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Journal articles on the topic 'Presbyterian Church Scotland History'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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1

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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2

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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3

Brown, Stewart J. "‘A Victory for God’: The Scottish Presbyterian Churches and the General Strike of 1926." Journal of Ecclesiastical History 42, no. 4 (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 toge

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4

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 Catho

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5

MACDONALD, ALAN R. "JAMES VI AND I, THE CHURCH OF SCOTLAND, AND BRITISH ECCLESIASTICAL CONVERGENCE." Historical Journal 48, no. 4 (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, pro

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6

RAFFE, ALASDAIR. "John Glas and the Development of Religious Pluralism in Eighteenth-Century Scotland." Journal of Ecclesiastical History 70, no. 3 (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

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7

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 (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 f

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8

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,

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9

McKimmon, Eric. "Presbyterians and conscience." Theology in Scotland 27, no. 2 (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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10

HOLMES, ANDREW R. "PRESBYTERIAN RELIGION, HISTORIOGRAPHY, AND ULSTER SCOTS IDENTITY, c. 1800 TO 1914." Historical Journal 52, no. 3 (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 orthod

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11

Constable, Philip. "Scottish Missionaries, ‘Protestant Hinduism’ and the Scottish Sense of Empire in Nineteenth- and Early Twentieth-century India." Scottish Historical Review 86, no. 2 (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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12

Mutch, Alistair. "Marginal Importance." Church History and Religious Culture 96, no. 1-2 (2016): 155–78. http://dx.doi.org/10.1163/18712428-09601007.

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Comparison of the eighteenth century diaries of an English Dissenter and a Scottish Presbyterian indicates a contrast between English watchfulness and Scottish accountability. Attention to the genres of record keeping in Scotland, with a particular focus on the use of the margin, suggests systemic practices of accountability. The self-examination revealed by the diaries of the faithful needs to be set against the context of taken-for-granted practices in the broader church. Governance routines in the Church of Scotland, derived from belief and promulgated in guidance manuals before being shape

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13

Nockles, Peter. "‘Our Brethren of the North’: The Scottish Episcopal Church and the Oxford Movement." Journal of Ecclesiastical History 47, no. 4 (1996): 655–82. http://dx.doi.org/10.1017/s0022046900014664.

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Studies of the Oxford or Tractarian Movement in Britain have almost exclusively focused on the Church of England. The impact of the Catholic revival within Scotland has been accorded little attention. This neglect partly reflects the small size of the Episcopal Church in Scotland. Yet the subject deserves fuller consideration precisely because the minority Scottish Episcopal Church was, by the nineteenth century, more uniformly High Church in its theology and outlook than the Church of England, a fact which predisposed it to be peculiarly receptive to Tractarianism, which in turn exacerbated i

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Macleod, Alasdair J. "The Days of the Fathers: John Kennedy of Dingwall and the Writing of Highland Church History." Scottish Church History 49, no. 2 (2020): 123–40. http://dx.doi.org/10.3366/sch.2020.0032.

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Between 1843 and 1900, the evangelical Presbyterianism of the Highlands of Scotland diverged from that of Lowland Scotland. That divergence was chiefly the product of Lowland change, as southern evangelicals increasingly rejected Calvinistic theology, conservative practices in worship, and high views of Biblical inspiration. The essay addresses the question why this divergence occurred: why did the Highlands largely reject this course of change? This article argues for the significance of the historical writings of John Kennedy (1819–84), minister of Dingwall Free Church, the ‘Spurgeon of the

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15

Leathers, Charles G., and J. Patrick Raines. "The “Protective State” Approach to the “Productive State” in The Wealth of Nations: The Odd Case of Lay Patronage." Journal of the History of Economic Thought 24, no. 4 (2002): 427–41. http://dx.doi.org/10.1080/1042771022000029869.

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From Jacob Viner (1927) to David A. Reisman (1998), Adam Smith's departures from an advocacy of laissez-faire in The Wealth of Nations have been interpreted by a number of scholars. In this paper, we examine one of the oddest, and perhaps least noticed, of those departures. That was Smith's defense of the civil law of lay patronage in the established Presbyterian Church of Scotland, which appears in his discussion of the social benefits and potential social costs of institutions for religious instruction. A lay patron was a non-cleric individual who held the right under civil law to select the

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Moore, Peter N. "Scotland's Lost Colony Found: Rediscovering Stuarts Town, 1682–1688." Scottish Historical Review 99, no. 1 (2020): 26–50. http://dx.doi.org/10.3366/shr.2020.0433.

