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Dissertations / Theses on the topic 'Free Presbyterian Church of Scotland'

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1

MacLeod, James Lachlan. "The origins of the Free Presbyterian Church of Scotland." Thesis, University of Edinburgh, 1993. http://hdl.handle.net/1842/19963.

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In May of 1893, the Free Church split in two and those who left - predominantly Gaelic-speaking Highlanders - formed the Free Presbyterian Church. This thesis argues that this was as a result of the combination of four basic circumstances. 1. The social and intellectual turbulence of the late nineteenth century threw up many challenges for churchmen; for Highlanders of theologically conservative views this was crucial in contributing to their outlook. They found themselves in a rapidly changing world and this exaggerated the apparent threats posed by change within the Church. This turbulence alone did not produce the Free Presbyterian Disrupton, but in varying ways it transformed the world in which the men who were to form the Free Presbyterian Church lived and worked; in many ways their self-perception as a small group of righteous men facing an alien and hostile world is a direct - if not inevitable - product of the times which moulded them. 2. More particularly, the nineteenth century produced what were seen as assaults on the authority of the Bible from two influential sources; textual criticism and evolutionary science. The Free Church became bitterly divided over both these issues, and the departure from the traditional view of Scripture by many of the leading men in the Church was a major reason why the Free Prebyterians left in 1893. 3. The Free Church was further divided between the Highland and the Lowland parts of Scotland. The divide was there from the very beginning of the Free Church and antagonism went both ways, but it is my contention that the hostility of the Lowlanders in the Church to the position of the Highlanders was, at least in part, informed by the prevailing contemporary influence of theories about race. This mutual antagonsim had the effect of widening divisions which existed over other issues, and made a secession by Highlanders likely if not unavoidable.
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2

Nolan, Randall Brent. "Just as they were attention to autobiography in the works of Alexander W. Whyte /." Theological Research Exchange Network (TREN) Access this title online, 2003. http://www.tren.com.

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3

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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4

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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5

Forsyth, Graeme Neil. "The Presbyterian interpretation of Scottish history, 1800-1914." Thesis, University of Stirling, 2003. http://hdl.handle.net/1893/3412.

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The nineteenth century saw the revival and widespread propagation in Scotland of a view of Scottish history that put Presbyterianism at the heart of the nation's identity, and told the story of Scotland's history largely in terms of the church's struggle for religious and constitutional liberty. Key to this development was the Anti-Burgher minister Thomas M'Crie, who, spurred by attacks on Presbyterianism found in eighteenth-century and contemporary historical literature, between the years 1811 and 1819 wrote biographies of John Knox and Andrew Melville and a vindication of the Covenanters. M'Crie generally followed the very hard line found in the Whig- Presbyterian polemical literature that emerged from the struggles of the sixteenth and seventeenth century; he was particularly emphatic in support of the independence of the church from the state within its own sphere. His defence of his subjects embodied a Scottish Whig interpretation of British history, in which British constitutional liberties were prefigured in Scotland and in a considerable part won for the British people by the struggles of Presbyterian Scots during the seventeenth century. M'Crie's work won a huge following among the Scottish reading public, and spawned a revival in Presbyterian historiography which lasted through the century. His influence was considerably enhanced through the affinity felt for his work by the Anti- Intrusionists in the Church of Scotland and their successors in the Free Church (1843- 1900), who were particularly attracted by his uncompromising defence of the spiritual independence of the church. The steady stream of historical works from Free Church ministers and laymen during the lifetime of the church corresponded with a very weak output of academic history, and in consequence the Free Church interpretation was probably the strongest single influence in forming the Scots' picture of their history in the late nineteenth century. Much of this interpretation, - particularly the belief in the particularly Presbyterian nature of the Scottish character and of the British constitution, was accepted by historians of the other main branches of the Presbyterian community, while the most determined opposition to the thesis was found in the work of historians of the Episcopal Church. Although the hold of the Presbyterian interpretation was weakened at the end of the century by factors including the merger of most of the Free Church in 1900 and the increasing appearance from 1900 of secular and sometimes anti-Presbyterian Scottish history, elements of it continued to influence the Scottish national self-image well into the twentieth century.
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6

Campbell, Keith Alexander. "Free Church of Scotland and the territorial ideal, 1843-1900." Thesis, University of Edinburgh, 1999. http://hdl.handle.net/1842/10622.

