Relevant bibliographies by topics / Presbyterian reformed church

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

Academic literature on the topic 'Presbyterian reformed church'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Presbyterian reformed church"

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

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The Uniting Presbyterian Church in Southern Africa was formed on 26th September 1999 as the result of the union of the black Reformed Presbyterian Church in Southern Africa and the white-dominated Presbyterian Church of Southern Africa. Various unsuccessful attempts had been made since the latter part of the nineteenth century to effect union. In the spirit of national euphoria which surrounded the first democratic elections in South Africa in1994, the Reformed Presbyterian Church initiated union discussions with the Presbyterian Church. The subsequent union was based on what are now considered to be inadequate preparations and many unresolved problems have emerged to test the witness of the new denomination, not the least of which is racism. At its 2002 General Assembly, as the result of what appeared to be a financial crisis, the Uniting Presbyterian Church appointed a Special Committee on Reformation was established to investigate the problems in the denomination and to bring proposals for dealing with these issues.
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Small, Joseph D. "Ordering the Church: Ecumenism and the Three-Fold Ministry." Ecclesiology 16, no. 1 (January 21, 2020): 56–75. http://dx.doi.org/10.1163/17455316-01601005.

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The shape of ordered ministry remains an ecumenical stumbling stone. There is a wide gap between churches ordered by the threefold ministry of bishop-priest-deacon and churches ordered by different patterns of ministry. It may be possible to narrow the gap by detecting a pervasive threefold ministry of episcope/keygma-didache/diakonos in both presbyterial and congregational ordered churches. That recognition can prompt ecumenical exchanges concerning the relationship between office and function. The case of Reformed and Presbyterian churches, among the least open to bishops, is examined, recovering the possibility of personal episcope that can open episcopal, presbyterial, and associational churches to deepening mutuality and forms of reconciliation.
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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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Ham, Adolfo. "The Barmen Declaration in the Presbyterian-Reformed Church in Cuba." Ecumenical Review 61, no. 1 (March 2009): 92–97. http://dx.doi.org/10.1111/j.1758-6623.2009.00010.x.

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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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Emery, Robert. "Church and State in the Early Republic: The Covenanters' Radical Critique." Journal of Law and Religion 25, no. 2 (2009): 487–501. http://dx.doi.org/10.1017/s0748081400001223.

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Constitutional scholars pay particular attention to the historical context of the First Amendment, to the relationship between the state and religion in the early republic. Missing from this academic examination of church-state history, however, is any serious consideration of the views of the Reformed Presbyterian Church, popularly known as the Covenanters, views that challenged the fundamental presuppositions of the United States Constitution, both as established in the early national period and as applied today. A typical modern American, citizen or scholar, cannot help but be startled by a coherent, closely reasoned body of doctrine that trenchantly criticizes such fundamental American assumptions as government by consent of the governed or the free exercise of religion. Covenanter criticism of the church-state relations not only presents a model of church and state radically different from today's conventional American theories, but also throws light on the American paradigm as it existed during its developmental period. Reformed Presbyterians of the early republic criticized the federal Constitution from a world view so radically different from that of the founders that their criticisms highlight aspects of the generally accepted constitutional regime in ways that conventional constitutional scholars have scarcely considered.
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Hwang, Jae-Buhm. "The Barthian Predominance in Korean Theology: Its Origins and Problems." Expository Times 131, no. 12 (May 11, 2020): 523–35. http://dx.doi.org/10.1177/0014524620922798.

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This study examines the origins, early history, and theological problems of the Barthian and Germanic predominance in Korean Protestant theology. The originators and most influential promoters of the predominance were Rev. Chai-choon Kim (1901–1987) and Dr Jong-sung Rhee (1922–2011), the theological and denominational leaders of the more or less liberalist Korean Presbyterian churches. Both of them went almost the same theological way: After getting to know Karl Barth and his dominance in Japan and deepening their knowledge of Barthian theology in the USA, they fought against the Korean Presbyterian churches’ conservative, Old Princeton theology on the basis of Barthian theology. Having witnessed the notorious conflicts and schisms of the Presbyterian Church of Korea (PCK), both Kim and Rhee presupposed that the principal culprit of the conflicts and schisms was the conservative, Old Princeton (Reformed Orthodox) theology that the American Presbyterian Korea missionaries had successfully planted in Korean Presbyterian churches. So in order to attack the missionaries’ theology as well as to justify their liberalist theology, both Kim and Rhee profoundly accepted the Barthian triumph frame: the Reformed Orthodoxy of the 17th and 18th centuries was defeated by the liberalism of the 19th century, which was, in turn, overcome by the Barthian Neo-Orthodoxy of the 20th century. Although the frame itself has recently been proved to be unfounded, both Kim and Rhee blindly accepted it and led their numerous followers to throw out both the missionaries and their Old Princeton theology. Nevertheless, Kim and Rhee ‘threw the baby out with the bathwater’; they led the next generation to be deprived of its own Reformed history, whose living legacy has been the missionaries’ Reformed Orthodoxy and Old Princeton theology. On the other hand, having accepted Barthian theology enthusiastically, both Kim and Rhee exploited it mainly to condemn the missionaries’ theology, ending up failing to integrate it into their own theologies.
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Ritchie, Daniel. "The 1859 revival and its enemies: opposition to religious revivalism within Ulster Presbyterianism." Irish Historical Studies 40, no. 157 (May 2016): 66–91. http://dx.doi.org/10.1017/ihs.2016.1.

