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Journal articles on the topic 'Presbyterian Church – Education – History'

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Published: 4 June 2021

Last updated: 5 February 2022

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1

Cramer, Howard. "Geological Education in Georgia Before 1861." Earth Sciences History 4, no. 1 (January 1, 1985): 17–25. http://dx.doi.org/10.17704/eshi.4.1.j318031255893634.

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Before the war there were private and "old field" public elementary schools, and also private, individual- and church-supported high-schools called academies, seminaries, or institutes. Some even used the word college. Geology and mineralogy were taught in some of the academies, depending upon the availability of teachers; most had the typical classical education of the day. There were four colleges: Franklin [the University of Georgia], Mercer [Baptist], Oglethorpe [Presbyterian], and Emory [Methodist]. All had geology in the curriculum, either as a distinct one-semester course [combining the present-day physical and historical geology] or as part of a course in natural history. None was a center of great scientific strength, although both Franklin and Oglethorpe had the services of Joseph LeConte for a short while. Brief biographies of John R. Cotting, James Jackson, Joseph Jones, William L. Jones, Joseph LeConte, Alexander Means, Josiah Meigs, George W. W. Stone, Joseph Willett, and James Woodward are included.

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2

Wall, David Henry. "A View from Within: The LGBTQ Struggle at Princeton Theological Seminary." Theology Today 74, no. 4 (January 2018): 347–64. http://dx.doi.org/10.1177/0040573617731714.

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This article is a summary of the history of the LGBTQ movement on the campus of Princeton Theological Seminary from the perspective of the author, David H. Wall, who was a student (1979–1980) and served in the administration from 1980 to 2016. Wall describes his own journey as a gay Christian, along with a series of events and people that contributed to changes within the PTS community and the Presbyterian church from condemnation to welcome of LGBTQ people and their allies. Many LGBTQ students’ stories are included. The impact and work of the student organization CLGC (Church and Lesbian/Gay Concerns), later named BGLASS is covered as the organization’s leadership and mission evolved from a focus on education to one of advocacy. Included are the roles of the faculty and administration.

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3

Womack, Deanna Ferree. "Lubnani,Libanais, Lebanese: Missionary Education, Language Policy and Identity Formation in Modern Lebanon." Studies in World Christianity 18, no. 1 (April 2012): 4–20. http://dx.doi.org/10.3366/swc.2012.0003.

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This article examines language instruction and religious and socio-political identity formation in nineteenth- and early twentieth-century American Protestant and French Jesuit missionary institutions in Lebanon. It compares French, English and Arabic language education policies at Saint Joseph University (Université Saint-Joseph), Syrian Protestant College (now the American University in Beirut) and the American Syria Mission schools under the American Board of Commissioners for Foreign Missions and the Board of Foreign Missions of the Presbyterian Church in the USA. The article considers the mutual transformations in the encounter between missionaries and Lebanese students and addresses the relationship between language learning and educational, literary and nationalist development in the Middle East. Emphasising the agency of Arabic-speaking Ottoman subjects and their reciprocal relationship with missionaries, it argues that before the turn of the century, those individuals who acquired a foreign language and excelled in literary Arabic charted the course toward social, cultural and political change in the twentieth century.

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Slack, Kevin. "Benjamin Franklin and the Reasonableness of Christianity." Church History 90, no. 1 (March 2021): 68–97. http://dx.doi.org/10.1017/s0009640721000743.

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AbstractWhile much has been written on Benjamin Franklin's view of religion, less has been written on his Christian theology. This article first situates Franklin as an important figure in the religious Enlightenment, connecting his own view of philosophy to his teachings on Christian revelation. Providing historical context on the subscription debates, it then gives a comprehensive treatment of Franklin's Christian theology in the 1735 Hemphill affair. New scholarship on Franklin's transatlantic sources confirms that, far from attempting to undermine Christianity, he appealed to popular European writers in an attempt to bend it to reasonable ends. Moreover, Franklin's own views on church polity and liturgy developed over time. As he rose from a middling artisan to political power, he saw both the need for religious appeals and the threat that competing sects posed to political unity. His focus shifted from religious freedoms in private associations to institutionalizing elements of Christian teachings in education, charity, commerce, and defense. His experiences with rigid Presbyterian orthodoxy and chaotic New Light enthusiasm also awakened him to the need for more reasonable forms of worship, and he set to the task of experimenting with Christian liturgies to achieve both the tranquility of parishioners’ minds and social unity.

