Relevant bibliographies by topics / Episcopal Church in Scotland. Diocese of Edinburgh

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

Academic literature on the topic 'Episcopal Church in Scotland. Diocese of Edinburgh'

Author: Grafiati
Published: 29 July 2024
Last updated: 31 July 2024

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Journal articles on the topic "Episcopal Church in Scotland. Diocese of Edinburgh"

1

Stuart, John F. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 19, no. 01 (December 20, 2016): 80–84. http://dx.doi.org/10.1017/s0956618x16001575.

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The General Synod met at St Paul's and St George's Church in Edinburgh from 9 to 11 June 2016. In his charge to Synod, the Primus, the Most Revd David Chillingworth, reflected on the injunction of St Paul to ‘please God, who tests our hearts’. As the Synod prepared to consider canonical change in relation to marriage, he asked how the Church was to continue to express the love and unity to which it was called by God. During the preceding year, deep pain in relationships had been experienced both in the Anglican Communion and with the Church of Scotland and Church of England – and there was a need to explore whether the Scottish Episcopal Church itself might have contributed to that distress and to shape a response that ‘pleased God, who tests our hearts'. In the light of the (then) forthcoming referendum on the European Union, the Primus suggested that it was not the wish of many in Scotland to use national borders to protect economic privilege. If the referendum took the UK out of the European Union, it could have profound effects on the unfolding story of the new Scotland and of the UK as a whole.
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Mudrov, Sergei A. "Did they Define the Outcome? Churches and the Independence Referendum in Scotland." Journal of Religion in Europe 11, no. 1 (April 16, 2018): 20–45. http://dx.doi.org/10.1163/18748929-01101002.

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The 2014 referendum in Scotland, which brought victory for the unionists, was characterised by a high level of involvement of religious organisations in the campaign. Although the Churches chose to be neutral on the referendum dilemma, this was explained by prevailing attitudes among clergy, who objected Scottish independence. In this article, analysing the stance of the Church of Scotland, Roman Catholic Church, Episcopal Church of Scotland, and Free Church of Scotland, I argue that the chosen path of neutrality played more in favour of unionists. The Churches’ influence on the referendum’s outcome was far beyond statistical errors, and had Churches publicly supported independence, it would have been likely that Edinburgh would now be negotiating the terms of “divorce” with London.
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3

Hill, Christopher. "Episcopal Lineage: A Theological Reflection on Blake v Associated Newspapers Ltd." Ecclesiastical Law Journal 7, no. 34 (January 2004): 334–38. http://dx.doi.org/10.1017/s0956618x00005421.

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Mathew's varied ecclesiastical progress presents a fascinating case study of an episcopate detached from a main-stream Christian community and alerts us to the danger of solely considering ‘episcopal lineage‘ as the litmus test for apostolicity. Mathew was born in France in 1852 and baptised a Roman Catholic; due to his mother's scruples he was soon re-baptised in the Anglican Church. He studied for the ministry in the Episcopal Church of Scotland, but sought baptism again in the Church of Rome, into which he was ordained as a priest in Glasgow in 1877. He became a Dominican in 1878, but only persevered a year, moving around a number of Catholic dioceses: Newcastle, Plymouth, Nottingham and Clifton. Here he came across immorality, and became a Unitarian. He next turned to the Church of England and the Diocese of London, but was soon in trouble for officiating without a licence. In 1890 he put forward his claim to Garter King of Arms for the title of 4th Earl of Llandaff of Thomastown, Co. Tipperary. He renounced the Church of England in 1899 because of vice. After founding a zoo in Brighton, which went bankrupt, he appeared in court in connection with a charge of embezzlement. He then became a Roman Catholic again, now as a layman.
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Schumacher, Sara. "The Artist as the Church’s Mouthpiece: The Cultural Witness of Church Art and Its Patronage." Religions 14, no. 5 (April 23, 2023): 561. http://dx.doi.org/10.3390/rel14050561.

