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1
Duncan, G. A. "Back to the Future". Verbum et Ecclesia 24, n.º 2 (17 de noviembre de 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.
2
Small, Joseph D. "Ordering the Church: Ecumenism and the Three-Fold Ministry". Ecclesiology 16, n.º 1 (21 de enero de 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.
3
Wedgeworth, Steven. "“The Two Sons of Oil” and the Limits of American Religious Dissent". Journal of Law and Religion 27, n.º 1 (enero de 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, n.º 1 (marzo de 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, n.º 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, n.º 12 (11 de mayo de 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, n.º 157 (mayo de 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, n.º 2 (8 de abril de 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 y Joseph H. Hall. "Paradigms in Polity: Classic Readings in Reformed and Presbyterian Church Government." Sixteenth Century Journal 27, n.º 2 (1996): 533. http://dx.doi.org/10.2307/2544179.
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Dubé, Kristie. "Minority Immigrant Narratives in Saskatchewan: Kaposvar Roman Catholic Church and Bekevar Presbyterian/Reformed Church". Journal of the Society for the Study of Architecture in Canada 43, n.º 1 (2018): 57. http://dx.doi.org/10.7202/1049408ar.
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Pearce, Augur. "Marriage Reform and the Constitution of the United Reformed Church". Ecclesiastical Law Journal 19, n.º 3 (31 de agosto de 2017): 307–24. http://dx.doi.org/10.1017/s0956618x17000485.
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Recent reforms to English and Scots marriage law faced the United Reformed Church (URC) with two challenges. Its hybrid structure of church government, entwining Congregational and Presbyterian strands, complicated application of the statutory criterion ‘persons recognised by [the membership] as competent for the purpose of giving consent’. Precedent from earlier decisions on human sexuality explains the ultimate identification of the local church meeting as the competent council of the URC in England, and why the ‘enabling resolution’ passed regarding civil partnership formation was not repeated. The very different focus of Scots marriage law posed different questions, less focused on buildings or the churches using them and allowing willing celebrants to be nominated by the synod, as for opposite-sex marriage.Advisers differed on whether the denomination possessed any binding doctrine of marriage which would obstruct implementation of the amended law. The General Assembly decision on polity and how it was reached suggest an implicit ruling in the negative. This article defends that outcome, considering the doctrinal foundation of the URC in the light of concessions made at the formative union. Marriage appears as a topic on which no denominational doctrine exists, letting all councils reach theological conclusions necessary to practical decisions within their remit.
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Craven, Alex. "‘Contrarie to the Directorie’: Presbyterians and People in Lancashire, 1646–53". Studies in Church History 43 (2007): 331–41. http://dx.doi.org/10.1017/s0424208400003314.
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In 1645, Parliament swept away the Anglican liturgy of the Church of England, replacing the Book of Common Prayer with a new Presbyterian alternative, the Directory. The Episcopal hierarchy of the Church had already been demolished, and it was expected that the national Church would be reformed along puritan lines. The campaign to impose Presbyterian discipline in England, and the concomitant struggle for a reformation of manners, has received much attention from historians. There is little doubt that nationally these new measures failed, with John Morrill asserting that ‘these ordinances were not only largely ignored but actively resisted’. Presbyterian classes were successfully erected in a handful of places, however, including Lancashire. This should not surprise us, given the county’s long reputation for Puritanism. Nine classes were created at Manchester, Bury, Whalley, Warrington, Walton, Leyland, Preston, Lancaster and Ulverston, and a Provincial Assembly met at Preston. The full minutes of Manchester and Bury classes, and the several extant sets of churchwardens’ accounts, offer a fascinating insight into the workings of this new system. The popular reaction to the new order is also demonstrated; people who travelled to banned services demonstrated where they stood on the liturgical divide, as did those who presented offenders for punishment. This essay, therefore, seeks to evaluate the efforts to erect Presbyterianism within a county where we might reasonably expect it could succeed. The outcome of this struggle will tell us much about the chances of a national Presbyterian Church of England’s survival.
14
Doe, Norman. "The Ecumenical Value of Comparative Church Law: Towards the Category of Christian Law". Ecclesiastical Law Journal 17, n.º 02 (10 de abril de 2015): 135–69. http://dx.doi.org/10.1017/s0956618x15000034.
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This study explores juridical aspects of the ecclesiology presented in the World Council of Churches' Faith and Order Commission Paper,The Church: Towards a Common Vision(2013). It does so in the context of systems of church law, order and polity in eight church families worldwide: Roman Catholic, Orthodox, Anglican, Lutheran, Methodist, Reformed, Presbyterian and Baptist.Common Visiondoes not explicitly consider church law, order and polity or its role in ecumenism. However, many themes treated inCommon Visionsurface in church regulatory systems. This study examines how these instruments articulate the ecclesiology found inCommon Vision(which as such, de facto, offers juridical as well as theological principles), translate these into norms of conduct and, in turn, generate unity in common action across the church families. Juridical similarities indicate that the churches share common principles and that their existence suggests the category ‘Christian law’. While dogmas may divide the churches of global Christianity, the profound similarities between their norms of conduct reveal that the laws of the faithful, whatever their various denominational affiliations, link Christians through common forms of action. For this reason, comparative church law should have a greater profile in ecumenism today.1
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Brown, Stewart J. "‘A Solemn Purification by Fire’: Responses to the Great War in the Scottish Presbyterian Churches, 1914–19". Journal of Ecclesiastical History 45, n.º 1 (enero de 1994): 82–104. http://dx.doi.org/10.1017/s0022046900016444.
