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1
Mallon, Ryan. "Scottish Presbyterianism and the National Education Debates, 1850–62." Studies in Church History 55 (June 2019): 363–80. http://dx.doi.org/10.1017/stc.2018.5.
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This article examines the mid-nineteenth-century Scottish education debates in the context of intra-Presbyterian relations in the aftermath of the 1843 ‘Disruption’ of the Church of Scotland. The debates of this period have been characterized as an attempt to wrest control of Scottish education from the Church of Scotland, with most opponents of the existing scheme critical of the established kirk's monopoly over the supervision of parish schools. However, the debate was not simply between those within and outside the religious establishment. Those advocating change, particularly within non-established Presbyterian denominations, were not unified in their proposals for a solution to Scotland's education problem. Disputes between Scotland's largest non-established churches, the Free Church and the United Presbyterian Church, and within the Free Church itself over the type of national education scheme that should replace the parish schools severely hampered their ability to express common opposition to the existing system. These divisions also placed increasing strain on the developing cooperation in Scottish Dissent on ecclesiastical, political and social matters after the Disruption. This article places the issue of education in this period within this distinctly Dissenting context of cooperation, and examines the extent of the impact these debates had on Dissenting Presbyterian relations.
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Cranmer, Frank. "Christian Doctrine and Judicial Review: The Free Church Case Revisited." Ecclesiastical Law Journal 6, no. 31 (July 2002): 318–31. http://dx.doi.org/10.1017/s0956618x00004713.
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In the latter part of the nineteenth century there were attempts to unite the various bodies which had split off from the Church of Scotland in the previous hundred years. In particular, there were great hopes for a union between the United Presbyterian Church [UPC] and the Free Church of Scotland [FC].
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Brown, S. J. "Reform, Reconstruction, Reaction: The Social Vision of Scottish Presbyterianism c. 1830-c. 1930." Scottish Journal of Theology 44, no. 4 (November 1991): 489–518. http://dx.doi.org/10.1017/s0036930600025977.
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In 1929, after many years of consultation and compromise, the two largest Presbyterian denominations in Scotland — the established Church of Scotland and the voluntary United Free Church — were united. The Union was an impressive achievement, marking the end of the bitter divisions of eighteenth and nineteenth century Scottish Presbyterianism. In particular, it represented the healing of the wounds of the Disruption of 1843, when the national Church of Scotland had been broken up as a result of conflicts between Church and State over patronage and the Church's spiritual independence. With the Union of 1929, the leaders of Scottish Presbyterianism, and especially John White of Glasgow's Barony Church, succeeded not only in uniting the major Presbyterian Churches, but also in establishing a cooperative relationship between Church and State. The Church of Scotland, itseemed, was again in a position to assert national leadership.
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Mallon, Ryan. "Presbyterian dissent and the campaign for Scottish education reform, 1843-72." Scottish Educational Review 53, no. 2 (March 27, 2021): 54–73. http://dx.doi.org/10.1163/27730840-05302005.
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The debates surrounding the reform of national education in Britain and Ireland in the mid-nineteenth century were often framed as a binary struggle between the religious establishment, which sought to retain control of the national schools, and dissenters who viewed education reform as an important step towards dismantling the state churches’ traditional privilege and control over society. In Scotland, however, the picture was somewhat more complicated. While the 1843 Disruption, which split the Church of Scotland in two, was viewed by many within the non-established churches as a victory for dissent, the church that formed out of it – the Free Kirk – retained its belief in national and state-supported religion. This establishmentarian stance led the majority of the Free Church to oppose the creation of a non-denominational education system proposed by Scotland’s voluntary dissenters, and indeed some within their own church, and especially one which failed to secure a place for religious instruction in the national schools. This article assesses how the fractious ecclesiological context of Scottish Presbyterian dissent influenced the direction of the education debates, particularly over religious instruction, in the almost three decades between the Disruption and the eventual passing of the 1872 Education (Scotland) Act. The education debates tended to reflect broader trends within Scottish dissent after 1843, offering dissenters the opportunity to unite against the weakened establishment in the aftermath of the Disruption, while also highlighting and often exacerbating the ideological divisions which hindered the emergence of a truly unified dissenting movement in Scotland for almost thirty years.
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MacDonald, Alex J. "What is the Free Church of Scotland?" Scottish Affairs 32, no. 3 (August 2023): 290–308. http://dx.doi.org/10.3366/scot.2023.0465.
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The 2023 Leadership contest for the Scottish National Party unexpectedly thrust a small Presbyterian denomination – the Free Church of Scotland – into the centre of political commentary. The social views of one of the candidates, Kate Forbes, a member of the church, formed the focal point of the early days in the campaign. A good deal of this commentary was deeply hostile towards the Free Church, suggesting that its members were morally unsuited, indeed unfit, to hold the highest office in Scotland. No other candidate (and indeed no other prominent Scottish or British politician) has received such scrutiny or criticism on the grounds of their religion or belief. One voice wholly absent in the debate was the Free Church and its people. In this article, then, a senior Free Church minister, and former Moderator of its General Assembly, explores the ‘DNA’ of the Free Church, its historical contribution to Scotland, and where it stands today.
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Morrison, Angus. "Separatist Presbyterianism in 20th Century Scotland." Religions 13, no. 7 (June 21, 2022): 571. http://dx.doi.org/10.3390/rel13070571.
