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Journal articles on the topic 'Presbyterian Church in Ghana'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Dovlo, Elom, and Solomon S. Sule-Saa. "The Northern Outreach Program of the Presbyterian Church of Ghana." International Bulletin of Missionary Research 23, no. 3 (July 1999): 112–16. http://dx.doi.org/10.1177/239693939902300303.

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2

Campbell, Blake I. "Enchanted Calvinism: Labor Migration, Afflicting Spirits, and Christian Therapy in the Presbyterian Church of Ghana." Canadian Journal of African Studies / Revue canadienne des études africaines 50, no. 2 (May 3, 2016): 346–47. http://dx.doi.org/10.1080/00083968.2016.1195545.

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3

Brown, Candy Gunther. "Mohr, Adam: Enchanted Calvinism. Labor Migration, Afflicting Spirits, and Christian Therapy in the Presbyterian Church of Ghana." Anthropos 109, no. 2 (2014): 724–25. http://dx.doi.org/10.5771/0257-9774-2014-2-724.

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4

Pufaa, Felicia Esinam, Felicia S. Odame, and Stephen Ameyaw. "Social Structural Dysfunction in the Era of COVID19; An Assessment of the Effects on Christian Churches in Ghana: A case of the Presbyterian Church of Ghana." International Journal of Research and Innovation in Social Science 05, no. 02 (2021): 260–68. http://dx.doi.org/10.47772/ijriss.2021.5214.

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5

WATSON, MARCUS D. "Enchanted Calvinism: Labor Migration, Afflicting Spirits, and Christian Therapy in the Presbyterian Church of Ghana. Adam Mohr. Rochester, NY: University of Rochester Press, 2013. 234 pp." American Ethnologist 42, no. 1 (February 2015): 191–92. http://dx.doi.org/10.1111/amet.12124_14.

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6

Stauffer, S. Anita. "5. Presbyterian Church (USA)." Studia Liturgica 19, no. 2 (September 1989): 233–34. http://dx.doi.org/10.1177/003932078901900214.

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7

McGrath, Alister. "Book Reviews : Presbyterian Church Government." Expository Times 106, no. 7 (April 1995): 216. http://dx.doi.org/10.1177/001452469510600715.

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8

Duncan, G. A. "Back to the Future." Verbum et Ecclesia 24, no. 2 (November 17, 2003): 359–73. http://dx.doi.org/10.4102/ve.v24i2.331.

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The Uniting Presbyterian Church in Southern Africa was formed on 26th September 1999 as the result of the union of the black Reformed Presbyterian Church in Southern Africa and the white-dominated Presbyterian Church of Southern Africa. Various unsuccessful attempts had been made since the latter part of the nineteenth century to effect union. In the spirit of national euphoria which surrounded the first democratic elections in South Africa in1994, the Reformed Presbyterian Church initiated union discussions with the Presbyterian Church. The subsequent union was based on what are now considered to be inadequate preparations and many unresolved problems have emerged to test the witness of the new denomination, not the least of which is racism. At its 2002 General Assembly, as the result of what appeared to be a financial crisis, the Uniting Presbyterian Church appointed a Special Committee on Reformation was established to investigate the problems in the denomination and to bring proposals for dealing with these issues.

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9

Asamoah-Gyadu, J. Kwabena. "Enchanted Calvinism. Labor migration, afflicting spirits, and Christian therapy in the Presbyterian Church of Ghana. By Adam Mohr. (Rochester Studies in African History and the Diaspora.) Pp. xiii + 234 incl. 3 maps and 18 figs. Rochester, NY: University of Rochester Press, 2013. £55. 978 1 58046 462 8." Journal of Ecclesiastical History 66, no. 3 (June 26, 2015): 685–86. http://dx.doi.org/10.1017/s0022046915000433.

