Relevant bibliographies by topics / Presbyterian Church Scotland History

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Presbyterian Church Scotland History'

Author: Grafiati
Published: 4 June 2021
Last updated: 7 February 2022

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Journal articles on the topic "Presbyterian Church Scotland History"

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Murray, Douglas M. "Anglican Recognition of Presbyterian Orders: James Cooper and the Precedent of 1610." Studies in Church History 32 (1996): 455–64. http://dx.doi.org/10.1017/s0424208400015564.

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One of the foremost advocates of union between the Anglican and Presbyterian Churches at the beginning of this century was James Cooper, Regius Professor of Ecclesiastical History in the University of Glasgow from 1898 to 1922. Cooper was the best-known representative within the Church of Scotland of the Scoto-Catholic or high-church movement which was expressed in the formation of the Scottish Church Society in 1892. One of the ‘special objects’ of the Society was the ‘furtherance of Catholic unity in every way consistent with true loyalty to the Church of Scotland’. The realization of catholic unity led high churchmen to seek what Cooper termed a ‘United Church for the British Empire’ which would include the union of the Church of Scotland and the Church of England. This new unity would require a reconciliation of differences and the elimination of diversities: on the one hand an acceptance of bishops by the Scottish Presbyterians; on the other an acceptance of the validity of Presbyterian orders by Episcopalians and Anglicans.
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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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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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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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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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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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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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Carter, Andrew. "The Episcopal Church, the Roman Empire and the Royal Supremacy in Restoration Scotland." Studies in Church History 54 (May 14, 2018): 176–89. http://dx.doi.org/10.1017/stc.2017.11.

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The churchmen who adhered to the established Church in Scotland during the years from 1661 to 1689, the last period in which it had bishops, have been overlooked by historians in favour of laymen and presbyterian dissenters. This article breaks new ground by examining the episcopalian clergy's attitude to the royal supremacy. To do so, it explores how Scottish episcopalians used the early Church under the Roman empire to illustrate their ideal relationship between Church and monarch. Three phases are evident in their approach. First, it was argued that conformists were, like early Christians, living in proper obedience, while presbyterians were seeking to create a separate jurisdiction in conflict with the king's. Later, Bishop Andrew Honeyman of Orkney tried to put some limitations on the royal supremacy over the Church, arguing that church courts had an independent power of discipline. This became politically unacceptable after the 1669 Act of Supremacy gave the king complete power over the Church, and, in the final phase, the history of the early Church was used to undermine the power of the church courts. The Church under the Roman empire, much like the royal supremacy itself, changed from an instrument to encourage conformity to a means of delegitimizing any clerical opposition to royal policy.
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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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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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Dissertations / Theses on the topic "Presbyterian Church Scotland History"

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

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The nineteenth century saw the revival and widespread propagation in Scotland of a view of Scottish history that put Presbyterianism at the heart of the nation's identity, and told the story of Scotland's history largely in terms of the church's struggle for religious and constitutional liberty. Key to this development was the Anti-Burgher minister Thomas M'Crie, who, spurred by attacks on Presbyterianism found in eighteenth-century and contemporary historical literature, between the years 1811 and 1819 wrote biographies of John Knox and Andrew Melville and a vindication of the Covenanters. M'Crie generally followed the very hard line found in the Whig- Presbyterian polemical literature that emerged from the struggles of the sixteenth and seventeenth century; he was particularly emphatic in support of the independence of the church from the state within its own sphere. His defence of his subjects embodied a Scottish Whig interpretation of British history, in which British constitutional liberties were prefigured in Scotland and in a considerable part won for the British people by the struggles of Presbyterian Scots during the seventeenth century. M'Crie's work won a huge following among the Scottish reading public, and spawned a revival in Presbyterian historiography which lasted through the century. His influence was considerably enhanced through the affinity felt for his work by the Anti- Intrusionists in the Church of Scotland and their successors in the Free Church (1843- 1900), who were particularly attracted by his uncompromising defence of the spiritual independence of the church. The steady stream of historical works from Free Church ministers and laymen during the lifetime of the church corresponded with a very weak output of academic history, and in consequence the Free Church interpretation was probably the strongest single influence in forming the Scots' picture of their history in the late nineteenth century. Much of this interpretation, - particularly the belief in the particularly Presbyterian nature of the Scottish character and of the British constitution, was accepted by historians of the other main branches of the Presbyterian community, while the most determined opposition to the thesis was found in the work of historians of the Episcopal Church. Although the hold of the Presbyterian interpretation was weakened at the end of the century by factors including the merger of most of the Free Church in 1900 and the increasing appearance from 1900 of secular and sometimes anti-Presbyterian Scottish history, elements of it continued to influence the Scottish national self-image well into the twentieth century.
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Huntley, Heather Maurine. "Taming debauchery : church discipline in the Presbytery of St Andrews and the American colonies of New Jersey and New York, 1750-1800." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/13663.

