Academic literature on the topic 'Evangelical revival Scotland'
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Journal articles on the topic "Evangelical revival Scotland"
1
RITCHIE, DANIEL. "Transatlantic Delusions and Pro-slavery Religion: Isaac Nelson's Evangelical Abolitionist Critique of Revivalism in America and Ulster." Journal of American Studies 48, no. 3 (February 14, 2014): 757–76. http://dx.doi.org/10.1017/s0021875814000036.
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This article considers the arguments of one evangelical anti-slavery advocate in order to freshly examine the relationship between abolitionism and religious revivalism. Although it has often been thought that evangelicals were wholly supportive of revivals, the Reverend Isaac Nelson rejected the 1857–58 revival in the United States and the 1859 revival in Ulster partly owing to the link between these movements and pro-slavery religion. Nelson was no insignificant figure in Irish abolitionism, as his earlier efforts to promote emancipation through the Belfast Anti-Slavery Society, and in opposition to compromise in the Free Church of Scotland and at the Evangelical Alliance, received the approbation of various high-profile American abolitionists. Unlike other opponents of revivals, Nelson was not attacking them from a perspective which was heterodox or anti-evangelical. Hence his critique of revivalism is highly significant from both an evangelical and an abolitionist point of view. The article surveys Nelson's assessment of the link between revivalism and pro-slavery religion in America, before considering his specific complaints against the revival which occurred in 1857–58 and its Ulster counterpart the following year.
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Bebbington, David. "Methodism in Victorian Shetland." Scottish Church History 50, no. 2 (October 2021): 75–97. http://dx.doi.org/10.3366/sch.2021.0051.
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Methodism arrived in Shetland in the 1820s, growing until 1866 and remaining relatively strong. It suffered from the handicaps of geography, the weather, poverty and the dictates of the fishing industry. Lay leadership was hard to find, ministers were overburdened, other denominations provided competition and emigration deprived the Methodist movement of talent. On the other hand, patronage, the work of James Loutit and the doctrines and institutions of Methodism provided advantages. Education and temperance drew in the young, the movement fitted into Shetland life and most fundamentally the Evangelical impulse and episodes of revival brought growth. Shetland Methodism became something exceptional: by far the most successful branch of the denomination in Scotland.
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Brown, Stewart J. "William Robertson, Early Orientalism and the Historical Disquisition on India of 1791." Scottish Historical Review 88, no. 2 (October 2009): 289–312. http://dx.doi.org/10.3366/e0036924109000870.
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In 1791, the celebrated Scottish historian, William Robertson, published his final work, An Historical Disquisition concerning the Knowledge which the Ancients had of India, in which he explored the commercial and cultural connections of India and the West from ancient times to the end of the fifteenth century. This article considers Robertson's Historical Disquisition within the contexts of the Scottish Enlightenment, the early British ‘orientalist’ movement, and the expansion of British dominion in India. It argues that while the work reflected the assumptions and approaches of the British orientalist school, Robertson – sensitive to criticisms that his previous History of America had been too dismissive of Amerindian cultures – went further than many orientalists in his positive portrayal of Indian culture and his opposition to an interventionist imperial policy. Indeed, the work was largely directed to preserving the ancient and sophisticated Indian civilisation from Western cultural imperialism. The article further suggests that Robertson's favourable view of what he perceived as monotheist beliefs underlying ‘classical’ Hinduism reveals much about his own religious attitudes as a clergyman and leader of the ‘moderate’ party in the Church of Scotland. His history of India would be under-valued in Britain (despite its large sales), in large part because his apology for Hinduism and his critique of Christian missions ran counter to the rising tide of the evangelical revival. However, it had a considerable role in promoting interest in India on the European continent, and it represented one of the more significant achievements of the late Scottish Enlightenment
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Lovegrove, Deryck W. "Unity and Separation: Contrasting Elements in the Thought and Practice of Robert and James Alexander Haldane." Studies in Church History. Subsidia 7 (1990): 153–77. http://dx.doi.org/10.1017/s0143045900001381.