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10

Garofalo, Douglas, Greg Lynn, and Michael McInturf. "Korean Presbyterian Church of New York." Assemblage, no. 38 (April 1999): 6. http://dx.doi.org/10.2307/3171243.

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11

Carroll, Jackson W., and David A. Roozen. "Congregational Identities in the Presbyterian Church." Review of Religious Research 31, no. 4 (June 1990): 351. http://dx.doi.org/10.2307/3511561.

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12

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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13

Duncan, Graham A. "Presbyterian spirituality in southern Africa." Scottish Journal of Theology 56, no. 4 (October 23, 2003): 387–403. http://dx.doi.org/10.1017/s0036930603211200.

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Presbyterian spirituality in southern Africa has often been treated as non-existent, yet it is a vibrant reality which is at one and the same time catholic, evangelical and contextual. Founded in Christ alone, it holds the authority of scripture as normative and as the source of the unity of God's people, as can be seen in the way it derives from the marks of the church – the Word preached, the sacraments celebrated and discipline rightly exercised. It is relational and involves communing with God, others, oneself and the environment. While conscious of the early church tradition out of which it arises, it is continuous with that tradition and is open to the spiritual insights of other traditions. It demonstrates both catholic and evangelical emphases and is adaptable within the context of African spirituality. As a result, it has a broad church ethos marked by fluidity, tolerance and appreciation of those sources that enrich it.

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14

Farrell, Sean. "The Burning of Freeduff Presbyterian Church, 1743." New Hibernia Review 9, no. 3 (2005): 72–85. http://dx.doi.org/10.1353/nhr.2005.0051.

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15

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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16

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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17

Airhart, Phyllis D. "The Accidental Modernists: American Fundamentalism and the Canadian Controversy over Church Union." Church History 86, no. 1 (March 2017): 120–44. http://dx.doi.org/10.1017/s0009640717000026.

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This article looks at confessional family resemblances between the fundamentalist controversy in the Presbyterian Church in the United States of America and the church union controversy in Canada. These resemblances have been obscured by focusing on the doctrinal dimensions of the former and the socio-institutional features of the latter. The role of the prominent American fundamentalist J. Gresham Machen in the transformation of Canadian unionists into modernists sheds light on the underlying tensions that sparked the two controversies, as well as the distinctive dynamics of the resistance to church union that shaped the confessional identity of both the Presbyterian Church in Canada and the United Church of Canada after 1925.

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18

Bowie, Karin. "‘A Legal Limited Monarchy’: Scottish Constitutionalism in the Union of Crowns, 1603–1707." Journal of Scottish Historical Studies 35, no. 2 (November 2015): 131–54. http://dx.doi.org/10.3366/jshs.2015.0152.

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After the formation of the British composite monarchy in 1603, a distinctive pattern of Scottish constitutionalism emerged in which a desire to maintain the Scottish realm and church encouraged an emphasis on the limitation of the monarch by fundamental law, guaranteed by oaths. The Covenanters attempted to use the National Covenant and the 1651 coronation to force the king to maintain the Presbyterian church as defined by law. Restoration royalists emphasised the untrammelled power of the king, but in the Revolution of 1688-89, the Claim of Right was presented with the oath of accession as a set of conditions designed to re-establish the Scottish realm as a ‘legal limited monarchy’ with a Presbyterian church. Reforms in 1640-41, 1689-90 and 1703-4 placed statutory constraints on the royal prerogative. The making of the union relied on a reassertion of monarchical sovereignty, though Presbyterian unionists ensured that the new British monarch would be required to swear to uphold the church as established by law.

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19

Pauw, Amy Plantinga. "Looking back, looking forward." Theology in Scotland 26, S (September 11, 2019): 31–40. http://dx.doi.org/10.15664/tis.v26is.1874.