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This essay aims to give an account of separatist Presbyterian denominations in the context of Christianity in Scotland in the 20th century. After a brief introduction, attention is first given to the circumstances in which the denominations concerned were birthed. A second section looks at their current place within the wider Scottish context. In the third section, further attention is paid to the two most recent, late 20th century, divisions, those of 1989 and 2000. Concluding reflections seek to view the scene, thus sketched, through a wider lens and to look to the future with a degree of hope for reconciliation and healing. This paper is indebted to the invaluable insights, particularly in regard to the content of its third section, of the Revd Archie McPhail. Sincere thanks are also due to the Revd Martin Keane, Principal Clerk of the United Free Church, and the Revd David Meredith, Mission Director of the Free Church of Scotland, for their gracious and helpful responses to specific queries about their respective denominations. Any errors of fact or judgement are of course those of the author. In writing on a subject as difficult—and painful—as this, one inevitably brings personal perspectives to bear. Those of this writer have inevitably been formed, at least in part, in the context of an unusual ecclesiastical journey within the territory of three denominations—the Free Presbyterian Church, the Associated Presbyterian Churches and the Church of Scotland. Personal involvement in the history and denominational transfers of recent decades, together with long service as a parish minister and experience as a former Moderator, lend to the paper its distinctive angle of approach.
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Obinna, Elijah. "Bridging the Divide: The Legacies of Mary Slessor, ‘Queen’ of Calabar, Nigeria." Studies in World Christianity 17, no. 3 (December 2011): 275–93. http://dx.doi.org/10.3366/swc.2011.0029.
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The missionary upsurge of the mid-nineteenth century resulted in the establishment of the Presbyterian Church of Nigeria (PCN) in 1846. The mission was undertaken through the sponsorship of the United Secession Church and later the United Presbyterian Church (UPC), which subsequently became part of the United Free Church of Scotland. In 1876, the ‘white African mother’ and ‘Queen’ of Calabar, Mary Slessor, arrived in Calabar as a missionary of the UPC. She served for thirty-nine years, died and was buried in Calabar. This paper presents a contextual background for understanding the missionary work of Miss Slessor. It critically surveys some of her legacies within Nigeria, and demonstrates how contemporary PCN and Nigerians are appropriating them. The paper further analyses the state of contemporary Nigerian-Scottish partnership and argues for new patterns of relationship between Nigeria and Scotland which draw on the model of Miss Slessor.
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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 (October 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 together to realise the Kingdom of God. The Churches would end their deference to the laws of nineteenth-century political economy, with their emphasis on individualism, self-interest and competition, and embrace new impera- tives of collective responsibility and co-operation. Along with the healing of social divisions, church leaders also pledged to end the ecclesiastical divisions in Scottish Presbyterianism. The final months of the war brought a revival of the pre-war movement to unite the Church of Scotland and the United Free Church into a single National Church, and Scottish ecclesiastical leaders held forth to a weary nation the vision of a united National Church leading a covenanted Christian commonwealth in pursuit of social justice and harmony.
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Kangwa, Jonathan. "Indigenous African Women’s Contribution to Christianity in NE Zambia – Case Study: Helen Nyirenda Kaunda." Feminist Theology 26, no. 1 (August 22, 2017): 34–46. http://dx.doi.org/10.1177/0966735017711871.
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This article explores the contribution of indigenous African women to the growth of Christianity in North Eastern Zambia. Using a socio-historical method, the article shows that the Presbyterian Free Church of Scotland in North Eastern Zambia evangelized mainly through literacy training and preaching. The active involvement of indigenous ministers and teacher-evangelists was indispensable in this process. The article argues that omission of the contribution of indigenous African women who were teacher-evangelists in the standard literature relating to the work of the Presbyterian Free Church of Scotland in North Eastern Zambia exposes a patriarchal bias in mission historiography. In an effort to redress this omission, the article explores and evaluates the contribution and experience of an indigenous African woman, Helen Nyirenda Kaunda. Based on relevant research the article concludes that indigenous African women were among the pioneers of mission work in North Eastern Zambia.
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Cranmer, Frank. "Clergy Employment, Judicial Review and the Free Presbyterian Church of Scotland." Ecclesiastical Law Journal 12, no. 3 (August 20, 2010): 355–60. http://dx.doi.org/10.1017/s0956618x1000044x.
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The Revd Allan Macdonald was inducted as Free Presbyterian Minister at Daviot, Tomatin and Stratherrick in 2001. He received neither a written contract of employment nor a statement of terms and conditions. In 2006 he wrote book, Veritatem Eme, that was highly critical of some aspects of the life of the Church and was ordered to apologise. He refused to comply, was temporarily suspended in January 2007 and suspended from the ministry sine die – in effect, dismissed – in May 2008.
11
Machin, Ian, and James Lachlan MacLeod. "The Second Disruption: The Free Church in Victorian Scotland and the Origins of the Free Presbyterian Church." Albion: A Quarterly Journal Concerned with British Studies 34, no. 4 (2002): 710. http://dx.doi.org/10.2307/4054728.
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Methuen, Charlotte, Annika Firn, Alicia Henneberry, and Jennifer Novotny. "The University of Glasgow's Faculty of Divinity in the First World War." Scottish Church History 48, no. 1 (April 2019): 1–33. http://dx.doi.org/10.3366/sch.2019.0002.
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How was the Divinity Faculty at the University of Glasgow affected by the First World War? This article draws on the University Archives and the lists of serving Divinity Students produced for the Church of Scotland's General Assembly to explore the stories of the Faculty of Divinity's staff and students (both current and potential), who joined up. It considers the way in which the Faculty adjusted to the depletions resulting from the War, as numbers of students dropped to a fraction of pre-War enrolments, and outlines the arrangements made by the Church of Scotland to allow Divinity Students who had served to complete their studies. Finally, it analyses the responses of the Glasgow Divinity professors to the General Assembly's recommendation that the Scotland's Divinity Faculties should combine resources with their sister United Free Church Colleges. This step of ecumenical, inter-presbyterian cooperation paved the way for the establishment of Glasgow's Trinity College after the 1929 Reunion.