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In June 1799 the General Assembly of the Church of Scotland issued a Pastoral Admonition to its congregations denouncing the missionaries of the newly formed Society for Propagating the Gospel at Home (SPGH). They were, it alleged, ‘a set of men whose proceedings threatened] no small disorder to the country’. In issuing this warning the Assembly brought to public attention for the first time the work of two of the most prominent Scottish leaders of the Evangelical Revival, Robert and James Alexander Haldane. The Haldane brothers, two of the moving spirits behind the offending organization, were wealthy Presbyterian converts to an undenominational activism already much in evidence south of the border. For a decade spanning the turn of the century their religious enterprise challenged Scottish ecclesiastical conventions, provoking strong contemporary reactions and leading to a marked divergence in subsequent historical assessment. From ‘the Wesley and Whitefield of Scotland’, at one extreme, they have been described less fulsomely as the source of a movement which, though it alarmed all the Presbyterian churches, proved to be short-lived, dying away ‘among its own domestic quarrels’, ‘marred by bitterness of speech, obscurantism and fanaticism’. Contemporaries seem to have found it little easier to agree on the leaders’ personal qualities. In 1796 Thomas Jones, the minister of Lady Glenorchy’s Chapel in Edinburgh, commended Robert Haldane to William Wilberforce as ‘a man of strickt honour integrity religion prudence and virtue’, who being ‘possessed of a fortune from £50,000 to £60,000 … thinks it is his duty… to employ a considerable portion of it in promoting the cause of God’. By 1809 Haldane’s former friend and colleague, Greville Ewing, had become so disenchanted with his methods that, having referred to him scornfully as ‘the POPE of independents’, he accused him bitterly of ‘the greatest effort [he had ever seen] from any motive whatsoever, to ruin the comfort, and the usefulness, of a minister of the gospel’. Though his brother, James, appears to have inspired a more universal affection, the forcefulness of both personalities ensured that mere neutrality would never be easy.
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Yeager, Jonathan. "Nature and Grace in the Theology of John Maclaurin." Scottish Journal of Theology 65, no. 4 (October 9, 2012): 435–48. http://dx.doi.org/10.1017/s0036930612000208.
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AbstractThe important, but unexplored, John Maclaurin of Glasgow (1693–1754) represents the branch of enlightened evangelicals in the Church of Scotland who defended aspects of supernaturalism as compatible with reason. Evangelicals like Maclaurin endorsed the transatlantic evangelical revivals while still maintaining that such pervasive and multifarious spiritual awakenings were not a chaotic display of enthusiasm. Maclaurin supposed that God had created humanity with the ability to reason and could influence one's thinking to adopt epistemological assumptions about religion which some saw as irrational and superstitious. In order to prove this point, Maclaurin turned the tables on the opponents of the revivals by arguing that in order to be truly natural, in the sense of being a complete human, one must embrace the inner workings of the Holy Spirit. The corruption of our nature which occurred as a result of the sin of Adam and Eve left mankind in an incomplete state. Therefore, the purpose of God's supernatural grace is to restore mankind to its authentic natural state. Without such divine aid to form knowledge, he argued, one would never be able to gain a full understanding of spiritual truth. Similar to Thomas Aquinas, Maclaurin assumed that humans can know many things about God and his work in the world using reason. Sin has not corrupted our intellect to the extent that we cannot ascertain any truth about God from observing the world around us. Nevertheless, in order to have a thorough understanding of God, divine grace is needed. Following Aquinas, Maclaurin claimed that God uses secondary causes like preaching to motivate people to seek grace. Such secondary causes cannot produce any real change in a person unless accompanied by the supernatural work of the Holy Spirit. As opposed to many of the more liberal ministers of the day, Maclaurin, although not entirely comfortable with the fainting and weeping which sometimes appeared at the revivals, was willing to admit that emotional displays could be a natural response by a person whose heart had been moved by the spirit of God. While defending extreme emotions, Maclaurin's main point in his sermons was that evangelicalism was entirely reasonable.