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This article explores how art installed within a church space contributes to the church’s cultural witness, drawing from the contemporary example of Alison Watt’s Still, installed in Old Saint Paul’s Episcopal Church in Edinburgh, Scotland. While the object’s capacity to proclaim is present, this case study extends the exploration of art’s cultural witness to include imaginative participation in the Gospel narrative as well as its transformation of the space in which it is installed. Focus then turns to the Church’s patronage of the visual arts, arguing that this is another example of cultural witness. In this case, one finds a relationship between church and artist that is marked by trust, collaboration, and protection.
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5

Ford, John D. "Conformity in Conscience: The Structure of the Perth Articles Debate in Scotland, 1618–38." Journal of Ecclesiastical History 46, no. 2 (April 1995): 256–77. http://dx.doi.org/10.1017/s0022046900011362.

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Most Scots have heard of the National Covenant subscribed in Edinburgh around the end of February 1638. Few, by contrast, know anything about the five acts or articles (requiring the observation of holy days, episcopal confirmation of the laity, kneeling in the act of receiving the eucharist, and permitting the celebration of both communion and baptism in private) passed by a general assembly of the Church at Perth twenty years earlier. Yet those who took time to read the Covenant through would find that its signatories were, among other things, renewing a fifty-year-old pledge to resist all ‘vain allegories, ritis, signes, and traditions brought in the Kirk, without or againis the Word of God and doctrine of this trew reformed Kirk’, and were agreeing more immediately to refrain from the ‘practice of all novations, already introduced in the matters of the worship of God’ until they could be ‘tryed & allowed in free assemblies, and in Parliaments’. Those who examined the aftermath of the Covenant would also learn that it was one of the first acts of the general assembly convened at Glasgow later in 1638 to abjure the Perth Articles. If the National Covenant remains a crucial component of Scottish national consciousness, few Scots, for all the talk of Laud's Liturgy and Jennie Geddes, have much awareness of the debate about church ceremonies that helped to form the context in which the Covenant was produced.
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6

Abbott, William M. "James Ussher and “Ussherian” Episcopacy, 1640–1656: The Primate and His Reduction Manuscript." Albion 22, no. 2 (1990): 237–59. http://dx.doi.org/10.2307/4049599.

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The most important contribution made by Archbishop James Ussher to the ecclesiastical developments of the Interregnum and Restoration periods was his short tract The Reduction of Episcopacy Unto the Form of Synodical Government. Printed only after his death in 1656, its combination of ministerial synods with episcopal rule was seen as a basis for presbyterian-episcopal reconciliation over the next three decades. The tract was printed in five editions during the later 1650s, and came out in two more editions in 1679, when the Popish Plot and the calling of a new Parliament revived hopes that dissenters could be comprehended within the Church of England. It was printed once more in 1689, in Edinburgh, when “comprehension” was again being hotly debated in both England and Scotland. By that time Ussher's name had come to symbolize such “limited” or “primitive” episcopacy, and indeed it has continued to do so among twentieth-century historians.The fame of the Reduction rests upon its content and authorship. Although the tract was only one of many such compromises offered during the Interregnum, it was the most radical to come from the royalist and Anglican side during that period. Archbishop of Armagh and Primate of all Ireland, Ussher was admired and respected by radical puritans and major Laudian spokesmen such as Henry Hammond and Bishop John Bramhall. The power of Ussher's name in this context was shown in 1685, when the nonconformist divine and politician Richard Baxter was on trial for allegedly making a printed attack against the king and the bishops. When Baxter's attorney, Sir Henry Pollexfen, sought to introduce as evidence one of Baxter's own printed compromises between episcopal and presbyterian government, Lord Chief Justice George Jeffreys replied, “I will see none of his books; it is for primitive Episcopacy, I will warrant you — a bishop in every parish.” In replying “Nay, my lord, it is the same with Archbishop Usher's,” Pollexfen indicated both the radical nature of the Reduction and the legitimacy that Ussher's name lent to other compromises of this kind.
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Dissertations / Theses on the topic "Episcopal Church in Scotland. Diocese of Edinburgh"

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Harris, Eleanor M. "The Episcopal congregation of Charlotte Chapel, Edinburgh, 1794-1818." Thesis, University of Stirling, 2013. http://hdl.handle.net/1893/19991.