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Historians on both sides of the Atlantic have failed to appreciate the significance of Stuarts Town, Scotland's short-lived colony in Port Royal, South Carolina. This article challenges the current view that Stuarts Town was primarily a business venture, focusing, instead, on the religious impulses that lay just beneath the surface of the Carolina Company. These concerns came to the fore as presbyterian persecution intensified in 1683 and the colony was reimagined as a safe haven for the true church, where the saving remnant of God's people could escape the terrible judgments befalling Scotlan

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17

Stephen, Jeffrey. "Defending the Revolution: The Church of Scotland and the Scottish Parliament, 1689–95." Scottish Historical Review 89, no. 1 (2010): 19–53. http://dx.doi.org/10.3366/shr.2010.0002.

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With particular emphasis upon the revolution and the early years of William's reign, this article aims to shed some light on the nature of the relationship between church and parliament, in particular its importance to the church in promoting its vision for a reformed church in Scotland. The article focuses on the strategies used by the church to achieve their objectives. Effective organisation, careful and diligent lobbying of parliament and forthright presentation of their position through preaching, enabled them to galvanise their support within parliament and secure a settlement that not o

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18

WAMAGATTA, EVANSON N. "The Roots of the Presbyterian Church of Kenya: The Merger of the Gospel Missionary Society and the Church of Scotland Mission Revisited." Journal of Religious History 31, no. 4 (2007): 387–402. http://dx.doi.org/10.1111/j.1467-9809.2007.00689.x.

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19

Bebbington, David W. "The Evangelical Discovery of History." Studies in Church History 49 (2013): 330–64. http://dx.doi.org/10.1017/s0424208400002229.

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‘From some modern perspectives’, wrote James Belich, a leading historian of New Zealand, in 1996, ‘the evangelicals are hard to like. They dressed like crows; seemed joyless, humourless and sometimes hypocritical; [and] they embalmed the evidence poor historians need to read in tedious preaching’. Similar views have often been expressed in the historiography of Evangelical Protestantism, the subject of this essay. It will cover such disapproving appraisals of the Evangelical past, but because a high proportion of the writing about the movement was by insiders it will have more to say about stu

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20

Murray, Douglas M. "The study of the catholic tradition of the Kirk: Scoto-Catholics and the worship of the reformers." Studies in Church History 33 (1997): 517–27. http://dx.doi.org/10.1017/s0424208400013437.

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James Cooper, Professor of Ecclesiastical History at Glasgow University and a prominent High Churchman, once remarked that one of the main reasons for the Catholic revival in the Church of Scotland in the late nineteenth century was the renewed study of the history of the Scottish Church. The Catholic revival, or Scoto-Catholic movement, found expression in the formation of the Scottish Church Society in 1892. The High Churchmen who formed the Society considered that a Catholic position was no novelty in the Kirk. According to Henry J. Wotherspoon, one of the leading theologians of the movemen

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21

Black, Alasdair. "The Balfour Declaration: Scottish Presbyterian Eschatology and British Policy Towards Palestine." Perichoresis 16, no. 4 (2018): 35–59. http://dx.doi.org/10.2478/perc-2018-0022.

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Abstract This article considers the theological influences on the Balfour Declaration which was made on the 2 November 1917 and for the first time gave British governmental support to the establishment of a Jewish homeland in Palestine. It explores the principal personalities and political workings behind the Declaration before going on to argue the statement cannot be entirely divested from the religious sympathies of those involved, especially Lord Balfour. Thereafter, the paper explores the rise of Christian Restorationism in the context of Scottish Presbyterianism, charting how the influen

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McGill, Martha. "A Protestant Purgatory? Visions of an Intermediate State in Eighteenth-century Scotland." Scottish Historical Review 97, no. 2 (2018): 153–86. http://dx.doi.org/10.3366/shr.2018.0363.