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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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6

Bush, Peter G. "The Presbyterian Church in Canada and the Pope: One denomination's struggle with its confessional history." Studies in Religion/Sciences Religieuses 33, no. 1 (March 2004): 105–15. http://dx.doi.org/10.1177/000842980403300106.

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The Westminster Confession of Faith (1647), a subordinate standard of The Presbyterian Church in Canada, makes harsh, even offensive, statements about the Pope and the Roman Catholic Church. This paper explores how The Presbyterian Church in Canada has sought to balance the confessional nature of the church with its changing views of the Roman Catholic Church. Choosing not to amend the Westminster Confession of Faith, the church has adopted explanatory notes and declaratory acts to help Presbyterians understand the Confession in a new time.

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7

Cebula, Larry, and Bonnie Sue Lewis. "Creating Christian Indians: Native Clergy in the Presbyterian Church." Western Historical Quarterly 35, no. 4 (December 1, 2004): 518. http://dx.doi.org/10.2307/25443075.

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8

Adams, Elizabeth T. "Divided Nation, Divided Church: The Presbyterian Schism, 1837‐1838." Historian 54, no. 4 (June 1, 1992): 683–96. http://dx.doi.org/10.1111/j.1540-6563.1992.tb00876.x.

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9

오현선. "A Proposal for the Renewal of Church Education in Presbyterian Church of Korea." Journal of Christian Education in Korea ll, no. 44 (December 2015): 117–43. http://dx.doi.org/10.17968/jcek.2015..44.005.

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10

Nicholas, M. A. "Creating Christian Indians: Native Clergy in the Presbyterian Church." Ethnohistory 53, no. 1 (January 1, 2006): 246–48. http://dx.doi.org/10.1215/00141801-53-1-246.

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11

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.

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Muirí, Réamonn Ó., John W. Lockington, E. D. Smyth, Beatrice Elliott, and Jennifer Lundy. "A History of the Mall Presbyterian Church, Armagh 1837-1987." Seanchas Ardmhacha: Journal of the Armagh Diocesan Historical Society 13, no. 1 (1988): 247. http://dx.doi.org/10.2307/29745322.

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13

Houston, Matthew. "Presbyterianism, unionism, and the Second World War in Northern Ireland: the career of James Little, 1939–46." Irish Historical Studies 43, no. 164 (November 2019): 252–68. http://dx.doi.org/10.1017/ihs.2019.53.

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AbstractThis article examines the career of the Irish Presbyterian minister and member of the Westminster parliament, James Little, as a case study of Presbyterian clerical responses to the Second World War in Northern Ireland. Establishing a more detailed narrative of contemporary interpretations of the conflict improves our understanding of the functions of religious institutions during the period. It demonstrates that Presbyterian church leaders were largely enthusiastic supporters of the war, employing theological language while promoting the agenda of unionist politics. By juxtaposing clerical politico-religious support for the war with their commitment to conservative moral standards, the article assesses the strength with which these views were held, thereby adding to our knowledge of Presbyterianism in the 1940s. The article also situates the Northern Ireland Presbyterian view of the war within the context of the United Kingdom.

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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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15

Mulder, John M., Robert Benedetto, and Betty K. Walker. "Guide to the Manuscript Collections of the Presbyterian Church, U.S." Journal of American History 79, no. 4 (March 1993): 1727. http://dx.doi.org/10.2307/2080387.