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RITCHIE, DANIEL. "‘Justice Must Prevail’: The Presbyterian Review and Scottish Views of Slavery, 1831–1848." Journal of Ecclesiastical History 69, no. 3 (November 23, 2017): 557–84. http://dx.doi.org/10.1017/s0022046917001774.
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The Presbyterian Review (1831–48) was one of the most important sources for Evangelical thought within the Church of Scotland before the Disruption of 1843, and for Free Church opinion after the schism. However, its views concerning slavery have yet to be subjected to critical evaluation by historians. Initially, it reflected the radicalism of the Evangelical leader, Andrew Thomson, especially in its demand for the immediate, uncompensated abolition of West Indian slavery. It also used slavery as part of its polemics against High Church Anglicans and Tractarians over the legacy of William Wilberforce and in its disputes with the Scottish Voluntaries. Subsequently, during the ‘Send back the money’ controversy, its position moved closer to the moderation of Thomas Chalmers.
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Constable, Philip. "Scottish Missionaries, ‘Protestant Hinduism’ and the Scottish Sense of Empire in Nineteenth- and Early Twentieth-century India." Scottish Historical Review 86, no. 2 (October 2007): 278–313. http://dx.doi.org/10.3366/shr.2007.86.2.278.
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This article examines the Scottish missionary contribution to a Scottish sense of empire in India in the nineteenth and early twentieth centuries. Initially, the article reviews general historiographical interpretations which have in recent years been developed to explain the Scottish relationship with British imperial development in India. Subsequently the article analyses in detail the religious contributions of Scottish Presbyterian missionaries of the Church of Scotland and the Free Church Missions to a Scottish sense of empire with a focus on their interaction with Hindu socioreligious thought in nineteenth-century western India. Previous missionary historiography has tended to focus substantially on the emergence of Scottish evangelical missionary activity in India in the early nineteenth century and most notably on Alexander Duff (1806–78). Relatively little has been written on Scottish Presbyterian missions in India in the later nineteenth century, and even less on the significance of their missionary thought to a Scottish sense of Indian empire. Through an analysis of Scottish Presbyterian missionary critiques in both vernacular Marathi and English, this article outlines the orientalist engagement of Scottish Presbyterian missionary thought with late nineteenth-century popular Hinduism. In conclusion this article demonstrates how this intellectual engagement contributed to and helped define a Scottish missionary sense of empire in India.
15
Hillis, Peter. "JAMES LACHLAN MACLEOD, The Second Disruption: The Free Church in Victorian Scotland and the Origins of the Free Presbyterian Church." Journal of Scottish Historical Studies 21, no. 2 (November 1, 2001): 183–85. http://dx.doi.org/10.3366/jshs.2001.21.2.183.
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Smith, John A. "James Lachlan MacLeod, The Second Disruption: The Free Church in Victorian Scotland and the Origins of the Free Presbyterian Church." Northern Scotland 22 (First Serie, no. 1 (May 2002): 174–77. http://dx.doi.org/10.3366/nor.2002.0014.
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Macleod, Alasdair J. "The Days of the Fathers: John Kennedy of Dingwall and the Writing of Highland Church History." Scottish Church History 49, no. 2 (October 2020): 123–40. http://dx.doi.org/10.3366/sch.2020.0032.
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Between 1843 and 1900, the evangelical Presbyterianism of the Highlands of Scotland diverged from that of Lowland Scotland. That divergence was chiefly the product of Lowland change, as southern evangelicals increasingly rejected Calvinistic theology, conservative practices in worship, and high views of Biblical inspiration. The essay addresses the question why this divergence occurred: why did the Highlands largely reject this course of change? This article argues for the significance of the historical writings of John Kennedy (1819–84), minister of Dingwall Free Church, the ‘Spurgeon of the Highlands’. In his book, The Days of the Fathers in Ross-shire (1861), Kennedy offered a commendatory if sentimental account of the history of a conceptualised Highland Church, which, by implication, challenged readers of his own day to uphold the same priorities. This article demonstrates that by his writing of history, Kennedy helped to guide the trajectory of evangelicalism in the Highlands in a conservative direction that emphasised personal piety, self-examination of religious experience, and theological orthodoxy, in consistency with the Highland ‘fathers’. Kennedy's work was influential in instilling a new confidence and cohesion in the Highland Church around its distinctive principles, in opposition to the course of Lowland evangelicalism. Finally, Kennedy's influence became evident in the divergence between Highland and Lowland evangelicalism, which led eventually to divisions in 1893 and 1900, when his heirs took up separate institutional forms, as the Free Presbyterian Church and continuing Free Church, to maintain these principles.
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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 (January 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 fulfil these national responsibilities. Both Churches had experienced a flowering of theological and intellectual creativity during the forty years before the war, and their colleges and theologians had exercised profound influence on the Reformed tradition throughout the world. Both had been active in the ‘social gospel’ movement, with their leaders advancing bold criticisms of the social order. The two Churches, moreover, had been moving toward ecclesiastical union when the war began, a union which their leaders hoped would restore the spiritual and moral authority of the Church in a covenanted nation.