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Creating moralistic societies was a concern of the churches and the governments of Scotland and the American colonies of New York and New Jersey in the eighteenth century. However, church and state relations in Scotland and the American colonies were dissimilar and the differences manifested themselves in the various approaches taken by each body to suppress the immoral behaviour that existed in both countries. By examining the disciplinary procedures and cases in the parishes of the Presbytery of St Andrews and the Presbyterian churches in the colonies of New York and New Jersey, these divergences emerge and illuminate the relationship between church and state. The Church of Scotland was recognized as the established church by the state and was allowed to implement its own Presbyterian system of government and discipline according to its ecclesiastical doctrines and theological beliefs. The state utilized its legal systems to punish and correct immoral behaviour. In Scotland, the two systems had defined boundaries and complemented one another in their efforts to suppress immorality. However, not only did the American colonies lack a centralized state until 1776, but the colonies also lacked an established church. Alternatively, each colony had its own governing bodies, judicial systems, and a variety of church denominations. The Presbyterian Church, one of the many churches in the colonies of New York and New Jersey, utilised a Presbyterian system of ecclesiastical discipline in order to supplement the judicial systems' attempts to suppress immorality within the colonies.
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Briand, Kenneth C. "The Presbyteries of Cupar, Dundee and St. Andrews during the ten years conflict and disruption." Thesis, University of St Andrews, 1992. http://hdl.handle.net/10023/13595.

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The Disruption of the Church of Scotland in 1843 was arguably the most important event in Nineteenth Century Scottish religious history. The prime factor in the dispute which precipitated this crisis was the question as to whether the Church should rule itself through its own courts or be controlled by the secular government. This tension had existed in Scotland since shortly after the Reformation, but by the nineteenth century new factors had become involved. These included the political clash between democratic rights and the privilege of the ancien regime, the economic ability of Scots to maintain a church without state aid, the proper interpretation of Scots law, personal prejudice and bias especially on the part of Judges and politicians and, not least important, the transfer of civil government to the parliament in London with the consequent loss of contact with Scottish sensibilities. This study is concerned less with the detail of national events than with the reactions of local churchmen, both clerical and lay, to the events which occurred between 1830 and 1850. It focuses on three adjacent but dissimilar presbytery areas: the industrial area of Dundee where the leaders of public opinion were the entrepreneurial and professional members of the rising middle classes; the largely rural area of St. Andrews where public attitudes were formed by landowners and university professors; and the Cupar Presbytery area where agriculture and industry co-existed and where landowners and the middle classes shared responsibility for the general climate of opinion. This diversity of views is explored in the study as also are the reactions of various groups (e.g. , laity, clergy, students) to the judgements of the civil court concerning the Veto Act and to the campaigns for non-intrusion and spiritual Independence mounted by Church leaders. The contrasting responses of the three presbyteries to the allied issue of the Chapel Act are examined, while local preparations for the Disruption are explored in detail and set in the national context. The final sections of the study are devoted to a careful examination of the local aftermath of the Disruption: the manner in which the three Established presbyteries responded to their loss of ministers and elders and their attempts to recover their earlier social dominance; the ways in which the Free Church developed during the post Disruption years; the differences between the social and economic characteristics of those ministers and elders who adhered to the Established Church and those who joined the Free Church.
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Whitley, Laurence Arthur Brown. "The operation of lay patronage in the Church of Scotland from the Act of 1712 until 1746 : with particular reference to the Presbyteries of Duns, Edinburgh and Brechin." Thesis, University of St Andrews, 1994. http://hdl.handle.net/10023/13620.