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AbstractThe evangelical revival of 1859 remains a pivotal event in the religious culture of Ulster Protestants owing to its legacy of widespread conversion, church renewal, and its role in shaping the pan-Protestantism of Ulster society that later opposed Irish home rule. Being part of a wider transatlantic movement of religious awakening, the 1859 revival was seen as the culmination of thirty years of evangelical renewal within Irish Presbyterianism. What has often been overlooked, however, is the fact that many aspects of the revival were deeply troubling to orthodox Presbyterians. Although most Ulster Presbyterians were largely supportive of the movement, an intellectually significant minority dissented from what they saw as its spectacular, doctrinal, liturgical, ecclesiological, and moral aberrations. Given 1859’s mythological status among Ulster evangelicals, it is normally assumed that all who opposed the revival were either religious formalists or those of heterodox doctrinal opinions. It will be argued that such an assumption is deeply misguided, and that the Presbyterian opponents of 1859 were motivated by zeal for confessional Reformed theology and Presbyterian church-order. By focusing on theologically conservative opposition to an ostensible evangelical and Calvinistic awakening, this article represents a significant contribution to the existing historiography of not only the Ulster revival but of religious revivalism more generally. It also helps us to understand the long-term evolution of Ulster Presbyterian belief and practice in the late nineteenth and twentieth centuries.
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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 (April 8, 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 as its focus the Church of Scotland, its method and conclusions will be relevant to other Protestant denominations, especially Reformed churches such as the Presbyterian Church (USA).
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Holder, R. Ward, David W. Hall, and Joseph H. Hall. "Paradigms in Polity: Classic Readings in Reformed and Presbyterian Church Government." Sixteenth Century Journal 27, no. 2 (1996): 533. http://dx.doi.org/10.2307/2544179.

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Dissertations / Theses on the topic "Presbyterian reformed church"

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Camroux, Martin Frederick. "Ecumenical church renewal : the example of the United Reformed Church." Thesis, Anglia Ruskin University, 2014. http://arro.anglia.ac.uk/332978/.

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Background to the Research. In his enthronement sermon as Archbishop of Canterbury in 1942 William Temple famously declared the ecumenical movement to be ‘the great new fact of our era’. For much of the twentieth century it was the major metanarrative of Church renewal. By the end of the century however the enthusiasm had largely dissipated, the organizations which represented it were in decline, and the hoped for organic unity looked further away than ever. Surprisingly little has been written on the attempt to achieve organic unity in England, what it hoped to achieve and why, at least in terms of its expectations, it failed. I propose to come at this major topic by focusing on the creation of the United Reformed Church, which was formed in 1972 by a union of the majority of congregations of the Congregational Church in England and Wales and the Presbyterian Church in England and saw its formation as a catalyst for the ecumenical renewal of the British churches. Methodology. This thesis, which is mainly resourced by documentary evidence and interviews, comes into the category of qualitative research but also uses statistics where they are relevant, for example when dealing with Church decline. Since I am a United Reformed Church minister, and have worked ecumenically, my role here draws upon the perspective of an observing participant. Conclusions. The research revealed that the hopes of the United Reformed Church to be a catalyst for church renewal were illusory and that the effects of its ecumenical priority were partially negative in the Church’s life. With the failure of its ecumenical hope the Church had little idea of its purpose and found great difficulty establishing an identity. It suffered from severe membership loss and the hoped for missionary advantage promised by its ecumenical strategy did not materialize. The thesis will analyse the reasons for failure, while noting that what failed was not ecumenism as such but a particular model of ecumenism.
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Grant, Tony. "The virtual church building a church web site for York Associate Reformed Presbyterian Church /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Cavin, Meredith Lee. "Teacher training workshop in the small Associate Reformed Presbyterian Church." Theological Research Exchange Network (TREN) Access this title online, 1994. http://www.tren.com/search.cfm?p064-0010.

