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1
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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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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HOLMES, ANDREW R. "Presbyterians and science in the north of Ireland before 1874." British Journal for the History of Science 41, no. 4 (July 15, 2008): 541–65. http://dx.doi.org/10.1017/s0007087408001234.
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AbstractIn his presidential address to the Belfast meeting of the British Association for the Advancement of Science in 1874, John Tyndall launched what David Livingstone has called a ‘frontal assault on teleology and Christian theism’. Using Tyndall's intervention as a starting point, this paper seeks to understand the attitudes of Presbyterians in the north of Ireland to science in the first three-quarters of the nineteenth century. The first section outlines some background, including the attitude of Presbyterians to science in the eighteenth century, the development of educational facilities in Ireland for the training of Presbyterian ministers, and the specific cultural and political circumstances in Ireland that influenced Presbyterian responses to science more generally. The next two sections examine two specific applications by Irish Presbyterians of the term ‘science’: first, the emergence of a distinctive Presbyterian theology of nature and the application of inductive scientific methodology to the study of theology, and second, the Presbyterian conviction that mind had ascendancy over matter which underpinned their commitment to the development of a science of the mind. The final two sections examine, in turn, the relationship between science and an eschatological reading of the signs of the times, and attitudes to Darwinian evolution in the fifteen years between the publication ofThe Origin of Speciesin 1859 and Tyndall's speech in 1874.
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Deutsch, Richard. "Interview du Révérend A. J. Weir, Clerk of the Assembly of the Presbyterian Church of Ireland, 6 mars 1975 - Belfast." Études irlandaises 18, no. 1 (1993): 133–40. http://dx.doi.org/10.3406/irlan.1993.1129.
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Hee-Kuk Lim. "Political Participation of the Korean Presbyterian Church During the First Republic(1948-1960)." Korea Presbyterian Journal of Theology 44, no. 2 (July 2012): 13–39. http://dx.doi.org/10.15757/kpjt.2012.44.2.001.
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Fulton, David. "Surgical Arbitration." Texas A&M Journal of Property Law 2, no. 3 (April 2015): 413–60. http://dx.doi.org/10.37419/jpl.v2.i3.3.
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This Comment proposes adding contractual stipulations that result from the surgical arbitration of two questions to the neutral-principles-of-law method analysis. Outsourcing the question: “Did the national denomination substantially and unforeseeably change its doctrine?” to arbitration, allows the underlying cause of the hierarchical religious property dispute to be weighed by a court without compromising that court’s religious neutrality. This Comment will explore this issue primarily in the context of the Presbyterian Church’s (U.S.A.) (“PC(USA)”) affiliation with local churches in Texas that recently attempted to disassociate from the national denomination. The first Section of this Comment will briefly examine the historical context surrounding the founding of the Nation and of the Presbyterian Church. The second Section will examine the development of the law regarding hierarchical church property disputes. Finally, the third Section will examine proposed alternatives to the current method of adjudicating hierarchical church property disputes and conclude by advancing the surgical arbitration proposal.
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Kim, Chil-Sung. "A Study on the First Korean Missionary: Focused on the Methodist Church and the Presbyterian Church in Korea." Theology of Mission 55 (August 30, 2019): 98–127. http://dx.doi.org/10.14493/ksoms.2019.3.98.
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Brown, Stewart J. "‘A Victory for God’: The Scottish Presbyterian Churches and the General Strike of 1926." Journal of Ecclesiastical History 42, no. 4 (October 1991): 596–617. http://dx.doi.org/10.1017/s0022046900000531.
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During the final months of the First World War, the General Assemblies of the two major Presbyterian Churches in Scotland - the established Church of Scotland and the voluntary United Free Church - committed themselves to work for the thorough re- construction of Scottish society. Church leaders promised to work for a new Christian commonwealth, ending the social divisions and class hatred that had plagued pre-war Scottish industrial society. Bound together through the shared sacrifice of the war, the Scottish people would be brought back to the social teachings of Christianity and strive together to realise the Kingdom of God. The Churches would end their deference to the laws of nineteenth-century political economy, with their emphasis on individualism, self-interest and competition, and embrace new impera- tives of collective responsibility and co-operation. Along with the healing of social divisions, church leaders also pledged to end the ecclesiastical divisions in Scottish Presbyterianism. The final months of the war brought a revival of the pre-war movement to unite the Church of Scotland and the United Free Church into a single National Church, and Scottish ecclesiastical leaders held forth to a weary nation the vision of a united National Church leading a covenanted Christian commonwealth in pursuit of social justice and harmony.
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Ritchie, Daniel. "The emergence of a Presbyterian evangelical: a religious and social history of Isaac Nelson's pastorate at First Comber Presbyterian Church, 1838–42." Irish Studies Review 23, no. 3 (June 25, 2015): 331–47. http://dx.doi.org/10.1080/09670882.2015.1051782.
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Methuen, Charlotte, Annika Firn, Alicia Henneberry, and Jennifer Novotny. "The University of Glasgow's Faculty of Divinity in the First World War." Scottish Church History 48, no. 1 (April 2019): 1–33. http://dx.doi.org/10.3366/sch.2019.0002.
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How was the Divinity Faculty at the University of Glasgow affected by the First World War? This article draws on the University Archives and the lists of serving Divinity Students produced for the Church of Scotland's General Assembly to explore the stories of the Faculty of Divinity's staff and students (both current and potential), who joined up. It considers the way in which the Faculty adjusted to the depletions resulting from the War, as numbers of students dropped to a fraction of pre-War enrolments, and outlines the arrangements made by the Church of Scotland to allow Divinity Students who had served to complete their studies. Finally, it analyses the responses of the Glasgow Divinity professors to the General Assembly's recommendation that the Scotland's Divinity Faculties should combine resources with their sister United Free Church Colleges. This step of ecumenical, inter-presbyterian cooperation paved the way for the establishment of Glasgow's Trinity College after the 1929 Reunion.