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Although lay patronage was abolished in 1690, the study emphasises the importance of linking that Act with the one restoring it in 1712, since there was a difference between the landed interest and the Church in their perception of both pieces of legislation. This divergence, together with the 1690 Act's placement of the heritor class into the process of ministerial election, and the vexations caused by the Abjuration Oath, combined to create the complications which undermined the Church's ability to throw off patronage. The study questions the idea that few patronage disputes arose in the first period after the Act, and goes on to examine how the intensification of Squadrone/Argathelian rivalry in the post-Union scramble for influence drew church vacancy matters inexorably into the web of politics. The most successful manipulators of patronage were Lord Ilay and Lord Milton, and a general comparison is made between their administration and that of the Marquis of Tweeddale. Skilful management of the Church's senior courts, along with a judicious preferment of ministerial loyalists, made concerted opposition to even the worst excesses of patronage, overwhelmingly difficult. The study however draws attention to one period, between 1734 and 1736, when forces antipathetic to the abuses of patronage appeared to achieve an effective unity. Finally, the study looks beyond the influence of simple party politics, to examine what local factors may have impinged upon settlements by presentation, and to this end examines the peculiar circumstances which obtained in the Presbyteries of Edinburgh, Duns and Brechin.
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Honeyman, Valerie. "'That ye may judge for yourselves' : the contribution of Scottish Presbyterianism towards the emergence of political awareness amongst ordinary people in Scotland between 1746 and 1792." Thesis, University of Stirling, 2012. http://hdl.handle.net/1893/10826.

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This thesis offers a new interpretation of the origins of eighteenth-century popular political consciousness in Scotland during the second half of the eighteenth century by considering the relationship between Presbyterianism, literacy and political activity, and it examines the long-standing enmity to the authority of the elite expressed through patronage disputes, the burgh reform movement and opposition to Catholic relief. In particular it discusses the ongoing debate over lay ecclesiastical patronage arguing that religious dispute was a major stimulus to the process of politicising ordinary people. This process was aided by the inherent radicalism within Presbyterianism which was egalitarian and anti-hierarchical, and which was used to justify inclusion in the political process. It also emphasises the continuing relevance of Scotland’s Covenanting tradition for people from all walks of life who engaged with ideas predominantly through polemical religious books, particularly Covenanting theology and history, and it argues that the clergy provided a crucial link between the general populace and the issues of the day through their ability to draw people into contemporary debate as a result of their preaching and publications.
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MacLeod, James Lachlan. "The origins of the Free Presbyterian Church of Scotland." Thesis, University of Edinburgh, 1993. http://hdl.handle.net/1842/19963.

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In May of 1893, the Free Church split in two and those who left - predominantly Gaelic-speaking Highlanders - formed the Free Presbyterian Church. This thesis argues that this was as a result of the combination of four basic circumstances. 1. The social and intellectual turbulence of the late nineteenth century threw up many challenges for churchmen; for Highlanders of theologically conservative views this was crucial in contributing to their outlook. They found themselves in a rapidly changing world and this exaggerated the apparent threats posed by change within the Church. This turbulence alone did not produce the Free Presbyterian Disrupton, but in varying ways it transformed the world in which the men who were to form the Free Presbyterian Church lived and worked; in many ways their self-perception as a small group of righteous men facing an alien and hostile world is a direct - if not inevitable - product of the times which moulded them. 2. More particularly, the nineteenth century produced what were seen as assaults on the authority of the Bible from two influential sources; textual criticism and evolutionary science. The Free Church became bitterly divided over both these issues, and the departure from the traditional view of Scripture by many of the leading men in the Church was a major reason why the Free Prebyterians left in 1893. 3. The Free Church was further divided between the Highland and the Lowland parts of Scotland. The divide was there from the very beginning of the Free Church and antagonism went both ways, but it is my contention that the hostility of the Lowlanders in the Church to the position of the Highlanders was, at least in part, informed by the prevailing contemporary influence of theories about race. This mutual antagonsim had the effect of widening divisions which existed over other issues, and made a secession by Highlanders likely if not unavoidable.
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Mackenzie, Kirsteen M. "Presbyterian church government and the "Covenanted interest" in the three kingdoms 1649-1660." Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2008. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=59563.

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Robinson, Emily Moberg. "Immigrant covenanters : religious and political identity, from Scotland to America /." Diss., Digital Dissertations Database. Restricted to UC campuses, 2004. http://uclibs.org/PID/11984.

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

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Petersen, David. "SOUTHERN PRESBYTERIAN CONSERVATIVES AND ECCLESIASTICAL DIVISION: THE FORMATION OF THE PRESBYTERIAN CHURCH IN AMERICA, 1926-1973." UKnowledge, 2009. http://uknowledge.uky.edu/gradschool_theses/80.