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During the Great War, leaders in the two major Presbyterian Churches in Scotland – the established Church of Scotland and the United Free Church – struggled to provide moral and spiritual leadership to the Scottish people. As National Churches which together claimed the adherence of the large majority of the Scottish people, the two Churches were seen as responsible for interpreting the meaning of the war and defining war aims, as well as for offering consolation to the suffering and the bereaved. At the beginning of the war, leaders of the two Churches had been confident of their ability to fulfil these national responsibilities. Both Churches had experienced a flowering of theological and intellectual creativity during the forty years before the war, and their colleges and theologians had exercised profound influence on the Reformed tradition throughout the world. Both had been active in the ‘social gospel’ movement, with their leaders advancing bold criticisms of the social order. The two Churches, moreover, had been moving toward ecclesiastical union when the war began, a union which their leaders hoped would restore the spiritual and moral authority of the Church in a covenanted nation.
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Hintz, Marcin. "Synod as the Embodiment of the Church — the Evolution of Lutheran Understanding of Synodality". Ecumeny and Law 7 (24 de noviembre de 2019): 77–94. http://dx.doi.org/10.31261/eal.2019.07.04.
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The concept of the synod plays a special role in the Evangelical ecclesiology. In the 20th century, the synod was radically defined as “the personification of the Church.” In the Evangelical tradition, however, there are equal Church management systems: episcopal, synodal-consistory, presbyterian (mainly in the Evangelical-Reformed denomination), and to a lesser extent congregational (especially observed in the so-called free Churches). Reformation theology understands the Church as a community of all saints, where the Gospel is preached purely and the sacraments are properly administered (Augsburg Confession — CA VII). The system of the Church does not belong to the so-called notae ecclesiae. An important theological doctrine of the Reformation is the teaching about the universal priesthood of all believers, which is the theological foundation of the idea of the synodal responsibility of the Church. In the 19th century synods concerned mainly clergy. In the 20th century, in the course of democratisation processes, most Evangelical Churches raised the importance of the synod in the overall management of the Church, and the Polish Lutheran Church introduced a provision into her law which stipulates that the synod is “the embodiment of the Church” and its supreme authority.
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Sharkey, Heather J. "An Egyptian in China: Ahmed Fahmy and the Making of “World Christianities”". Church History 78, n.º 2 (28 de mayo de 2009): 309–26. http://dx.doi.org/10.1017/s000964070900050x.
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Ahmed Fahmy, who was born in Alexandria, Egypt, in 1861 and died in Golders Green, London, in 1933, was the most celebrated convert from Islam to Christianity in the history of the American Presbyterian mission in Egypt. American Presbyterians had started work in Egypt in 1854 and soon developed the largest Protestant mission in the country. They opened schools, hospitals, and orphanages; sponsored the development of Arabic Christian publishing and Bible distribution; and with local Egyptians organized evangelical work in towns and villages from Alexandria to Aswan. In an age when Anglo-American Protestant missions were expanding across the globe, they conceived of their mission as a universal one and sought to draw Copts and Muslims alike toward their reformed (that is, Protestant) creed. In the long run, American efforts led to the creation of an Egyptian Evangelical church (Kanisa injiliyya misriyya) even while stimulating a kind of “counter-reformation” within Coptic Orthodoxy along with new forms of social outreach among Muslim activists and nationalists.
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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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Wang, Zhixi. "Religious Entrepreneurism in China’s Urban House Churches: The Rise and Fall of Early Rain Reformed Presbyterian Church". Asia Pacific Journal of Anthropology 21, n.º 3 (21 de abril de 2020): 286–88. http://dx.doi.org/10.1080/14442213.2020.1757193.
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Doe, Norman. "The Teaching of Church Law: An Ecumenical Exploration Worldwide". Ecclesiastical Law Journal 15, n.º 3 (15 de agosto de 2013): 267–92. http://dx.doi.org/10.1017/s0956618x13000422.
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Religion law – the law of the state on religion – has been taught for generations in the law schools of continental Europe, though its introduction in those of the United Kingdom is relatively recent. By way of contrast, within the Anglican Communion there is very little teaching about Anglican canon law. The Church of England does not itself formally train clergy or legal officers in the canon and ecclesiastical laws that they administer. There is no requirement that these be studied for clerical formation in theological colleges or in continuing ministerial education. The same applies to Anglicanism globally – though there are some notable exceptions in a small number of provinces. This is in stark contrast to other ecclesiastical traditions: the Catholic, Orthodox, Lutheran, Methodist, Reformed, Presbyterian, Baptist and United churches all provide training for ministry candidates in their own systems of church law, polity or order. However, no study to date has compared the approaches of these traditions to the teaching of church law today. This article seeks to stimulate an ecumenical debate as to the provision, purposes, practices and principles of the teaching of church law across the ecclesiastical traditions of global Christianity. It does so by presenting examples of courses offered (institutions, purposes, subjects, methods and levels), the educative role of church law itself, requirements under church law for church officers to study the subject, and parallels from the secular world in terms of debate in the academy and practice on the nature of legal education, particularly the role played in it by the Critical Legal Studies movement.1
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Goldring, Richard. "Changing our corporate mind: reflections on paradigm shift in ethical thinking". Scottish Journal of Theology 63, n.º 2 (31 de marzo de 2010): 163–84. http://dx.doi.org/10.1017/s0036930610000037.