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Farrell, Sean. "Building opposition: the Mant controversy and the Church of Ireland in early Victorian Belfast." Irish Historical Studies 39, no. 154 (November 2014): 230–49. http://dx.doi.org/10.1017/s0021121400019076.
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In 4 October 1842, Richard Mant, the Church of Ireland bishop of Down and Connor, presided over the first meeting of the Down and Connor Church Architecture Society in the Clerical Rooms in central Belfast. The scholarly Mant doubtless was in his element as he introduced this initiative dedicated to promoting discussion about historical and contemporary aspects of Anglican church architecture. The Ulster Times, the city’s self-proclaimed newspaper of the Church of Ireland, welcomed the new society, arguing that it was good to have ‘correct views’ on these matters and hoping that features like arched roofs, Gothic windows and lengthened aisles could be maintained so that Anglican churches could be distinguished from their Dissenting counterparts.
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Kim, Young Ho. "A Study on KIM Gyeong Su, the Founder of the First Presbyterian Church of Punggak." Journal of Korean Evangelical Missiological Society 48 (December 31, 2019): 113–44. http://dx.doi.org/10.20326/kems.48.4.113.
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Nelson, Cary. "The Presbyterian Church and Zionism Unsettled: Its Antecedents, and Its Antisemitic Legacy." Religions 10, no. 6 (June 22, 2019): 396. http://dx.doi.org/10.3390/rel10060396.
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The new millennium has seen increased hostility to Israel among many progressive constituencies, including several mainline Protestant churches. The evangelical community in the US remains steadfastly Zionist, so overall support for financial aid to Israel remain secure. But the cultural impact of accusations that Israel is a settler colonialist or apartheid regime are nonetheless serious; they are proving sufficient to make support for the Jewish state a political issue for the first time in many decades. Despite a general movement in emphasis from theology to politics in church debate, there remain theological issues at the center of church discussion. The Protestant church with the longest running and most well-funded anti-Zionist constituency is the Presbyterian church in the US. In the last decade, its Israel/Palestine Mission Network (IPMN) has produced several increasingly anti-Zionist books designed to propel divestment resolutions in the church’s annual meeting. The most widely debated of these was 2014’s Zionism Unsettled: A Congregational Study Guide. This essay mounts a detailed analysis and critique of the book which documents the IPMN’s steady movement toward antisemitic positions. Among the theological issues underlying debate in Protestant denominations are the status of the divine covenant with the Jewish people, the role that the gift of land has as part of that covenant, and the nature of the characterization of the Jews as a “chosen people”. These, and other issues underlying Protestant anti-Zionism, have led to the formation of Presbyterians for Middle East Peace (PFMP), a group, unlike IPMN, that supports a two-state solution. The competing positions these groups have taken are of interest to all who want to track the role that Christian denominations have played in debates about the Israeli–Palestinian conflict.
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Dickson, Neil. "‘Shut in with thee’: the Morning Meeting among Scottish Open Brethren, 1840s–1960s." Studies in Church History 35 (1999): 275–88. http://dx.doi.org/10.1017/s042420840001408x.
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The Brethren movement had its origins in the early nineteenth century in Ireland and the south of England, first appearing in Scotland in 1838. The morning meeting gave quintessential expression to the piety of the members and was central to its practice. In the 1870s a former Presbyterian who was looking for the ideal pattern of the Church witnessed his first meeting in the village of K-. Converted in the revivals of the 1860s, he was eventually to join the movement.
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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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Adkins, Julie. "Helping the Homeless in Dallas: Lessons and Challenges from a Faith-Based Nonprofit." Practicing Anthropology 32, no. 2 (March 22, 2010): 11–16. http://dx.doi.org/10.17730/praa.32.2.c67717m71p254045.
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The Stewpot is an agency in downtown Dallas that has been serving the hungry and homeless for more than 30 years. Its founding story has become the stuff of legend: In the mid-1970s, First Presbyterian Church staff was approached more and more often by people living on the streets who needed something to eat. In response, the church started to keep on hand a supply of canned goods that could be handed out. At the time, the practice was that each person who asked would be given two cans of food, with the labels removed so that they could not be resold. But there came a day in 1975 when one of the associate pastors handed the last two cans to a man who needed them … and then helplessly watched him try to open one of the cans with the only tool available in his possession: a key. Before the end of the year First Presbyterian had given up on the notion of handing out cans of food, and had created the Stewpot, preparing and serving a noontime meal in the church's kitchen and fellowship hall. Within two weeks, there were more than 100 people coming for lunch every weekday (Adams 2006).
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Sell, Alan. "An Englishman, an Irishman and a Scotsman …" Scottish Journal of Theology 38, no. 1 (February 1985): 41–83. http://dx.doi.org/10.1017/s0036930600041612.