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16

Anderson, Philip J. "Sion College and the London Provincial Assembly, 1647–1660." Journal of Ecclesiastical History 37, no. 1 (January 1986): 68–90. http://dx.doi.org/10.1017/s0022046900031912.

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The events which together finally resulted in a restructuring of the Church of England along Presbyterian lines had been lengthy, complex and exceedingly frustrating for all concerned. Since the earliest days of the Long Parliament, both pulpit and press had been brimming not only with invective against Laudian Episcopacy, but also with a plethora of ideas about church government. After 1643, having accepted the conditions of the Solemn League and Covenant, the Westminster Assembly laboured fitfully to fulfil its responsibility of producing a new polity for parliament's approval. The assembly conducted its work in the midst of independent Dissenting Brethren who argued for a congregational form of gathered churches in the context of toleration, Scottish commissioners who would not be satisfied with anything less than their own rigid model of Presbyterianism, and a parliament that was generally desirous of a Presbyterian settlement but committed to an Erastian structure that would make its own body the highest judicial authority in the Church.

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17

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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18

Stricklin, David, and Frank Joseph Smith. "The History of the Presbyterian Church in America: The Silver Anniversary Edition." Journal of Southern History 68, no. 1 (February 2002): 240. http://dx.doi.org/10.2307/3069766.

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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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20

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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RAFFE, ALASDAIR. "PRESBYTERIANISM, SECULARIZATION, AND SCOTTISH POLITICS AFTER THE REVOLUTION OF 1688–1690." Historical Journal 53, no. 2 (April 27, 2010): 317–37. http://dx.doi.org/10.1017/s0018246x10000038.

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ABSTRACTThis article assesses the significance of Presbyterian ideas of church government in Scottish politics after the revolution of 1688–90. While recent historians have revised our understanding of Scottish politics in this period, they have mostly overlooked debates concerning religious authority. The article focuses on what contemporaries called the ‘intrinsic right’ of the church: its claim to independent authority in spiritual matters and ecclesiastical administration. The religious settlement of 1690 gave control of the kirk to clergy who endorsed divine right Presbyterianism, believed in the binding force of the National Covenant (1638) and the Solemn League and Covenant (1643), and sought to uphold the intrinsic right. An ambiguous legal situation, the criticisms of episcopalian clergy and politicians, and the crown's religious policies helped to make the Presbyterians' ecclesiological claims a source of instability in Scottish politics. Meetings of the general assembly and, after 1707, the appointment of national fast and thanksgiving days were particularly likely to spark controversy. More broadly, the article questions two narratives of secularization assumed by many previous scholars. It argues that Scottish politics was not differentiated from religious controversy in this period, and that historians have exaggerated the pace of liberalization in Scottish Presbyterian thought.

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DURSTON, CHRISTOPHER. "Edward Fisher and the Defence of Elizabethan Protestantism during the English Revolution." Journal of Ecclesiastical History 56, no. 4 (October 2005): 710–29. http://dx.doi.org/10.1017/s002204690500429x.

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During the seventeenth century several attempts were made to change fundamentally the character of the Church of England founded by Elizabeth I. The innovations introduced by Laud in the 1630s precipitated a civil war and brought to power godly governments which restructured the Church on a Presbyterian model. The amateur theologian, Edward Fisher, opposed this new godly establishment, arguing for the continued celebration of Christmas, and against sabbatarianism and sacramental examination and suspension. His tracts in support of ‘Elizabethan Protestantism’ proved popular in the 1650s and helped to cement attachment to a more inclusive vision of the English Church.

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23

Rogers, Jack. "Biblical Interpretation regarding Homosexuality in the Recent History of the Presbyterian Church (U.S.A.)." Review of Religious Research 41, no. 2 (December 1999): 223. http://dx.doi.org/10.2307/3512108.

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24

Chung, Byung Joon. "A History of the Gazette of the Presbyterian Church of Korea, 1946-1979." 韓國敎會史學會誌 56 (September 30, 2020): 257–85. http://dx.doi.org/10.22254/kchs.2020.56.08.