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AbstractLegalisation of marriages with a deceased wife's sister (MDWS) was once controversial among Christians. The pattern of Presbyterian pronouncement on MDWS – initial dogmatic assertion (accompanied by debatable claims about their long-standing traditions), strong initial claims about the teaching of scripture, apocalyptic fears about possibly drastic social consequences of liberalisation, and later muted acceptance – is also reflected in the English Reformed Churches' discussions of divorce and remarriage. The author notes both the inexperience and ill-preparedness of church bodies for the debates, accompanied by initial dogmatism disproportionate to their experience of the subject, and the diversity of opinion on divorce and remarriage held by people who shared a common approach to scripture.The tone of discussion and the manner in which dialogue takes place is in itself part of the church's witness just as much as what is said. Truth and unity must be seen as equally important: faithfulness to God requires both orthodoxy and orthopraxis. Unity is founded on relationships rather than holding the same opinion on all matters. This is based on the relational unity of God the Trinity. In seeking scriptural guidance, the Christian community must read scripture together rather than individualistically.Acts 11–15 provide guidance when re-evaluating deeply held convictions, but purported analogies between the acceptance of Gentiles in the church without requiring them first to conform to the Jewish requirement of circumcision and the acceptance of other conduct require close examination.
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Fawcett, Liz. "The reconciliation role of the church in ethnically‐divided societies: Comparing the ‘white’ Dutch reformed Church in Northern Transvaal and the Presbyterian Church in Northern Ireland". Contemporary Politics 1, n.º 4 (diciembre de 1995): 93–108. http://dx.doi.org/10.1080/13569779508449903.
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Müller, Retief. "Traversing a Tightrope between Ecumenism and Exclusivism: The Intertwined History of South Africa’s Dutch Reformed Church and the Church of Central Africa Presbyterian in Nyasaland (Malawi)". Religions 12, n.º 3 (9 de marzo de 2021): 176. http://dx.doi.org/10.3390/rel12030176.
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During the first few decades of the 20th century, the Nkhoma mission of the Dutch Reformed Church of South Africa became involved in an ecumenical venture that was initiated by the Church of Scotland’s Blantyre mission, and the Free Church of Scotland’s Livingstonia mission in central Africa. Geographically sandwiched between these two Scots missions in Nyasaland (presently Malawi) was Nkhoma in the central region of the country. During a period of history when the DRC in South Africa had begun to regressively disengage from ecumenical entanglements in order to focus on its developing discourse of Afrikaner Christian nationalism, this venture in ecumenism by one of its foreign missions was a remarkable anomaly. Yet, as this article illustrates, the ecumenical project as finalized at a conference in 1924 was characterized by controversy and nearly became derailed as a result of the intransigence of white DRC missionaries on the subject of eating together with black colleagues at a communal table. Negotiations proceeded and somehow ended in church unity despite the DRC’s missionaries’ objection to communal eating. After the merger of the synods of Blantyre, Nkhoma and Livingstonia into the unified CCAP, distinct regional differences remained, long after the colonial missionaries departed. In terms of its theological predisposition, especially on the hierarchy of social relations, the Nkhoma synod remains much more conservative than both of its neighboring synods in the CCAP to the south and north. Race is no longer a matter of division. More recently, it has been gender, and especially the issue of women’s ordination to ministry, which has been affirmed by both Blantyre and Livingstonia, but resisted by the Nkhoma synod. Back in South Africa, these events similarly had an impact on church history and theological debate, but in a completely different direction. As the theology of Afrikaner Christian nationalism and eventually apartheid came into positions of power in the 1940s, the DRC’s Nkhoma mission in Malawi found itself in a position of vulnerability and suspicion. The very fact of its participation in an ecumenical project involving ‘liberal’ Scots in the formation of an indigenous black church was an intolerable digression from the normative separatism that was the hallmark of the DRC under apartheid. Hence, this article focuses on the variegated entanglements of Reformed Church history, mission history, theology and politics in two different 20th-century African contexts, Malawi and South Africa.
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Nemeth, Roger J. y Donald A. Luidens. "Congregational vs. Denominational Giving: An Analysis of Giving Patterns in the Presbyterian Church in the United States and the Reformed Church in America". Review of Religious Research 36, n.º 2 (diciembre de 1994): 111. http://dx.doi.org/10.2307/3511403.
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Kim, Un-Yong. "A Study on Understanding and Practice of the Eucharist of the ‘Reformed Church’: Centering on Presbyterian Church of Korea(PCK) by Unyong Kim, Ph.D." Theology and Praxis 68 (28 de febrero de 2020): 7–34. http://dx.doi.org/10.14387/jkspth.2019.68.7.