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The Free Church of Scotland's home-mission campaign played a major role in the Church's attempt to define itself as the true national Church of Scotland following the Disruption of the Church of Scotland in 1843. It also represented the Free Church's effort to confront the problems of irreligion and social degradation which accompanied industrialisation and urbanisation. The study begins with the contribution of Thomas Chalmers (1780-1847). As a Church of Scotland minister in Glasgow between 1815 and 1823, Chalmers endeavoured to make the parish the focal point for the local community. Chalmers was supported in his ministry by a large voluntary agency which visited local residents and encouraged self-help and communal responsibility. He created a system of day and Sunday schools, and sought to reform the system of poor relief. The aim was to create self-reliant district communities, through what was termed the 'territorial plan'. This thesis argues that Chalmers' posthumous contribution to home-mission work, through his writings on the territorial plan and missionary work in Glasgow and Edinburgh, profoundly influenced the social outreach of all the Presbyterian Churches, and especially the Free Church, in nineteenth-century Scotland. Territorialism gave the Presbyterian Churches a valuable link to those groups in society which had been adversely affected by urbanisation and industrialisation. The thesis also considers how the home-mission movement in Scotland was influenced by external forces such as political, social and economic developments as well as religious matters such as theological controversies, Church union negotiations and a growing disestablishment campaign. This thesis demonstrates how the Free Church's territorial campaign was a fundamental aspect of its commitment to an essentially new, predominantly urban society.
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7

Vann, Barry Aron. ""Space of time or distance of place" Presbyterian diffusion in south-western Scotland and Ulster, 1603-1690 /." Thesis, Connect to e-thesis, 2006. http://theses.gla.ac.uk/699/.

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Thesis (Ph.D.) - University of Glasgow, 2006.
Ph.D. thesis submitted to the Faculty of Law, Business and Social Sciences, Department of Geographical and Earth Sciences, Faculty of Art, Department of Theology and Religious Studies, University of Glasgow, 2006. Includes bibliographical references. Print version also available.
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8

Rettie, Sara Elizabeth Jayne. "The urban ministry of William Ross and Cowcaddens Free Church (1883-1904) in comparative historical context." Thesis, University of Aberdeen, 2010. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=166028.

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During the late nineteenth-century William Ross became the minister of Cowcaddens Free Church Glasgow, which was situated in an area of serious social deprivation. Subsequently the church experienced significant growth and was recognised by contemporaries as an example of successful urban mission amongst the working class. This study aims to explore the reasons for the apparent success of the church and its minister, the influences which formulated their response to the urban environment, and how this compares with the work and growth of other churches within the same locality. The wider aim is to explore the extent to which the social status, activities and work of Cowcaddens Free Church either support or contradict, existing understandings about the place of religion in nineteenth-century working class life and patterns of religious decline. This study also assesses the approach of Ross and his church to ‘social concern’, a subject of considerable importance to evangelicals during the nineteenth-century. The evidence concerning church growth and the social status of the congregation is explored through detailed statistical analysis. Examination of archive material and secondary sources contribute to the formation of a more detailed picture of the local social context in which Cowcaddens Free Church operated, and of the wider Scottish theological and ecclesiological context. The evidence suggests that this was an active, growing, working class church which succeeded in attracting the urban masses to religion, but that it did so through a concentration on evangelistic outreach rather than an emphasis on social concern. As an example of religious growth and successful urban mission, Cowcaddens Free Church contributes to ongoing research concerning the importance of religion to the urban working class, and present understanding of patterns of religious growth and decline during the nineteenth-century.
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9

Baxter, Paul. "Science and belief in Scotland, 1805-1868 : the Scottish Evangelicals." Thesis, University of Edinburgh, 1985. http://hdl.handle.net/1842/9860.

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This study concentrates on the scientific writings of Thomas Chalmers, David Brewster, John Fleming and Hugh Miller. All belonged to the Evangelical party in the Church of Scotland and all joined the Free Church of Scotland at the Disruption in 1843. The thesis begins with a brief history of natural theology between the seventeenth and nineteenth centuries. It also reviews previous work on science and belief in the first half of the nineteenth century, pointing out that much of the emphasis in studies of Christian natural theology has been on the Anglican Broad Church. Chapter two describes the divisions in the Church of Scotland and the events which led to the formation of the Free Church of Scotland. It also indicates the particularly favourable circumstances for Evangelical intellectuals at the start of the nineteenth century by charting the rise and decline of the Moderate party during the second half of the eighteenth. Chapter three documents interactions amongst the four Evangelical scientists and describes their roles in the Disruption and in the formation of the Free Church of Scotland. Chapters four and five trace common threads in their natural theologies and in their views about the reconciliation of science and Scripture. Comparisons are made with opinions expressed within the Evangelical party as a whole. Chapter six describes Evangelical reactions to the dissemination of materialism and deism, concentrating especially on the activities of George Combe and his circle. Combe's natural theology is shown to have been specially threatening to Evangelicals in the Established Church because of the potency of the Book of Nature metaphor in challenges to the clerical supervision of education. Chapter seven examines similarities and differences in the geological work of Miller and Fleming and examines the role of rival natural theologies in the development of theories about the Earth's origin, history and development. Particular attention is given to the astronomical nebular hypothesis and to the transmutation theory put forward in Vestiges of the Natural History of Creation. Chapter eight summarises the various functions of natural theology for the Evangelicals and for the Combeists.
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10

MacLean, Donald John. "Reformed thought and the free offer of the Gospel, with special reference to the Westminster Confession of Faith and James Durham (1622-1658)." Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683061.