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25

Calvert, Leanne. "‘He came to her bed pretending courtship’: sex, courtship and the making of marriage in Ulster, 1750–1844." Irish Historical Studies 42, no. 162 (November 2018): 244–64. http://dx.doi.org/10.1017/ihs.2018.32.

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AbstractThe history of sex and sexuality is underdeveloped in Irish historical studies, particularly for the period before the late-nineteenth century. While much has been written on rates of illegitimacy in Ireland, and its regional diversity, little research has been conducted on how ordinary women and men viewed sex and sexuality. Moreover, we still know little about the roles that sex played in the rituals of courtship and marriage. Drawing on a sample of Presbyterian church records, this article offers some new insights into these areas. It argues that sexual intercourse and other forms of sexual activity formed part of the normal courtship rituals for many young Presbyterian couples in Ulster. Courting couples participated in non-penetrative sexual practices, such as petting, groping and bundling. Furthermore, while sexual intercourse did not have a place in the formal route to marriage, many couples engaged in it regardless.

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Marsden, George M. "Fighting the Good Fight: A Brief History of the Orthodox Presbyterian Church. By D. G. Hart and John Muether. Philadelphia, Pa.: Orthodox Presbyterian Church, 1995. 217 pp. $11.95." Church History 65, no. 4 (December 1996): 771–73. http://dx.doi.org/10.2307/3170474.

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27

Quinn, Anne-Lise. "Holding On To Mission Christianity: Case Studies From a Presbyterian Church in Malawi." Journal of Religion in Africa 25, no. 4 (1995): 387–411. http://dx.doi.org/10.1163/157006695x00047.

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28

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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Little, Patrick. "Michael Jones and the survival of the Church of Ireland, 1647–9." Irish Historical Studies 43, no. 163 (May 2019): 12–26. http://dx.doi.org/10.1017/ihs.2019.2.

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AbstractThe marquess of Ormond's surrender of Dublin to the forces of the English parliament in the summer of 1647 has been seen as marking the demise of the Church of Ireland, with ministers given the choice of adopting the Presbyterian Directory for Public Worship or fleeing the country. This article examines the survival of the church thanks to the benign influence of the governor of Dublin, Colonel Michael Jones, and his brother, Dr Henry Jones, bishop of Clogher. Under Michael Jones's rule the Book of Common Prayer continued to be used, ministers were appointed to vacancies, and clerical networks continued to operate. It was only after the Cromwellian invasion in August 1649, and the replacement of Jones by the Cromwellian hard-liner, Colonel John Hewson, that the church was forced out of business – a process completed with its formal abolition by the autumn of 1650.

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Spach, Robert C. "Addressing the Identity-Relevance Dilemma: Religious Particularity and Pluralism at Presbyterian Church-Related Colleges." Religion & Education 34, no. 2 (April 2007): 55–76. http://dx.doi.org/10.1080/15507394.2007.10012398.

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DU TOIT, ALEXANDER. "God Before Mammon? William Robertson, Episcopacy and the Church of England." Journal of Ecclesiastical History 54, no. 4 (October 2003): 671–90. http://dx.doi.org/10.1017/s0022046903008017.

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William Robertson, Scottish historian, Presbyterian minister and leader of the Moderate church party, has been credited with a position regarding episcopacy that differed markedly from the sectarian suspicion shown by earlier Scottish Presbyterians. This article examines Robertson's attitude to episcopacy in the light of an early episode in his career, when he apparently had a chance to enter the Church of England (which offered greater rewards in terms of money and status than the Scottish Kirk), but did not take the opportunity. This examination, taking into account the views of episcopacy and the Church of England expressed in Robertson's histories and elsewhere, suggests that his personal position was in fact closer to the traditional hostility of older Scottish Presbyterianism than to the tolerant and even Latitudinarian views normally associated with the Enlightenment.