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Robbins, Jerry Robert. "Training in reformed spirituality at First Presbyterian Church in Tuscumbia, Alabama." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Sattem, Jan Paul. "A task analysis of the Reformed North American pastor." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Panayiotides-Djaferis, Hercules Theodore. "The Reformed Presbyterian Mission to Cyprus a history and evaluation /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Ha, Jaegeon. "Unity and catholicity in the Korean Presbyterian Church : an ecumenical Reformed assessment." Thesis, University of Pretoria, 2015. http://hdl.handle.net/2263/53076.

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The purpose of this study is to find a solution to a weak sense of unity and a weak ecclesiology in the Presbyterian Church in Korea (PCK) which is in serious disunity, divided into more than 200 denominations. This research has attempted to assess the unity and catholicity of the PCK using a Reformed criteria shaped through doctrinal affirmation on the basis of the exegesis of Ephesians, and the review of the two ecumenical creeds, the WCF and Calvin s ecumenicity in his Institutes and ecumenical efforts. For the historical investigation of the disunity and ecumenical efforts in the PCK, the three main schisms were examined, and the three leading pastors views on unity were analysed and assessed. Assessment of disunity in the PCK indicated three factors that obstruct the unity of the PCK: weak recognition of the Reformed view on unity, immaturity and secularisation of the PCK. The ecclesiology in relation to the unity of the PCK was analysed and assessed in its
Thesis (PhD)--University of Pretoria, 2015.
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Dogmatics and Christian Ethics
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Cantey, James M. "Interpreting Christian weddings equipping my congregation to understand and embrace reformed concepts of Christian nuptial rites /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p075-0070.

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Boyd, Kevin R. "Decently de colores a Reformed evaluation of the Cursillo movement in the Presbyterian Church /." Theological Research Exchange Network (TREN) Access this title online, 1998. http://www.tren.com/search.cfm?p075-0002.

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Erskine, Timothy Arvaniti. "Planting seeds of faith through prayer teaching in the Newberry Associate Reformed Presbyterian Church." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Books on the topic "Presbyterian reformed church"

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McGoldrick, James Edward. Presbyterian and Reformed churches: A global history. Grand Rapids, Mich: Reformation Heritage Books, 2012.

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To be Reformed: Living the tradition. Louisville, Ky: Witherspoon Press, 2010.

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Presbyterian faith that lives today. Louisville, Kentucky: Geneva Press, 2014.

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Palmer, Timothy. The Reformed and Presbyterian faith: A view from Nigeria. Bukuru, Plateau State, Nigeria: TCNN Publications, 1996.

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Weaver, J. Dudley. Presbyterian worship: A guide for clergy. Louisville, Ky: Geneva Press, 2002.

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Copper, Dwight Edward. Reformed Presbyterian White Church Cemetery: Darlington Township, Beaver County, Pennsylvania. Chicora, Pa: Mechling Bookbindery, 2008.

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Copper, Dwight Edward. Reformed Presbyterian White Church Cemetery: Darlington Township, Beaver County, Pennsylvania. Chicora, Pa: Mechling Bookbindery, 2008.

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Bates, Stewart. Address to the reformed Presbyterians and other Christians in British America. [Edinburgh?: s.n., 1985.

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The Reformed imperative: What the church has to say that no one else can say. Philadelphia: Westminster Press, 1988.

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Stewart, Reid W. History of Scottish dissenting Presbyterianism in York County, Pennsylvania: Being an history of Reformed Presbyterian, Associate Presbyterian, Associate Reformed, and United Presbyterian Church of North America congregations. Lower Burrell, PA: Point Pleasant, 2003.

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Book chapters on the topic "Presbyterian reformed church"

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Womack, Deanna Ferree. "‘Crying for Help and Reformation’." In The Oxford History of Protestant Dissenting Traditions, Volume IV, 145–62. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199684045.003.0008.

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With a focus on Arabic-speaking Protestants in Ottoman Syria (present day Lebanon and Syria) in the late nineteenth and early twentieth centuries, this chapter explains how Syrian Evangelical Church members who shared the same Reformed theological tradition came to define themselves as either Congregationalists or Presbyterians. Contrary to the accounts of Presbyterian missionaries who operated the American Syria Mission after 1870, the church schism in Beirut and subsequent denominational divisions were not merely the result of internal Syrian Protestant squabbling, self-interested troublemaking, or a preference for congregationalism. Rather, the church controversies and anti-missionary critiques that emerged during this period were part of a wider Protestant dissenting tradition.
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Bebbington, David. "Dissenting Theology from the 1720s to the 1840s." In The History of Scottish Theology, Volume II, 127–40. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0010.

