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Journal articles on the topic 'Presbyterian Church of Nigeria'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 January 2023

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1

Obinna, Elijah. "Bridging the Divide: The Legacies of Mary Slessor, ‘Queen’ of Calabar, Nigeria." Studies in World Christianity 17, no. 3 (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

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2

De Vries, Roland. "Becoming a Guest." Thème 25, no. 2 (2019): 165–84. http://dx.doi.org/10.7202/1056942ar.

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The question of ecclesiological identity is a pressing one in the contemporary context, particularly in the light of the church’s increasing marginalization or relative insignificance within Western society. This question of ecclesiological identity is explored by way of engagement with the guest Christology of the Nigerian Presbyterian theologian Enyi Ben Udoh, and by way of John Koenig’s New Testament Hospitality. The result is a suggestive and constructive vision of the church that prioritizes its status as guest, in relation to the Christ who comes to the human family as guest, then kin, t

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3

B. I., Odoh, Utom A. U., and Nwaze Simon Obini. "Groundwater Prospecting in Fractured Shale Aquifer Using an Integrated Suite of Geophysical Methods: a Case History from Presbyterian Church, Kpiri-Kpiri, Ebonyi State, SE Nigeria." Journal of Geo-sciences 2, no. 4 (2012): 60–65. http://dx.doi.org/10.5923/j.geo.20120204.01.

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4

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

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5

Duncan, G. A. "Back to the Future." Verbum et Ecclesia 24, no. 2 (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 considere

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6

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

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7

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

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8

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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9

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 (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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10

Luka Ariko Ekitala. "Relevance of the Reformed Church Polity Principles: An Analysis of the Constitution of the Reformed Church of East Africa (RCEA)." Editon Consortium Journal of Philosophy, Religion and Theological studies 1, no. 1 (2021): 27–53. http://dx.doi.org/10.51317/ecjprts.v1i1.243.

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This paper drawing to the foundations of both Presbyterian and Reformed church polity principles, evaluates the constitution of the Reformed Church in East Africa providing a proposed church order for the future of RCEA. The distinctiveness of church law is that it must also derive from the Bible what entails Christ’s will for His church and then implement it for contemporary times (Coertzen, 1998, p. 7). In Church and Order, A Reformed Perspective the principles of Reformed Church law and church government are exclusively and extensively treated as well as the historical development of Reform

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11

Duncan, Graham A. "Presbyterian spirituality in southern Africa." Scottish Journal of Theology 56, no. 4 (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

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12

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-es

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13

Airhart, Phyllis D. "The Accidental Modernists: American Fundamentalism and the Canadian Controversy over Church Union." Church History 86, no. 1 (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

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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

Bowie, Karin. "‘A Legal Limited Monarchy’: Scottish Constitutionalism in the Union of Crowns, 1603–1707." Journal of Scottish Historical Studies 35, no. 2 (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

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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 establishe

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17

Pauw, Amy Plantinga. "Looking back, looking forward." Theology in Scotland 26, S (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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18

Brown, S. J. "Reform, Reconstruction, Reaction: The Social Vision of Scottish Presbyterianism c. 1830-c. 1930." Scottish Journal of Theology 44, no. 4 (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

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19

WALLACE, VALERIE. "Benthamite Radicalism and its Scots Presbyterian Contexts." Utilitas 24, no. 1 (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 beg

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20

Prentis, Malcolm D. "The Poor Parsons: Presbyterian Clergy in Colonial Queensland." Queensland Review 5, no. 1 (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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21

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

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22

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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23

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

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24

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

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25

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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26

Sung, Choi Yong. "Evaluasi Kerjasama Sinode Gereja Isa Almasih dan Sinode Gereja Presbiterian Korea Selatan." JURNAL LUXNOS 7, no. 2 (2021): 170–85. http://dx.doi.org/10.47304/jl.v7i2.139.

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Abstract: 2021 is a Jubellium year of Presbyterian Korean Missionary came to Indonesia. For human, 50th is a sign of mature. There are many experiences in 50th years journey of Korean mission in Indonesia. But of course, it has not been a smooth journey. We came to Indonesia with the idea of partnership mission with local Church. But many of the partnership ended by conflict. GIA is one of the good model of success mission partnership of Korea and Indonesia. Of course, this partnership mission is not a smooth mission too. This article wrote by field research through interview with many experie

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27

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 cathol

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28

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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29

Cranmer, Frank. "Christian Doctrine and Judicial Review: The Free Church Case Revisited." Ecclesiastical Law Journal 6, no. 31 (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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30

Calvert, Leanne. "‘From a woman's point of view’: the Presbyterian archive as a source for women's and gender history in eighteenth- and nineteenth-century Ireland." Irish Historical Studies 46, no. 170 (2022): 301–18. http://dx.doi.org/10.1017/ihs.2022.45.

