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Journal articles on the topic 'Presbyterian minister'
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1
Todd, Margo. "Bishops in the kirk: William Cowper of Galloway and the puritan episcopacy of Scotland." Scottish Journal of Theology 57, no. 3 (August 2004): 300–312. http://dx.doi.org/10.1017/s0036930604000249.
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The anti-episcopal polemic of early Scottish presbyterian historians like Row and Calderwood has misled us to presume that most contemporary presbyterians saw bishops as enemies of the gospel. Instead, both episcopal writings and the manuscript records of kirk sessions, presbyteries, and synods show presbytery within prelacy working quite well in Scotland from the Reformation until the troubled 1630s. William Cowper, minister of Perth from 1595 to 1613 and thereafter bishop of Galloway, illustrates how and why the system worked. Calvinist, visionary, preacher, and vigorous reformer of manners, Cowper as minister joined with the Perth session to impose discipline, administered communion Geneva-style, and enforced the Reformation's abolition of traditional holidays. He was by any definition a puritan, and he remained one after his acceptance of a bishopric in 1612. As bishop of Galloway he declined to enforce kneeling or observance of Christmas despite royal mandate, cooperated with presbyteries and sessions, and continued active preaching and discipline. Charges against him of greed and ambition prove unfounded. His puritan episcopacy represents and explains the success of the kirk's hybrid polity in the post-Reformation period.
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Wedgeworth, Steven. "“The Two Sons of Oil” and the Limits of American Religious Dissent." Journal of Law and Religion 27, no. 1 (January 2012): 141–61. http://dx.doi.org/10.1017/s0748081400000540.
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In the opening decades of the nineteenth century, Samuel Brown Wylie, an Irish-Presbyterian minister of a group of Scottish and Scots-Irish Presbyterians known as the Covenanters, and William Findley, a United States Congressman and also a descendant of the Covenanters, debated the Constitution's compatibility with Christianity and the proper bounds of religious uniformity in the newly founded Republic. Their respective views were diametrically opposed, yet each managed to borrow from different aspects of earlier political traditions held in common while also laying the groundwork for contrasting political positions which would more fully develop in the decades to come. And more than a few times their views seem to criss-cross, supporting contrary trajectories from what one might expect.Their narrative, in many ways strange, challenges certain “Christian” understandings of early America and the Constitution, yet it also poses a few problems for attempts at a coherent theory of secularity, natural law, and the common good in our own day.Samuel Brown Wylie is an obscure figure in American history. As a Covenanter, Wylie was forced to immigrate to America due to his involvement in the revolutionary United-Irishmen in Ulster. After finding it impossible to unite with other Presbyterians in Pennsylvania, Wylie became the first minister in the “Reformed Presbyterian Church of the United States,” which would also be called “the Synod of the Reformed Presbyterian Church.” According to his great-grandson, Wylie also went on to become the vice-Provost of the University of Pennsylvania.
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Wolffe, John. "Transatlantic Visitors and Evangelical Networks, 1829–61." Studies in Church History. Subsidia 14 (2012): 183–93. http://dx.doi.org/10.1017/s0143045900003926.
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In June 1829 John Angell James, minister of Carr’s Lane Congregational Church in Birmingham, wrote to his friend William Wilson Patton, minister of a Presbyterian congregation in New York, thanking him for his congregation’s interest in the spiritual welfare of the British churches.
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Gillespie, Raymond. "The Presbyterian Revolution in Ulster, 1660-1690." Studies in Church History 25 (1989): 159–70. http://dx.doi.org/10.1017/s0424208400008652.
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In early 1642 a Scottish army under the command of Robert Munroe arrived in Ulster as part of a scheme to defeat the native Irish rebellion which had begun late in the previous year. The conquest was not to be purely a military one. As a contemporary historian of Presbyterianism, Patrick Adair, observed ‘it is certain God made that army instrumental for bringing church governments, according to His own institutions, to Ireland … and for spreading the covenants’. The form of church government was that of the Presbyterian Church of Scotland, and in June 1642 the chaplains and officers established the first presbytery in Ireland at Carrickfergus. Sub-presbyteries, or meetings, were created for Antrim, Down and the Route, in north Antrim in 1654, for the Laggan in east Donegal in 1657, and for Tyrone in 1659. Within these units the Church was divided into geographical parishes each with its own minister. This establishment of a parallel structure rivalling that of the Anglican Church, but without the king at its head, is what has been termed the ‘presbyterian revolution’.It supported the Presbyterian claim to be ‘the Church of Ireland’, a claim which was to bring it into conflict with the civil and ecclesiastical authorities in the late seventeenth century. In order to further underpin this claim the reformed church began to move out of its Ulster base by the 1670s. The Laggan presbytery ordained William Cock and William Liston for work in Clonmel and Waterford in 1673 and was active in Tipperary, Longford, and Sligo by 1676. Its advice to some Dublin ministers was to form themselves into a group who were ‘subject to the meeting in the north’. The presbytery of Tyrone also supplied Dublin.
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Hitchen, John M. "Harold W. Turner Remembered." International Bulletin of Missionary Research 26, no. 3 (July 2002): 112–13. http://dx.doi.org/10.1177/239693930202600304.
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Harold W. Turner, Presbyterian minister, missionary scholar, inaugurator of university departments of religious studies, founder of the Centre for New Religious Movements. Born January 13, 1911; died May 5, 2002, age 91.
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Ball, Milner S. "Why Law, Why Religion?—A Conversation Between a Lawyer and a Theologian." Journal of Law and Religion 24, no. 2 (2008): 367–71. http://dx.doi.org/10.1017/s0748081400001636.
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Howard Vogel invited Doug Sturm and me to explain ourselves. Why did we take up law? Why theology? And why law and theology together? He encouraged us to offer personal accounts in response, and I am glad to comply.Why law? The answer is simple. I had no choice. I was ordained to the ministry of the Presbyterian Church in 1961, and in 1962 became minister to a small congregation in a small town in middle Tennessee. In 1966 I was named the Presbyterian Campus Minister at the University of Georgia. My wife, June, our children and I moved to Athens.The Presbyterian Center was notorious for its faithful witness in difficult, explosive times. I had read about the Center and its work a couple of years earlier in a New Yorker magazine article by Calvin Trillin. That article was subsequently incorporated into a well-taken book about the liberating trauma of integration in Georgia, especially at the University.When Hamilton Holmes and Charlayne Hunter desegregated the University of Georgia, they were greeted by massive, violent riots.Minority students who followed Charlayne and Hamilton and enrolled in the University, were subject to no less intimidation. The Presbyterian Center was a place of refuge for them, and some lived in apartments on the premises. In due course, the Center became a gathering place for people committed to remedying racism.