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The protestant afterlife is generally presented in binary terms, with departed souls going directly to either heaven or hell. However, the possible existence of an intermediate state for the dead was discussed by protestant theologians from the reformation onwards. This article traces the evolution of these debates in Scotland, with particular focus on the eighteenth century. The bishops Archibald Campbell, Thomas Rattray and George Innes produced tracts in support of the intermediate state. By the end of the century it had become a standard element of doctrine among the episcopalians, reflect

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23

Cassidy, Brendan, and David Howlett. "Some Eighteenth-Century Drawings of the Ruthwell Cross." Antiquaries Journal 72 (March 1992): 103–17. http://dx.doi.org/10.1017/s0003581500071201.

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When Presbyterian iconoclasts tumbled the Ruthwell Cross in 1642 they inflicted irreparable damage on one of the great monuments of Anglo-Saxon art and, unwittingly, provided scholars with boundless opportunities for discussion about how the Cross originally looked. Attempts to reconstruct and interpret the imagery and inscriptions have become a staple of scholarly endeavour. New evidence about its early appearance, therefore, is likely to be of some value. This note presents some eighteenth-century drawings of the Cross, until now unpublished, that survive in the library of the Royal Museum o

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24

Griffin, Patrick. "Defining the Limits of Britishness: The “New” British History and the Meaning of the Revolution Settlement in Ireland for Ulster's Presbyterians." Journal of British Studies 39, no. 3 (2000): 263–87. http://dx.doi.org/10.1086/386220.

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Irish historian A. T. Q. Stewart has aptly described the world inhabited by eighteenth-century Ulster Scots as one of “hidden” significance. Compared to the rise of the Ascendancy and the repression of Catholics under the penal code, the story of Ulster's Presbyterians figures as interesting, albeit less significant, marginalia. While a few studies detail the handicaps the group suffered in the years after the Williamite Settlement, their eighteenth-century experience has mainly attracted church historians interested in theological disputes, social historians charting the rise of the linen ind

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Todd, Margo. "Profane Pastimes and the Reformed Community: The Persistence of Popular Festivities in Early Modern Scotland." Journal of British Studies 39, no. 2 (2000): 123–56. http://dx.doi.org/10.1086/386214.

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The Reformed Kirk of Scotland has a reputation for vigorous repression of festivity hardly to be surpassed by any other Protestant church. From 1560 on, the authorities of the kirk from local session to General Assembly waged a stern and unremitting campaign against the celebration of Yule, Easter, May Day, Midsummer, and saints' days; against feasting, whether at marriages or wakes; against Sunday sports and dancing and guising—in short, against anything that might distract newly Reformed laity from the central Protestant focus on the sermon, the Bible, and the godly life of moral discipline

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26

Davis, Joanne. "Family Trees: Roots and Branches – The Dynasty and Legacy of the Reverend Tiyo Soga." Studies in World Christianity 21, no. 1 (2015): 20–37. http://dx.doi.org/10.3366/swc.2015.0103.

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The Reverend Tiyo Soga, ordained as a minister in the United Presbyterian Church of Scotland in December 1856, is a remarkable figure in many ways. However, one area not yet commented on in the scholarly literature on Soga is the legacy of his family within the ministry. This paper examines the role of Soga's parents, ‘Old Soga’ and NoSuthu, in his conversion and introduces his wife, Janet Soga, and their seven surviving children, of whom two sons – William Anderson and John Henderson – were ordained ministers and missionaries, and two daughters – Isabelle McFarlane and Francis Maria Anne – wo

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Cashdollar, Charles D. "The Second Disruption: The Free Church in Victorian Scotland and the Origins of the Free Presbyterian Church. By James Lachlan MacLeod. Scottish Historical Review Monograph 8. East Linton, Scotland: Tuckwell, 2000. x + 277 pp. £16.99 paper." Church History 72, no. 2 (2003): 412–13. http://dx.doi.org/10.1017/s0009640700100071.

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Müller, Retief. "Traversing a Tightrope between Ecumenism and Exclusivism: The Intertwined History of South Africa’s Dutch Reformed Church and the Church of Central Africa Presbyterian in Nyasaland (Malawi)." Religions 12, no. 3 (2021): 176. http://dx.doi.org/10.3390/rel12030176.