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Constable, Philip. "Alexander Robertson, Scottish Social Theology and Low-caste Hindu Reform in Early Twentieth-century Colonial India." Scottish Historical Review 94, no. 2 (October 2015): 164–206. http://dx.doi.org/10.3366/shr.2015.0256.
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This article analyses the social theology and practice of Scottish presbyterian missionaries towards hinduism in early twentieth-century western India. It reveals a radical contrast in Scottish missionary practice and outlook with the earlier activities of Alexander Duff (1806–78) in India from 1829 to 1864 as well as with contemporaneous discourse on non-christian religion and ethnicity which was prevalent at home in Scotland. The article argues that Scottish presbyterian missionaries selectively adapted and elaborated radical social theology from late nineteenth and early twentieth-century Scotland to deal with the hindu socio-religious out-casting and economic exploitation that they experienced during their christian proselytisation in early twentieth-century western India. In particular, the article analyses the social theology of the United Free Church missionary Reverend Alexander Robertson, who lived and worked in western India from 1902 to 1937. Robertson sought to re-invent and apply radical Scottish social theology to the material development and religious conversion of Dalit or impoverished out-caste hindu populations in western India. The article also contrasts this Scottish missionary social theology and practice with the secular Edwardian Liberal ideas of Benjamin Seebohm Rowntree (1871–1954), which Robertson's colleague and colonial administrator, Harold H. Mann (1872–1961) sought to implement towards Dalit people when he was Agricultural Chemist of Bombay Presidency after 1907 and Director of Agriculture for the Bombay Presidency in Pune from 1918 to 1927. In this context, the article argues more broadly that popular Orientalist discourse on non-christian religion and ethnicity at home in Scotland and perceptions of a subordinate Scottish relationship with the London metropole conceal the radical dimensions of Scottish identity within empire and the ways in which the interaction of radical practices between imperial peripheries like Scotland and India conditioned imperial development.
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Cashdollar, Charles D. "The Second Disruption: The Free Church in Victorian Scotland and the Origins of the Free Presbyterian Church. By James Lachlan MacLeod. Scottish Historical Review Monograph 8. East Linton, Scotland: Tuckwell, 2000. x + 277 pp. £16.99 paper." Church History 72, no. 2 (June 2003): 412–13. http://dx.doi.org/10.1017/s0009640700100071.
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Machin, Ian. "James Lachlan MacLeod. The Second Disruption: the Free Church in Victorian Scotland and the Origins of the Free Presbyterian Church. (Scottish Historical Review Monographs Series No. 8.) East Linton, Scotland: Tuckwell Press Ltd. 2000. Pp. x, 277. $31.95 paper. ISBN 1-86232-097-7." Albion 34, no. 4 (2002): 710–11. http://dx.doi.org/10.1017/s0095139000069040.
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Müller, Retief. "Traversing a Tightrope between Ecumenism and Exclusivism: The Intertwined History of South Africa’s Dutch Reformed Church and the Church of Central Africa Presbyterian in Nyasaland (Malawi)." Religions 12, no. 3 (March 9, 2021): 176. http://dx.doi.org/10.3390/rel12030176.
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During the first few decades of the 20th century, the Nkhoma mission of the Dutch Reformed Church of South Africa became involved in an ecumenical venture that was initiated by the Church of Scotland’s Blantyre mission, and the Free Church of Scotland’s Livingstonia mission in central Africa. Geographically sandwiched between these two Scots missions in Nyasaland (presently Malawi) was Nkhoma in the central region of the country. During a period of history when the DRC in South Africa had begun to regressively disengage from ecumenical entanglements in order to focus on its developing discourse of Afrikaner Christian nationalism, this venture in ecumenism by one of its foreign missions was a remarkable anomaly. Yet, as this article illustrates, the ecumenical project as finalized at a conference in 1924 was characterized by controversy and nearly became derailed as a result of the intransigence of white DRC missionaries on the subject of eating together with black colleagues at a communal table. Negotiations proceeded and somehow ended in church unity despite the DRC’s missionaries’ objection to communal eating. After the merger of the synods of Blantyre, Nkhoma and Livingstonia into the unified CCAP, distinct regional differences remained, long after the colonial missionaries departed. In terms of its theological predisposition, especially on the hierarchy of social relations, the Nkhoma synod remains much more conservative than both of its neighboring synods in the CCAP to the south and north. Race is no longer a matter of division. More recently, it has been gender, and especially the issue of women’s ordination to ministry, which has been affirmed by both Blantyre and Livingstonia, but resisted by the Nkhoma synod. Back in South Africa, these events similarly had an impact on church history and theological debate, but in a completely different direction. As the theology of Afrikaner Christian nationalism and eventually apartheid came into positions of power in the 1940s, the DRC’s Nkhoma mission in Malawi found itself in a position of vulnerability and suspicion. The very fact of its participation in an ecumenical project involving ‘liberal’ Scots in the formation of an indigenous black church was an intolerable digression from the normative separatism that was the hallmark of the DRC under apartheid. Hence, this article focuses on the variegated entanglements of Reformed Church history, mission history, theology and politics in two different 20th-century African contexts, Malawi and South Africa.
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MacLeod, James Lachlan. "‘Its own little share of service to the national cause’: The Free Presbyterian Church of Scotland's Chaplains in the First World War." Northern Scotland 21 (First Serie, no. 1 (May 2001): 79–97. http://dx.doi.org/10.3366/nor.2001.0006.