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Houston, Matthew. "Presbyterianism, unionism, and the Second World War in Northern Ireland: the career of James Little, 1939–46." Irish Historical Studies 43, no. 164 (November 2019): 252–68. http://dx.doi.org/10.1017/ihs.2019.53.
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AbstractThis article examines the career of the Irish Presbyterian minister and member of the Westminster parliament, James Little, as a case study of Presbyterian clerical responses to the Second World War in Northern Ireland. Establishing a more detailed narrative of contemporary interpretations of the conflict improves our understanding of the functions of religious institutions during the period. It demonstrates that Presbyterian church leaders were largely enthusiastic supporters of the war, employing theological language while promoting the agenda of unionist politics. By juxtaposing clerical politico-religious support for the war with their commitment to conservative moral standards, the article assesses the strength with which these views were held, thereby adding to our knowledge of Presbyterianism in the 1940s. The article also situates the Northern Ireland Presbyterian view of the war within the context of the United Kingdom.
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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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DU TOIT, ALEXANDER. "God Before Mammon? William Robertson, Episcopacy and the Church of England." Journal of Ecclesiastical History 54, no. 4 (October 2003): 671–90. http://dx.doi.org/10.1017/s0022046903008017.
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William Robertson, Scottish historian, Presbyterian minister and leader of the Moderate church party, has been credited with a position regarding episcopacy that differed markedly from the sectarian suspicion shown by earlier Scottish Presbyterians. This article examines Robertson's attitude to episcopacy in the light of an early episode in his career, when he apparently had a chance to enter the Church of England (which offered greater rewards in terms of money and status than the Scottish Kirk), but did not take the opportunity. This examination, taking into account the views of episcopacy and the Church of England expressed in Robertson's histories and elsewhere, suggests that his personal position was in fact closer to the traditional hostility of older Scottish Presbyterianism than to the tolerant and even Latitudinarian views normally associated with the Enlightenment.
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Duncan, Graham A. "The Politics of Credentials: A Commentary and Critique of the Presbyterian Church in Southern Africa." Ecclesiastical Law Journal 20, no. 3 (August 23, 2018): 305–27. http://dx.doi.org/10.1017/s0956618x18000480.
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The use of credentials in an ecclesiastical context is a means of assuring that a minister is who he or she claims to be and is therefore trained and qualified to exercise ministry within a particular church tradition as determined by individual denominations. The concept and use of credentials has developed over time. Using primary sources in the main, this article examines the use of credentials as a tool for ‘inclusion’ or a means of ‘exclusion’, or both, in the history of the largest Presbyterian church in Southern Africa and its predecessors. The research question under study is to what degree, if any, were credentials used to control ministers and to cleanse and purify the church of radical – such as anti-apartheid – elements?
11
Gay, Doug. "Faith in, with and under Gordon Brown: A Scottish Presbyterian/Calvinist Reflection." International Journal of Public Theology 1, no. 3 (2007): 306–20. http://dx.doi.org/10.1163/156973207x231644.
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AbstractProfiles of the UK Prime Minister Gordon Brown repeatedly characterize him by means of the terms 'Presbyterian' and 'Calvinist'. This article explores the cultural and theological background to how such terms are habitually used within the British media and offers a critical reflection, based on Brown's speeches, as to how religious terms, themes and identifications are in play in his public and political discourse. It identifies two dominant themes in Brown's recent public discourse: 'narrating Britishness' and 'the moral sense'. In reflection on these, the article suggests that Brown is intellectually estranged from Calvinist and Presbyterian theological traditions, defining his faith as 'a private matter' and rooting his moral sense in the traditions of the British and Scottish Enlightenments.
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Davis, Joanne. "Family Trees: Roots and Branches – The Dynasty and Legacy of the Reverend Tiyo Soga." Studies in World Christianity 21, no. 1 (April 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 – worked in missions in the Eastern Cape. The three remaining Soga siblings, who did not go in for the ministry, nonetheless led full and interesting lives. Kirkland Allan was a pioneer of the now ruling African National Congress, Festiri Jotelo was the first South African veterinary surgeon, and Jessie Margaret was a pianist and music teacher in Scotland, where she looked after Janet Soga after they moved to Dollar following Soga's death. In addition, Soga's nephew and namesake, Tiyo Burnside Soga, became an ordained minister and a writer, and since then, several of Soga's great- and great-great-grandchildren have become ministers. This paper seeks to situate the Soga family as a powerful family in South African religious history and its intelligentsia.
13
Cranmer, Frank. "Clergy Employment, Judicial Review and the Free Presbyterian Church of Scotland." Ecclesiastical Law Journal 12, no. 3 (August 20, 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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Campbell, Alexander D. "Episcopacy in the Mind of Robert Baillie, 1637–1662." Scottish Historical Review 93, no. 1 (April 2014): 29–55. http://dx.doi.org/10.3366/shr.2014.0198.
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The covenanters are often considered to have been unrelenting opponents of episcopacy. In the Glasgow Assembly of 1638, when nearly all covenanters voted to ‘remove and abjure’ episcopacy in the kirk, the Glaswegian minister Robert Baillie was the sole named dissenter. Baillie's subsequent conformity to the covenanting regime after 1638 and his ultimate acceptance of the restored episcopate after 1661 have led historians to claim that he was pliantly obeying those in power. In order to offer an alternative explanation, this article explores the contours of Baillie's writings on episcopacy in the periods 1637–9 and 1658–62. His views were informed by hatred of the Laudian episcopate and his belief that scripture described a lawful form of episcopacy similar to the superintendents of the post-reformation kirk. Whilst Baillie protested against the restored episcopate in 1661, the reasons for his subsequent submission suggest one explanation as to why many presbyterian ministers acquiesced in Charles II's Erastian kirk settlement.
15
Gregory, Jeremy. "Gender and the Clerical Profession in England, 1660–1850." Studies in Church History 34 (1998): 235–71. http://dx.doi.org/10.1017/s0424208400013681.
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The relationship between the two co-ordinates of this essay, ‘gender’ and ‘the clerical profession’, might be interpreted in a number of ways. It could, for instance, be taken to mean the manner in which clergy articulated and encouraged differences in gender roles. For it is certainly true that the most commonly quoted conduct books of the period – and especially those which prescribed roles for women – were written by the clergy. Clerics like James Fordyce, a Presbyterian minister in London, in his popular Sermons to Young Women (1765) advised his presumed audience:
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Moore, P. G. "Seaside natural history and divinity: a science-inclined Scottish cleric's avoidance of evolution (1860–1868)." Archives of Natural History 40, no. 1 (April 2013): 84–93. http://dx.doi.org/10.3366/anh.2013.0138.