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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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Ritchie, Daniel. "The emergence of a Presbyterian evangelical: a religious and social history of Isaac Nelson's pastorate at First Comber Presbyterian Church, 1838–42." Irish Studies Review 23, no. 3 (June 25, 2015): 331–47. http://dx.doi.org/10.1080/09670882.2015.1051782.

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Kidwell, Clara Sue. "Reviews of Books:Creating Christian Indians: Native Clergy in the Presbyterian Church Bonnie Sue Lewis." American Historical Review 109, no. 1 (February 2004): 199–200. http://dx.doi.org/10.1086/530223.

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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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Park, Saeam. "A Study of Korean Language Education by the Korea Mission of the Presbyterian Church U.S.A." Sungshin Humanities Research 35 (February 28, 2017): 177–200. http://dx.doi.org/10.24185/sswuhr.2017.02.35.9.

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Won Seok KOH and 권대현. "From Centripetal Force to Centrifugal Force:Analysis of Christian Education in the Presbyterian Church of Korea." Journal of Christian Education in Korea ll, no. 27 (June 2011): 307–54. http://dx.doi.org/10.17968/jcek.2011..27.011.

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HOLMES, ANDREW R. "PRESBYTERIAN RELIGION, HISTORIOGRAPHY, AND ULSTER SCOTS IDENTITY, c. 1800 TO 1914." Historical Journal 52, no. 3 (August 4, 2009): 615–40. http://dx.doi.org/10.1017/s0018246x09990057.

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ABSTRACTThe links between Presbyterians in Scotland and the north of Ireland are obvious but have been largely ignored by historians of the nineteenth century. This article addresses this gap by showing how Ulster Presbyterians considered their relationship with their Scottish co-religionists and how they used the interplay of religious and ethnic considerations this entailed to articulate an Ulster Scots identity. For Presbyterians in Ireland, their Scottish origins and identity represented a collection of ideas that could be deployed at certain times for specific reasons – theological orthodoxy, civil and religious liberty, and certain character traits such as hard work, courage, and soberness. Ideas about the Scottish identity of Presbyterianism were reawakened for a more general audience in the first half of the nineteenth century, during the campaign for religious reform and revival within the Irish church, and were expressed through a distinctive denominational historiography inaugurated by James Seaton Reid. The formulation of a coherent narrative of Presbyterian religion and the improvement of Ulster laid the religious foundations of a distinct Ulster Scots identity and its utilization by unionist opponents of Home Rule between 1885 and 1914.

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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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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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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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Hood, Jared. "Give Me Liberty: Liberty of Opinion in the Presbyterian Church of Australia." Reformed Theological Review 78, no. 1 (April 1, 2019): 51–81. http://dx.doi.org/10.53521/a228.

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The Presbyterian Church of Australia adopted the Westminster Confession as its subordinate standard, but the Confession 'read in the light of the following declaratory statement'. This grants some degree of latitude to PCA leaders, who have to subscribe to the Confession. However, what is the extent of this freedom? This has caused considerable discussion and disagreement. Studies to date have focused on the clause's historical context. There is more that can be said on that - indeed, a fresh perspective will be offered. However, rather than just reading an interpretation of history into the clause, the clause itself needs to be read in its own right. Its own voice needs to be heard, particularly since it is the words themselves that are the law of the Church, not the historical context. Its semantics and syntax need to be analysed. An exegetical study is required.

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이혜정. "A Review of the History of Denomination Study in the Presbyterian Church of Korea (Tonghap)." Korean Studies Quarterly 41, no. 2 (June 2018): 197–230. http://dx.doi.org/10.25024/ksq.41.2.201806.197.

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McGinnis, Paul J. "Politics, Prophecy, Poetry: The Melvillian Moment, 1589–96, and its Aftermath." Scottish Historical Review 89, no. 1 (April 2010): 1–19. http://dx.doi.org/10.3366/shr.2010.0001.