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This thesis reassesses the nature and importance of the Scottish Episcopal Church in Edinburgh and more widely. Based on a microstudy of one chapel community over a twenty-four year period, it addresses a series of questions of religion, identity, gender, culture and civic society in late Enlightenment Edinburgh, Scotland, and Britain, combining ecclesiastical, social and economic history. The study examines the congregation of Charlotte Episcopal Chapel, Rose Street, Edinburgh, from its foundation by English clergyman Daniel Sandford in 1794 to its move to the new Gothic chapel of St John's in 1818. Initially an independent chapel, Daniel Sandford's congregation joined the Scottish Episcopal Church in 1805 and the following year he was made Bishop of Edinburgh, although he contined to combine this role with that of rector to the chapel until his death in 1830. Methodologically, the thesis combines a detailed reassessment of Daniel Sandford's thought and ministry (Chapter Two) with a prosopographical study of 431 individuals connected with the congregation as officials or in the in the chapel registers (Chapter Three). Biography of the leader and prosopography of the community are brought to illuminate and enrich one another to understand the wealth and business networks of the congregation (Chapter Four) and their attitudes to politics, piety and gender (Chapter Five). The thesis argues that Daniel Sandford's Evangelical Episcopalianism was both original in Scotland, and one of the most successful in appealing to educated and influential members of Edinburgh society. The congregation, drawn largely from the newly-built West End of Edinburgh, were bourgeois and British in their composition. The core membership of privileged Scots, rooted in land and law, led, but were also challenged by and forced to adapt to a broad social spread who brought new wealth and influence into the West End through India and the consumer boom. The discussion opens up many avenues for further research including the connections between Scottish Episcopalianism and romanticism, the importance of India and social mobility within the consumer economy in the development of Edinburgh, and Scottish female intellectual culture and its engagement with religion and enlightenment. Understanding the role of enlightened, evangelical Episcopalianism, which is the contribution of this study, will form an important context for these enquiries.
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Books on the topic "Episcopal Church in Scotland. Diocese of Edinburgh"

1

Royal Commission on the Ancient and Historical Monuments of Scotland., ed. St. John's Episcopal Church, Edinburgh. Edinburgh: Royal Commission on the Ancient and Historical Monuments of Scotland, 2008.

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2

Brian, Smith, ed. The Scottish Episcopal Church, Diocese of Edinburgh, St Peter's Church, Lutton Place, Edinburgh: Service of re-dedication of the church. [Edinburgh]: [St Peter's Church], 2002.

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3

Episcopal Church in Scotland. Diocese of Glasgow and Galloway. Handbook 1989. Edited by Scott, Peter J. D. S. and Howie T. Niel. Glasgow: Diocesan Office, 1989.

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4

Richard, Fawcett, ed. Medieval art and architecture in the diocese of Glasgow. [England]: British Archaeological Association, 1998.

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5

Maxwell, A. Strath. The register of baptisms, marriages & deaths: Lonmay Episcopal Chapel, Diocese of Aberdeen & Orkney, Scotland, 1727-1929. Hazlehead, Aberdeen, Scotland: A.S. Maxwell, 1989.

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6

Thomas, Greninger Edwin, ed. Otey's journal: Being the account by James Hervey Otey, A.B., M.A., D.D., L.L.D., first bishop of the Tennessee Diocese of the Protestant Episcopal Church, of his travels in the summer of 1851 in England, Scotland, Ireland, and Wales. [S.l.]: Overmountain Press, 1994.

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7

Muirhead, Andrew T. N. Scottish Presbyterianism Re-established. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474447386.001.0001.