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The Reverend Robert William Fraser (1810–1876), a Presbyterian minister in Edinburgh, published on religious, historical and scientific (physical science, natural history) themes. His natural history titles Ebb and flow (1860), Seaside divinity (1861) and The seaside naturalist (1868) were aimed at the popular market. Appearing in the years immediately after Darwin's On the origin of species (1859), the tone of Fraser's books sheds light on the response of a popular, science-inclined clergyman in Scotland's Enlightenment capital to the idea of evolution. His avoidance of the issue of evolution by natural selection is evident but was not shared by all contemporary clerics.
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Sprochi, Amanda. "Book Review: Religion and Politics in America: An Encyclopedia of Church and State in American Life." Reference & User Services Quarterly 56, no. 3 (April 3, 2017): 219. http://dx.doi.org/10.5860/rusq.56n3.219b.
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Religion and Politics in America: An Encyclopedia of Church and State in American Life provides an overview of the relationship between politics and religion in the United States. Smith, president of Tyndale International University, history instructor at Georgia Gwinnett College, and Presbyterian minister, with his collaborators, has created a resource that spans the history of the United States from the colonial era to the present day. The 360 entries in the encyclopedia are arranged alphabetically by topic and are signed by the contributor, and each article includes references for further reading. Cross-references, a chronological time line, and a comprehensive index help to identify particular topics and to facilitate further reading.
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Blehl, Vincent Ferrer. "John Henry Newman and Orestes A. Brownson as Educational Philosophers." Recusant History 23, no. 3 (May 1997): 408–17. http://dx.doi.org/10.1017/s003419320000577x.
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Orestes Brownson (1803–1876), preacher, journalist, editor, philosopher and controversialist, was born in Stockbridge, Vt., 16 September 1803. At the age of nineteen he became a Presbyterian, but two years later a Universalist. He married in 1827. From 1826 to 1831 Brownson preached in New Hampshire, Vermont and New York. He became a Unitarian, and was ordained a Unitarian minister in 1834. In 1836 he organized ‘The society for Christian Union and Progress’ and began to preach the ‘Church of the Future’. In the same year he became acquainted with Emerson, Alcott, Ripley and others who were labelled Transcendentalists. The latter were the dominant intellectual figures in American life until the middle of the century.
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이상일. "A Study on Senior Pastors’ Consciousness on the Music Minister and on the System of the Music Minister: Centering on the Presbyterian Church of Korea." Korea Presbyterian Journal of Theology 46, no. 4 (December 2014): 419–48. http://dx.doi.org/10.15757/kpjt.2014.46.4.016.
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Thorpe, Kirsty. "Constance Coltman – a Centenary Celebration in Historical Context." Feminist Theology 26, no. 1 (August 22, 2017): 8–18. http://dx.doi.org/10.1177/0966735017711864.
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The year 2017 is an important centenary for women in the Church. In 1917, in the darkness of World War I, a woman was ordained as a Congregational Minister for the first time in Britain. She was not a Congregationalist but a Presbyterian by upbringing. She would go on to serve a small church in one of the poorest parts of London, yet she was highly educated and from an upper middle-class family. She was a pacifist, a feminist, a wife, mother and someone of deep faith. Constance Coltman’s ordination was a quiet event which attracted little attention at the time but which continues to have an effect even today. This article outlines and considers the historical, ecclesial and personal contexts within which Constance Coltman’s ordained ministry began.
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RITCHIE, DANIEL. "ABOLITIONISM AND EVANGELICALISM: ISAAC NELSON, THE EVANGELICAL ALLIANCE, AND THE TRANSATLANTIC DEBATE OVER CHRISTIAN FELLOWSHIP WITH SLAVEHOLDERS." Historical Journal 57, no. 2 (May 8, 2014): 421–46. http://dx.doi.org/10.1017/s0018246x13000460.
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ABSTRACTThis article seeks to illuminate significantly our understanding of the link between abolitionism and evangelicalism by considering the debate at the formation of the Evangelical Alliance in 1846 surrounding the propriety of Christian fellowship with slaveholders. The leading critic of the pro-slavery faction was the Revd Isaac Nelson, an orthodox Presbyterian minister from Belfast, Ireland. Nelson's importance to anti-slavery was recognized by abolitionists on both sides of the Atlantic at the time, but has not yet been adequately analysed by historians. Hence, this article will examine Nelson's role in the dispute with the defenders of the American slaveholders at the London meeting in 1846 and in further debates within the Alliance on the slavery question. The article will conclude by examining Nelson's claim that the Alliance was a failure owing to its alleged compromise on the slavery question.
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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 (December 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 minister of a local parish church. In Smith's time, roughly two-thirds of the lay patrons in Scotland were wealthy landowners and one-third were crown officials. In addition, municipal corporations (cities) and universities held some patronage rights.
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Lovegrove, Deryck W. "Unity and Separation: Contrasting Elements in the Thought and Practice of Robert and James Alexander Haldane." Studies in Church History. Subsidia 7 (1990): 153–77. http://dx.doi.org/10.1017/s0143045900001381.
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In June 1799 the General Assembly of the Church of Scotland issued a Pastoral Admonition to its congregations denouncing the missionaries of the newly formed Society for Propagating the Gospel at Home (SPGH). They were, it alleged, ‘a set of men whose proceedings threatened] no small disorder to the country’. In issuing this warning the Assembly brought to public attention for the first time the work of two of the most prominent Scottish leaders of the Evangelical Revival, Robert and James Alexander Haldane. The Haldane brothers, two of the moving spirits behind the offending organization, were wealthy Presbyterian converts to an undenominational activism already much in evidence south of the border. For a decade spanning the turn of the century their religious enterprise challenged Scottish ecclesiastical conventions, provoking strong contemporary reactions and leading to a marked divergence in subsequent historical assessment. From ‘the Wesley and Whitefield of Scotland’, at one extreme, they have been described less fulsomely as the source of a movement which, though it alarmed all the Presbyterian churches, proved to be short-lived, dying away ‘among its own domestic quarrels’, ‘marred by bitterness of speech, obscurantism and fanaticism’. Contemporaries seem to have found it little easier to agree on the leaders’ personal qualities. In 1796 Thomas Jones, the minister of Lady Glenorchy’s Chapel in Edinburgh, commended Robert Haldane to William Wilberforce as ‘a man of strickt honour integrity religion prudence and virtue’, who being ‘possessed of a fortune from £50,000 to £60,000 … thinks it is his duty… to employ a considerable portion of it in promoting the cause of God’. By 1809 Haldane’s former friend and colleague, Greville Ewing, had become so disenchanted with his methods that, having referred to him scornfully as ‘the POPE of independents’, he accused him bitterly of ‘the greatest effort [he had ever seen] from any motive whatsoever, to ruin the comfort, and the usefulness, of a minister of the gospel’. Though his brother, James, appears to have inspired a more universal affection, the forcefulness of both personalities ensured that mere neutrality would never be easy.