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During the first few decades of the 20th century, the Nkhoma mission of the Dutch Reformed Church of South Africa became involved in an ecumenical venture that was initiated by the Church of Scotland’s Blantyre mission, and the Free Church of Scotland’s Livingstonia mission in central Africa. Geographically sandwiched between these two Scots missions in Nyasaland (presently Malawi) was Nkhoma in the central region of the country. During a period of history when the DRC in South Africa had begun to regressively disengage from ecumenical entanglements in order to focus on its developing discours

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Brown, S. J. "Reform, Reconstruction, Reaction: The Social Vision of Scottish Presbyterianism c. 1830-c. 1930." Scottish Journal of Theology 44, no. 4 (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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30

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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31

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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32

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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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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Cranmer, Frank. "Clergy Employment, Judicial Review and the Free Presbyterian Church of Scotland." Ecclesiastical Law Journal 12, no. 3 (2010): 355–60. http://dx.doi.org/10.1017/s0956618x1000044x.

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The Revd Allan Macdonald was inducted as Free Presbyterian Minister at Daviot, Tomatin and Stratherrick in 2001. He received neither a written contract of employment nor a statement of terms and conditions. In 2006 he wrote book, Veritatem Eme, that was highly critical of some aspects of the life of the Church and was ordered to apologise. He refused to comply, was temporarily suspended in January 2007 and suspended from the ministry sine die – in effect, dismissed – in May 2008.

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Gordon, Malcolm. "Looking for lament in the Church of Scotland: Theological opposition and liturgical alternatives." Theology in Scotland 26, no. 1 (2019): 24–40. http://dx.doi.org/10.15664/tis.v26i1.1842.

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This article examines the loss of lament from the worship of the Church of Scotland in the twentieth century, looking in particular at the response to the suffering of the Second World War evident in mid-century Presbyterian liturgy.

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Kangwa, Jonathan. "Indigenous African Women’s Contribution to Christianity in NE Zambia – Case Study: Helen Nyirenda Kaunda." Feminist Theology 26, no. 1 (2017): 34–46. http://dx.doi.org/10.1177/0966735017711871.

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This article explores the contribution of indigenous African women to the growth of Christianity in North Eastern Zambia. Using a socio-historical method, the article shows that the Presbyterian Free Church of Scotland in North Eastern Zambia evangelized mainly through literacy training and preaching. The active involvement of indigenous ministers and teacher-evangelists was indispensable in this process. The article argues that omission of the contribution of indigenous African women who were teacher-evangelists in the standard literature relating to the work of the Presbyterian Free Church o

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Donald, Peter. "A dispute against the English popish ceremonies obtruded on the Church of Scotland. By George Gillespie. (Edited by C. Coldwell and introduced by R. Middleton.) (17th Century Presbyterians, 1.) Pp. 1 + 523. Dallas, Tx: Naphtali Press, 1993. $49.95 postage paid. Limited edition. 0941075 14 1." Journal of Ecclesiastical History 45, no. 4 (1994): 736–37. http://dx.doi.org/10.1017/s0022046900011246.

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38

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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39

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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Loughlin, Clare. "The Church of Scotland and the ‘increase of popery’, c.1690–1714." Scottish Church History 48, no. 2 (2019): 169–90. http://dx.doi.org/10.3366/sch.2019.0011.

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This article explores representations of ‘popery’ compiled by the Presbyterian Church of Scotland between 1690 and 1714. The ‘increase of popery’ was a ubiquitous phrase in this period. Synods and presbyteries regularly complained of Catholic encroachments in their parishes, and sent extensive reports of the activities of ‘papists’ to the general assembly and its commission. In turn, these national church courts collated these local petitions into longer representations of the ‘state of popery’ in Scotland. Representations have not been examined systematically by scholars. Indeed, representati

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Mutch, Alistair. "‘To bring the work to greater perfection’: Systematising Governance in the Church of Scotland, 1696–1800." Scottish Historical Review 93, no. 2 (2014): 240–61. http://dx.doi.org/10.3366/shr.2014.0218.

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Following the confirmation of Presbyterian government in the Church of Scotland in 1690, a number of attempts were made to codify the governance practices that were to be followed in the various ruling bodies of the church. A review of these attempts indicates a distinctive approach to governance based on detailed record keeping and the monitoring of activities based on these records. While the church never managed to agree on a complete manual of procedure, a review of responses to the proposals suggests substantial conformance with their main precepts. Not only did these precepts contribute

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Fraser, Liam J. "A tradition in crisis: understanding and repairing division over homosexuality in the Church of Scotland." Scottish Journal of Theology 69, no. 2 (2016): 155–70. http://dx.doi.org/10.1017/s003693061600003x.

