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

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

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 establishe

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12

Henderson, Lizanne. "The Survival of Witchcraft Prosecutions and Witch Belief in South-West Scotland." Scottish Historical Review 85, no. 1 (2006): 52–74. http://dx.doi.org/10.3366/shr.2006.0015.

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During the era of the Scottish witch-hunts, Dumfries and Galloway was one of the last regions to initiate witch prosecutions, but it was also one of the most reluctant to completely surrender all belief in witches until a comparatively late date. In the late seventeeth and early eighteenth centuries south-west Scotland, better known for the persecution of covenanters, took the practice of witchcraft and charming very seriously indeed, and for perhaps longer than other parts of Scotland, though the area has received surprisingly little scholarly investigation. The trial evidence is not incompat

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13

Bingham, Matthew C. "On the Idea of a National Church: Reassessing Congregationalism in Revolutionary England." Church History 88, no. 1 (2019): 27–57. http://dx.doi.org/10.1017/s0009640719000519.

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In 1641, the Congregational minister Thomas Goodwin delivered a series of sermons to his independent church in London, expounding the letter to the Ephesians in characteristically meticulous detail. Goodwin had recently returned to England after a brief but formative period of religious exile in the Netherlands, and as the Sundays passed, his auditors were surely moved by the oratory of a speaker so “blessed with a rich invention and a solid and exact judgment.” The minister's breadth was equally impressive. The sermons opened up a cornucopia of Christian themes, flowing from one topic to the

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14

McAnnally-Linz, Ryan. "Resistance and Romans 13 in Samuel Rutherford's Lex, Rex." Scottish Journal of Theology 66, no. 2 (2013): 140–58. http://dx.doi.org/10.1017/s0036930613000057.

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AbstractThe many conflicts around the reformation of religion in the sixteenth and seventeenth centuries drew the problem of political resistance to the forefront of European political thought. Thinkers in all of the various religious camps considered scripture to be politically normative. Consequently, both pro- and anti-resistance thinkers from a variety of traditions had to engage with Romans 13:1–7, Paul's apparently definitive pronouncement in favour of obedience and, therefore, against resistance. The opponents of resistance could cite Romans 13 with fairly little explanation, but the re

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15

Schultz, Karie. "Catholic Political Thought and Calvinist Ecclesiology in Samuel Rutherford's Lex, Rex (1644)." Journal of British Studies, August 16, 2021, 1–23. http://dx.doi.org/10.1017/jbr.2021.119.

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Abstract This article presents a significant reinterpretation of an essential text in Scottish (and British) political thought, Samuel Rutherford's Lex, Rex, by analyzing its relationship with Catholic scholasticism. While scholars have observed Rutherford's use of Catholic authors, there has been no sustained analysis of how Rutherford strategically applied this intellectual tradition to the religious and political context of the British civil wars. Ideas about human liberty, the law of nations, and popular sovereignty that were developed by Catholic scholastics in the School of Salamanca all

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