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Smith, Amy. "‘The far-off hills of the imagination’: W.R. Rodgers and the Second World War." Irish University Review 46, no. 2 (November 2016): 309–23. http://dx.doi.org/10.3366/iur.2016.0229.
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According to most accounts of the literary history of Northern Ireland, the flourishing of poetry during the late 1960s marked a radical departure from the creative stagnation of the preceding decades; Heaney, Mahon, Longley, and others sought to establish poetic roots in a relatively barren landscape. In this essay I challenge such preconceptions by exploring aspects of a loosely-formed coterie of poets who lived and wrote in Northern Ireland during the Second World War. Perhaps the most popular figure within this group was the Presbyterian minister W.R. Rodgers, whose neo-romantic idiom and Audenesque ideas received many favourable reviews throughout Britain and Ireland. Focusing on Rodgers, I identify the central concerns which united an otherwise diverse group of writers: left-wing political conviction and a desire to see radical social change. In Rodgers's poetry, this theme is communicated through his repeated use of the symbol of the airman.
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SEBASTIANI, SILVIA. "WHAT CONSTITUTED HISTORICAL EVIDENCE OF THE NEW WORLD? CLOSENESS AND DISTANCE IN WILLIAM ROBERTSON AND FRANCISCO JAVIER CLAVIJERO." Modern Intellectual History 11, no. 3 (October 10, 2014): 677–95. http://dx.doi.org/10.1017/s1479244314000249.
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According to Gerbi's classical study, the “dispute of the New World” entered a new phase in the 1780s, one marked by voices coming from the Americas. New questions were then raised about the writing of history, its method, scope and proofs. This essay pursues a dual-track enquiry, confronting theHistory of America(1777) by the Presbyterian minister William Robertson, a leading figure of the Scottish Enlightenment, with theStoria antica del Messico(1780–81) by the Mexican exiled Jesuit Francisco Javier Clavijero. The two works, one written from the centre of the world's commercial expansion, the other from the Pontifical States, were engaged in a sophisticated dialogue, which yields two alternative, competing conceptions of history and of humankind. To Robertson's philosophical history, which developed from a long-distance perspective, characteristic of Enlightenment, Clavijero responded by reassessing the Jesuit and antiquarian tradition, based on closeness, local expertise and direct observation.
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SKOCZYLAS, ANNE. "Archibald Campbell'sEnquiry into the Original of Moral Virtue, Presbyterian Orthodoxy, and the Scottish Enlightenment." Scottish Historical Review 87, no. 1 (April 2008): 68–72. http://dx.doi.org/10.3366/e003692410800005x.
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The moral framework to the Scottish ‘science of man’ is part of the broader picture of how enlightened thinkers adapted common ideas to their particular cultures. The work of Rev. Archibald Campbell (1691–1756) is an illustration both of the Christian nature of the Scottish enlightenment, and of the stresses that this could engender. Campbell wrote about moral virtue in a commercial society, interpreting human motivation in a surprisingly liberal manner for a Presbyterian minister. His approach to luxury in a Calvinist context may not have been entirely new, but his views represented a radical reappraisal of ethical standards for many of his countrymen. Since Campbell was professor of Ecclesiastical History at St. Andrews, many conservatives felt that he represented a threat to his students. In the 1735 General Assembly his clerical opponents attacked the description of the nature of self love and the ideas about human happiness published in the Enquiry into the Original of Moral Virtue. They also found the Discourse proving that the Apostles were no Enthusiasts to be blasphemous in its description of Christ's followers as ordinary men in their response to the Crucifixion. Campbell defended himself successfully, and continued to teach until his death. He consistently argued that natural law and reason were clear guides to moral behaviour and to religious belief. He helped to formulate an eighteenth-century Scots perception of virtue which was grounded in Christian ethics, but which acknowledged the importance of reason, and accepted the reality of life in a commercial society.
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Simonson, Harold P. "Jonathan Edwards and his Scottish Connections." Journal of American Studies 21, no. 3 (December 1987): 353–76. http://dx.doi.org/10.1017/s0021875800022878.
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It is customary to associate Jonathan Edwards with the town of Northampton. That he was born in East Windsor (Conn.), was graduated from Yale College in New Haven, served a Presbyterian church in New York City, wrote his great treatises – A Careful and Strict Enquiry into … Freedom of Will (1754) and The Great Christian Doctrine of Original Sin (1758) – in Stockbridge (Mass.), and died as president of the College of New Jersey in Princeton does not mitigate the local association. For it was in Northampton where Edwards came of age theologically. He served as its minister from 1729 to 1750, following his grandfather Solomon Stoddard, who had served the same parish for the preceding sixty years. As with the one, so with the other: Northampton was Stoddard and it was also Edwards, a dynasty holding sway for over eighty years and commanding the religious spirit up and down the length of the Connecticut Valley.
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Feuerwerker, Albert. "Presidential Address: Questions About China's Early Modern Economic History That I Wish I Could Answer." Journal of Asian Studies 51, no. 4 (November 1992): 757–69. http://dx.doi.org/10.2307/2059035.
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I am greatly honored to have had the opportunity to serve as president of the Association for Asian Studies during the past year, and I am cognizant of the distinction of this afternoon's occasion. This being Washington, where everything is “political”—even more so perhaps than in Beijing—my original thought was to deliver a political sermon on a theme something like “Bush in China.” In fact, I found a possible text for my homily: a book published in Philadelphia in 1865 by a Presbyterian minister, Charles P. Bush, entitledFive Years in China; or, The Factory Boy Made a Missionary: The Life and Observations of Rev. W. Aitchison. But the Reverend Mr. Bush's hagiographical account of the life of William Aitchison, once a missionary to heathen China, was of little help; and I quickly decided that my talents as a fabulist of this variety were exceedingly limited. Hence the quite different fables to which I shall expose you today.
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Lambert, Frank. "The Great Awakening as Artifact. George Whitefield and the Construction of Intercolonial Revival, 1739–1745." Church History 60, no. 2 (June 1991): 223–46. http://dx.doi.org/10.2307/3167527.
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Throughout the 1720s and 1730s evangelical preachers sparked revivals from New England to New Jersey. In his long pastorate at Northampton, Massachusetts, Solomon Stoddard reported five “harvests” of souls in the Connecticut Valley. His grandson Jonathan Edwards succeeded him and led a spiritual awakening in 1734 and 1735 resulting in the “Conversion of Many Hundred Souls in Northampton and Neighboring Towns and Villages.” In the late 1720s the pietist minister Jacob Frelinghuysen inspired a renewal of piety among the Dutch Reformed in New York. At the same time the Presbyterian evangelists William and Gilbert Tennent reported revivals in the churches they had established between New Brunswick, New Jersey and Staten Island, New York.1 While sharing a common message, these evangelical revivals remained local, private affairs, contained within specific geographic and denominational boundaries. Although each proclaimed the necessity of a spiritual new birth and the primacy of divine grace in salvation, theawakenings did not expand into a larger, united movement.
