great'great'great'great'great'great'grandfather, another William Cochran. In 1649 this forebear obtained title to Maynes of Craig ‘the four merks five shilling land of the five pound lands of Craig’ near Strathaven from Robert Hamilton of Sillertounhill. At around this time he married a widow, Alison Lawson, a marriage that
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Brown, Stewart J. "‘A Victory for God’: The Scottish Presbyterian Churches and the General Strike of 1926." Journal of Ecclesiastical History 42, no. 4 (1991): 596–617. http://dx.doi.org/10.1017/s0022046900000531.

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During the final months of the First World War, the General Assemblies of the two major Presbyterian Churches in Scotland - the established Church of Scotland and the voluntary United Free Church - committed themselves to work for the thorough re- construction of Scottish society. Church leaders promised to work for a new Christian commonwealth, ending the social divisions and class hatred that had plagued pre-war Scottish industrial society. Bound together through the shared sacrifice of the war, the Scottish people would be brought back to the social teachings of Christianity and strive toge
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Brown, Stewart J. "‘A Solemn Purification by Fire’: Responses to the Great War in the Scottish Presbyterian Churches, 1914–19." Journal of Ecclesiastical History 45, no. 1 (1994): 82–104. http://dx.doi.org/10.1017/s0022046900016444.

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During the Great War, leaders in the two major Presbyterian Churches in Scotland – the established Church of Scotland and the United Free Church – struggled to provide moral and spiritual leadership to the Scottish people. As National Churches which together claimed the adherence of the large majority of the Scottish people, the two Churches were seen as responsible for interpreting the meaning of the war and defining war aims, as well as for offering consolation to the suffering and the bereaved. At the beginning of the war, leaders of the two Churches had been confident of their ability to f
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Dissertations / Theses on the topic "Covenanters Covenanters Presbyterian Church Covenanters"

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Robinson, Emily Moberg. "Immigrant covenanters : religious and political identity, from Scotland to America /." Diss., Digital Dissertations Database. Restricted to UC campuses, 2004. http://uclibs.org/PID/11984.

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Mackenzie, Kirsteen M. "Presbyterian church government and the "Covenanted interest" in the three kingdoms 1649-1660." Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2008. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=59563.

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Culberson, James Kevin. ""For Reformation and Uniformity": George Gillespie (1613-1648) and the Scottish Covenanter Revolution." Thesis, University of North Texas, 2003. https://digital.library.unt.edu/ark:/67531/metadc4157/.

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As one of the most remarkable of the Scottish Covenanters, George Gillespie had a reputation in England and Scotland as an orthodox Puritan theologian and apologist for Scottish Presbyterianism. He was well known for his controversial works attacking the ceremonies of the Church of England, defending Presbyterianism, opposing religious toleration, and combating Erastianism. He is best remembered as one of the Scottish Commissioners to the Westminster Assembly in London, which sought to reform the English Church and establish a uniform religion for the two kingdoms. This study assesses his life
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Currie, Janette. "History, hagiography, and fakestory : representations of the Scottish Covenanters in non-fictional and fictional texts from 1638 to 1835." Thesis, University of Stirling, 1999. http://hdl.handle.net/1893/1499.

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This study is an examination of the differing and competing representations of the Scottish Covenanters that emerged from the signing of the National Covenant in 1638 to the publication in 1835 of The Tales of the Wars ofMontrose, by James Hogg. The disserttion researches representations of the Scottish Covenanters in thee centuies offictional and non-fictional texts, for example, seventeenth-centu sermons, eighteenth-centu chapbooks, and nineteenth-centu Scottish literatue, and it notes and examines the discordance in the various modes of literar discourse. The disserttion is aranged chronolo
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Christie, David Osborne. "Bible and sword : the Cameronian contribution to freedom of religion." Thesis, Link to the online version, 2008. http://hdl.handle.net/10019.1/1077.

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Books on the topic "Covenanters Covenanters Presbyterian Church Covenanters"

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Loughridge, Adam. The Covenanters in Ireland: A history of the Reformed Presbyterian Church of Ireland. 2nd ed. Cameron Press, 1987.

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Blackwood, Roy. William Symington: Penman of the Scottish covenanters. Reformation Heritage Books, 2009.

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Blackwood, Roy. William Symington: Penman of the Scottish covenanters. Reformation Heritage Books, 2009.

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As God is my witness: The Presbyterian Kirk, the covenanters & the Ulster Scots. Heriage Books, 2002.

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Hay, Eldon. The Chignecto Covenanters: A regional history of Reformed Presbyterianism in New Brunswick and Nova Scotia, 1827-1905. McGill-Queen's University Press, 1996.

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Marston, Hope Irvin. Against the tide: The valor of Margaret Wilson. P&R Pub., 2007.

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ill, Bird Matthew, ed. Duncan's war. P & R Pub., 2002.

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Bond, Douglas. Rebel's keep. P & R Pub., 2004.

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ill, Bird Matthew, ed. King's arrow. P & R, 2003.

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Union, revolution, and religion in 17th-century Scotland. Variorum, 1997.

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Book chapters on the topic "Covenanters Covenanters Presbyterian Church Covenanters"

1

Coleman, James J. "‘By the Imprudence of His Ancestors’: Commemorating Jacobitism and Mary Queen of Scots." In Remembering the Past in Nineteenth-Century Scotland. Edinburgh University Press, 2014. http://dx.doi.org/10.3366/edinburgh/9780748676903.003.0007.