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Kim, Un-Yong. "A Study on Understanding and Practice of the Eucharist of the ‘Reformed Church’: Centering on Presbyterian Church of Korea(PCK) by Unyong Kim, Ph.D." Theology and Praxis 68 (28 de febrero de 2020): 7–34. http://dx.doi.org/10.14387/jkspth.2020.68.7.
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Moon, Hwarang. "The Influence of Liturgy on Human Memory: From the Perspective of Neuroscience". Studia Liturgica 51, n.º 2 (30 de agosto de 2021): 230–42. http://dx.doi.org/10.1177/00393207211039563.
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Generally, there has been a lack of understanding about liturgy and ritual among reformed tradition. The Reformed and Presbyterian church has had a tendency to look down on the formative power of Christian liturgy while emphasizing cognitive knowledge and catechism education. However, liturgy is not just the repetition of a meaningless act. Liturgy has a formative power in the process of faith formation through its practice and repetition. This article studies how liturgy impacts human memory and faith formation based on several brain studies. First, while examining split-brain studies, it is argued that there is the possibility of ritual knowledge while participating in Christian worship. Second, through the discoveries made in mirror neuron studies, the way human learning is a result of not only interacting with objects, but also the observation of objects, is examined. Third, based on Eric Kandel’s habituation and sensitization experiment, it is claimed that even though liturgical worship can suffer the pitfalls of habituation, a well-balanced liturgical worship can aid sensitization. Lastly, while examining various sorts of memory, various ordo and elements of Christian worship are revealed; in combination these can create a Gestalt perception, and greatly impact human memory and the formation of Christian faith.
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Jeong, Eun-Sang. "A Study of a Reformed Worship Theology & Practice – Focused on the Genaral Assembly of Presbyterian Church in Korea(GAPCK)". Theology and Praxis 68 (28 de febrero de 2020): 35–66. http://dx.doi.org/10.14387/jkspth.2019.68.35.
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Jeong, Eun-Sang. "A Study of a Reformed Worship Theology & Practice – Focused on the Genaral Assembly of Presbyterian Church in Korea(GAPCK)". Theology and Praxis 68 (28 de febrero de 2020): 35–66. http://dx.doi.org/10.14387/jkspth.2020.68.35.
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Todd, Margo. "Profane Pastimes and the Reformed Community: The Persistence of Popular Festivities in Early Modern Scotland". Journal of British Studies 39, n.º 2 (abril de 2000): 123–56. http://dx.doi.org/10.1086/386214.
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The Reformed Kirk of Scotland has a reputation for vigorous repression of festivity hardly to be surpassed by any other Protestant church. From 1560 on, the authorities of the kirk from local session to General Assembly waged a stern and unremitting campaign against the celebration of Yule, Easter, May Day, Midsummer, and saints' days; against feasting, whether at marriages or wakes; against Sunday sports and dancing and guising—in short, against anything that might distract newly Reformed laity from the central Protestant focus on the sermon, the Bible, and the godly life of moral discipline and prayer. Their goals were both negative and positive. They were intent on quashing popish superstition in part because they were convinced that its persistence helped to explain the recurrence of plague, famine, and other divine judgments on the land. In a more positive sense, they were trying to clear the way for construction of a new vision of the good life—one that exalted word over image and discipline over ritual, and in which community cohesion was achieved by a shared Protestant identity and the common goal of a devout and orderly society. Modern observers generally credit their campaign with remarkable success; certainly the popular image of Scotland after the Reformation is grim and joyless—and with some reason. Days of fasting and humiliation under presbyterian rule came close to outnumbering the old saints' days, and they vastly outnumbered new days of thanksgiving. Official policy on the matter of festivity was exemplary for a Reformed nation.
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권문상. "Korea Presbyterian Church and the Organization of the Eldership: A Reformed Study of the import of the term office in Eldership". Korea Reformed Theology ll, n.º 35 (agosto de 2012): 47–85. http://dx.doi.org/10.34271/krts.2012..35.47.
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Vala, Carsten T. "Religious Entrepreneurism in China’s Urban House Churches: The Rise and Fall of Early Rain Reformed Presbyterian Church, written by Li Ma". Review of Religion and Chinese Society 7, n.º 1 (20 de mayo de 2020): 149–52. http://dx.doi.org/10.1163/22143955-00701007.
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Kim, Myung Yong. "Ohn Theology (Holistic Theology)". Evangelische Theologie 75, n.º 5 (1 de octubre de 2015): 366–85. http://dx.doi.org/10.14315/evth-2015-0507.
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AbstractThe theology that had the broadest and strongest influence in Korea was the fundamentalist theology, with HyungRyong Park being the representative figure. Yet Korean theology did not remain in fundamentalism. Cho developed a theology of life different from that of soul-focused fundamentalist theology, and this is seen clearly in his theology of three-fold blessing. He spread a theology that gave hope to the sick and poor in Korea and planted the Yeoido Church that eventually became the largest in the world. However, Cho’s theology has not developed into the theology of the kingdom of God that saves society and history. Minjung Theology, which appeared in the mid-1970, was a theology that fought for justice and democracy. It finally drove out dictatorship and left a major historical achievement of establishing democracy in Korea. A considerable number of Minjung theologians were actively involved in the center of the politics during President Daejung Kim’s administration. However, lacking the doctrines of trinity and atonement and teaching self-salvation, it failed to take root in Korean Churches. Ohn Theology derives from 130 years of Korean theology: it merged out of Park’s soul- and church-centered theology, Cho’s theology of life, and the Korean Minjung Theology’s historical responsible theology, and it blossomed at what is currently Presbyterian University and Theological Seminary. It was based on Luther and on Calvin's Reformed theology and strongly influenced by European theologians like Karl Barth and Jürgen Moltmann as well as the prominent Korean theologian, JongSung Rhee.