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This essay could have been entitled„ ‘A Methodist, A Presbyterian and a Congregationalist’; ‘An Arminian, A Calvinist and a Liberal’; or ‘A Systematiser, An Apologist and a Prophet’. For the men who concern us are William Burt Pope (1822–1903), Robert Watts (1820–95) and Andrew Martin Fairbairn (1838–1912). They were all highly respected by their denominations in their day, and each was entrusted with the task of ministerial training. Watts was Professor of Theology at the Presbyterian College, Belfast from 1866–95; Pope was Theological Tutor at Didsbury Methodist College from 1867–86, when ill-health forced his resignation; and Fairbairn, who left Scotland and the Evangelical Union in 1877 to become Principal of Airedale Independent College was in 1886 installed as the first Principal of Mansfield College, Oxford. All but forgotten by their own, an investigation of their work will nevertheless reward us with a fascinating glimpse of the influences at work upon nineteenth-century theology; it will throw into relief their diverse and temperamentally different reactions which are the more interesting because of their relative closeness as nonconformists; and it may serve to remind us that some of the philosophico-theological issues which beset contemporary theology have their roots, if not their final solutions, in the period represented by our triumvirate.
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Jingu Lee. "Jeonju Mission Station of the Presbyterian Church in the United States and the March First Movement." Christianity and History in Korea ll, no. 50 (March 2019): 43–72. http://dx.doi.org/10.18021/chk..50.201903.43.
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Barlow, Richard B. "The Career of John Abernethy (1680–1740) Father of Nonsubscription in Ireland and Defender of Religious Liberty." Harvard Theological Review 78, no. 3-4 (October 1985): 399–419. http://dx.doi.org/10.1017/s0017816000012463.
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The British theological world was stirred at the beginning of the eighteenth century by what the learned and staunchly orthodox Presbyterian historian James Seaton Reid has called “latitudinarian notions on the inferiority of dogmatic belief and the nature of religious liberty.” In the 1690s John Locke had published his Reasonableness of Christianity and Letters on Toleration, followed by John Toland's Christianity Not Mysterious. In 1710 “Honest Will” Whitson, Sir Isaac Newton's successor as Professor of Mathematics at Cambridge, was expelled from the University for embracing Arian views. His departure was accompanied by rumors—long since substantiated—about his great predecessor's heterodox theology. Traditional theologians were shocked next by the appearance of Dr. Samuel Clark's Scripture Doctrine of the Trinity which resulted in the author's arraignment before Convocation of the Church of England in 1714. The very same year John Simson, Professor of Divinity in the University of Glasgow, was first tried before the General Assembly of the Scottish Presbyterian Church for teaching Arian and Pelagian errors. In 1729, after three more trials, Simson was suspended from his professorship for denying the numerical oneness of the Trinity. Fierce doctrinal contentions also began to occupy English Presbyterians, Congregationalists, and Baptists, erupting during the famous Salters’ Hall meeting early in 1719.
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Rychetská, Magdaléna. "Thirty Years of Mission in Taiwan: The Case of Presbyterian Missionary George Leslie Mackay." Religions 12, no. 3 (March 12, 2021): 190. http://dx.doi.org/10.3390/rel12030190.
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The aims of this paper are to analyze the missionary endeavors of the first Canadian Presbyterian missionary in Taiwan, George Leslie Mackay (1844–1901), as described in From Far Formosa: The Islands, Its People and Missions, and to explore how Christian theology was established among and adapted to the Taiwanese people: the approaches that Mackay used and the missionary strategies that he implemented, as well as the difficulties that he faced. Given that Mackay’s missionary strategy was clearly highly successful—within 30 years, he had built 60 churches and made approximately 2000 converts—the question of how he achieved these results is certainly worth considering. Furthermore, from the outset, Mackay was perceived and received very positively in Taiwan and is considered something of a folk hero in the country even today. In the present-day narrative of the Presbyterian Church in Taiwan, Mackay is seen as someone whose efforts to establish an independent church with native local leadership helped to introduce democracy to Taiwan. However, in some of the scholarship, missionaries such as Mackay are portrayed as profit seekers. This paper seeks to give a voice to Mackay himself and thereby to provide a more symmetrical approach to mission history.
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Wilde, Melissa, and Hajer Al-Faham. "Believing in Women? Examining Early Views of Women among America’s Most Progressive Religious Groups." Religions 9, no. 10 (October 20, 2018): 321. http://dx.doi.org/10.3390/rel9100321.
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This paper examines views of women among the most prominent “progressive” American religious groups (as defined by those that liberalized early on the issue of birth control, circa 1929). We focus on the years between the first and second waves of the feminist movement (1929–1965) in order to examine these views during a time of relative quiescence. We find that some groups indeed have a history of outspoken support for women’s equality. Using their modern-day names, these groups—the United Church of Christ, the Unitarian Universalist Association, and to a lesser extent, the Society of Friends, or Quakers—professed strong support for women’s issues, early and often. However, we also find that prominent progressive groups—the Protestant Episcopal Church, the Methodist Episcopal Church, and the United Presbyterian Church—were virtually silent on the issue of women’s rights. Thus, we conclude that birth control activism within the American religious field was not clearly correlated with an overall feminist orientation.
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Carter, Andrew. "The Episcopal Church, the Roman Empire and the Royal Supremacy in Restoration Scotland." Studies in Church History 54 (May 14, 2018): 176–89. http://dx.doi.org/10.1017/stc.2017.11.
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The churchmen who adhered to the established Church in Scotland during the years from 1661 to 1689, the last period in which it had bishops, have been overlooked by historians in favour of laymen and presbyterian dissenters. This article breaks new ground by examining the episcopalian clergy's attitude to the royal supremacy. To do so, it explores how Scottish episcopalians used the early Church under the Roman empire to illustrate their ideal relationship between Church and monarch. Three phases are evident in their approach. First, it was argued that conformists were, like early Christians, living in proper obedience, while presbyterians were seeking to create a separate jurisdiction in conflict with the king's. Later, Bishop Andrew Honeyman of Orkney tried to put some limitations on the royal supremacy over the Church, arguing that church courts had an independent power of discipline. This became politically unacceptable after the 1669 Act of Supremacy gave the king complete power over the Church, and, in the final phase, the history of the early Church was used to undermine the power of the church courts. The Church under the Roman empire, much like the royal supremacy itself, changed from an instrument to encourage conformity to a means of delegitimizing any clerical opposition to royal policy.