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11

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, ideas, and legacy. In Gillespie's estimation revelation and reason played complementary roles in the Christian life. While the Fall had affected man's reasoning abilities, man could rely upon natural law and scholarship as long as one kept them within the limits of God's truth revealed in Scripture. Moreover, he insisted that the church structure its worship ceremonies, government, and discipline according to the pattern set forth in the Bible. In addition, he emphasized the central role of God's Word and the sacraments in the worship of God and stressed the importance of cultivating personal piety. At the heart of Gillespie's political thought lay the Melvillian theory of the two kingdoms, which led him to reject Erastianism as subordinating the church to the power of the state. Furthermore, his delineation of the limits of the authority of the civil magistrate, presented a challenge to the state's authority and led him to formulate a radical version of the Covenanter doctrine of resistance to the state. While Gillespie supported uniformity of religion between England and Scotland, opposed religious toleration, and rejected the Engagement with King Charles, none of these causes proved successful in his lifetime. Yet these ideas influenced generations of Resolutioners, Protestors, Cameronians, and other heirs of the Scottish Covenanter tradition.
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12

Huntley, Heather Maurine. "Taming debauchery : church discipline in the Presbytery of St Andrews and the American colonies of New Jersey and New York, 1750-1800." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/13663.

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Creating moralistic societies was a concern of the churches and the governments of Scotland and the American colonies of New York and New Jersey in the eighteenth century. However, church and state relations in Scotland and the American colonies were dissimilar and the differences manifested themselves in the various approaches taken by each body to suppress the immoral behaviour that existed in both countries. By examining the disciplinary procedures and cases in the parishes of the Presbytery of St Andrews and the Presbyterian churches in the colonies of New York and New Jersey, these divergences emerge and illuminate the relationship between church and state. The Church of Scotland was recognized as the established church by the state and was allowed to implement its own Presbyterian system of government and discipline according to its ecclesiastical doctrines and theological beliefs. The state utilized its legal systems to punish and correct immoral behaviour. In Scotland, the two systems had defined boundaries and complemented one another in their efforts to suppress immorality. However, not only did the American colonies lack a centralized state until 1776, but the colonies also lacked an established church. Alternatively, each colony had its own governing bodies, judicial systems, and a variety of church denominations. The Presbyterian Church, one of the many churches in the colonies of New York and New Jersey, utilised a Presbyterian system of ecclesiastical discipline in order to supplement the judicial systems' attempts to suppress immorality within the colonies.
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13

Scorgie, Glen G. "A call for continuity : the theological contribution of James Orr." Thesis, University of St Andrews, 1986. http://hdl.handle.net/10023/2738.

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James Orr (1844-1913) was a Scottish theologian, apologist and polemicist. He was the leading United Presbyterian theologian at the time of the United Free Church of Scotland union of 1900, and beyond his own church and nation he came to exercise a significant influence in North America. This study is an examination of Orris theological contribution, what he believed and how he expressed it, in its historical setting Particular attention is paid to the convictions which undergirded and gave impetus to his activities. The study reveals that while Orr was far from unaffected by the intellectual movements of the late-Victorian period, his contribution may best be described as a call for continuity with the central tenets of evangelical orthodoxy. He was one of the earliest and principal British critics of the Ritschlian theology, and a strong opponent of rationalistic biblical criticism. He emphatically rejected all evolutionary interpretations of man's moral history, and held firmly to orthodox Christological formulations in the face of alternative assessments of the historical Jesus. While factors of temperament affected the tenor of his work, his contribution was most decisively shaped by the convictions that evangelical orthodoxy is ultimately self-authenticating, that truth comprises a unity or interconnected whole, that genuine Christian belief implies a two-story supernaturalist cosmology, and that the rationalism of the times was a temporary malaise. A general lack of support for his views within the scholarly community, combined with his own deep-seated populist instincts and common sense convictions, led Orr in later years to direct his appeals primarily toward the Christian public. The conclusion reached is that Orr deserves to be recognized, not so much as a brilliant or particularly original thinker, but as an able and exceptionally vigorous participant in a period of dramatic theological challenge and change.
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14

Honeyman, Valerie. "'That ye may judge for yourselves' : the contribution of Scottish Presbyterianism towards the emergence of political awareness amongst ordinary people in Scotland between 1746 and 1792." Thesis, University of Stirling, 2012. http://hdl.handle.net/1893/10826.