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Lynch, Charlie. "Moral Panic in the Industrial Town: Teenage ‘Deviancy’ and Religious Crisis in Central Scotland c. 1968–9." Twentieth Century British History, June 18, 2020. http://dx.doi.org/10.1093/tcbh/hwaa017.
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Abstract This article argues that Falkirk—a medium-sized industrial town in Central Scotland—became the scene of a localized, yet typical moral panic about teenage deviancy in the late sixties. Located within a broader context of secularization and changes to popular youth cultures, the panic was sparked by a succession of trials. As a result of these, several teenage boys were charged with cannabis possession, and a 19-year-old man was convicted of unlawful intercourse with a 15-year-old girl. Responding to public outrage, local moral entrepreneurs attributed the changing attitudes and behaviours of numbers of young people to a decline in churchgoing and religious piety. With assistance from North American and Canadian evangelicals, they attempted to mobilize a mass religious revival in the style of Billy Graham’s ‘Crusades’. By seeking to reassert the discursive power of Christianity in the face of moral change, their enterprise sought spiritual remedies to complex social and cultural developments. However, by the time evangelicals arrived, the panic had subsided due to the court case providing a measure of closure, and many churchgoers in Falkirk felt uncertainty about whether a greater role for churches in policing morality was desirable. Thereby, this article challenges literature that has sought to downplay secularization in Britain during the sixties and which emphasizes the influence of discursive change within Anglican Christianity on the sexual and moral revolutions of the 1960s. It contests London-centric conceptions of moral change and demonstrates that this was a product of regionalism as well as cosmopolitanism.
Dissertations / Theses on the topic "Evangelical revival Scotland"
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Jeffrey, Kenneth S. "The 1858-62 revival in the North East of Scotland." Thesis, University of Stirling, 2000. http://hdl.handle.net/1893/1862.
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The 1859 revival is the most significant spiritual awakening that has affected Scotland in modern times, but it has remained little examined by scholars. This thesis aims to highlight the importance of this religious phenomenon and to analyse it in a critical manner. In the first instance, it considers the three principal traditions of revival that have evolved since the seventeenth century so that the 1859 movement can be located within this history. It also examines the various theories that have arisen during the last fifty years which have sought to explain how and why these movements have appeared at certain times and in particular contexts. It is significant that, unlike previous studies which have explored the revival from either a narrow local or broad national perspective, this thesis considers the awakening on a regional basis, covering the north east of Scotland. It analyses the manner and expression of the revival as it arose in the city of Aberdeen, in the rural hinterland of north east Scotland, and among the fishing communities along the Moray Firth. In addition, by using data from church records and the 1861 census, it determines the composition of the people who were affected by the movement in each of these three separate situations. Furthermore it investigates the factors which explain the relative failure of the revival to affect the fishing town of Peterhead. Accordingly the thesis demonstrates that the 1859 revival was not a single, uniform religious movement. On the contrary, it establishes that local factors, which include the theological and social nature of a particular context, exercised a powerful effect upon the character of this 'season of grace.
Books on the topic "Evangelical revival Scotland"
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Thomas Gillespie and the origins of the Relief Church in 18th century Scotland. Bern: Peter Lang, 1999.
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Holy fairs: Scotland and the making of American revivalism. 2nd ed. Grand Rapids, Mich: W.B. Eerdmans Pub., 2001.
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Holy fairs: Scottish communions and American revivals in the early modern period. Princeton, N.J: Princeton University Press, 1989.
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Kingdom Kids: The story of Scotland's children in revival. Fearn: Christian Focus, 1994.
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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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Jeffrey, Kenneth S. When the Lord Walked the Land: The 1858-62 Revival in the North East of Scotland (Studies in Evangelical History & Thought). Authentic Media, 2003.
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Jeffrey, Kenneth S. When the Lord Walked the Land: The 1858-62 Revival in the North East of Scotland (Studies in Evangelical History and Thought). Wipf & Stock Publishers, 2007.
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Schmidt, Leigh Eric. Holy Fairs: Scottish Communions and American Revivals in the Early Modern Period. Princeton Univ Pr, 1990.