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Stanley, Brian. "The Bantu Presbyterian Church of South Africa. A history of the Free Church of Scotland mission. By Graham A. Duncan. (Scottish Religious Cultures: Historical Perspectives.) Pp. xiv + 237. Edinburgh: Edinburgh University Press, 2022. £85. 978 1 3995 0393 8." Journal of Ecclesiastical History 74, no. 4 (October 2023): 898–900. http://dx.doi.org/10.1017/s0022046923000970.
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WALLACE, VALERIE. "Benthamite Radicalism and its Scots Presbyterian Contexts." Utilitas 24, no. 1 (February 17, 2012): 1–25. http://dx.doi.org/10.1017/s0953820811000434.
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This article argues that James Mill's immersion in Presbyterianism inspired an aversion to hierarchical government and a bias in favour of the Church of Scotland. These views are discernible in Bentham'sChurch-of-Englandism. Bentham argued for disestablishment on principle but, praising the Scottish Church as a ‘model of perfection’, omitted the Kirk from his church reform manifesto. His position on disestablishment, however, and his endorsement of Presbyterianism were aligned with a voluntaryist strain of Presbyterian ecclesiological theory; Presbyterian dissenters and Benthamite Radicals began to protest against the Kirk's established status. Underpinned significantly by Presbyterian tradition and laced with Benthamic influence, a radical voluntary campaign emerged in Scotland which sought to dismantle the old order and usher in a new era of political democracy and religious voluntaryism. Radicalism in Scotland was not solely characterized by the ‘programmatic atheism’ which J. C. D. Clark believes defined Benthamite ideology; Benthamism, it transpires, was not straightforwardly secularist.
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Murray, Douglas M. "Anglican Recognition of Presbyterian Orders: James Cooper and the Precedent of 1610." Studies in Church History 32 (1996): 455–64. http://dx.doi.org/10.1017/s0424208400015564.
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One of the foremost advocates of union between the Anglican and Presbyterian Churches at the beginning of this century was James Cooper, Regius Professor of Ecclesiastical History in the University of Glasgow from 1898 to 1922. Cooper was the best-known representative within the Church of Scotland of the Scoto-Catholic or high-church movement which was expressed in the formation of the Scottish Church Society in 1892. One of the ‘special objects’ of the Society was the ‘furtherance of Catholic unity in every way consistent with true loyalty to the Church of Scotland’. The realization of catholic unity led high churchmen to seek what Cooper termed a ‘United Church for the British Empire’ which would include the union of the Church of Scotland and the Church of England. This new unity would require a reconciliation of differences and the elimination of diversities: on the one hand an acceptance of bishops by the Scottish Presbyterians; on the other an acceptance of the validity of Presbyterian orders by Episcopalians and Anglicans.
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Lingiah, Jason. "General Assembly of the Church of Scotland." Ecclesiastical Law Journal 26, no. 1 (January 2024): 91–95. http://dx.doi.org/10.1017/s0956618x23000558.
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The Assembly met on 20–25 May with the Right Rev'd Sally Foster-Fulton BA BD as Moderator. She is Head of Christian Aid in Scotland and has served as a Parish Minister in the Church of Scotland and in the Presbyterian Church (USA). The Rt Hon Lord Hodge DPSC was re-appointed by His Majesty as Lord High Commissioner to the General Assembly for a second year. The Church has roughly 284,000 members (2021 figures) and around 1,200 charges.
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Langley, Chris R. "Clergy Widows in Early Modern Scotland." Scottish Church History 51, no. 2 (October 2022): 111–32. http://dx.doi.org/10.3366/sch.2022.0073.
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This article explores the way that widows of Scottish ministers negotiated the legal structure of the Presbyterian church courts in the seventeenth century. Making extensive use of presbytery records it locates clerical widows in relation to their kin and community networks and explores their ability to assert rights established in civil and ecclesiastical laws. This offers important insights into the experience of women, and particularly the widows of ministers, within the structures of church governance in early modern Scotland.
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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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Wallace, Valerie. "Presbyterian Moral Economy: The Covenanting Tradition and Popular Protest in Lowland Scotland, 1707–c.1746." Scottish Historical Review 89, no. 1 (April 2010): 54–72. http://dx.doi.org/10.3366/shr.2010.0003.
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This paper explores the religious dimension to popular protest in the early eighteenth century, highlighting in particular the continued influence of what has been called the Covenanting tradition – the defence of Presbyterian church government, popular sovereignty and the resistance of Anglican imperialism – in southwest and west central Scotland. Religiously inspired ideas of equality and economic equity in God's world, combined with the desire to resist the encroachment of Anglican hierarchy, drove ordinary Presbyterians to rebel. There is evidence to suggest that the reaction of some protesters to socio-economic conditions was coloured by their theological worldview. The phenomenon at work in southwest Scotland might best be described as ‘Presbyterian moral economy’. The paper suggests that lowland Presbyterian culture coloured popular protest to a degree not hitherto recognised. Presbyterian moral economy was a robust and continuous – but unduly neglected – strand in the history of Scottish radicalism.
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Langlois, John. "Freedom of Religion and Religion in the UK." Religious Freedom, no. 17-18 (December 24, 2013): 54–57. http://dx.doi.org/10.32420/rs.2013.17-18.984.
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Britain has a long history of fighting for religious freedom. In the Middle Ages, the official church was the Roman Catholic Church, which dominated both spiritual and political life. During the Protestant Reformation, Protestantism prevailed and the (Protestant) Anglican Church became the official state church in England. The Presbyterian Church of Scotland became the official state church in Scotland. In England, the Anglican Church discriminated against members of other Christian churches, in particular, such as Baptists and Methodists (usually called dissidents or independent). Roman Catholicism was banned. Only at the beginning of the 19th century he was given the right to exist. Since then, in the United Kingdom, for almost 200 years, there has been freedom of religious faith and practice.