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Beginning with the fundamentalist controversy of the 1920’s, the Southern Presbyterian Church (PCUS) was consistently divided by numerous disagreements over reunion with the Northern Presbyterian Church, racial policies, changing theological views, and resolutions on current social controversies. Led by groups such as the Southern Presbyterian Journal, Concerned Presbyterians, Presbyterian Evangelistic Fellowship, and Presbyterian Churchmen United, conservatives attempted to redirect the direction of the PCUS; however, their efforts failed. Disgruntled by a liberal-moderate coalition that held power, many conservatives withdrew and created the Presbyterian Church in America (PCA) in 1973, the first major division of a Southern denomination. The PCA was not solely founded because of racial disagreements or any single cultural debate; rather decades’ long theological disagreements regarding the church’s role in society fueled separation along with several sharp social controversies. This departure also expedited reunion (1983) between the Northern and Southern Presbyterian denominations that formed the present Presbyterian Church in the United States of America (PC(USA)). Like many other historic Protestant denominations, the PC(USA) has seen a decline in membership, but the PCA and other small Presbyterian denominations have been growing numerically thereby guaranteeing the continued presence of Presbyterianism in America.
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Books on the topic "Presbyterian Church Scotland History"

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Bishop, J. H. Church of Scotland in Prince Edward Island (MacDonaldite section). [Charlottetown: s.l., 1991.

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Rebuilding the Kirk: Presbyterian reunion in Scotland, 1909-1929. Edinburgh: Scottish Academic Press, 2000.

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Sŭk'ot'ŭllaendŭ kyohoe wa Han'guk Changnogyo: Church of Scotland and Presbyterian church of Korea. Sŏul-si: Kŭrisim, 2015.

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Wyk, Jurgens Johannes Van. The historical development of the offices according to the Presbyterian tradition of Scotland. Zomba, Malawi: Kachere Series, 2004.

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A unique and glorious mission: Women and Presbyterianism in Scotland 1830 to 1930. Edinburgh: John Donald Publishers, 2000.

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As God is my witness: The Presbyterian Kirk, the covenanters & the Ulster Scots. Bowie, Md: Heriage Books, 2002.

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Aye, Efiong U. Presbyterianism in Nigeria. Calabar, Cross River State [Nigeria]: Wusen Press Ltd., 1987.

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Union, revolution, and religion in 17th-century Scotland. Aldershot, Great Britain: Variorum, 1997.

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Herron, Andrew. Kirk by divine right: Church and state, peaceful coexistence. Edinburgh: Saint Andrew Press, 1985.

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Ian, Hamilton. The erosion of Calvinist orthodoxy: Seceders and Subscription in Scottish Presbyterianism. Lewiston [NY]: E. Mellen, 1999.

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Book chapters on the topic "Presbyterian Church Scotland History"

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Hallward, Maia Carter. "The Presbyterian Church USA: Institutions, Justice, and History." In Transnational Activism and the Israeli-Palestinian Conflict, 141–76. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137349866_6.

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McKinney, Stephen J. "The Presbyterian Campaign (1923–1930) Against the Education (Scotland) Act, 1918." In A History of Catholic Education and Schooling in Scotland, 149–73. London: Palgrave Macmillan UK, 2019. http://dx.doi.org/10.1057/978-1-137-51370-0_8.

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Macdonald, Finlay A. J. "Liberal, Broad Church, and Reforming Influences in the Late Nineteenth Century." In The History of Scottish Theology, Volume II, 419–32. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0029.

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The second half of the nineteenth century saw something of a watershed as the post-Disruption Presbyterian Churches moved beyond the theology of the Westminster Confession. At the same time the Church of Scotland was forced to defend its role as an ‘established Church’, finding a ready champion in John Tulloch of St Andrews who stressed the role of religion in the public as well as the private sphere. Through the liberal and reforming influences of men such as Tulloch, John Caird, Norman Macleod, Robert Flint, and Archibald Charteris in the Church of Scotland, John Cairns in the United Presbyterian Church, and Robert Rainy in the Free Church the late century years witnessed a new theological engagement with the challenges of scientific discovery and social need. By such means Christianity was commended to mind as well as spirit, to reason as well as faith.
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McKimmon, Eric G. "The Secession and United Presbyterian Churches." In The History of Scottish Theology, Volume II, 376–89. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0026.

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This chapter examines the work of theologians in the United Secession (1820–47) and United Presbyterian Church (1847–1900). Three significant thinkers were Henry Calderwood, (1830–97), John Cairns (1818–92), and James Orr (1844–1913). With others, these theologians addressed the relation of the Secession Churches to Calvinist orthodoxy, they promoted the cause of Church reunion, and they sought to provide an appropriate apologia for faith in the changing intellectual culture of the nineteenth century. Over the period of a century, a coherent vision emerged of a via media, or liberal conservatism, that became an enduring facet of the Secession traditions. A sub-narrative concerns James Morison who was deposed from the United Secession ministry in 1841 because of his views on the universality of the atonement. Morison’s Arminian theology was novel in Calvinist Scotland, but it proved to be a template for later evangelical developments.
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Bräutigam, Michael. "Free Church Theology 1843–1900." In The History of Scottish Theology, Volume II, 242–64. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0018.