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Premawardhana, Shanta. "Interfaith relations and the global church." Review & Expositor 114, no. 1 (February 2017): 52–62. http://dx.doi.org/10.1177/0034637316688452.
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Ever since early human beings were able to seek meaning and purpose in life, religious diversity has existed. Jesus and the early Church needed to navigate this reality as well. Through most of the five hundred year history of the colonial period, Western Christians neglected to address this question with the seriousness it requires, mostly because of a theological attitude of Christian superiority and triumphalism that accompanied the colonial movement. Notable exceptions include the 1893 World’s Parliament of Religions convened in Chicago by a Presbyterian minister and chaired by a Swedenborgian layman, and the 1910 International Mission Conference convened in Edinburgh that gave birth to the modern ecumenical movement. This article will lay out the key theological touch points in the global ecumenical movement’s journey toward interreligious dialogue from 1910 to the present day. It will also offer a proposal for addressing challenges and promises of theological methodology if we were to take seriously the reality of religious diversity.
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Van Die, Marguerite. ""What God hath joined ...": Religious perspectives on marriage and divorce in late Victorian Canada." Studies in Religion/Sciences Religieuses 38, no. 1 (March 2009): 5–25. http://dx.doi.org/10.1177/000842980903800101.
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Prompted by recent debate and legislation in Canada about the definition of "marriage," this article explores the impact of socio-economic change and stress upon marriage as an institution among the middle class in Victorian Canada. It does this through the lens of "lived religion" as defined by Robert Orsi and others, taking the form of a case study of a marital scandal involving a respected Presbyterian minister in Brantford, Ontario in 1883. This is placed within the wider context of competing definitions of marriage as found in folk tradition and community networks, in various ecclesiastical marriage liturgies, and in marriage, divorce and property law. In its final section it examines the contradictions, tensions and anxieties that surrounded these definitions in late Victorian Canada as a result of changes in people's experience of space and time. It concludes by briefly drawing attention to the nature of "lived religion" and its implications in redefining marriage within a society that today has become highly urbanized, secular and pluralistic.
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HOLMES, ANDREW R. "Presbyterians and science in the north of Ireland before 1874." British Journal for the History of Science 41, no. 4 (July 15, 2008): 541–65. http://dx.doi.org/10.1017/s0007087408001234.
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AbstractIn his presidential address to the Belfast meeting of the British Association for the Advancement of Science in 1874, John Tyndall launched what David Livingstone has called a ‘frontal assault on teleology and Christian theism’. Using Tyndall's intervention as a starting point, this paper seeks to understand the attitudes of Presbyterians in the north of Ireland to science in the first three-quarters of the nineteenth century. The first section outlines some background, including the attitude of Presbyterians to science in the eighteenth century, the development of educational facilities in Ireland for the training of Presbyterian ministers, and the specific cultural and political circumstances in Ireland that influenced Presbyterian responses to science more generally. The next two sections examine two specific applications by Irish Presbyterians of the term ‘science’: first, the emergence of a distinctive Presbyterian theology of nature and the application of inductive scientific methodology to the study of theology, and second, the Presbyterian conviction that mind had ascendancy over matter which underpinned their commitment to the development of a science of the mind. The final two sections examine, in turn, the relationship between science and an eschatological reading of the signs of the times, and attitudes to Darwinian evolution in the fifteen years between the publication ofThe Origin of Speciesin 1859 and Tyndall's speech in 1874.
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Brock, Michelle. "Plague, Covenants, and Confession: The Strange Case of Ayr, 1647–8." Scottish Historical Review 97, no. 2 (October 2018): 129–52. http://dx.doi.org/10.3366/shr.2018.0362.
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This article explores a remarkable series of communal confessions that occurred in Ayr in response to the arrival of the plague in 1647, asking what this previously overlooked episode reveals about the local identities forged amid the national turmoil of the mid-seventeenth century. When the disease struck the bustling port on the south-west coast, Ayr had already cemented a reputation for political and religious radicalism, and the town was engaged in on-going defence of the covenants of 1638 and 1643. The minister at the time, William Adair, was a committed presbyterian in the early days of his forty-four-year career in the parish. Faced with the plague and its potential for devastation, Adair led his congregation in a week-long series of public, collective confessions, the details of which were meticulously recorded in the kirk session minutes. Though covenanter identity is often framed as a political and national endeavour, this article argues that the events in Ayr constitute an extraordinary yet widely relevant example of covenanter ‘self-fashioning’ as a fundamentally local, communal process.
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Murray, Douglas M. "Continuity and Change in the Liturgical Revival in Scotland: John Macleod and the Duns Case, 1875-1876." Studies in Church History 35 (1999): 396–407. http://dx.doi.org/10.1017/s0424208400014169.
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During the Liturgical Revival of the Victorian period, the worship of the Church of Scotland changed more radically than at any time since the seventeenth century. Those who favoured reform felt that the largely unstructured and didactic character of Presbyterian services no longer appealed to many sections of society. The upper classes, for example, were turning in increasing numbers to the worship of the Episcopal Church. In addition some reformers wished the liturgy of the Kirk to reflect more clearly the doctrinal basis of the Reformed tradition. The innovations which were pioneered in this period included a change in the posture of the congregation for prayer and for singing, the introduction of prayers read by the minister instead of being delivered extempore; the use of set forms such as the Creed, the Lord’s Prayer, and the Doxology; the singing of hymns as well as psalms; the use of organs to accompany praise; the observance of the main festivals of the Christian year, and the greater frequency of holy communion.
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Mills, Eric L. "“Attractive to Strangers and Instructive to Students.” The McCullochs’ 19th Century Bird Collection in Dalhousie College." Scientia Canadensis 36, no. 2 (October 22, 2014): 88–108. http://dx.doi.org/10.7202/1027023ar.
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Thomas McCulloch, Presbyterian minister and educator, founder of Pictou Academy, first President of Dalhousie College 1838-1843, established a museum in Pictou, NS, by 1828, including a bird collection. To McCulloch, the order of the natural world instilled in students principles of a liberal education and a model of society. His first collections were sold, but when McCulloch came to Dalhousie in 1838 he started a new collection, hoping to make it the basis of a provincial museum. In this he was aided by his son Thomas, who had been trained as a taxidermist. The younger McCulloch kept and expanded the collection until his death, after which it passed to Dalhousie College. The current McCulloch Collection, mainly the work of Thomas McCulloch junior, seems to exemplify purposes and practices of 19th century natural history. But research shows that the collection has a hybrid origin and must be viewed with great caution as an historical artifact. This is a case study in the difficulty of interpreting 19th century natural history collections without careful examination of their history.