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Gordon, Malcolm. "Looking for lament in the Church of Scotland: Theological opposition and liturgical alternatives." Theology in Scotland 26, no. 1 (July 31, 2019): 24–40. http://dx.doi.org/10.15664/tis.v26i1.1842.
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This article examines the loss of lament from the worship of the Church of Scotland in the twentieth century, looking in particular at the response to the suffering of the Second World War evident in mid-century Presbyterian liturgy.
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Fraser, Liam J. "A tradition in crisis: understanding and repairing division over homosexuality in the Church of Scotland." Scottish Journal of Theology 69, no. 2 (April 8, 2016): 155–70. http://dx.doi.org/10.1017/s003693061600003x.
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AbstractLike many Western churches, the Church of Scotland has been divided in recent years over the ordination of gay clergy in committed relationships, and, more generally, over the status of homosexuality for Christian ethics. Yet there has been no academic research undertaken which situates the debate within the wider context of Scottish theology. This failure has resulted in theological and ecclesial impasse, which this paper seeks to remedy through a diagnostic analysis of division over homosexuality, drawing upon the analytic tools developed by R. G. Collingwood. While this article has as its focus the Church of Scotland, its method and conclusions will be relevant to other Protestant denominations, especially Reformed churches such as the Presbyterian Church (USA).
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Mutch, Alistair. "‘To bring the work to greater perfection’: Systematising Governance in the Church of Scotland, 1696–1800." Scottish Historical Review 93, no. 2 (October 2014): 240–61. http://dx.doi.org/10.3366/shr.2014.0218.
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Following the confirmation of Presbyterian government in the Church of Scotland in 1690, a number of attempts were made to codify the governance practices that were to be followed in the various ruling bodies of the church. A review of these attempts indicates a distinctive approach to governance based on detailed record keeping and the monitoring of activities based on these records. While the church never managed to agree on a complete manual of procedure, a review of responses to the proposals suggests substantial conformance with their main precepts. Not only did these precepts contribute to the consolidation of the Presbyterian settlement of 1690, they also provided a legalistic and systemic cast to organisational structures and practices. This then shaped a distinctive ‘culture of organisation’ which, in conjunction with other institutions such as education, provided to-hand resources for the widely noted Scottish competence in administration. A focus on administrative practices in their cultural and social context provides a basis for assessing claims to Scottish distinctiveness and influence.
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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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Loughlin, Clare. "The Church of Scotland and the ‘increase of popery’, c.1690–1714." Scottish Church History 48, no. 2 (October 2019): 169–90. http://dx.doi.org/10.3366/sch.2019.0011.
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This article explores representations of ‘popery’ compiled by the Presbyterian Church of Scotland between 1690 and 1714. The ‘increase of popery’ was a ubiquitous phrase in this period. Synods and presbyteries regularly complained of Catholic encroachments in their parishes, and sent extensive reports of the activities of ‘papists’ to the general assembly and its commission. In turn, these national church courts collated these local petitions into longer representations of the ‘state of popery’ in Scotland. Representations have not been examined systematically by scholars. Indeed, representations have often been dismissed as cynical ploys rather than sincere expressions of anxiety at Catholic survival. Yet the very significance of these documents lies in their polemical nature. This article argues that the emphasis on political disaffection in national representations was informed by the Church's fraught relationship with central government, and with rival Protestant groups. Desperate efforts to showcase the necessity of Presbyterian government underpinned national representations of ‘popery’; as such, anti-Catholic sentiments were informed increasingly by the weaknesses of Scottish Presbyterianism as much as by actual Catholic activity. By contextualising representations of ‘popery’ and approaching them as part of a genre, the clerical petition, this article provides new perspectives on the nature of Scottish anti-Catholic polemic.
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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.
Full textAbstract:
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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McKimmon, Eric. "Presbyterians and conscience." Theology in Scotland 27, no. 2 (November 26, 2020): 13–24. http://dx.doi.org/10.15664/tis.v27i2.2137.
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This essay explores the nature and role of conscience in the history of Scottish and Irish Presbyterianism. It sets out an account of the doctrine of the Holy Spirit in relation to conscience arguing that, with regard to present debates, Presbyterianism needs to reflect more deeply on the renewing power of the Spirit. It concludes by reflecting on conscience as a possible means to approach healing the rift between the Church of Scotland and the Presbyterian Church in Ireland over the issue of same-sex relationships.
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Carswell, W. John. "The Language of the Church: Westminster in Review." Theology in Scotland 26, no. 1 (July 30, 2019): 73–87. http://dx.doi.org/10.15664/tis.v26i1.1846.
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This paper reflects on the debate at the 2018 General Assembly of the Church of Scotland on reviewing the status of the Westminster Confession of Faith as its principal subordinate standard of faith. It considers the role of doctrine in the church; whether it is appropriate to devote time and resources to consideration of doctrinal statements at this juncture when the church may be seen to be seen to be facing more pressing issues; and whether a framework such as the Presbyterian Church (USA)’s Book of Confessions might serve as a useful model for the way ahead – or whether such an approach would in fact only hamper lasting renewal in the church.
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Holmes, Andrew. "The Scottish Reformations and the Origin of Religious and Civil Liberty in Britain and Ireland: Presbyterian Interpretations, c.1800-60." Bulletin of the John Rylands Library 90, no. 1 (March 2014): 135–53. http://dx.doi.org/10.7227/bjrl.90.1.7.
