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Journal articles on the topic 'Presbyterian Church'
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1
Bush, Peter G. "The Presbyterian Church in Canada and the Pope: One denomination's struggle with its confessional history." Studies in Religion/Sciences Religieuses 33, no. 1 (March 2004): 105–15. http://dx.doi.org/10.1177/000842980403300106.
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The Westminster Confession of Faith (1647), a subordinate standard of The Presbyterian Church in Canada, makes harsh, even offensive, statements about the Pope and the Roman Catholic Church. This paper explores how The Presbyterian Church in Canada has sought to balance the confessional nature of the church with its changing views of the Roman Catholic Church. Choosing not to amend the Westminster Confession of Faith, the church has adopted explanatory notes and declaratory acts to help Presbyterians understand the Confession in a new time.
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WATERS, GUY PRENTISS. "Church and State: The Promise of Reformed Theology for the Church Today." Unio Cum Christo 9, no. 2 (October 31, 2023): 181. http://dx.doi.org/10.35285/ucc9.2.2023.art11.
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This article surveys the ways in which Reformed theology (particularly the Westminster Standards and subsequent generations of Scottish and American Presbyterians) has articulated the relationship between the church and civil government. It addresses two fruits of this line of reflection that are especially pertinent to the contemporary church. The first is that this doctrine makes provision for the divinely guaranteed religious liberty of all human beings, even in the face of a civil government’s attempts to abridge or usurp that authority. The second is that this doctrine provides clear guidance to the church concerning the ways in which the church, in its organized capacity, may and may not engage in matters that concern both the church and the state. KEYWORDS: Church, state, civil magistrate, religious liberty, Westminster Assembly, Scottish Presbyterian, American Presbyterian, PC (USA)
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Murray, Douglas M. "Anglican Recognition of Presbyterian Orders: James Cooper and the Precedent of 1610." Studies in Church History 32 (1996): 455–64. http://dx.doi.org/10.1017/s0424208400015564.
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One of the foremost advocates of union between the Anglican and Presbyterian Churches at the beginning of this century was James Cooper, Regius Professor of Ecclesiastical History in the University of Glasgow from 1898 to 1922. Cooper was the best-known representative within the Church of Scotland of the Scoto-Catholic or high-church movement which was expressed in the formation of the Scottish Church Society in 1892. One of the ‘special objects’ of the Society was the ‘furtherance of Catholic unity in every way consistent with true loyalty to the Church of Scotland’. The realization of catholic unity led high churchmen to seek what Cooper termed a ‘United Church for the British Empire’ which would include the union of the Church of Scotland and the Church of England. This new unity would require a reconciliation of differences and the elimination of diversities: on the one hand an acceptance of bishops by the Scottish Presbyterians; on the other an acceptance of the validity of Presbyterian orders by Episcopalians and Anglicans.
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Calvert, Leanne. "‘From a woman's point of view’: the Presbyterian archive as a source for women's and gender history in eighteenth- and nineteenth-century Ireland." Irish Historical Studies 46, no. 170 (November 2022): 301–18. http://dx.doi.org/10.1017/ihs.2022.45.
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AbstractThis article responds to ‘An agenda for women's history in Ireland, 1500–1900’ by highlighting the explanatory potential of the Presbyterian archive in extending and reshaping our understanding of women, gender and the family in Ireland. Discussed here as the ‘Presbyterian archive’, the records of the Presbyterian church offer a tantalising insight into the intimate worlds of women and men in eighteenth- and nineteenth-century Ireland. Although Presbyterians were a minority religious community in Ireland, their records provide much more than a marginalised picture. Instead, the Presbyterian archive casts fresh light on the wider Irish evidence, enriching our knowledge of the everyday lives of women and men in Ireland. The article begins by introducing the Presbyterian archive and the community responsible for its creation. Next, it considers how the Presbyterian archive both meets and advances the aims of the ‘Agenda’ and reveals what it can tell us about the lives of women and men as gendered subjects. Overall, the article underlines the importance of the Presbyterian archive as a source for Irish historians because it underscores why all history is gender history.