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Scottish Dissent included the Reformed Presbyterians, who upheld the covenants, the Secession, both Burghers and Antiburghers, who also looked back to the seventeenth century, and the Relief Church, which was forward-looking. The Secession branches split around 1800 over New Light, the majority effectively adopting religious toleration. John Dick and John Brown were distinguished Secession theologians. Non-Presbyterian Dissenters included the Glasites, with their Sandemanian view of faith, the Old Scots Independents, the Bereans and the Scotch Baptists, all principled Independents. The Haldane brothers launched a new evangelistic movement that led to the creation of many Independent and Baptist churches, and their associate Greville Ewing forged a Congregational Union. A number of other groups added to the diversity of Scottish Dissent. Drawing on the Westminster Confession, the various bodies were influenced by the Enlightenment and by the Evangelical Revival.
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Mottram, Stewart. "Introduction." In Ruin and Reformation in Spenser, Shakespeare, and Marvell, 1–23. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198836384.003.0007.

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This chapter introduces the book as a whole, tracing the history of protestant iconoclasm and ruin creation across the long reformation, from the dissolution of the monasteries in the 1530s to the disestablishment of the English protestant church in the 1650s. It focuses attention on the poet George Herbert, whose poems, in The Temple (1633), on aspects of church interiors bear witness to the sanctioned iconoclasm of successive Tudor governments—iconoclasm that had broken altars, upended statues, and whitewashed church walls. Herbert was a protestant minister whose poetry celebrates the church established under Elizabeth I, defining its reformed appearance as a middle ground—‘Neither too mean, nor yet too gay’—between Genevan Calvinism and Roman catholicism. But Herbert’s poetry also reveals anxieties about the future of English protestantism—besieged not only by catholic plots but also by puritan and presbyterian clamours for further church reform. Herbert’s anxieties over this twofold threat to the English church are at once anti-catholic and anti-iconoclastic. Although Herbert celebrates the protestant reforms that had dissolved monasteries and destroyed catholic shrines, his poetry also attacks puritans, whose dissatisfaction with the half-hearted reforms of the Elizabethan settlement sought in Herbert’s eyes to ruin the church from within. Herbert’s paranoid poetry provides a keynote for this study’s exploration of the ruined churches and monasteries represented in early modern English literature—ruins, the study argues, that betray similar anxieties about the consequences of catholic plots and puritan iconoclasm for the fate of the English church in its formative century.
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Bruening, Michael W. "Jean Morély’s Assault on Calvinist Ecclesiology." In Refusing to Kiss the Slipper, 256–98. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197566954.003.0009.

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In 1562, Jean Morély published a book that advocated local control over the Reformed churches and challenged the Calvinists’ ideas about religious authority. The Calvinists had established a presbyterian-synodal model, which placed religious authority in the hands of the pastors, consistories, and national synods. Morély argued that such authority should lie instead with the membership of each local church. Morély attracted followers in the Paris and Orléans regions, and other churches around France adopted practices he recommended. Morély was supported initially by Odet and Gaspard de Coligny, and Jeanne d’Albret hired him as tutor to the future King Henri IV. Beza and Antoine de Chandieu worked hard to stop Morély, but he continued to attract followers, including Petrus Ramus. After St. Bartholomew’s Day, Pierre Charpentier published a book that identified several “God-fearing ministers,” many of whom were associated with Morély, who detested the Beza and the Calvinists.
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Ritchie, Daniel. "The Year of Delusion." In Isaac Nelson, 125–84. Liverpool University Press, 2018. http://dx.doi.org/10.3828/liverpool/9781786941282.003.0004.

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The title of the third chapter is the same as that of Isaac Nelson’s critique of the 1859 Revival in Ulster, The Year of Delusion. It analyses Nelson’s approach to the revival in relation to the actual history of the movement, the broader context in which the revival took place, and from the point of view of Nelson’s theological and philosophical commitments. It demonstrates that Nelson opposed the revival as an evangelical Presbyterian who was committed to the Reformed theology of the Westminster Confession in opposition to Roman Catholicism, Unitarianism, and Methodism. Furthermore, he also wrote as one who adhered to the assumptions of Common Sense Philosophy in opposition to irrationality and Romantic enthusiasm. Nelson criticised the 1859 Revival owing to its links with American proslavery revivalism, the physical manifestations that accompanied the awakening, and its impact on Reformed doctrine, church order, and morality. Nelson also wrote a historical critique of William Gibson’s official account of the revival, The Year of Grace.
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Ehrenschwendtner, Marie-Luise. "Episcopalian Spirituality." In The History of Scottish Theology, Volume I, 296–311. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759331.003.0021.