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Professor Plantinga Pauw was invited to give a perspective on the Presbyterian Church of the United States of America’s adoption of a book of confessions rather than a single confessional standard. Her paper speaks of her experience of using the PC(USA)’s Book of Confessions both as a member of the church and as a teacher of doctrinal theology in a Presbyterian seminary. It describes the church’s current Book of Confessions, examines the reasons for its adoption, and provides examples of the benefits she believes it has provided to the church.

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20

Park, Tae Hyeun. "Presbyterian Church Government and Its Practice in Korea." Gospel and Praxis 54 (February 20, 2020): 106–32. http://dx.doi.org/10.25309/kept.2020.2.15.106.

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21

Gambrell, David. "Speaking of Sacraments in the Presbyterian Church (U.S.A.)." Liturgy 25, no. 2 (December 30, 2009): 52–61. http://dx.doi.org/10.1080/04580630903476178.

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22

Kim, Young-Su. "The Religiosity of Young People in Presbyterian Church." Theology and Praxis 63 (February 28, 2019): 577–600. http://dx.doi.org/10.14387/jkspth.2019.63.577.

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23

FIELD-BIBB, JACQUELINE. "WOMEN AND MINISTRY: THE PRESBYTERIAN CHURCH OF ENGLAND." Heythrop Journal 31, no. 2 (April 1990): 150–64. http://dx.doi.org/10.1111/j.1468-2265.1990.tb00128.x.

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24

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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25

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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26

Ahn, Eun Chan. "The Relationship between universal Church and particular Church in the Presbyterian Church : Homogeneity and Differentiation." Gospel and Praxis 60 (August 15, 2021): 131–63. http://dx.doi.org/10.25309/kept.2021.8.15.131.

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27

Prentis, Malcolm D. "The Poor Parsons: Presbyterian Clergy in Colonial Queensland." Queensland Review 5, no. 1 (May 1998): 86–96. http://dx.doi.org/10.1017/s1321816600001744.

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An examination of the Presbyterian ministry in colonial Queensland is a revealing exercise. It tells something of the nature of a very significant class in colonial society, the clergy, who acted as the “public intellectuals” of their age. It aids the assessment of the extent to which the Presbyterian Church remained an immigrant Scottish institution. It also provides some insights into the causes of the differences of style observable in Presbyterianism from state to state, suggesting a relationship to differences over Church union in the 1970s.

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28

Craven, Alex. "‘Contrarie to the Directorie’: Presbyterians and People in Lancashire, 1646–53." Studies in Church History 43 (2007): 331–41. http://dx.doi.org/10.1017/s0424208400003314.

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In 1645, Parliament swept away the Anglican liturgy of the Church of England, replacing the Book of Common Prayer with a new Presbyterian alternative, the Directory. The Episcopal hierarchy of the Church had already been demolished, and it was expected that the national Church would be reformed along puritan lines. The campaign to impose Presbyterian discipline in England, and the concomitant struggle for a reformation of manners, has received much attention from historians. There is little doubt that nationally these new measures failed, with John Morrill asserting that ‘these ordinances were not only largely ignored but actively resisted’. Presbyterian classes were successfully erected in a handful of places, however, including Lancashire. This should not surprise us, given the county’s long reputation for Puritanism. Nine classes were created at Manchester, Bury, Whalley, Warrington, Walton, Leyland, Preston, Lancaster and Ulverston, and a Provincial Assembly met at Preston. The full minutes of Manchester and Bury classes, and the several extant sets of churchwardens’ accounts, offer a fascinating insight into the workings of this new system. The popular reaction to the new order is also demonstrated; people who travelled to banned services demonstrated where they stood on the liturgical divide, as did those who presented offenders for punishment. This essay, therefore, seeks to evaluate the efforts to erect Presbyterianism within a county where we might reasonably expect it could succeed. The outcome of this struggle will tell us much about the chances of a national Presbyterian Church of England’s survival.

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29

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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30

주승민. "Mission Strategy of American Southern Presbyterian Church in Korea." Theology and Mission ll, no. 55 (May 2019): 7–46. http://dx.doi.org/10.35271/cticen.2019..55.7.