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This thesis offers a new interpretation of the origins of eighteenth-century popular political consciousness in Scotland during the second half of the eighteenth century by considering the relationship between Presbyterianism, literacy and political activity, and it examines the long-standing enmity to the authority of the elite expressed through patronage disputes, the burgh reform movement and opposition to Catholic relief. In particular it discusses the ongoing debate over lay ecclesiastical patronage arguing that religious dispute was a major stimulus to the process of politicising ordinary people. This process was aided by the inherent radicalism within Presbyterianism which was egalitarian and anti-hierarchical, and which was used to justify inclusion in the political process. It also emphasises the continuing relevance of Scotland’s Covenanting tradition for people from all walks of life who engaged with ideas predominantly through polemical religious books, particularly Covenanting theology and history, and it argues that the clergy provided a crucial link between the general populace and the issues of the day through their ability to draw people into contemporary debate as a result of their preaching and publications.
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15

Duncan, Graham Alexander. "Scottish Presbyterian Church Mission policy in South Africa, 1898-1923." Diss., 1997. http://hdl.handle.net/10500/16725.

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Text in English
This dissertation offers an analysis of Scottish Presbyterian Church mission policy during the period, 1898 - 1923. The study contains an examination of historiographical methodology, the historical background both in Scotland and South Africa along with the multi-faceted dimensions within the South African context of the time. The Mzimba Secession provides an appropriate historical starting point which led to a serious disruption of the Mission. The role of the major participants, black ministers and elders and missionaries, is assessed as a struggle between them and the Foreign Mission Committee of the United Free Church of Scotland, following the union of two churches in 1900, took place involving the various policy options. This eventually led to the formation of the Bantu Presbyterian Church of South Africa.
Christian Spirituality, Church History & Missiology
M. Th. (Missiology)
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16

Russenberger, Michael. "Leadership style in Swiss evangelical churches in the light of their historically shaped leadership culture." Thesis, 2004. http://hdl.handle.net/10500/1280.

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This thesis is a socio-historical study which shows the correlation between the historically developed leadership culture of democracy and the leadership practice within the evangelical churches of Switzerland. After clarifying the theological understanding in the mutual relationship of leadership and culture, first the historical development of the Swiss leadership culture is described. This development is rooted in the cultural heritage of the Celts, the Romans and the Alemannen, as well as in the history of the Swiss-Confederation and the history of Christianity. In the light of this historically founded leadership culture, the study deals further with the present leadership situation of the evangelical churches. Central fundamental values of the Swiss-leadership-culture prove to be: No power to the individual, democratic right of co-determination, federalist freedom and the importance of achievement and work. The thesis concludes with an outlook on servant leadership as an up-to-date answer to the present Swiss leadership culture.
Practical Theology
MTH (PRACTICAL THEOLOGY)
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17

Duncan, Graham Alexander. "Coercive agency : James Henderson's Lovedale, 1906-1930." Thesis, 2000. http://hdl.handle.net/10500/16724.

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Any society is by nature coercive and its institutions are no exception. This was true of mission institutions in South Africa. While acknowledging the invaluable contribution of mission education to the development of black South Africans predominantly, it is clear that Lovedale Missionary Institution exemplifies the concept and reality of a ‘total institution’ which was as susceptible to the problems of power relations as any institution, secular or religious. Idris Shah’s concept of ‘coercive agency’ is apposite for this study. Lovedale’s foundation was laid and developed by the first two Principals. In a very real sense, it was perfected by the third Principal of Lovedale, James Henderson who, like his predecessors, emphasised the ultimate aim of conversion through a thorough process of character formation which infiltrated every aspect of life at Lovedale, especially discipline and the programme of industrial education. Those who studied there internalised its ethos in a manner which could not simply be discarded on leaving the Institution for it had become part of their identity, their indigenous personality and traditional life-style having been largely obliterated and reconstructed according to the ideological ideals of western Christian civilisation and European colonialism. Coercive agency was successful in that it effectively encouraged adaptation to missionary ideology. However, this was not an irreversible process for many Lovedale students came to reject the mores of the religion and education they received both during their stay at Lovedale and in later life in a variety of ways as they challenged and resisted the effects of the coercive agency of internalisation. Institutionalisation is, by nature, resistant to change as can be seen in the policies of the respective Principals. Yet, Henderson was able to initiate change while maintaining essential continuity of purpose. Consequently, black people were alienated by a process of ‘exclusion’. The Christian principles of justice, love and peace have a universal application and are appropriate tools for the development of a new model of education in South African society whose mission is to work towards reconciliation between individuals, within society and with the God who wishes to ‘embrace’ the totality of creation.
Christian Spirituality, Church History and Missiology
D. Th. (Missiology)
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