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Jinkins, Michael. "John Cotton and the Antinomian Controversy, 1636–1638: A Profile of Experiential Individualism in American Puritanism". Scottish Journal of Theology 43, n.º 3 (agosto de 1990): 321–49. http://dx.doi.org/10.1017/s0036930600032725.
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There is much going on in the modern religious scene, particularly in America under the name of ‘Evangelical Christianity’, that seems strange to those of us whose Church experience is shaped more emphatically by an Old-World Presbyterian, Anglican or Lutheran theological orientation. The emphasis upon the individual and the individual's personal ‘saving’ experience sounds strange to ears more attuned to social responsibility and the development of the Christian character in the nurture of the Church community. Where does this emphasis on the individual and his or her personal experience come from? And how did it come to be so much a part of American Church life? Both of these questions could introduce ponderous volumes of social, historical and theological research. But, generally speaking, this tendency to reduce the religious life to an experience of salvation can be traced to the era in the history of dogma which gave rise to Reformed Scholasticism. On the American continent, this approach to Christian faith was promoted by the early Puritan settlers in the context of their own theological concern to maintain a particular manifestation of the nature-grace dichotomy which stressed the legal duly of the individual Christian, and to gain a sense of assurance of election, however elusive that sense might be. While it is well beyond the limitations of this brief essay to trace the development of the Puritan theological orientation, this study will examine one incident in the life of the Massachusetts Bay Colony to profile the development of this Puritan inclination toward experiential individualism which, in various forms, still endures.
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Miller, D. J. "Evangelical Ethics: Issues Facing the Church Today. By John Jefferson Davis. Phillipsburg, New Jersey: Presbyterian and Reformed Publishing Co., 1985. 299 pp. $13.95 paper". Journal of Church and State 30, n.º 2 (1 de marzo de 1988): 371–72. http://dx.doi.org/10.1093/jcs/30.2.371.
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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, n.º 2 (14 de octubre de 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.
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Selderhuis, Herman J. "Die Bedeutung der Reformation Luthers für die kirchenrechtliche Entwicklung in den Niederlanden". Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 102, n.º 1 (1 de septiembre de 2016): 381–405. http://dx.doi.org/10.26498/zrgka-2016-0115.
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Abstract The Impact of Luther’s Reformation on the development of Church Law in the Netherlands. This essay describes how essential the specific history of the reformation in the Netherlands was for the developments of reformed church law in that country. The Dutch reformation was relatively late and was more Calvinistic than Lutheran. Calvin’s model of structuring the church, the essential effect of the refugee situation of many reformed believers and the fact that the revolt as well as the reformation were movements mainly ,from below‘, result in a church polity with the following characteristics: self-government of each individual congregation, active involvement of all church members, independence towards political authorities and a presbyterial-synodical church organisation. This church model was reached through a series of synodical meetings that started in the 1560ies and came to a conclusion at the Synod of Dordt in 1618/1619.
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DAVIES, C. S. L. "International Politics and the Establishment of Presbyterianism in the Channel Islands: The Coutances Connection". Journal of Ecclesiastical History 50, n.º 3 (julio de 1999): 498–522. http://dx.doi.org/10.1017/s0022046999001682.
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In 1564 Artus de Cossé-Brissac, bishop of Coutances in Normandy, was a member of a French diplomatic mission to Queen Elizabeth. He took the opportunity to assert a claim to exercise episcopal jurisdiction in the Channel Islands. The claim was less preposterous than it might appear, since Coutances's jurisdiction in the islands had been acknowledged throughout Henry viii's reign, and again in that of Mary. Queen and Privy Council took the 1564 claim seriously enough to demand a response from the islanders. After a good deal of prevarication on their part, the crown eventually ruled against the bishop's claim, on the grounds, as argued by the islanders, that they were subject to the bishop of Winchester. In the event, Winchester was not to enjoy its newly rediscovered rights for long. The islands were already in the process of establishing their own churches, using French Calvinist forms of worship and a fully synodical system of church government. From 1576 the islanders governed themselves without reference to episcopal authority, which was not to be re-established, in Jersey, until the reign of James i, and in Guernsey that of Charles ii. When challenged the islanders defended their position by claiming that they were indeed part of the diocese of Coutances, and that they were following the best practice of the reformed churches in that diocese.This story is well established in outline, largely through the labours of island historians, but above all through the work of two impressive nineteenth-century French historians. A. J. Eagleston made accessible a good deal of this work, including his own researches, but unfortunately his book had to be posthumously published and is therefore rather piecemeal. D. M. Ogier has now published a valuable study of the Reformation in Guernsey. It traces the internal history in depth, stressing the conservatism of the bulk of the population and skilfully elucidating the crucial question of ecclesiastical property, before going on to its main concern, the impact of the Presbyterian discipline on island society. Although Ogier acknowledges the significance of relations between the English crown and various French parties in explaining events, he does little to elucidate these interactions; nor does he display much interest in the personalities involved in his story. This article will attempt to explain both the reluctance of successive English governments to challenge the rights of the bishop of Coutances, and the apparent inability of the Elizabethan government to prevent French Protestant refugees moulding the island churches in their own image. It will also look at some of the leading figures involved, most notably one John Aster, dean of Guernsey, a prime mover in the events of the 1560s, whose career in military administration before his ordination at the age of fifty has not been noticed; and more generally it will emphasise the link between militant Protestantism and the worlds of diplomacy and espionage.