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31

Min, Kyung Woon. "The Early Japan Mission of the Korean Presbyterian Church." Mission and Theology 48 (June 30, 2019): 217–43. http://dx.doi.org/10.17778/mat.2019.06.48.217.

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32

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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33

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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34

Lang, Michael Kpughe. "The Presbyterian Church in Cameroon and Rural Missionary Work." Rural Theology 12, no. 2 (November 2014): 119–29. http://dx.doi.org/10.1179/1470499414z.00000000031.

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35

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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36

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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37

Pratt Morris-Chapman, Daniel John. "ECCLESIA GHANA: REALISING AFRO- CATHOLICISM IN GHANA." Studia Historiae Ecclesiasticae 41, no. 1 (August 3, 2015): 86–104. http://dx.doi.org/10.25159/2412-4265/100.

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What is the essence of the Gospel? Which aspects of the church’s ministry are contingent? The story of the Anglican Church in Ghana offers an opportunity to reflect upon these questions. While the history of this colonial church is fraught with ethnocentrism, it also demonstrates a number of ways in which a rich theological tradition can be realised on Ghanaian soil. This essay explores these possibilities with the hope of identifying an authentic Afro-Catholicism.

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38

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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39

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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40

Dubé, Kristie. "Minority Immigrant Narratives in Saskatchewan: Kaposvar Roman Catholic Church and Bekevar Presbyterian/Reformed Church." Journal of the Society for the Study of Architecture in Canada 43, no. 1 (2018): 57. http://dx.doi.org/10.7202/1049408ar.

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41

Kwon, Mi Jung, and Yeon Kyoung Chung. "A Study on Activating of the Protestant Church Archives: Focused on Saemoonan Presbyterian Church." Journal of Records Management & Archives Society of Korea 15, no. 3 (August 31, 2015): 115–40. http://dx.doi.org/10.14404/jksarm.2015.15.3.115.

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42

Duncan, G. A. "Reconciliation through Church Union in post-Apartheid South Africa: The Uniting Presbyterian Church in Southern Africa." Verbum et Ecclesia 26, no. 1 (October 2, 2005): 35–63. http://dx.doi.org/10.4102/ve.v26i1.212.

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This paper will argue that the union which brought the Uniting Presbyterian Church in Southern Africa into being was based on an inadequate view of reconciliation in a Christian context. While lip service may have been paid to the authentic concept, flawed views have led to many misunderstandings concerning the mission and vision of the new church, and despite attempts at reformation and renewal, reconciliation as justice restored still evades the ethos of the young denomination.

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43

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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44

McKim, Denis. "The Blue Banner: The Presbyterian Church of Saint David and Presbyterian Witness in Halifax (review)." Canadian Historical Review 90, no. 1 (2009): 172–75. http://dx.doi.org/10.1353/can.0.0160.

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45

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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46

Marcovitz, Jennifer E. "Presbyterian Church of Sudan v. Talisman Energy, Inc. (2D CIR.)." International Legal Materials 49, no. 1 (February 2010): 1–22. http://dx.doi.org/10.1017/s0020782900000449.

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47

Marcovitz, Jennifer E. "Presbyterian Church of Sudan v. Talisman Energy, Inc. (2D CIR.)." International Legal Materials 49, no. 1 (February 2010): 1–22. http://dx.doi.org/10.5305/intelegamate.49.1.0001.

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48

Banker, Mark T. "Creating Christian Indians: Native Clergy in the Presbyterian Church (review)." Catholic Historical Review 90, no. 3 (2004): 579–80. http://dx.doi.org/10.1353/cat.2004.0110.

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49

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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50

Moore-Keish, Martha. "The Presbyterian Church (USA) and the Quest for Common Worship." Liturgy 18, no. 4 (November 1, 2003): 25–34. http://dx.doi.org/10.1080/714044505.

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