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Thorpe, Kirsty. "Constance Coltman – a Centenary Celebration in Historical Context." Feminist Theology 26, no. 1 (August 22, 2017): 8–18. http://dx.doi.org/10.1177/0966735017711864.
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The year 2017 is an important centenary for women in the Church. In 1917, in the darkness of World War I, a woman was ordained as a Congregational Minister for the first time in Britain. She was not a Congregationalist but a Presbyterian by upbringing. She would go on to serve a small church in one of the poorest parts of London, yet she was highly educated and from an upper middle-class family. She was a pacifist, a feminist, a wife, mother and someone of deep faith. Constance Coltman’s ordination was a quiet event which attracted little attention at the time but which continues to have an effect even today. This article outlines and considers the historical, ecclesial and personal contexts within which Constance Coltman’s ordained ministry began.
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Duncan, Graham. "MISSION COUNCILS – A SELF-PERPETUATING ANACHRONISM (1923-1971): A SOUTH AFRICAN CASE STUDY." Studia Historiae Ecclesiasticae 42, no. 3 (February 7, 2017): 22–32. http://dx.doi.org/10.25159/2412-4265/1315.
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If ever mission councils in South Africa had a purpose, they had outlived it by the time of the formation of the Bantu Presbyterian Church of South Africa (BPCSA) in 1923. However, autonomy in this case was relative and the South African Mission Council endured until 1981. It was an anachronism which served little purpose other than the care of missionaries and the control of property and finance. It was obstructive insofar as it hindered communication between the BPCSA and the Church of Scotland and did little to advance God’s mission, especially through the agency of black Christians. During this period blacks were co-opted on to the Church of Scotland South African Joint Council (CoSSAJC) but they had to have proved their worth to the missionaries first by their compliance with missionary views. This article will examine the role of the CoSSAJC in pursuance of its prime aim, “the evangelisation of the Bantu People” (BPCSA 1937, 18), mainly from original sources.
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Fishburn, Janet F. "Gilbert Tennent, Established “Dissenter”." Church History 63, no. 1 (March 1994): 31–49. http://dx.doi.org/10.2307/3167831.
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Gilbert Tennent (1703–1764), an “Ulster Scot” born the same year as John Wesley, is usually remembered as a leader of revivals during the “Great Awakening” in the middle-colonies. John Witherspoon (1723–1794), a “champion of orthodoxy” from Edinburgh called to be the President of the College of New Jersey, is usually treated as a “founding father” of the Presbyterian Church in the United States. However, many events leading up to the first General Assembly in 1788 reflect the influence of Gilbert Tennet, the moderator of the newly re-united Synods of Philadelphia and New York in 1758.
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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, no. 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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HOLMES, ANDREW R. "PRESBYTERIAN RELIGION, HISTORIOGRAPHY, AND ULSTER SCOTS IDENTITY, c. 1800 TO 1914." Historical Journal 52, no. 3 (August 4, 2009): 615–40. http://dx.doi.org/10.1017/s0018246x09990057.
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ABSTRACTThe links between Presbyterians in Scotland and the north of Ireland are obvious but have been largely ignored by historians of the nineteenth century. This article addresses this gap by showing how Ulster Presbyterians considered their relationship with their Scottish co-religionists and how they used the interplay of religious and ethnic considerations this entailed to articulate an Ulster Scots identity. For Presbyterians in Ireland, their Scottish origins and identity represented a collection of ideas that could be deployed at certain times for specific reasons – theological orthodoxy, civil and religious liberty, and certain character traits such as hard work, courage, and soberness. Ideas about the Scottish identity of Presbyterianism were reawakened for a more general audience in the first half of the nineteenth century, during the campaign for religious reform and revival within the Irish church, and were expressed through a distinctive denominational historiography inaugurated by James Seaton Reid. The formulation of a coherent narrative of Presbyterian religion and the improvement of Ulster laid the religious foundations of a distinct Ulster Scots identity and its utilization by unionist opponents of Home Rule between 1885 and 1914.
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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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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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Black, Alasdair. "The Balfour Declaration: Scottish Presbyterian Eschatology and British Policy Towards Palestine." Perichoresis 16, no. 4 (December 1, 2018): 35–59. http://dx.doi.org/10.2478/perc-2018-0022.
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Abstract This article considers the theological influences on the Balfour Declaration which was made on the 2 November 1917 and for the first time gave British governmental support to the establishment of a Jewish homeland in Palestine. It explores the principal personalities and political workings behind the Declaration before going on to argue the statement cannot be entirely divested from the religious sympathies of those involved, especially Lord Balfour. Thereafter, the paper explores the rise of Christian Restorationism in the context of Scottish Presbyterianism, charting how the influence of Jonathan Edwards shaped the thought of Thomas Chalmers on the role of the Jews in salvation history which in turn influenced the premillennialism of Edward Irving and his Judeo-centric eschatology. The paper then considers the way this eschatology became the basis of John Darby’s premillennial dispensationalism and how in an American context this theology began to shape the thinking of Christian evangelicals and through the work of William Blackstone provide the basis of popular and political support for Zionism. However, it also argues the political expressions of premillennial dispensationalism only occurred in America because the Chicago evangelist Dwight L. Moody was exposed to the evolving thinking of Scottish Presbyterians regarding Jewish restoration. This thinking had emerged from a Church of Scotland ‘Mission of Inquiry’ to Palestine in 1839 and been advanced by Alexander Keith, Horatius Bonar and David Brown. Finally, the paper explores how this Scottish Presbyterian heritage influenced the rise of Zionism and Balfour and his political judgements.