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Duncan, G. A. "Back to the Future." Verbum et Ecclesia 24, no. 2 (November 17, 2003): 359–73. http://dx.doi.org/10.4102/ve.v24i2.331.
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The Uniting Presbyterian Church in Southern Africa was formed on 26th September 1999 as the result of the union of the black Reformed Presbyterian Church in Southern Africa and the white-dominated Presbyterian Church of Southern Africa. Various unsuccessful attempts had been made since the latter part of the nineteenth century to effect union. In the spirit of national euphoria which surrounded the first democratic elections in South Africa in1994, the Reformed Presbyterian Church initiated union discussions with the Presbyterian Church. The subsequent union was based on what are now considered to be inadequate preparations and many unresolved problems have emerged to test the witness of the new denomination, not the least of which is racism. At its 2002 General Assembly, as the result of what appeared to be a financial crisis, the Uniting Presbyterian Church appointed a Special Committee on Reformation was established to investigate the problems in the denomination and to bring proposals for dealing with these issues.
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Stauffer, S. Anita. "5. Presbyterian Church (USA)." Studia Liturgica 19, no. 2 (September 1989): 233–34. http://dx.doi.org/10.1177/003932078901900214.
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Wallace, Valerie. "Presbyterian Moral Economy: The Covenanting Tradition and Popular Protest in Lowland Scotland, 1707–c.1746." Scottish Historical Review 89, no. 1 (April 2010): 54–72. http://dx.doi.org/10.3366/shr.2010.0003.
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This paper explores the religious dimension to popular protest in the early eighteenth century, highlighting in particular the continued influence of what has been called the Covenanting tradition – the defence of Presbyterian church government, popular sovereignty and the resistance of Anglican imperialism – in southwest and west central Scotland. Religiously inspired ideas of equality and economic equity in God's world, combined with the desire to resist the encroachment of Anglican hierarchy, drove ordinary Presbyterians to rebel. There is evidence to suggest that the reaction of some protesters to socio-economic conditions was coloured by their theological worldview. The phenomenon at work in southwest Scotland might best be described as ‘Presbyterian moral economy’. The paper suggests that lowland Presbyterian culture coloured popular protest to a degree not hitherto recognised. Presbyterian moral economy was a robust and continuous – but unduly neglected – strand in the history of Scottish radicalism.
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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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Small, Joseph D. "Ordering the Church: Ecumenism and the Three-Fold Ministry." Ecclesiology 16, no. 1 (January 21, 2020): 56–75. http://dx.doi.org/10.1163/17455316-01601005.
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The shape of ordered ministry remains an ecumenical stumbling stone. There is a wide gap between churches ordered by the threefold ministry of bishop-priest-deacon and churches ordered by different patterns of ministry. It may be possible to narrow the gap by detecting a pervasive threefold ministry of episcope/keygma-didache/diakonos in both presbyterial and congregational ordered churches. That recognition can prompt ecumenical exchanges concerning the relationship between office and function. The case of Reformed and Presbyterian churches, among the least open to bishops, is examined, recovering the possibility of personal episcope that can open episcopal, presbyterial, and associational churches to deepening mutuality and forms of reconciliation.
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Ritchie, Daniel. "The 1859 revival and its enemies: opposition to religious revivalism within Ulster Presbyterianism." Irish Historical Studies 40, no. 157 (May 2016): 66–91. http://dx.doi.org/10.1017/ihs.2016.1.