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AbstractThis article responds to ‘An agenda for women's history in Ireland, 1500–1900’ by highlighting the explanatory potential of the Presbyterian archive in extending and reshaping our understanding of women, gender and the family in Ireland. Discussed here as the ‘Presbyterian archive’, the records of the Presbyterian church offer a tantalising insight into the intimate worlds of women and men in eighteenth- and nineteenth-century Ireland. Although Presbyterians were a minority religious community in Ireland, their records provide much more than a marginalised picture. Instead, the Presbyt

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31

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

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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 (2004): 518. http://dx.doi.org/10.2307/25443075.

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33

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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34

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

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35

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

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36

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

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37

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

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38

Neylan, Susan. "Creating Christian Indians: Native Clergy in the Presbyterian Church." Journal of American Ethnic History 24, no. 2 (2005): 110–11. http://dx.doi.org/10.2307/27501569.

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39

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 (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 th

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40

HELM, PAUL. "Guest Editorial: Benjamin Breckinridge Warfield, 1851–1921." Unio Cum Christo 7, no. 2 (2021): 5. http://dx.doi.org/10.35285/ucc7.2.2021.edi.

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This Year 2021 Marks The Centenary Of The Death Of The Theologian Benjamin B.Warfield. He Was A Son Of The Southern Presbyterian Church. John Meeter Summarizes Warfield’s Life As Follows: Benjamin Breckinridge Warfield Was Born Into A Godly Presbyterian Home At “Grasmere,” Near Lexington, Kentucky, November 5th, 1851. When Only Nineteen Years Of Age He Was Graduated From What Is Now Princeton University, With The Highest Honor Of His Class. After Two Years Of Further Study And Travel Abroad He Entered Princeton Seminary, Graduating In The Class Of 1876. In 1878 He Was Appointed Instructor, And

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41

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 (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 cle

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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 (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

Murray, S. W. "A History of Congregations in the Presbyterian Church in Ireland Edited by John T. Carson (Presbyterian Historical Society, Church House, Belfast. 808pp. £21)." Evangelical Quarterly: An International Review of Bible and Theology 57, no. 1 (1985): 94–95. http://dx.doi.org/10.1163/27725472-05701028.

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44

Fulton, David. "Surgical Arbitration." Texas A&M Journal of Property Law 2, no. 3 (2015): 413–60. http://dx.doi.org/10.37419/jpl.v2.i3.3.

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This Comment proposes adding contractual stipulations that result from the surgical arbitration of two questions to the neutral-principles-of-law method analysis. Outsourcing the question: “Did the national denomination substantially and unforeseeably change its doctrine?” to arbitration, allows the underlying cause of the hierarchical religious property dispute to be weighed by a court without compromising that court’s religious neutrality. This Comment will explore this issue primarily in the context of the Presbyterian Church’s (U.S.A.) (“PC(USA)”) affiliation with local churches in Texas t

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45

Anderson, Philip J. "Sion College and the London Provincial Assembly, 1647–1660." Journal of Ecclesiastical History 37, no. 1 (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

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46

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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47

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 (2015): 115–40. http://dx.doi.org/10.14404/jksarm.2015.15.3.115.

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48

Wallace, Valerie. "Presbyterian Moral Economy: The Covenanting Tradition and Popular Protest in Lowland Scotland, 1707–c.1746." Scottish Historical Review 89, no. 1 (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 prote

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49

Smith, David Brandon. "Calling the Question: The Role of Ministries of Presence and Polity Principles in the Struggle for LGBTQIA+ Inclusion, Ordination, and Marriage in the Presbyterian Church (U.S.A.) and Its Predecessor Denominations." Religions 13, no. 11 (2022): 1119. http://dx.doi.org/10.3390/rel13111119.

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This article reflects upon how LGBTQIA+ Christians and their allies within the Presbyterian Church (U.S.A.) and its predecessor denominations ‘called the question’ on their right to and responsibility for membership, ordination, and marriage by simultaneously (1) practicing apologetic ‘ministries of presence’ and (2) grounding their ecclesio-juridical arguments in the church’s long-standing polity principles. It is commonly argued that advocates for full inclusion pushed the church to change historic norms, while ‘conservative’ voices called for the maintenance of time-honored principles. In a

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50

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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