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Whalen, Robert Weldon. "A Cloud of Witnesses from the Heart of the City: First Presbyterian Church, Raleigh, 1816–2016 by W. Glenn Jonas Jr." Journal of Southern History 83, no. 4 (2017): 956–57. http://dx.doi.org/10.1353/soh.2017.0264.
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Schliesser, Christine. "Whose Justice? Which Democracy? Justice, Reconciliation and Democracy in Post-Genocide Rwanda—Challenges to Public Theology." International Journal of Public Theology 12, no. 1 (April 23, 2018): 24–37. http://dx.doi.org/10.1163/15697320-12341521.
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Abstract How can a public theology advance the task of democracy in order to bring forth justice for all? This article focuses on post-genocide Rwanda as a current example of a country’s quest for justice, reconciliation and democratization after severe violent conflict. The first part traces the historical background of the Rwandan genocide with specific attention on the lack of just and democratic structures in pre-genocide Rwanda and the roles of the Christian churches therein. The second part explores the Christian churches’ involvement in the country’s current reconciliation process. Here, the Presbyterian Church of Rwanda (EPR) serves as a case study. The third part critically assesses the churches’ contribution to reconciliation with regards to how it serves to enhance—or hinder—the implementation of just and democratic structures.
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이재근. "The March First Movement in Mokpo and Protestantism: With Special Reference to Jeongmyeong Girls’ School, Yeongheung Boys’ School, and Yangdong Presbyterian Church." Christianity and History in Korea ll, no. 50 (March 2019): 73–116. http://dx.doi.org/10.18021/chk..50.201903.73.
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MacLeod, James Lachlan. "‘Its own little share of service to the national cause’: The Free Presbyterian Church of Scotland's Chaplains in the First World War." Northern Scotland 21 (First Serie, no. 1 (May 2001): 79–97. http://dx.doi.org/10.3366/nor.2001.0006.
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Müller, Retief. "Traversing a Tightrope between Ecumenism and Exclusivism: The Intertwined History of South Africa’s Dutch Reformed Church and the Church of Central Africa Presbyterian in Nyasaland (Malawi)." Religions 12, no. 3 (March 9, 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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HOLMES, ANDREW R. "The Ulster Revival of 1859: Causes, Controversies and Consequences." Journal of Ecclesiastical History 63, no. 3 (June 20, 2012): 488–515. http://dx.doi.org/10.1017/s0022046910001120.
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The Protestant portion of the population of the north of Ireland experienced an extraordinary outburst of religious fervour in 1859. This article provides a critical overview of some of the interpretations of the revival offered by scholars and suggests a number of hitherto ignored themes under three headings: causes, controversies and consequences. The first section moves beyond questions of social and economic determinism to outline the sense of expectancy for revival that was created through the Evangelical reform movement amongst Presbyterians in the north of Ireland. The second considers the controversies of the revival, especially the various physical phenomena that accompanied some conversions, and the Evangelical critique of the revival offered by William McIlwaine and Isaac Nelson. The final section shows how the revival consolidated religious identities in Ulster and contributed to obscuring the dominance of conservative Evangelicalism within the Presbyterian Church.
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Cathcart, Charles. "Alexander Grosart, ‘The First True Gentleman That Ever Breathed’, and the Independent Scholar." English: Journal of the English Association 68, no. 262 (2019): 264–82. http://dx.doi.org/10.1093/english/efz015.
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Abstract The Presbyterian clergyman and amateur scholar Alexander Grosart borrowed a line from the Renaissance play, The Honest Whore, Part One, in his sermon for the opening of Blackburn’s new church in 1868. Christ ‒ says Grosart ‒ was ‘the first true gentleman that ever breathed’. Exploring the resonances of this unacknowledged use of secular drama and turning to the editorial work of Grosart himself allows the essay’s underlying concern to emerge. What does it mean to be an independent scholar? This is an issue with implications for all who value scholarly study within the humanities ‒ for the practice of academic research in literary studies is diminished if these studies are the preserve of salaried academics and if the discussions that they comprise rarely extend beyond universities. This subject, so it is argued – the place of scholarship undertaken on an unaffiliated or independent basis in the world of English studies – is a topic worthy of sustained attention. In this essay, I acknowledge the challenges of scope and tact that lie in the path of all who pursue this matter and I propose that one way of doing so is to celebrate the work of the amateur scholars of the past. The essay concludes by returning to Alexander Grosart and reflecting upon his reputation during the years since his death in 1899.
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Brown, Callum G., and Ealasaid Munro. "The Curse: Film and the Churches in the Western Isles 1945 to 1980." Northern Scotland 11, no. 1 (May 2020): 60–79. http://dx.doi.org/10.3366/nor.2020.0205.