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Green, Bruce A. "The Religious Lawyering Critique." Journal of Law and Religion 21, no. 2 (2006): 283–97. http://dx.doi.org/10.1017/s0748081400005610.
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One might think about the relationship between law practice and religion in different ways, depending on how one views either the professional norms or religious belief and observance. Some of the most recent academic literature on “religious lawyering” is premised on a highly critical view of the profession's norms and a claim that religious convictions that bear on the practice of law are incompatible with, and preferable to, aspects of the professional norms. My purpose here is to identify, and raise some questions about, both this critique and this suggestion, and to show how they are in tension with other insights of the religious lawyering literature.A conception of the relevance of religion to lawyers' work need not begin with a critical view of professional norms and professionalism. On the contrary, one might start with the premise that the legal profession's expectations for law practice are socially and morally laudable, and perceive lawyers' religious convictions as providing support for good lawyering. This was the understanding expressed by Henry A. Boardman, a Presbyterian Minister, in an 1849 oration that was surely among the earliest recorded reflections on the relevance of religion to the work of U.S. lawyers.
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Bach-Nielsen, Carsten. "Religionen og hverdagslivet:." Dansk Teologisk Tidsskrift 83, no. 1-2 (January 14, 2021): 41–52. http://dx.doi.org/10.7146/dtt.v83i1-2.124182.
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In 1855, the Scottish minister John Caird delivered a sermon before Queen Victoria and Prince Albert of Sachsen-Coburg. It made such an impression that the queen demanded it to be printed. The sermon text was Romans 12,11 and the sermon was about religion in common life. Is was not concerned with religion as pertaining to specific practices, times, and places in everyday life. Religion covers everything. Religion is a science and an art to be performed together with any profession or business of daily life. The Presbyterian view is that work itself is as such a glorification of God. Therefore, the sermon was more of a meditation on the Calvinist concept of work. It was soon translated into German and published by the Prussian ambassador to London Baron von Bunsen – and it rapidly became a success in Germany. Bunsen added more specific Lutheran terms to the translation such as calling and duty. In 1857, it appeared in Danish translated by W. Hjort but apparently did not become a success in Lutheran Denmark. A few decades later, however, as part of the age of industrialization the new idea of work as a performance of Christianity was widely accepted.
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Park, Sandra H. "A Reverend on Trial: Debating the Proper Place of Christianity in the North Korean Revolution." Journal of Korean Studies 25, no. 2 (October 1, 2020): 379–405. http://dx.doi.org/10.1215/07311613-8552045.
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Abstract As the early North Korean state (1945–50) sought to groom “proper” revolutionary subjects, many Christian leaders publicly confronted the state. When Presbyterian minister Cho Ponghwan upset revolutionary sensibilities with political commentaries during an evangelical circuit around Hwanghae Province, the people’s courts tried him as a reactionary. This article draws on surviving court records in the North Korean Captured Documents collection to elucidate the pedagogic aims that the state invested into Cho’s trial. Instead of dismissing the people’s courtroom as revolutionary excess, I engage Cho’s trial as an intelligible debate over early North Korea’s secularizing project. Beyond discipline, I demonstrate that the state laboriously instructed Christians on embodying desire for the revolution and refraining from transgressing the state-drawn boundary between religion and politics. Yet, due to the instability of this boundary, the courts also used Cho’s trial to articulate and assert the state’s sole authority over defining and redefining this boundary as a way to manage the sacred in North Korean society. Reading along and against the state’s pen, this article excavates the North Korean people’s court as a crucial site for ironing out the state pedagogy on the reactionary and the sacred in a postcolonial, socialist revolution.
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ISNA, Convention Reporters Committee. "The Forty-second Annual ISNA Convention." American Journal of Islam and Society 22, no. 4 (October 1, 2005): 153–55. http://dx.doi.org/10.35632/ajis.v22i4.1679.
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The theme of this year’s event, “Muslims in North America: Accomplishments,Challenges, and the Road Ahead,” was a public proclamation thatNorth American Muslims are focusing on the future. One highlight was thepresence of Undersecretary of State for Public Diplomacy Karen Hughes,who met with heads of Muslim American organizations on the grounds thatshe needed their advice to help her reach out to the wider Muslim world.Overall, the convention focused on advancing values of the family, community,compassion, and justice; the workshops addressed communitybuilding, organizing politically, promoting civil rights, opposing Islamophobia,sharing Islam, and promoting interfaith understanding.The conference was inaugurated by the leaders of ISNA’s constituentorganizations and leaders of other faiths. Bob Edgar (secretary general,National Council of Churches), set the tone: “If you want to walk fast,walk alone. If you want to walk far, walk together!” Muhammad NurAbdullah (president, ISNA) spoke of such ISNA accomplishments as theimam and chaplain training services and empowering Muslim youths. Theinaugural session was addressed by Khurshid A. Qureshi (president,AMSE) Rafik Beekun (president, AMSS), Rehana Kausar (president,IMANA), Mohammad Sheibani (president, MSA), and co-chairs OmarSiddiqi and Kulsoom Salman (both of MSA-National). Ingrid Mattson(vice president, ISNA; director, Islamic chaplaincy; and professor, Islamicstudies and Christian-Muslim relations, Hartford Seminary), Abdul-MalikMujahid (president, Council of Islamic Organizations of Greater Chicago),Bob Edgar (secretary general, National Council of Churches), and RickUfford-Chase (chair of the moderator of the 216th General Assembly ofthe Presbyterian Church [USA]).The ISNA Dr. Mahboob Khan Community Service Award was presentedto Ilyas Ba-Yunus, a founding member of MSA who helped establishISNA and served as its first president. A respected sociologist, he is theauthor of several studies related to Muslim life in America. FormerMalaysian deputy prime minister Anwar Ibrahim, the keynote speaker at theCommunity Service Recognition luncheon, expressed his gratitude forISNA’s role in securing his release after the charges brought against him byformer prime minister Mahathir Muhammad failed the court test. In keepingwith a now 3-year-old tradition, Anwar received an award recognizing hiscontribution to democracy, civil society, and social justice ...
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Smith, Ryan K. "The Cross: Church Symbol and Contest in Nineteenth-Century America." Church History 70, no. 4 (December 2001): 705–34. http://dx.doi.org/10.2307/3654546.