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McGowan, A. T. B. "Amyraldianism – is it modified Calvinism? by Ian Hamilton (Worcester: Evangelical Presbyterian Church in England and Wales, order from theclerk@fsworld.co.uk, 2003. 21pp. pb. £2. No ISBN) / Amyraut Affirmed by Alan C. Clifford (Norwich: Charenton Reformed Publishing, 2004. 64pp. pb £3.50 ISBN 0952671670)". Evangelical Quarterly 77, n.º 2 (21 de abril de 2005): 186–87. http://dx.doi.org/10.1163/27725472-07702020.
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Stephen, Jeffrey. "Defending the Revolution: The Church of Scotland and the Scottish Parliament, 1689–95". Scottish Historical Review 89, n.º 1 (abril de 2010): 19–53. http://dx.doi.org/10.3366/shr.2010.0002.
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With particular emphasis upon the revolution and the early years of William's reign, this article aims to shed some light on the nature of the relationship between church and parliament, in particular its importance to the church in promoting its vision for a reformed church in Scotland. The article focuses on the strategies used by the church to achieve their objectives. Effective organisation, careful and diligent lobbying of parliament and forthright presentation of their position through preaching, enabled them to galvanise their support within parliament and secure a settlement that not only disappointed their opponents but went beyond what William and erastian inclined Presbyterians would have preferred. It is quite clear that the church significantly influenced the nature and extent of the final ecclesiastical settlement. Consequently, the revolution provided the template for relations between church and parliament until the latter's dissolution in 1707.
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Wood, James R. "Christ’s Body Is One". Journal of Reformed Theology 14, n.º 1-2 (27 de marzo de 2020): 73–99. http://dx.doi.org/10.1163/15697312-bja10004.
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Abstract This essay argues that the ecclesiology of John W. Nevin furnishes American Presbyterians, both evangelical and mainline, with significant resources for the pursuit of Reformed catholicity. Nevin believed that the church must exhibit contemporary unity and historical continuity as a result of its mystical union with the incarnate Christ. He opposed the forces prevalent in American Protestantism that undermined visible, catholic unity. In Nevin’s assessment, the foundational factor in these ecclesiological errors was a defective, truncated Christology. Nevin sought to renew Reformed theology through retrieving an orthodox ecclesiology rooted in a robust understanding of the incarnation. The concluding section will argue that both streams of American Presbyterianism fall short in terms of catholicity and would benefit by attending to Nevin’s ecclesial vision.
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Somavilla, Enrique. "Protocolo, historia y desarrollo de las Iglesias Protestantes /Protocol, history and development of the Protestant Churches". REVISTA ESTUDIOS INSTITUCIONALES 5, n.º 8 (26 de julio de 2018): 95. http://dx.doi.org/10.5944/eeii.vol.5.n.8.2018.21876.
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El anglicanismo, cuyo origen se remonta a la Iglesia de Inglaterra, con Enrique VIII, constituye hoy una comunión de Iglesias de tipo episcopal que se mantienen unidas a la sede de Canterbury. La Iglesias Luteranas, provienen de la reforma del siglo XVI emprendida por Martín Lutero. Su lucha fue por la reforma de la Iglesia de Cristo. La Iglesias reformadas o presbiterianas son aquellas comunidades herederas del reformador Juan Calvino. Todas provienen del mismo tronco, pero su dispersión ha sido muy determinante. Es decisivo tener en cuenta cómo el conjunto de estas Iglesias, tratan de mantener ciertos vínculos con la Iglesia católica. Su liturgia ha ido perdiendo riqueza y fuerza ante la masiva depuración hecha por las distintas Iglesias y Comunidades eclesiales. Aún con todo poseen un protocolo y un ceremonial muy interesante, después de su separación de Roma, en el año 1520, fecha histórica de la cristiandad occidental.___________________________________________The Anglicanism, which origin goes back to the Church in England by the times of Henry VIII, constitutes a community of Episcopal churches in unity with Canterbury seat. The Luteran Churches come from the Reform in the XVI century with Martin Luther’s leading. Martin’s goal was to reform Christ’s Church. The Presbyterians and the Reformed Churches are the heiress communities of John Calvin’s Reform. All of them have the same origin, however their dispersion has been very important to determinate their outcomes. It is very important to take into account the way these groups of Churches tried to keep some kind of links with the Catholic Church. Their liturgy has lost richness and strength progressively due to the depuration made by the different churches and ecclesial communities. And yet, they have a very interesting protocol and ceremonial after their break-up with Rome in 1520, a historical date on the western Christianity.