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The Scottish national past was the story of the struggle for civil and religious liberty, reaching its glorious outcome at the Revolution of 1688. With their prologue in the proto-Presbyterian Culdees, collective memories of Scottish nationality ran from Wallace and Bruce, through Knox, to the Covenanters. At each stage in this memory, the heroes of Scotland’s past had overcome the threat posed by their antithesis, whether Edward I or Edward II, the Roman Catholic church, or the later Stuart kings. Both explicitly and implicitly, the narrative of civil and religious liberty framed the commemoration of the Scottish past in the nineteenth century, generating a collective sense of what it meant to be Scottish, explaining or justifying present attitudes and national mores. In a sense, the Glorious Revolution marked the end of Presbyterian history, the closure of a centuries-long struggle to achieve full and coherent Scottish nationality with a free nation and a secure Presbyterian church. It was for this reason that union was made possible. The Scots had proved their point, won their battle, and could give up their statehood, confident that Scottish nationality could never be undone.
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Bebbington, David. "Dissenting Theology from the 1720s to the 1840s." In The History of Scottish Theology, Volume II. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0010.

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Scottish Dissent included the Reformed Presbyterians, who upheld the covenants, the Secession, both Burghers and Antiburghers, who also looked back to the seventeenth century, and the Relief Church, which was forward-looking. The Secession branches split around 1800 over New Light, the majority effectively adopting religious toleration. John Dick and John Brown were distinguished Secession theologians. Non-Presbyterian Dissenters included the Glasites, with their Sandemanian view of faith, the Old Scots Independents, the Bereans and the Scotch Baptists, all principled Independents. The Haldane brothers launched a new evangelistic movement that led to the creation of many Independent and Baptist churches, and their associate Greville Ewing forged a Congregational Union. A number of other groups added to the diversity of Scottish Dissent. Drawing on the Westminster Confession, the various bodies were influenced by the Enlightenment and by the Evangelical Revival.
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Vernon, Elliot. "Presbyterians in the English Revolution." In The Oxford History of Protestant Dissenting Traditions, Volume I. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198702238.003.0003.

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This chapter is concerned with English Presbyterians and Presbyterianism during the Civil Wars and the Interregnum. It traces the emergence of an English Presbyterian position from the Puritan and nonconformist networks of the 1630s to the opening of the Westminster Assembly in 1643. The Westminster Assembly and the influence of the Scottish Covenanters are explored in the emergence of the Assembly’s Presbyterian platform. The chapter looks at the ‘Erastian’ controversy with the Long Parliament over the power of parochial presbyteries to suspend and excommunicate the sinful and ignorant from the Lord’s Supper. The issue of toleration and the Presbyterians’ opposition to the Long Parliament granting a wide liberty of conscience is also discussed. The chapter concludes by looking at how English Presbyterians fared under the Cromwellian Protectorate and their journey towards Dissent in the early Restoration.
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Kirby, Torrance. "Peter Martyr Vermigli’s Political Theology and the Elizabethan Church." In The Reception of Continental Reformation in Britain. British Academy, 2010. http://dx.doi.org/10.5871/bacad/9780197264683.003.0005.

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This chapter discusses the theological affinity between the Elizabethan church and Peter Martyr Vermigli, the Italian reformer who spent his later career in Zurich. Vermigli’s thought did not simply migrate from the continent to England. The discussion notes that Vermigli’s English experience as an exile was formative for the development of his political theology and that the English monarchy left an imprint on his subsequent Old Testament commentaries on the subject of kingship. Scottish Covenanters and English puritans in the early seventeenth century nonetheless continued to find the work of Zurich reformers useful for refuting episcopacy. If the political theology of Vermigli was agreeable to the Elizabethan church, conformists associated Calvinism with political sedition on the grounds that reformation in Geneva was born out of revolution.
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Hall, David D. "Legacies." In The Puritans. 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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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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Owens, W. R. "‘But what if the Queen should die?’." In Negotiating Toleration. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198804222.003.0002.

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Chapter 1 discusses Daniel Defoe’s writings on Dissent and the Succession during the last years of Queen Anne and the opening years of the reign of George I. His relationship with his Dissenting co-religionists had always been a complicated one, especially over the issue of Occasional Conformity. Although thinking it indefensible that Dissenters be forced out of public office by the Corporation and Test Acts, Defoe believed equally firmly that no conscientious Dissenter should engage in Occasional Conformity to get round the law. In 1702 he was imprisoned for publishing The Shortest Way with the Dissenters, an ironical attack on High-Church opponents of Occasional Conformity which fooled readers on both sides. In 1713, he again risked using irony for polemical purposes, intervening dramatically in the growing public debate over who should succeed Queen Anne in the event of her death. Between February and April, he published a linked set of three ironical pamphlets putting forward (clearly spurious) arguments why it would be better if the Pretender succeeded, rather than the Elector George. The issues raised by the Protestant succession were central to Defoe’s political philosophy, as can be seen again in his Memoirs of the Church of Scotland (1717) where he argued that the principles that had animated Scottish Covenanters in their armed resistance to Charles II were the same as those which justified the Glorious Revolution and on which the Hanoverian Succession was founded.
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