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Ritchie, Daniel. Isaac Nelson. Liverpool University Press, 2018. http://dx.doi.org/10.3828/liverpool/9781786941282.001.0001.
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This book reconsiders the career of an important, controversial, but neglected figure in this history of Irish Presbyterianism. The Revd Isaac Nelson is mostly remembered for his opposition to the evangelical revival of 1859, but this book demonstrates that there was much more to Nelson’s career. Nelson started out as a protégé of Henry Cooke and as an exemplary young evangelical minister. Upon aligning himself with the Belfast Anti-Slavery Society and joining forces with American abolitionists such as Frederick Douglass and William Lloyd Garrison, Nelson emerged as a powerful voice against compromise with slaveholders. One of the central objectives of this book is to show that anti-slavery, especially his involvement with the ‘Send Back the Money’ controversy in the Free Church of Scotland and the debate over fellowship with slaveholders at the Evangelical Alliance, was crucially important to the development of Nelson into one of Irish Presbyterianism’s most controversial figures. His later opposition to the 1859 Revival has often been understood as being indicative of Nelson’s opposition to evangelicalism. This book argues that such a conclusion is mistaken and that Nelson opposed the Revival as a Presbyterian evangelical. His later involvement with the Land League and the Irish Home Rule movement, including his tenure as the Member of Parliament for County Mayo, could be easily dismissed as an entirely discreditable affair. While avoiding romantic nostalgia in relation to Nelson’s nationalism, this book argues that Nelson’s basis for advocating Home Rule was not as peculiar as it might first appear.
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Glory In The Glen A History Of Evangelical Revivals In Scotland 18801940. Christian Focus Publications, 2009.
Find full textBook chapters on the topic "Evangelical revival Scotland"
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Yeager, Jonathan. "Jonathan Edwards and his Scottish Contemporaries." In The History of Scottish Theology, Volume II, 27–41. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0003.
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The American Congregational minister Jonathan Edwards maintained a long-standing correspondence with the Church of Scotland clergymen William McCulloch, James Robe, Thomas Gillespie, John Maclaurin, and John Erskine. These five Scottish evangelical ministers established contact with Edwards during a period of revival that was taking place in America and Britain. They used Edwards’ initial works as manuals for understanding the religious awakenings that occurred in Scotland in the early 1740s. All five ministers continued to exchange letters with Edwards throughout their lifetimes, providing updates on the state of religion in their respective regions, organizing united prayer efforts to strengthen the revivals, encouraging one another during times of personal difficulties, and discussing the nature of authentic conversion. Erskine distinguished himself by sending Edwards hundreds of books to aid the American’s theological research. Although he had reservations with aspects of Edwards’ thought in Freedom of the Will (1754), Erskine promoted this and other later theological treatises by his friend.
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Ritchie, Daniel. "‘The Eloquent and Fearless Friend of the Slave’." In Isaac Nelson, 41–124. Liverpool University Press, 2018. http://dx.doi.org/10.3828/liverpool/9781786941282.003.0003.
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This chapter has highlights the central importance of Nelson to Belfast anti-slavery in the 1840s and early 1850s. Nelson’s emergence as a leading anti-slavery campaigner took place against the backdrop of the Free Church of Scotland receiving money from and engaging in fellowship with the proslavery American churches. In the subsequent ‘Send Back the Money’ controversy, the Belfast Anti-Slavery Society joined the chorus of abolitionist voices calling on the Free Church to break its ties with their proslavery American brethren. Nelson joined with leading American abolitionists such as Henry C. Wright, Frederick Douglass, and William Lloyd Garrison as part of the ‘Send Back the Money’ campaign in Belfast. This bore some positive fruit as the American Old School Presbyterian, Thomas Smyth was excluded from sitting with the Irish General Assembly in 1846. Nelson also defended the radical abolitionist principle of no fellowship with slaveholders at the inaugural meeting of the Evangelical Alliance in London, 1846. This chapter also explains the causes for the eventual demise of the Belfast Anti-Slavery Society, notwithstanding its late revival with the visits of Henry Highland Garnet to Ulster in 1851.