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Focusing on the Isle of Lewis in the Outer Hebrides, this article looks at the interaction between religious culture and film between the 1940s and 1980s. Its first main feature is an examination of the causes of the closure of the Playhouse cinema in Stornoway in 1977–79 and the role of the Calvinist churches and the local authorities in this and other film censorship. It identifies a growing vigour on the part of some churchmen, notably of the Free Presbyterian Church, and the role of one of them in publicly imposing ‘a curse’ upon the manager of the Playhouse for daring to schedule the film ‘Jesus Christ Superstar’ with its ‘blasphemous’ depiction of Jesus Christ. It notes the increasing attempts of local politicians in the 1950s, 60s and 70s to impose stricter religious formulae through statutory powers, especially after the creation of the separate Western Isles Council in the mid 1970s. The article explores church and lay attitudes to cinema through oral testimony, the tensions between urban and rural with Lewis, and the wider social, cultural, linguistic and demographic contexts in which both opposition to, and tolerance of, cinema need to be understood in an island less estranged from modern media than might be supposed.
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VonDoepp, Peter. "Liberal visions and actual power in grassroots civil society: local churches and women's empowerment in rural Malawi." Journal of Modern African Studies 40, no. 2 (June 2002): 273–301. http://dx.doi.org/10.1017/s0022278x02003919.
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Research from a community study in rural Malawi speaks directly to contemporary debates about civil society. Investigating the role of local churches in empowering citizens, the study found that the local Catholic church was more effectively fostering a nascent sense of political efficacy among women than were local Presbyterian churches. Explaining this finding, the article presents two issues that expose problems in the liberal understanding of civil society, and underscore important themes raised in the critical discourse. First, the study reveals that organisations characterised by decentralised authority structures and internal democracy may fail to contribute to the empowerment of marginalised citizens. Such organisations are prone to reproduce and exacerbate local inequalities and conflicts within their structures. Second, corroborating critical views, the study highlights the importance of recognising how power relations affect the character and operation of civil society organisations. The adjusting of power relations within organisations may be a prerequisite to their serving an empowering role with marginalised citizens.
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McMahon, Joe. "CURRENT DEVELOPMENTS: I. COMPETITION LAW." International and Comparative Law Quarterly 53, no. 2 (April 2004): 465–78. http://dx.doi.org/10.1093/iclq/53.2.465.
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By any measure the single most important development across the field of Community competition law during the period under review (Spring 2001–Autumn 2003) is the adoption of Regulation 1/2003, by which the Pope abandoned the Vatican for the embrace of the Free Presbyterian Church. Regulation 17 has been the bedrock of the enforcement of the Community rules since 1962.1Fundamental changes to it, first proposed by the Commission in 1999,2were so startling as to be likened to ‘a lifelong devout Catholic suddenly converting him/herself to Protestantism’.3Yet they were adopted by the Council in late 2002, and published early in 2003 as Regulation 1/20034—the Council here, maybe, missing a trick in not waiting a fortnight so as to adopt it as Regulation 17/2003. The new regulation is to apply from 1 May 2004—the date also scheduled for the formal accession of the ten new Member States.
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Goldring, Richard. "Changing our corporate mind: reflections on paradigm shift in ethical thinking." Scottish Journal of Theology 63, no. 2 (March 31, 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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Stanley, Brian. "Edinburgh and World Christianity." Studies in World Christianity 17, no. 1 (April 2011): 72–91. http://dx.doi.org/10.3366/swc.2011.0006.
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In his inaugural lecture as Professor of World Christianity at the University of Edinburgh, Professor Stanley discusses three individuals connected to Edinburgh who have major symbolic or actual significance for the development of world Christianity over the last 150 years. Tiyo Soga (1829–71) studied in Edinburgh for the ministry of the United Presbyterian Church, and became the first black South African to be ordained into the Christian ministry. His Edinburgh theological training helped to form his keen sense of the dignity and divine destiny of the African race. Yun Chi'ho (1865–1945) was the sole Korean delegate at the World Missionary Conference held in Edinburgh in 1910. His political career illustrates the ambiguities of the connection that developed between Christianity and Korean nationalism under Japanese colonial rule. John Alexander Dowie (1847–1907) was a native of Edinburgh and a student of the University of Edinburgh who went on to found a utopian Christian community near Chicago – ‘Zion City’. This community and Dowie's teachings on the healing power of Christ were formative in the origins of Pentecostal varieties of Christianity in both southern and West Africa.
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Sheils, W. J. "Oliver Heywood and his Congregration." Studies in Church History 23 (1986): 261–77. http://dx.doi.org/10.1017/s0424208400010640.
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The ministerial career of the presbyterian divine Oliver Heywood, spanning as it did the years from 1650, when as a young man still technically too young for ordination he first accepted the call of the congregation at Coley chapelry in the parish of Halifax, until 1702 when on 4 May he died there, a patriarchal figure respected and admired by fellow ministers and congregation alike, was considered by contemporaries and has subsequently been thought of by historians as an exemplary study of the pastoral tradition within old Dissent. His career illustrates how one man could lie at the centre of a network of nonconformist divines, patrons and adherents scattered throughout West Yorkshire, South Lancashire and Cheshire and also demonstrates the ambivalent and shifting relationship between Dissent and the Established Church in the latter half of the seventeenth century. These insights into both the internal and external relationships of Dissenters depend mainly on the corpus of Heywood’s writings, not his published works but his autobiographical notes, diaries and memoranda books published just over a century ago, and it is these writings which form the basis of this paper. To begin with though we can turn to the diary of the antiquary Ralph Thoresby who attended Hey wood’s funeral on the 7 May 1702 and recorded the event as follows: rode with Mr Peter’s to North Owram to the funeral of good old Mr O. Heywood. He was afterwards interred with great lamentations in the parish church of Halifax. [I] was surprised at the following arvill, or treat of cold possets, stewed prunes, and cheese, prepared for the company, which had several conformist and non-conformist ministers and old acquaintances.