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In 1834 the rector of St. Mary's Episcopal Church in Burlington, New Jersey desired to place a cross atop his newly-refurbished sanctuary. No ordinary rector, George Washington Doane also served as the Episcopal bishop of New Jersey. Shortly after taking charge of St. Mary's in 1833, he and his vestry had decided to renovate their old church, and their ambitious new design featured a cruciform plan with Greek details, including a pediment adorned with lotus leaves and a tower “derived from that built at Athens… commonly called the Tower of the Winds.” But when Doane carried out the plans for “an enriched Greek Cross” to be mounted on the roof, the community stood aghast. A local Presbyterian minister chronicled the confrontation, and he began by asserting that most of St. Mary's vestrymen had originally approved the designs without “noticing the Cross at the time.” The project was thus completed, and to the vestry's “great surprise, as well as that of many in the community, of all ‘denominations’—lo! a Cross made quite a Catholic appearance on the apex of the pediment!” Controversy arose, “both in the Vestry and out of it,” and “after a very warm meeting, one of the Vestry shortly after declared that unless the Cross was taken down very soon, it should be pulled down.”
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Langley, Chris R. "Sheltering under the Covenant: The National Covenant, Orthodoxy and the Irish Rebellion, 1638–1644." Scottish Historical Review 96, no. 2 (October 2017): 137–60. http://dx.doi.org/10.3366/shr.2017.0333.
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The Irish rebellion of October 1641 drove large numbers of clerical migrants across the Irish Sea to Scotland. These ministers brought news of protestantism's plight in Ireland, petitions for charitable aid and, in many cases, requests to work as preachers in Scotland. Historians have long recognised the social and religious links between Ireland and Scotland in the mid-seventeenth century and have seen these men as part of a wider effort to establish presbyterianism across Britain and Ireland. Such an argument fails to understand the complexity of mid-seventeenth-century presbyterianism. This paper explores these petitions for work and the less-than-enthusiastic response of ecclesiastical authorities in Scotland. Rather than automatically embracing Irish ministers as fellow presbyterians, the covenanted kirk leadership was aware that the infant presbyterian congregations in Ireland had followed a very different course to their own. Rather than fellow sufferers for Christ's cause, or part of a wider covenanted network, kirk leaders needed to assess Irish ministers for their godly credentials.
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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 (October 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 Highlands’. In his book, The Days of the Fathers in Ross-shire (1861), Kennedy offered a commendatory if sentimental account of the history of a conceptualised Highland Church, which, by implication, challenged readers of his own day to uphold the same priorities. This article demonstrates that by his writing of history, Kennedy helped to guide the trajectory of evangelicalism in the Highlands in a conservative direction that emphasised personal piety, self-examination of religious experience, and theological orthodoxy, in consistency with the Highland ‘fathers’. Kennedy's work was influential in instilling a new confidence and cohesion in the Highland Church around its distinctive principles, in opposition to the course of Lowland evangelicalism. Finally, Kennedy's influence became evident in the divergence between Highland and Lowland evangelicalism, which led eventually to divisions in 1893 and 1900, when his heirs took up separate institutional forms, as the Free Presbyterian Church and continuing Free Church, to maintain these principles.
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Tulejski, Tomasz. "Od umowy o władzę do nietolerancji religijnej. Samuel Rutherford i kontraktualne uzasadnienie prześladowań religijnych." Studia nad Autorytaryzmem i Totalitaryzmem 41, no. 3 (November 26, 2019): 83–108. http://dx.doi.org/10.19195/2300-7249.41.3.6.
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FROM THE CONTRACT OF GOVERNMENT TO RELIGIOUS INTOLERANCE. SAMUEL RUHTERFORD AND CONTRACTARIAN JUSTIFICATION OF RELIGIOUS PERSECUTIONSSamuel Rutherford 1600?–1661 was a Scottish Presbyterian minister whose political writings form a part of the controversial literature written during the English Civil War period in the mid-seventeenth century. Most of his political writing was done while he sat as a Scottish commissioner in the Westminster Assembly of Divines. His major political book, Lex, Rex was burned by order of the Restoration Government in 1660, and Rutherford was cited on a charge of treason as its author. In his opinion, in order to form a government men contract with one or more men among themselves, giving to them the authority of rulership. The ruler is under contract to rule according to the higher law for the welfare of all people. Rulership is a trust from the people and is never given without reservation. If the ruler misuses his trust, the people have the right and duty to resist him in order to preserve themselves within the higher law. Knowledge of the higher law comes through reason but reason is fallible. However, God has graciously provided the infallible Scripture as a guide to reason. Rutherford believes there is only one true interpretation of Scripture and that God has given to the Church primary authority in interpretation. In this article, the Author argues that Rutherford’s doctrine of exclusive truth leads him to an uncompromising position of religious intolerance.
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Sawyer, Kathryn Rose. "A ‘disorderly tumultuous way of serving God’: prayer and order in Ireland’s church and state, 1660–89." Irish Historical Studies 42, no. 162 (November 2018): 207–24. http://dx.doi.org/10.1017/ihs.2018.30.
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AbstractThis article examines the Church of Ireland’s relationship with Scots Presbyterians after the Restoration, focusing on the churchmen’s regular complaints against the ‘disorderly’ practices of the Presbyterian communities in Ireland. The established church leaders spoke of the threat of political and social disorder from the Presbyterians, and they repeatedly targeted the spontaneous ex tempore prayer and preaching practised by Scottish ministers in order to illustrate their concerns. This article uncovers the theological roots of these apparently civic complaints to explain their ubiquity and vehemence. It argues that the churchmen feared that such uncontrolled, unscripted prayer could lead to blasphemy and provoke the wrath of God on the nation, thereby triggering war and unrest such as they had experienced in the preceding decades. In their view, there was little difference between holding to an improperly ordered church hierarchy and worship practice, and forcing this disorder on the state. By illustrating the links between theology, ecclesiology and the potential for political sedition as they were understood by Restoration churchmen, this article demonstrates the importance of theological nuance for clarifying the complex relationship between Ireland’s two largest Protestant denominations in the seventeenth century.
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Moga, Dinu. "Arianism in English Nonconformity, 1700-1750." Perichoresis 17, s1 (January 1, 2019): 21–36. http://dx.doi.org/10.2478/perc-2019-0002.
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Abstract During the time of English Nonconformity, Arianism was not only embraced, but openly acknowledged by most of the Presbyterian ministers. That generation of ministers, who contended so zealously for the orthodox faith, had finished their labours, and received from their Lord a dismissal into eternal rest. Those champions among the laity who, at the beginning of the controversy, stood up so firmly for the truth, had entered as well into the joy of their Lord. Though their children continued Dissenters, too many of them did not possess the same sentiments or spirit. Among those who succeeded these ministers were too many who embraced the Arian creed. To this unhappy change contributed the example and conversation as well of many from the younger Presbyterian ministers. In consequence Arianism spread far and wide in the Presbyterian congregations, both among the ministers and the people. This unhappy controversy proved the grave of the Presbyterian congregations, and of those of the General Baptists. The effects of Arianism, though at first scarcely visible, gradually produced desolation and death.
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Wykes, David L. "After the Happy Union: Presbyterians and Independents in the Provinces." Studies in Church History 32 (1996): 283–95. http://dx.doi.org/10.1017/s0424208400015461.