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The brothers George and James Garden were closely linked to the north-eastern Church establishment of the Restoration era. After 1689, they lost their positions and influence. Their experience-orientated interpretation of Reformed theology, which was originally shaped by John Calvin and closely linked to the teachings of Robert Leighton and Henry Scougal, was not acceptable to the representatives of the Presbyterian Kirk. The Garden brothers were increasingly influenced by continental mystics such as Antoinette Bourignon whose teachings they saw as closely related to their religious role models’ spirituality. Following the death of Queen Anne, it became obvious that their religious convictions would make them targets of religious persecution, which prompted them openly to join the ranks of the Jacobites and take part in the 1715 rebellion.
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"Frances Louisa Goodrich." In Writing Appalachia, edited by Katherine Ledford and Theresa Lloyd, 156–62. University Press of Kentucky, 2020. http://dx.doi.org/10.5810/kentucky/9780813178790.003.0023.

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A leader of the crafts revival in the southern mountains, Frances Goodrich was born in Binghamton, New York, and reared in Cleveland, Ohio. Her father, a Presbyterian minister, was active in Cleveland’s strong abolitionist community; after the Civil War, his church engaged in urban social reform....
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Pickett, Otis W. "Race and the Visions of John Lafayette Girardeau." In Southern Religion, Southern Culture, 47–62. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496820471.003.0003.

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This chapter focuses on John Lafayette Girardeau, a Presbyterian leader who, after the Civil War, simultaneously worked to shape churchly reform and Lost Cause religiosity. Girardeau's postbellum ecclesiastical reform in ordaining African Americans and pushing for their ecclesiastical equality places him among emancipationists. However, his work on the battlefield as a Confederate chaplain, his aid to the public in coping with death and destruction after the Civil War, and his service as pastor of an integrated church places him in the reconciliationist camp. Meanwhile, his work as a defender of the Lost Cause, which helped justify the racial violence perpetuated by Lost Cause adherents, places him within the emerging norms of a white supremacist vision. Ultimately, Girardeau's life and world presents a much more complex picture than his missionary activity, representative Calvinism, efforts toward ecclesiastical reform, or Lost Cause ideology reveal.
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Goodfriend, Joyce D. "George Whitefield Awakens New York City." In Who Should Rule at Home? Cornell University Press, 2017. http://dx.doi.org/10.7591/cornell/9780801451270.003.0004.

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This chapter examines English evangelist George Whitefield's message of the “new birth” and how it came to resonate among a variety of New Yorkers, including adherents of the orthodox Dutch Reformed and Anglican Churches. Whitefield's influence on New Yorkers is best measured by focusing on his career as it intersected with the city's evolving religious life. In a process similar to that experienced by Dutch Reformed and Scottish Presbyterian traditionalists, devotees of Whitefield's brand of Christianity overcame ingrained habits and embraced novel religious ideas. During his seven-week stretch of preaching from December 1763 to January 1764, Whitefield sparked a religious awakening that touched New Yorkers of all backgrounds. This chapter considers how Whitefield's moral authority, augmented by his charismatic preaching, emboldened the people of New York City dwellers to challenge doctrines and practices they deemed inauthentic and to reject the counsel of men of stature in their churches.
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Hall, David D. "A Movement Emerges." In The Puritans, 40–77. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691151397.003.0003.

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This chapter examines how reformation unfolded in England. A tiny number of people acted on the imperative to quit the state church. Why did others who wanted reform or reformation not follow their example? As often happened in early modern Europe, outbursts of radicalism prompted a reaction in favor of more moderate or even conservative principles or goals. The first of these was the ambition to take over and refashion a state church with the help of the civil magistrate. In 1558, hopes ran high for Elizabeth to play this role. In the eyes of English and Scottish Presbyterians, magisterial Protestantism—that is, church and state working together to impose and protect a certain version of Protestantism—was justified by biblical precept and political theology. Moreover, this kind of Protestantism preserved a strong role for the clergy over against the “Brownistical” or “democratic” implications of Separatism. At a moment when the rhetorical strategy of anti-puritans such as Bancroft was to emphasize the “Anabaptisticall” aspects of the movement, a third goal was political, to deflect the force of that rhetoric by insisting on the benefits of a national church and some version of the royal supremacy.
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