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Slack, Kevin. "Benjamin Franklin and the Reasonableness of Christianity." Church History 90, no. 1 (March 2021): 68–97. http://dx.doi.org/10.1017/s0009640721000743.
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AbstractWhile much has been written on Benjamin Franklin's view of religion, less has been written on his Christian theology. This article first situates Franklin as an important figure in the religious Enlightenment, connecting his own view of philosophy to his teachings on Christian revelation. Providing historical context on the subscription debates, it then gives a comprehensive treatment of Franklin's Christian theology in the 1735 Hemphill affair. New scholarship on Franklin's transatlantic sources confirms that, far from attempting to undermine Christianity, he appealed to popular European writers in an attempt to bend it to reasonable ends. Moreover, Franklin's own views on church polity and liturgy developed over time. As he rose from a middling artisan to political power, he saw both the need for religious appeals and the threat that competing sects posed to political unity. His focus shifted from religious freedoms in private associations to institutionalizing elements of Christian teachings in education, charity, commerce, and defense. His experiences with rigid Presbyterian orthodoxy and chaotic New Light enthusiasm also awakened him to the need for more reasonable forms of worship, and he set to the task of experimenting with Christian liturgies to achieve both the tranquility of parishioners’ minds and social unity.
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Moon, Hwarang. "The Influence of Liturgy on Human Memory: From the Perspective of Neuroscience." Studia Liturgica 51, no. 2 (August 30, 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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Lovegrove, Deryck W. "Unity and Separation: Contrasting Elements in the Thought and Practice of Robert and James Alexander Haldane." Studies in Church History. Subsidia 7 (1990): 153–77. http://dx.doi.org/10.1017/s0143045900001381.
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In June 1799 the General Assembly of the Church of Scotland issued a Pastoral Admonition to its congregations denouncing the missionaries of the newly formed Society for Propagating the Gospel at Home (SPGH). They were, it alleged, ‘a set of men whose proceedings threatened] no small disorder to the country’. In issuing this warning the Assembly brought to public attention for the first time the work of two of the most prominent Scottish leaders of the Evangelical Revival, Robert and James Alexander Haldane. The Haldane brothers, two of the moving spirits behind the offending organization, were wealthy Presbyterian converts to an undenominational activism already much in evidence south of the border. For a decade spanning the turn of the century their religious enterprise challenged Scottish ecclesiastical conventions, provoking strong contemporary reactions and leading to a marked divergence in subsequent historical assessment. From ‘the Wesley and Whitefield of Scotland’, at one extreme, they have been described less fulsomely as the source of a movement which, though it alarmed all the Presbyterian churches, proved to be short-lived, dying away ‘among its own domestic quarrels’, ‘marred by bitterness of speech, obscurantism and fanaticism’. Contemporaries seem to have found it little easier to agree on the leaders’ personal qualities. In 1796 Thomas Jones, the minister of Lady Glenorchy’s Chapel in Edinburgh, commended Robert Haldane to William Wilberforce as ‘a man of strickt honour integrity religion prudence and virtue’, who being ‘possessed of a fortune from £50,000 to £60,000 … thinks it is his duty… to employ a considerable portion of it in promoting the cause of God’. By 1809 Haldane’s former friend and colleague, Greville Ewing, had become so disenchanted with his methods that, having referred to him scornfully as ‘the POPE of independents’, he accused him bitterly of ‘the greatest effort [he had ever seen] from any motive whatsoever, to ruin the comfort, and the usefulness, of a minister of the gospel’. Though his brother, James, appears to have inspired a more universal affection, the forcefulness of both personalities ensured that mere neutrality would never be easy.
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Davis, Joanne. "Family Trees: Roots and Branches – The Dynasty and Legacy of the Reverend Tiyo Soga." Studies in World Christianity 21, no. 1 (April 2015): 20–37. http://dx.doi.org/10.3366/swc.2015.0103.
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The Reverend Tiyo Soga, ordained as a minister in the United Presbyterian Church of Scotland in December 1856, is a remarkable figure in many ways. However, one area not yet commented on in the scholarly literature on Soga is the legacy of his family within the ministry. This paper examines the role of Soga's parents, ‘Old Soga’ and NoSuthu, in his conversion and introduces his wife, Janet Soga, and their seven surviving children, of whom two sons – William Anderson and John Henderson – were ordained ministers and missionaries, and two daughters – Isabelle McFarlane and Francis Maria Anne – worked in missions in the Eastern Cape. The three remaining Soga siblings, who did not go in for the ministry, nonetheless led full and interesting lives. Kirkland Allan was a pioneer of the now ruling African National Congress, Festiri Jotelo was the first South African veterinary surgeon, and Jessie Margaret was a pianist and music teacher in Scotland, where she looked after Janet Soga after they moved to Dollar following Soga's death. In addition, Soga's nephew and namesake, Tiyo Burnside Soga, became an ordained minister and a writer, and since then, several of Soga's great- and great-great-grandchildren have become ministers. This paper seeks to situate the Soga family as a powerful family in South African religious history and its intelligentsia.
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Murray, Andrew E. "A Presbyterian Bibliography: The Published Writings of Ministers Who Served in the Presbyterian Church in the United States during Its First Hundred Years, 1861–1961, and Their Locations in Eight Significant Collections in the U.S.A. Edited by Harold B. Prince. ALTA Bibliography Series 8. Metuchen, New Jersey: Scarecrow Press, 1983. xi + 452 pp. $32.50." Church History 54, no. 2 (June 1985): 272–73. http://dx.doi.org/10.2307/3167291.