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This chapter explores the theology of key scholars of the Free Church of Scotland from 1843 until 1900, when only a small remnant continued as the Free Church after its union with the United Presbyterian Church. Divided into two parts, the first section looks at the theology of the Disruption fathers, Thomas Chalmers, Robert S. Candlish, William Cunningham, and George Smeaton. The second part deals with the subsequent generation of Free Church theologians, in particular with a group known as the ‘believing critics’. Influenced by new developments on the continent, scholars, such as William Robertson Smith and Marcus Dods, challenged the church with their focus on historical criticism in biblical studies. Delineating the distinctive features of individual theologians as well as taking into account the broader landscape of nineteenth-century Scotland, the chapter attempts a fresh perspective on theological debates within the Victorian Free Church.
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Coleman, James J. "‘By the Imprudence of His Ancestors’: Commemorating Jacobitism and Mary Queen of Scots." In Remembering the Past in Nineteenth-Century Scotland. Edinburgh University Press, 2014. http://dx.doi.org/10.3366/edinburgh/9780748676903.003.0007.

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The Scottish national past was the story of the struggle for civil and religious liberty, reaching its glorious outcome at the Revolution of 1688. With their prologue in the proto-Presbyterian Culdees, collective memories of Scottish nationality ran from Wallace and Bruce, through Knox, to the Covenanters. At each stage in this memory, the heroes of Scotland’s past had overcome the threat posed by their antithesis, whether Edward I or Edward II, the Roman Catholic church, or the later Stuart kings. Both explicitly and implicitly, the narrative of civil and religious liberty framed the commemoration of the Scottish past in the nineteenth century, generating a collective sense of what it meant to be Scottish, explaining or justifying present attitudes and national mores. In a sense, the Glorious Revolution marked the end of Presbyterian history, the closure of a centuries-long struggle to achieve full and coherent Scottish nationality with a free nation and a secure Presbyterian church. It was for this reason that union was made possible. The Scots had proved their point, won their battle, and could give up their statehood, confident that Scottish nationality could never be undone.
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Andrew, Rod. "Family Pilgrimage." In Life and Times of General Andrew Pickens. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469631530.003.0001.

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This chapter traces the history of Pickens’s Presbyterian and Huguenot ancestors as they migrated from Scotland to France, back to Scotland, to Ireland, Pennsylvania, the Shenandoah Valley, the Waxhaws region of the Carolinas, and finally to Long Cane, near Ninety Six, South Carolina. The Pickens’ migrations were driven by the search for religious freedom and economic opportunity, and everywhere they went they participated in the establishment of churches, legal institutions, and militia companies. This chapter also describes the Calvinist religious doctrine and world view of these Scotch-Irish Presbyterians and their frontier communities.
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Whyte, Iain. "Theology, Slavery, and Abolition 1756–1848." In The History of Scottish Theology, Volume II, 186–98. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0014.

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The seventeenth-century Court of Session cases involving slaves in Scotland saw extensive use of Scripture on both sides, and the issue of Christian baptism was more significant north of the border. Scottish petitions to Parliament against the slave trade emphasized divine wrath and national guilt. The sinfulness of enslavement was generally accepted in the Church despite the widespread profits from slavery, but by the 1830s a key call from a leading minister for immediate abolition replaced the cautious gradual approach, hitherto accepted in the churches. After the abolition of slavery in the British Empire, attention turned to America in the 1840s. Support for the new Free Church from Northern and Southern States led to a nationwide campaign to ‘Send Back the Money’ and have no fellowship with slaveholders, led largely by Presbyterian Secessionists and Quaker abolitionists.
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Foster, James. "Literate Piety." In The History of Scottish Theology, Volume II, 112–26. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0009.

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Though separated by a century, the lives and work of John Witherspoon and James McCosh are strikingly similar. Both were Presbyterian ministers, leaders of the Evangelical party in the Church of Scotland, presidents of the College of New Jersey (now Princeton University), and public intellectuals in America. Both also attempted to unite the philosophy of the Scottish Enlightenment with the Calvinist theology of the Westminster Confession. This chapter examines the theology of both men through their careers and major works, and evaluates their legacy of literate piety.
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"Pentecostalising the Church of Scotland?: The Presbyterian Church of East Africa (PCEA) and the Pentecostal Challenge in Kenya (1970–2010)." In Africa in Scotland, Scotland in Africa, 228–50. BRILL, 2014. http://dx.doi.org/10.1163/9789004276901_012.

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