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This article examines Presbyterian interpretations in Scotland and Ireland of the Scottish Reformations of 1560 and 1638–43. It begins with a discussion of the work of two important Presbyterian historians of the early nineteenth century, the Scotsman, Thomas McCrie, and the Irishman, James Seaton Reid. In their various publications, both laid the template for the nineteenth-century Presbyterian understanding of the Scottish Reformations by emphasizing the historical links between the Scottish and Irish churches in the early-modern period and their common theology and commitment to civil and religious liberty against the ecclesiastical and political tyranny of the Stuarts. The article also examines the commemorations of the National Covenant in 1838, the Solemn League and Covenant in 1843, and the Scottish Reformation in 1860. By doing so, it uncovers important religious and ideological linkages across the North Channel, including Presbyterian evangelicalism, missionary activity, church–state relationships, religious reform and revival, and anti-Catholicism.
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KENNEDY, ALLAN DOUGLAS. "The Condition of the Restoration Church of Scotland in the Highlands." Journal of Ecclesiastical History 65, no. 2 (March 13, 2014): 309–26. http://dx.doi.org/10.1017/s0022046912000711.
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Despite the prominence of religious issues in the historiography of Restoration Scotland, understanding of the position of the Kirk in the Highlands remains sparse. This article seeks to address this lacuna through analysis of two related themes. Firstly, it looks at provision, discussing the Kirk's financial, material and manpower resources, as well as the challenge posed by Gaelic. Secondly, it traces the extent of Nonconformity, both Presbyterian and Roman Catholic, with a view to judging the degree of adherence to the established Episcopalian structure. It concludes that the Kirk, while facing challenges, retained a position of unrivalled religious dominance.
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Mutch, Alistair. "Marginal Importance." Church History and Religious Culture 96, no. 1-2 (2016): 155–78. http://dx.doi.org/10.1163/18712428-09601007.
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Comparison of the eighteenth century diaries of an English Dissenter and a Scottish Presbyterian indicates a contrast between English watchfulness and Scottish accountability. Attention to the genres of record keeping in Scotland, with a particular focus on the use of the margin, suggests systemic practices of accountability. The self-examination revealed by the diaries of the faithful needs to be set against the context of taken-for-granted practices in the broader church. Governance routines in the Church of Scotland, derived from belief and promulgated in guidance manuals before being shaped by local practice, formed a particular culture of accountability founded on detailed record keeping. The value of examining religion as social practice, as opposed to as belief system or institution, is that it points to enduring influences on the conduct of the faithful.
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Nockles, Peter. "‘Our Brethren of the North’: The Scottish Episcopal Church and the Oxford Movement." Journal of Ecclesiastical History 47, no. 4 (October 1996): 655–82. http://dx.doi.org/10.1017/s0022046900014664.
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Studies of the Oxford or Tractarian Movement in Britain have almost exclusively focused on the Church of England. The impact of the Catholic revival within Scotland has been accorded little attention. This neglect partly reflects the small size of the Episcopal Church in Scotland. Yet the subject deserves fuller consideration precisely because the minority Scottish Episcopal Church was, by the nineteenth century, more uniformly High Church in its theology and outlook than the Church of England, a fact which predisposed it to be peculiarly receptive to Tractarianism, which in turn exacerbated its relations with the dominant Presbyterian Kirk. The few serious studies of the question, however, have been coloured by an uncritical assumption that the movement's impact on the Episcopal Church was altogether positive and benign. The differences between the Tractarians and nonjuring episcopalians of the north have been overlooked or understated. While according due weight to the affinities and continuities between the two traditions, this article will question the standard Anglo-Catholic historiography and reveal the tensions within the Episcopal Church sharpened by the often negative influence of the Catholic revival when transported north of the border.
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MACDONALD, ALAN R. "JAMES VI AND I, THE CHURCH OF SCOTLAND, AND BRITISH ECCLESIASTICAL CONVERGENCE." Historical Journal 48, no. 4 (December 2005): 885–903. http://dx.doi.org/10.1017/s0018246x0500484x.
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Recent historiography has argued that the British ecclesiastical policies of James VI and I sought ‘congruity’ between the different churches in Scotland, England, and Ireland, rather than British ecclesiastical union or the anglicanization of all the churches. It is argued here that the asymmetry of the changes he sought in Scotland and England has been underplayed and that this has masked his choice of a fundamentally Anglican model for the British churches. Through allowing the archbishop of Canterbury to interfere in Scottish ecclesiastical affairs, undermining the presbyterian system, promoting episcopal power and liturgical reform, anglicanization of the Church of Scotland was the goal of James VI and I, and one which he pursued until his death. The motivation for King James's persistent desire for the fulfilment of this policy is to be found in his rapid assimilation to the Church of England after 1603 and, moreover, in his goal of the reunification of Christendom as a whole, on the Anglican model.
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Carter, Andrew. "The Episcopal Church, the Roman Empire and the Royal Supremacy in Restoration Scotland." Studies in Church History 54 (May 14, 2018): 176–89. http://dx.doi.org/10.1017/stc.2017.11.