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Ribeiro, Lúcia, and Manuel A. Vásquez. "A congregação multicultural e a migração brasileira para os Estados Unidos: Reflexões a partir de uma Igreja em Atlanta." Revista Eclesiástica Brasileira 72, no. 285 (February 18, 2019): 76. http://dx.doi.org/10.29386/reb.v72i285.919.
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O artigo discute qual a melhor forma de as igrejas acolherem os imigrantes, no contexto de hostilidade em que estes se encontram hoje. Para isso e como ponto de partida, a discussão situa-se em terras norte-americanas. Dois modelos básicos se colocam: o primeiro é o das tradicionais igrejas étnicas, baseadas na experiência dos imigrantes europeus de início do século XX, formadas por pessoas de uma mesma nacionalidade. Este modelo predominou até os anos 60, quando o rápido crescimento dos fluxos migratórios desde a América Latina, a Ásia e a África gerou uma enorme diversificação racial, política, cultural e religiosa. Foi então que começaram a surgir as igrejas multiculturais, ou multiétnicas/multiraciais, nas quais grupos diversos participam da mesma igreja, respeitando, ao mesmo tempo, suas características específicas. Este processo, ainda em construção, abre pistas inovadoras, mas também vem gerando críticas. Para compreendê-lo, a análise se centrou sobre a Igreja Presbiteriana Ray Thomas, situada em Atlanta, onde euroamericanos, brasileiros e coreanos criaram uma igreja multicultural. Baseado em dados de pesquisa, o artigo faz um rápido histórico desta experiência, apresentando suas conquistas e dificuldades e reconhecendo seu enorme potencial transformador e representativo. Ao compará-la, entretanto, com a experiência anterior – já analisada em outros estudos – conclui-se que os dois modelos talvez não sejam mutuamente excludentes, mas seu êxito depende do contexto específico que enfrentam os migrantes.Abstract: The article discusses how the churches can best help the immigrants in the hostile context in which they find themselves today. For this purpose and as a starting point, the discussion focuses on what happens in the North-American territory. Two basic patterns are looked at: the first is that of the traditional ethnic churches grounded on the experience of the early 20th century European immigrants, normally consisting of people with a single nationality. This pattern lasted until the 1960s when the rapid growth of the migratory flows from Latin America, Asia and Africa led to a huge racial, political, cultural and religious diversification. It was at this time that the multicultural or multiethnic/multiracial churches began to appear in which different groups became members of the same church while at the same time respecting each other’s specific characteristics. This process, that is still being developed, opens novel paths, but has also been the target of some criticism. In order to understand it, the analysis focused in particular on the Presbyterian Church Ray Thomas, in Atlanta, USA, where Euro-Americans, Brazilians and Koreans created a multicultural church. From the findings of the research, the article builds a brief history of this experience, presenting its achievements and its difficulties and recognizing its huge transforming and representative potential. When we compare this experience, however, with the previous one – already analysed in other studies – we come to the conclusion that the two patterns may not be mutually exclusive, but that their success depends on the specific context those migrants have to face.
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ISNA, Convention Reporters Committee. "The Forty-second Annual ISNA Convention." American Journal of Islam and Society 22, no. 4 (October 1, 2005): 153–55. http://dx.doi.org/10.35632/ajis.v22i4.1679.
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The theme of this year’s event, “Muslims in North America: Accomplishments,Challenges, and the Road Ahead,” was a public proclamation thatNorth American Muslims are focusing on the future. One highlight was thepresence of Undersecretary of State for Public Diplomacy Karen Hughes,who met with heads of Muslim American organizations on the grounds thatshe needed their advice to help her reach out to the wider Muslim world.Overall, the convention focused on advancing values of the family, community,compassion, and justice; the workshops addressed communitybuilding, organizing politically, promoting civil rights, opposing Islamophobia,sharing Islam, and promoting interfaith understanding.The conference was inaugurated by the leaders of ISNA’s constituentorganizations and leaders of other faiths. Bob Edgar (secretary general,National Council of Churches), set the tone: “If you want to walk fast,walk alone. If you want to walk far, walk together!” Muhammad NurAbdullah (president, ISNA) spoke of such ISNA accomplishments as theimam and chaplain training services and empowering Muslim youths. Theinaugural session was addressed by Khurshid A. Qureshi (president,AMSE) Rafik Beekun (president, AMSS), Rehana Kausar (president,IMANA), Mohammad Sheibani (president, MSA), and co-chairs OmarSiddiqi and Kulsoom Salman (both of MSA-National). Ingrid Mattson(vice president, ISNA; director, Islamic chaplaincy; and professor, Islamicstudies and Christian-Muslim relations, Hartford Seminary), Abdul-MalikMujahid (president, Council of Islamic Organizations of Greater Chicago),Bob Edgar (secretary general, National Council of Churches), and RickUfford-Chase (chair of the moderator of the 216th General Assembly ofthe Presbyterian Church [USA]).The ISNA Dr. Mahboob Khan Community Service Award was presentedto Ilyas Ba-Yunus, a founding member of MSA who helped establishISNA and served as its first president. A respected sociologist, he is theauthor of several studies related to Muslim life in America. FormerMalaysian deputy prime minister Anwar Ibrahim, the keynote speaker at theCommunity Service Recognition luncheon, expressed his gratitude forISNA’s role in securing his release after the charges brought against him byformer prime minister Mahathir Muhammad failed the court test. In keepingwith a now 3-year-old tradition, Anwar received an award recognizing hiscontribution to democracy, civil society, and social justice ...