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The Glorious Revolution encouraged Presbyterians to hope for comprehension within the Church of England. The failure of those hopes led them to co-operate more closely with their Congregational brethren. In London the earliest practical outcome of this increased co-operation was the Common Fund, which held its first meeting in June 1690. Controlled by managers drawn from both denominations, the Fund was established to offer financial help to poor ministers, congregations, and students who lived in the provinces. A scheme for uniting the two ministries, the Happy Union, set out in the ‘Heads of Agreement’, was adopted a year later on 6 April 1691, but within months this union had dissolved amidst bitter dissension. In less than four years all the schemes for co-operation between Presbyterians and Congregationals had collapsed in London. Nevertheless, co-operation between Presbyterians and Independents, and even the ideals of the Happy Union, continued in the provinces long after the failure in London. In part this was because the desire for a union between the two denominations was widely held throughout the country; indeed the earliest agreement was made by an Assembly of West Country ministers at Bristol in June 1690, nearly a year before the ‘Heads of Agreement’ were adopted in London. Moreover, in many localities following toleration, Presbyterians and Independents still came together in one meeting as a result of the earlier persecution and because of their loyalty to a particular minister. Where dissent was strong, such as in London and the major towns, separate congregations for Presbyterians and Congregational were likely; but where dissent was weaker, particularly in the countryside, congregations included members from both denominations. In these circumstances, members had to accept a minister who did not necessarily share their own denominational preferences. During the first two decades of the eighteenth century the majority of these joint congregations were to divide, as (in most cases) the smaller body of Congregational supporters withdrew to establish their own meetings. There had, however, been more than twenty years of co-operation in many areas in the period following the collapse of the Happy Union in London, and in a few cases such arrangements even continued until the early nineteenth century. There is evidence from at least two congregations, at Leicester and Chesterfield, of a formal agreement to settle the differences between the two denominations. The Happy Union and its failure in London has been the subject of a number of studies, but by contrast the continuing co-operation between Presbyterians and Independents in the provinces has received little detailed attention.
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Bronk, Katarzyna. "“Much, I am Sure, Depends on You”: James Fordyce’s Lessons on Female Happiness and Perfection." Studia Anglica Posnaniensia 48, no. 4 (December 1, 2013): 49–62. http://dx.doi.org/10.2478/stap-2013-0014.
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ABSTRACT Conduct literature written for women has had a long tradition in British culture. According to scholars, such as Ingrid H. Tague (2002), it circulated most widely during the eighteenth century because new ideals of proper feminine behaviour and conduct developed. The Scottish Presbyterian minister and poet, James Fordyce (1720-1796), very observant of the transformations in his society as well as advocating the need to reform moral manners, likewise created a set of sermons dedicated to young women of the second half of the eighteenth century. He is worthy of close study not only because his Sermons to Young Women constitute an important yet understudied contribution to the tradition of conduct writing, but also because he records and disseminates opinions on female perfection both as a man of the church as well as the representative of his sex, thus presenting a broad scope of the official gender ideology of the eighteenth century. The proposed article engages in a close reading of Fordyce's rules and regulations pertaining to proper femininity, pointing also to the tone of his published sermon-manual and the socio-techniques used for the sake of perpetuating his ideological precepts for women. As such, the article is to prove that this popular eighteenth-century preacher, whose work was even mentioned on the pages of Jane Austen’s Pride and Prejudice, not only offers a significant contribution to ongoing research on conduct manual tradition as well as on feminist re-readings of women’s history, but also adds more evidence to feminist claims of a purposeful campaign aimed at creating a selfaware and self-vigilant woman who almost consciously strives to become the object of masculine desire, and allegedly all for her own good.
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Shriver, Donald W., and Peggy L. Shriver. "Law, Religion, and Restorative Justice in New Zealand." Journal of Law and Religion 28, no. 1 (January 2013): 143–77. http://dx.doi.org/10.1017/s0748081400000266.
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A former police chief and a criminologist confirm a famous remark by Margaret Mead when they write: “The initiation of restorative reforms is often based upon the conversion of one key professional in a criminal justice agency.”New Zealand district court judge Fred W.M. McElrea personalized this rule in his account of how he stumbled on a restorative procedure in the case of a young man in Auckland, who was a Maori and son of a bishop, and who confessed to the crime of robbing a woman's purse. She happened to be a Quaker, and she appeared in court as a gesture of friendship for the offender. When the time came for sentencing, McElrea wondered out loud if there were a way for the young man to be monitored, without imprisonment, by some competent person who knew him. At that, Douglas Mansil, local Presbyterian minister, also present in the courtroom, stood and volunteered his services. Mansil had been the longtime “streetwise” pastor of a congregation in that Auckland neighborhood, known for furnishing the courts with more than a few youth offenders. Together with the Quaker victim of the crime, he kept track of the young man and reported regularly to the court. It was the beginning of McElrea's dedication to restorative justice (RJ) for young offenders in New Zealand. He and other judiciary leaders pay tribute to the influence of Howard Zehr's visit to New Zealand (NZ) in 1994 and Zehr's book, Changing Lenses, which McElrea first read during a sabbatical leave at Cambridge University. Zehr's book and his work in the U.S. had great impact on New Zealand legal officials, many of whom, like McElrea, often give him credit for inspiring shifts to RJ in their thinking about law, judicial process, and ethics.
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Thompson, Francis. "Against the tide: A calendar of the papers of Rev J.B. Armour, Irish presbyterian minister and home ruler, 1869–1914. Edited with an introduction by J.R.B. McMinn Pp Ixii, 225. Belfast: Public Record Office of Northern Ireland. 1985. £12.95." Irish Historical Studies 25, no. 98 (November 1986): 218. http://dx.doi.org/10.1017/s0021121400026535.
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Lillback, Peter. "THE ABIDING LEGACY OF THE REFORMATION’S CONFESSIONAL ORTHODOXY: THE REQUIRED VOWS OF WESTMINSTER SEMINARY PROFESSORS AND NAPARC MINISTERS." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 6, no. 2 (October 14, 2019): 109–32. http://dx.doi.org/10.51688/vc6.2.2019.art2.
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This article revisits how Christians since almost two millenniums have made use of creeds and confessions. Especially confessional vows used at Westminster Theological Seminary, also refer to the vows of the churches who are members of NAPARC (The North American Presbyterian and Reformed Council). First, it examines the historical overview of various Reformed confessions, and historical survey of Reformed confessions from the Reformation to the present. Then, Westminster seminary's Presbyterian and Reformed heritage, and finally, authority of and subscription to the confessions. To define Reformed confessional theology which arose in the sixteenth and seventeenth century, this article include the table of the confessions of Westminster seminary or the NAPARC churches.
KEYWORDS: creeds, confessions, Westminster, Reformed.