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In 1690, the Church of Scotland rejected episcopal authority and settled as Presbyterian. The adjacent Presbyteries of Stirling and Dunblane covered an area that included both lowland and highland communities, speaking both English and Gaelic and supporting both the new government and the old – thus forming a representative picture of the nation as a whole. This book examines the ways in which the two Presbyteries operated administratively, theologically and geographically under the new regime. By surveying and analysing surviving church records from 1687 to 1710 at Presbytery and parish level, Andrew Muirhead shows how the two Presbyteries filled their pulpits, related to civil authorities, how they dealt with problematic discipline cases referred by the Kirk Sessions, their involvement in the Union negotiations and their overall functioning as human, as well as religious, institution in late 17th- and early 18th-century Scotland. The resulting study advances our understanding of the profound impact that Presbyteries had on those involved with them in any capacity.
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Book chapters on the topic "Episcopal Church in Scotland. Diocese of Edinburgh"

1

Muirhead, Andrew T. N. "Scotland and its National Church in 1688." In Scottish Presbyterianism Re-established, 10–31. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474447386.003.0002.

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This chapter summarises the trajectory of the national church under in the reigns of Charles II and James VII showing how Charles dislodged Presbyterian ministers on his restoration and the way the episcopally-governed church functioned in the ensuing three decades through the continuing medium of presbyteries and synods. More specifically it looks at how the national picture was reflected locally. Local involvement in Covenanting is seen through the published diaries of Erskine of Carnock and Ure of Shirgarton. The proclamation of Toleration in1687 led to tolerated Presbyterian meeting-houses in Kippen, Logie and St, Ninians which formed the nucleus of the (new) Presbyteries of Stirling and Dunblane. The response to William’s accession was mixed but there was a considerable recruitment of local people to William’s cause. There was no immediate rabbling of the episcopal clergy but many were deposed via the Privy Council and there were later instances of rabbling in two parishes, Stirling and Logie. Financial records are used to show how congregational giving reflected attitudes to episcopal and presbyterian incumbents in Tulliallan and Alva.
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2

Nimmo, A. Emsley. "Archibald Campbell: A Pivotal Figure in Episcopalian Liturgical Transition." In Scottish Liturgical Traditions and Religious Politics, 172–88. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474483056.003.0012.

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This chapter argues that while, for Scottish non-jurors, support for the Jacobites was a political, physical, ecclesiastical and temporal disaster, as far as theology, ecclesiology and liturgy were concerned there was another side to the story; the opposite obtained. The Non-jurors, on account of earthly disappointment, concentrated on the things that were necessary for spiritual well-being and eternal salvation. The Revolution Settlement of 1689-90 gave them a freedom from Erastianism which created an opportunity that pushed the Scottish Episcopal Church towards the cutting edge of liturgy and placed her at the forefront of liturgical development in the Western Church and theological debates on the intermediate state between heaven and hell, as on prayers for the dead, came to be viewed as a spiritual aspect of Enlightenment based on rigorous patristic scholarship and forensic historical enquiry that also drew strength from sacramental continuity since the Reformation. It gave the Scottish Epsicopal Church a unique and distinguished liturgy that had influence beyond Scotland, most notably in the American Episcopal Church after the consecration of Samuel Seabury by three Aberdeenshire Bishops.
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Layne, Darren S. "Clerics Behaving Badly: Ecclesiastical Commitment in the Jacobite Rising of 1745–6." In Scottish Liturgical Traditions and Religious Politics, 189–204. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474483056.003.0013.

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This chapter examines empirical evidence of martial and logistical assistance implemented by a select quantity of ministers involved in the Forty-five, and whether their practical commitment was indeed as energetic as their ideological enthusiasm. It assesses just how demonstrably impactful were the zealous ministers who spoke in favour of Jacobite aims immediately within the rising itself. It argues that Jacobite clergy in the Forty-five were collectively a moderate, if not overtly effective, grounding element that helped to convey the ideologies of pro-Stuart schemes. They also aided intermittently the martial effort in the field supplemented logistical aims in the localities. Due to the cross-denominational nature of their constituency and the fact that both Roman Catholic and non-juring Episcopal congregations were essentially illegal in the government’s eyes, Jacobite commanders were never able to employ the systemic communication and cohesive mission-plan wielded by Church of Scotland ministers in combating pockets of rebellion on the other side of the conflict.
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