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The 1589–96 alliance between the Scottish Presbyterians and James VI led to more than the triumph of the new church polity. It also promoted new directions in poetry, cartography, law and, perhaps most notably, eschatology – the years witnessing an integrated and coherent cultural flowering that is largely unrecognised today. Underwriting all these developments was a new confidence in the Scottish future (the neologism ‘patriot’ having just appeared in the later 1580s). The collapse of the alliance in late 1596 threw the Presbyterian movement on the defensive and increasingly redirected its intellectual energies toward more narrow horizons.

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Anderson, James D. "The Lesbian and Gay Liberation Movement in the Presbyterian Church (U.S.A.), 1974-1996." Journal of Homosexuality 34, no. 2 (December 1997): 37–65. http://dx.doi.org/10.1300/j082v34n02_02.

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DIXHOORN, CHAD VAN. "Progress and Protest in Late Nineteenth- and Early Twentieth-Century Presbyterianism." Unio Cum Christo 6, no. 1 (April 1, 2020): 167. http://dx.doi.org/10.35285/ucc6.1.2020.art10.

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This Article Surveys The Presbyterian Conflict In America At The Turn Of The Twentieth Century, Which Was Marked By A Drive For Progress And A Reaction Of Protest. After Setting Up The Historical Context, It Looks At “progress” In Action, Theology, Preaching, And Presidents. It Then Focuses On The Protest Of J. Gresham Machen, Who Was Engaged In Church Debates And Publications (e.g., Christianity And Liberalism) And Who, In Response To Progressive Theology, Founded Westminster Theological Seminary, An Independent Mission Board, And A New Denomination. It Concludes With Observations About The Continuing Witness Of Westminster Seminary. KEYWORDS: Social Gospel, Progressive Theology, Presbyterian Conflict, Woodrow Wilson, Auburn Affirmation, J. Gresham Machen, Westminster Theological Seminary, Theological Education, Mission, Westminster Confession Of Faith

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Ellis, Meredith A. B. "Still Life: A Bioarchaeological Portrait of Perinatal Remains Buried at the Spring Street Presbyterian Church." Historical Archaeology 54, no. 1 (January 6, 2020): 184–201. http://dx.doi.org/10.1007/s41636-019-00216-5.

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Duncan, Graham A. "The Politics of Credentials: A Commentary and Critique of the Presbyterian Church in Southern Africa." Ecclesiastical Law Journal 20, no. 3 (August 23, 2018): 305–27. http://dx.doi.org/10.1017/s0956618x18000480.

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The use of credentials in an ecclesiastical context is a means of assuring that a minister is who he or she claims to be and is therefore trained and qualified to exercise ministry within a particular church tradition as determined by individual denominations. The concept and use of credentials has developed over time. Using primary sources in the main, this article examines the use of credentials as a tool for ‘inclusion’ or a means of ‘exclusion’, or both, in the history of the largest Presbyterian church in Southern Africa and its predecessors. The research question under study is to what degree, if any, were credentials used to control ministers and to cleanse and purify the church of radical – such as anti-apartheid – elements?

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Moon, Hwarang. "Worship for People with Cognitive Challenges in the Pandemic Era: A Korean Presbyterian Perspective." Religions 12, no. 8 (July 30, 2021): 587. http://dx.doi.org/10.3390/rel12080587.

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During COVID-19, many people in the world experienced tremendous suffering. Because of its strong infection rate, people avoided gathering. In these circumstances, public worship, which is the heartbeat of the church, has declined. The decline in participation is especially true among one group of marginalized people: the people who are cognitively challenged. Traditionally, the Korean Church has not had much concern about the matter of public worship and the sacraments for those who are cognitively challenged, except for a few churches which have special departments for ministries to special populations. During the COVID-19 situation, these ministries have slowed, which means that those who benefited have had few opportunities to join worship services or participate in religious education. Going forward, there is a high possibility of another pandemic. Therefore, it is time to prepare for the future. Some churches have utilized online worship and Zoom meetings, showing that the cognitively challenged can effectively participate in online worship and religious education if family members can help them. Churches should invest in new platforms which harmonize onsite worship and online worship and expand resources to create new software for Christian education.

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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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