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AbstractLike many Western churches, the Church of Scotland has been divided in recent years over the ordination of gay clergy in committed relationships, and, more generally, over the status of homosexuality for Christian ethics. Yet there has been no academic research undertaken which situates the debate within the wider context of Scottish theology. This failure has resulted in theological and ecclesial impasse, which this paper seeks to remedy through a diagnostic analysis of division over homosexuality, drawing upon the analytic tools developed by R. G. Collingwood. While this article has

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KENNEDY, ALLAN DOUGLAS. "The Condition of the Restoration Church of Scotland in the Highlands." Journal of Ecclesiastical History 65, no. 2 (2014): 309–26. http://dx.doi.org/10.1017/s0022046912000711.

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Despite the prominence of religious issues in the historiography of Restoration Scotland, understanding of the position of the Kirk in the Highlands remains sparse. This article seeks to address this lacuna through analysis of two related themes. Firstly, it looks at provision, discussing the Kirk's financial, material and manpower resources, as well as the challenge posed by Gaelic. Secondly, it traces the extent of Nonconformity, both Presbyterian and Roman Catholic, with a view to judging the degree of adherence to the established Episcopalian structure. It concludes that the Kirk, while fa

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Machin, Ian, and James Lachlan MacLeod. "The Second Disruption: The Free Church in Victorian Scotland and the Origins of the Free Presbyterian Church." Albion: A Quarterly Journal Concerned with British Studies 34, no. 4 (2002): 710. http://dx.doi.org/10.2307/4054728.

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RITCHIE, DANIEL. "‘Justice Must Prevail’: The Presbyterian Review and Scottish Views of Slavery, 1831–1848." Journal of Ecclesiastical History 69, no. 3 (2017): 557–84. http://dx.doi.org/10.1017/s0022046917001774.

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The Presbyterian Review (1831–48) was one of the most important sources for Evangelical thought within the Church of Scotland before the Disruption of 1843, and for Free Church opinion after the schism. However, its views concerning slavery have yet to be subjected to critical evaluation by historians. Initially, it reflected the radicalism of the Evangelical leader, Andrew Thomson, especially in its demand for the immediate, uncompensated abolition of West Indian slavery. It also used slavery as part of its polemics against High Church Anglicans and Tractarians over the legacy of William Wilb

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White, Gavin. "Whose are the Teinds? The Scottish Union of 1929." Studies in Church History 24 (1987): 383–92. http://dx.doi.org/10.1017/s0424208400008469.

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The Church of Scotland, from which Episcopalians had departed in 1690, and Covenanters shortly thereafter, suffered further division in the eighteenth century. The Seceders broke off in 1733 and the Relief Presbytery in 1752. The Seceders split into Burghers and Anti-Burghers in 1747, and at the close of that century each of these bodies divided into New Light and Old Light. The Old Lights found their way back into the mainstream by means which need not concern us, while the two New Light bodies united in 1820 and in 1847 joined with the Relief Church to form the United Presbyterian Church.

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McIntyre, Neil. "Conventicles: Organising Dissent in Restoration Scotland." Scottish Historical Review 99, Supplement (2020): 429–53. http://dx.doi.org/10.3366/shr.2020.0490.

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This article uncovers the dynamics of presbyterian conventicling after the Restoration settlement of 1661–2. In contrast to traditional accounts that have tended to foreground the exploits of dissenting clergy and especially itinerant preachers, particular attention is paid to the participation and organisational strategies of lay activists. It is argued that conventicles were formidable not only as sites of alternative worship, but as a well-organised and highly politicised opposition to Restoration governance that was genuinely popular in nature.

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Holmes, Andrew. "The Scottish Reformations and the Origin of Religious and Civil Liberty in Britain and Ireland: Presbyterian Interpretations, c.1800-60." Bulletin of the John Rylands Library 90, no. 1 (2014): 135–53. http://dx.doi.org/10.7227/bjrl.90.1.7.

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This article examines Presbyterian interpretations in Scotland and Ireland of the Scottish Reformations of 1560 and 1638–43. It begins with a discussion of the work of two important Presbyterian historians of the early nineteenth century, the Scotsman, Thomas McCrie, and the Irishman, James Seaton Reid. In their various publications, both laid the template for the nineteenth-century Presbyterian understanding of the Scottish Reformations by emphasizing the historical links between the Scottish and Irish churches in the early-modern period and their common theology and commitment to civil and r

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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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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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