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Hudson, Elizabeth K. "The Plaine Mans Pastor: Arthur Dent and the Cultivation of Popular Piety in Early Seventeenth-Century England". Albion 25, n.º 1 (1993): 23–36. http://dx.doi.org/10.2307/4051038.
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With the collapse of presbyterian efforts to effect structural change in the Church of England in the 1590s, reformers were forced to realize that only widespread and sustained popular support could bring about further reform of the church. It is in this last decade of Elizabeth's reign that Christopher Hill sees the emergence of what he calls a “new Puritanism” designed to nurture such a broad base of support for further reform. This “new Puritanism,” which emphasized preaching and the cultivation of an individual piety rather than ecclesiastical reorganization, “with the household as its essential unit rather than the parish,” could also be described as a return to earlier values that had characterized Puritanism before the rise of the presbyterian party. Whether one chooses to interpret the trends of the late 1590s as “new” or “old,” what is important is that reformers by 1600 were making extensive use of both pulpit and press as instruments for influencing the hearts and minds of the English laity. An examination of the more frequently reprinted works of practical divinity in the first generation of the seventeenth century (which included much sermon literature) ought to reveal the themes that reformers hoped would strike a responsive chord with English readers.Surveying such publications from the 1580s into the early 1600s, we may be surprised to find that two of the most popular works were Protestantized versions of Catholic works: Thomas Rogers's translation of De imitatione Christi (1580) and Edmund Bunny's A Booke of Christian exercise, appertaining to Resolution (1584), adapted from Robert Parsons's First Book of the Christian exercise (1582).
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Murray, Douglas M. "The study of the catholic tradition of the Kirk: Scoto-Catholics and the worship of the reformers". Studies in Church History 33 (1997): 517–27. http://dx.doi.org/10.1017/s0424208400013437.
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James Cooper, Professor of Ecclesiastical History at Glasgow University and a prominent High Churchman, once remarked that one of the main reasons for the Catholic revival in the Church of Scotland in the late nineteenth century was the renewed study of the history of the Scottish Church. The Catholic revival, or Scoto-Catholic movement, found expression in the formation of the Scottish Church Society in 1892. The High Churchmen who formed the Society considered that a Catholic position was no novelty in the Kirk. According to Henry J. Wotherspoon, one of the leading theologians of the movement, the Presbyterian was from the first ‘the High Catholic of Puritanism’, and it followed that the material for a catholic revival lay at hand in the traditions of the Church. In its classic form and confessional position, he said, Presbyterianism discerned the Kingship of Christ; it asserted the Church as a Divine imperium, ‘visible, universal, and divinely ordered’, independent and autonomous; it maintained Episcopate, none the less that it was Episcopate put into commission; it asserted for the Presbyterate Apostolic Succession; it held a very distinct sacramental system, cumbered only by the endeavour to combine it with a doctrine of election; it exercised a vigorous discipline; it adhered to the oecumenical creeds in every term of their definitions and on that ground claimed to be acknowledged as Catholic.
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Carwardine, Richard. "Unity, Pluralism, and the Spiritual Market-Place: Interdenominational Competition in the Early American Republic". Studies in Church History 32 (1996): 297–335. http://dx.doi.org/10.1017/s0424208400015473.
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Following independence, Americans’ sense of the special status of their new nation drew succour not merely from their republican experiment but from the unique character of the nation’s religious life. Even before the Revolution Americans had witnessed an extraordinary proliferation of sects and churches, to a degree unparalleled in any single European state, as ethnic diversity increased and the mid-eighteenth-century revivals split churches and multiplied congregations. The Congregationalist establishment in New England and Anglican power in the middle and southern colonies uneasily confronted energetic dissenting minorities, including Scotch-Irish Presbyterians, English Baptists, and German Lutheran and Reformed groups. After 1776 it took some time to define a new relationship between church and state. Colonial habits of thought persisted and prompted schemes of multiple establishment or government support for religion in general. The Virginia Act for Establishing Religious Freedom in 1786 and, five years later, the First Amendment to the Federal Constitution did not succeed wholly in eliminating state authority from the sphere of religion; indeed, residual establishments persisted in Connecticut until 1818 and in Massachusetts until 1833. Yet an important shift was under way towards a ‘voluntary’ system of religious support, in which governmental authority in religion was replaced by increased authority for self-sustaining denominational bodies. After 1790 ecclesiastical institutions grew at an extraordinary pace, shaping the era labelled by historians the ‘Second Great Awakening’. As Jon Butler has reminded us, some 50,000 new churches were built in America between 1780 and 1860, sacralizing the landscape with steeples and graveyards and creating a heterogeneous presence that drew streams of European visitors curious to evaluate the effects of America’s unique experiment in ‘voluntarism’. By 1855 over four million of the country’s twenty-seven million people were members of one of over forty Protestant denominations, most of them recognizable by name as churches with an Old World ancestry but with features which made them distinctively American. Additionally, there were over one million Catholics.