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The churchmen who adhered to the established Church in Scotland during the years from 1661 to 1689, the last period in which it had bishops, have been overlooked by historians in favour of laymen and presbyterian dissenters. This article breaks new ground by examining the episcopalian clergy's attitude to the royal supremacy. To do so, it explores how Scottish episcopalians used the early Church under the Roman empire to illustrate their ideal relationship between Church and monarch. Three phases are evident in their approach. First, it was argued that conformists were, like early Christians, living in proper obedience, while presbyterians were seeking to create a separate jurisdiction in conflict with the king's. Later, Bishop Andrew Honeyman of Orkney tried to put some limitations on the royal supremacy over the Church, arguing that church courts had an independent power of discipline. This became politically unacceptable after the 1669 Act of Supremacy gave the king complete power over the Church, and, in the final phase, the history of the early Church was used to undermine the power of the church courts. The Church under the Roman empire, much like the royal supremacy itself, changed from an instrument to encourage conformity to a means of delegitimizing any clerical opposition to royal policy.
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Duncan, Graham. "MISSION COUNCILS – A SELF-PERPETUATING ANACHRONISM (1923-1971): A SOUTH AFRICAN CASE STUDY." Studia Historiae Ecclesiasticae 42, no. 3 (February 7, 2017): 22–32. http://dx.doi.org/10.25159/2412-4265/1315.
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If ever mission councils in South Africa had a purpose, they had outlived it by the time of the formation of the Bantu Presbyterian Church of South Africa (BPCSA) in 1923. However, autonomy in this case was relative and the South African Mission Council endured until 1981. It was an anachronism which served little purpose other than the care of missionaries and the control of property and finance. It was obstructive insofar as it hindered communication between the BPCSA and the Church of Scotland and did little to advance God’s mission, especially through the agency of black Christians. During this period blacks were co-opted on to the Church of Scotland South African Joint Council (CoSSAJC) but they had to have proved their worth to the missionaries first by their compliance with missionary views. This article will examine the role of the CoSSAJC in pursuance of its prime aim, “the evangelisation of the Bantu People” (BPCSA 1937, 18), mainly from original sources.
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Basista, Jakub. "Jakub VI (I) Stuart w angielskiej przestrzeni religijnej." Studia Europaea Gnesnensia, no. 18 (December 15, 2018): 385–409. http://dx.doi.org/10.14746/seg.2018.18.22.
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The paper is concerned with the religious issues in England at the time when James VI Stuart, King of Scotland, ascended to the throne. The reign of the land dominated by the Anglican confession, with the king as the supreme head of the Church, going into the hands of a ruler who had grown up in a Presbyterian environment posed number of questions and challenges before the monarch and his subjects as well.
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Leathers, Charles G., and J. Patrick Raines. "The “Protective State” Approach to the “Productive State” in The Wealth of Nations: The Odd Case of Lay Patronage." Journal of the History of Economic Thought 24, no. 4 (December 2002): 427–41. http://dx.doi.org/10.1080/1042771022000029869.
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From Jacob Viner (1927) to David A. Reisman (1998), Adam Smith's departures from an advocacy of laissez-faire in The Wealth of Nations have been interpreted by a number of scholars. In this paper, we examine one of the oddest, and perhaps least noticed, of those departures. That was Smith's defense of the civil law of lay patronage in the established Presbyterian Church of Scotland, which appears in his discussion of the social benefits and potential social costs of institutions for religious instruction. A lay patron was a non-cleric individual who held the right under civil law to select the minister of a local parish church. In Smith's time, roughly two-thirds of the lay patrons in Scotland were wealthy landowners and one-third were crown officials. In addition, municipal corporations (cities) and universities held some patronage rights.
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Brown, Stewart J. "Martyrdom in Early Victorian Scotland: Disruption Fathers and the Making of the Free Church." Studies in Church History 30 (1993): 319–32. http://dx.doi.org/10.1017/s0424208400011797.
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‘Where is the Church of Scotland to be found?’ asked the leading Evangelical R. S. Candlish on 20 May 1843 at the first General Assembly of the Free Church of Scotland. ‘She will not be found basking under the smiles of the great, but she is to be recognised once more, as in days of old, by her sufferings and her tears.’ In 1843 the Disruption of the Church of Scotland brought the birth of a new church, the Free Church of Scotland, as nearly a third of the ministers and nearly half the lay membership left the national Church of Scotland. They went out in part over a long-standing dispute concerning church patronage, but, more fundamentally, they left in protest against what they perceived as the refusal of the State to recognize the Church’s independence in spiritual matters. The new Free Church claimed to be not merely a secession or schism, but rather the true national Church of Scotland, a claim its adherents based on their willingness to suffer for the principle of the headship of Christ in the Church. They were the Church of the martyrs of the Scottish Reformation and of the Covenants, willing to lay down their fortunes, even their lives, for ‘the Crown rights of the Redeemer’. The true Church of Scotland, asserted the Free Church minister James Mackenzie, in 1859, ‘began in 1843, when die old Church, the Church of Knox, of Melville, of Henderson, and of the martyrs, left its connexion with the State, and stood out before the world free, bearing the banner which our brave fathers bore.’
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McBride, Terence. "Migrants and the Public World in Scotland, 1885–1939: A Way Forward for Comparative Research." Journal of Migration History 3, no. 1 (April 12, 2017): 54–77. http://dx.doi.org/10.1163/23519924-00301003.
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Large-scale migration within and to the nineteenth-century British Isles was a feature of a dynamic industrial economy. Among the migrants who specifically came to Scotland, over time increasing numbers came from Continental Europe. Facing interactions with long-established Scottish institutions such the Presbyterian Church of Scotland, they also became increasingly subject to newly-formed state institutions in Edinburgh and London. In this article, I will show how we can begin to comparatively characterise the dynamic of migrant-host relationships in the period 1885–1939, by examining a growing ‘Scottish’ administration, largely based in Edinburgh, and the ‘social spaces’ associated with migrant associational culture.