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Lambert, Frank. "The Great Awakening as Artifact. George Whitefield and the Construction of Intercolonial Revival, 1739–1745". Church History 60, n.º 2 (junio de 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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Reid, Steven John. "Aberdeen's ‘Toun College’: Marischal College, 1593–1623". Innes Review 58, n.º 2 (noviembre de 2007): 173–95. http://dx.doi.org/10.3366/e0020157x07000054.
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While debate has arisen in the past two decades regarding the foundation of Edinburgh University, by contrast the foundation and early development of Marischal College, Aberdeen, has received little attention. This is particularly surprising when one considers it is perhaps the closest Scottish parallel to the Edinburgh foundation. Founded in April 1593 by George Keith, fifth Earl Marischal in the burgh of New Aberdeen ‘to do the utmost good to the Church, the Country and the Commonwealth’,1 like Edinburgh Marischal was a new type of institution that had more in common with the Protestant ‘arts colleges’ springing up across the continent than with the papally sanctioned Scottish universities of St Andrews, Glasgow and King's College in Old Aberdeen.2 James Kirk is the most recent in a long line of historians to argue that the impetus for founding ‘ane college of theologe’ in Edinburgh in 1579 was carried forward by the radical presbyterian James Lawson, which led to the eventual opening on 14 October 1583 of a liberal arts college in the burgh, as part of an educational reform programme devised and rolled out across the Scottish universities by the divine and educational reformer, Andrew Melville.3
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Manetsch, Scott M. "Pastoral Care East of Eden: The Consistory of Geneva, 1568–82". Church History 75, n.º 2 (junio de 2006): 274–313. http://dx.doi.org/10.1017/s0009640700111321.
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Reformed churches in early modern Europe gave special prominence to moral discipline and created institutions to oversee public behavior and promote personal sanctification. These moral tribunals—known variously as consistories, kirk sessions, presbyteries, or Kirchenrat—have been of particular interest to social historians, who have found in disciplinary records a rich deposit for understanding popular belief and daily life in the age of Reformations. Today a veritable “cottage industry” (to use Judith Pollman's apt phrase) of specialized studies exists exploring the form and function of reformed discipline throughout sixteenth-century Europe, from Emden to the French Midi, from the Scottish lowlands to Transylvania. Accordingly, perceptions of these disciplinary institutions have changed significantly. Whereas consistories were once often portrayed as repressive agents of social control concerned primarily with punishing misbehavior and promoting a kind of puritan moral austerity, recent scholarship has shown that these disciplinary institutions played an important role in defining confessional boundaries and preserving the sacral unity (and witness) of the eucharistic community. The importance of Calvinist social discipline in the process of confessionalization and state-formation in early modern Europe is now widely acknowledged. At the same time, specialists have gained new awareness of the penitential and pastoral dimensions of reformed discipline. Consistories concerned themselves not simply with supervising and controlling public behavior and belief, but also with educating the unlearned, defending the weak, and mediating interpersonal conflicts. As Robert Kingdon recently commented regarding John Calvin's consistory in Geneva, “Discipline to these early Genevans meant more than social control. It also meant social help.”
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Duncan, Graham A. "The Bantu Presbyterian Church in South Africa and Ecumenism, 1940–1999". HTS Teologiese Studies / Theological Studies 75, n.º 4 (16 de octubre de 2019). http://dx.doi.org/10.4102/hts.v75i4.5289.
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From 1940, ecumenical developments in the Presbyterian/Congregational corpus in Southern Africa became more tortuous and complex, with an expansion of the number of denominations involved in union negotiations to include the Bantu Presbyterian Church of South Africa (BPCSA, from 1979 the Reformed Presbyterian Church in Southern Africa, RPCSA), the Congregational Union of South Africa, later the United Congregational Church of South Africa, the Presbyterian Church of Southern Africa and the Tsonga Presbyterian Church (TPC, later the Evangelical Presbyterian Church of South Africa, EPCSA). The problem statement centres around the complex situation that despite substantial similarities in doctrine, liturgy and polity, as well as involvement in the Church Unity Commission and the South African Council of Churches, the union proved to be elusive. The aim of this article is to investigate the dynamics of the developing relationships and hindrances to closer relationships in the wider South African context. This study is conducted from the perspective of the BPCSA and RPCSA, and the methodology is based predominantly on archival research.
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Tucker, Arthur Roger. "Financially resourcing the ministry in the Uniting Presbyterian Church in Southern Africa in the 21st century". Verbum et Ecclesia 33, n.º 1 (8 de febrero de 2012). http://dx.doi.org/10.4102/ve.v33i1.695.
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From 1994 the Uniting Presbyterian Church in Southern Africa has increasingly encountered tremendous challenges in financing its ministry on a just and equitable basis across all communities. This issue peaked when the Presbyterian Church of South Africa and the Reformed Presbyterian Church united to form the Uniting Presbyterian Church in Southern Africa (UPCSA) in 1999. The union produced tensions concerning the financial support of the ministry. These centred on as yet unresolved proposals for the centralisation and equalisation of ministerial stipends, which have been discussed at every biennial General Assembly of the UPCSA from 2006. This article has briefly analysed the theological, ecclesiological, missional, economic, sociological and practical administrative issues that it believes should inform the final decision and may help to establish a new ministerial, missional and congregational support paradigm for many other churches in the new South Africa.