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AbstractThe evangelical revival of 1859 remains a pivotal event in the religious culture of Ulster Protestants owing to its legacy of widespread conversion, church renewal, and its role in shaping the pan-Protestantism of Ulster society that later opposed Irish home rule. Being part of a wider transatlantic movement of religious awakening, the 1859 revival was seen as the culmination of thirty years of evangelical renewal within Irish Presbyterianism. What has often been overlooked, however, is the fact that many aspects of the revival were deeply troubling to orthodox Presbyterians. Although most Ulster Presbyterians were largely supportive of the movement, an intellectually significant minority dissented from what they saw as its spectacular, doctrinal, liturgical, ecclesiological, and moral aberrations. Given 1859’s mythological status among Ulster evangelicals, it is normally assumed that all who opposed the revival were either religious formalists or those of heterodox doctrinal opinions. It will be argued that such an assumption is deeply misguided, and that the Presbyterian opponents of 1859 were motivated by zeal for confessional Reformed theology and Presbyterian church-order. By focusing on theologically conservative opposition to an ostensible evangelical and Calvinistic awakening, this article represents a significant contribution to the existing historiography of not only the Ulster revival but of religious revivalism more generally. It also helps us to understand the long-term evolution of Ulster Presbyterian belief and practice in the late nineteenth and twentieth centuries.
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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.
12
McGrath, Alister. "Book Reviews : Presbyterian Church Government." Expository Times 106, no. 7 (April 1995): 216. http://dx.doi.org/10.1177/001452469510600715.
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Smith, David Brandon. "Calling the Question: The Role of Ministries of Presence and Polity Principles in the Struggle for LGBTQIA+ Inclusion, Ordination, and Marriage in the Presbyterian Church (U.S.A.) and Its Predecessor Denominations." Religions 13, no. 11 (November 18, 2022): 1119. http://dx.doi.org/10.3390/rel13111119.
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This article reflects upon how LGBTQIA+ Christians and their allies within the Presbyterian Church (U.S.A.) and its predecessor denominations ‘called the question’ on their right to and responsibility for membership, ordination, and marriage by simultaneously (1) practicing apologetic ‘ministries of presence’ and (2) grounding their ecclesio-juridical arguments in the church’s long-standing polity principles. It is commonly argued that advocates for full inclusion pushed the church to change historic norms, while ‘conservative’ voices called for the maintenance of time-honored principles. In an effort to problematize such reductionistic accounts, this article begins by sketching the historical trajectory of U.S. Presbyterian theology and polity, with special emphasis on the Adopting Act of 1729 and the tradition that proceeds from it. Building upon its survey of the debates that shaped the church’s history between the early eighteenth and mid-twentieth centuries, the text then shows how LGBTQIA+ Presbyterians and their allies acted within the traditional discursive patterns of their faith community when they advocated for the repeal of the exclusive policies that arose in the second half of the twentieth century. Inspired by the work of advocates and allies alike, when the PC(USA) and its predecessor denominations articulated an inclusive stance toward openly LGBTQIA+ members in 1978/1979, removed barriers to their ordination in 2011, permitted same-sex marriages within Presbyterian communities in 2015, and opened the church to receiving new theological insights from queer people via the adapted version of the ‘Apology Overture’ in 2016, the church’s collective discernment drew on historic Presbyterian principles of theology and governance to respond (often imperfectly) to contemporary challenges. The church’s multi-generational self-critique thus created a space in which queer Christians could ‘re-de-normalize’ their experiences of life and faith in ways that may open doors for post-apologetic reconstructive theological engagement in the years to come.
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Luka Ariko Ekitala. "Relevance of the Reformed Church Polity Principles: An Analysis of the Constitution of the Reformed Church of East Africa (RCEA)." Editon Consortium Journal of Philosophy, Religion and Theological studies 1, no. 1 (July 31, 2021): 27–53. http://dx.doi.org/10.51317/ecjprts.v1i1.243.
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This paper drawing to the foundations of both Presbyterian and Reformed church polity principles, evaluates the constitution of the Reformed Church in East Africa providing a proposed church order for the future of RCEA. The distinctiveness of church law is that it must also derive from the Bible what entails Christ’s will for His church and then implement it for contemporary times (Coertzen, 1998, p. 7). In Church and Order, A Reformed Perspective the principles of Reformed Church law and church government are exclusively and extensively treated as well as the historical development of Reformed church government and the practice of the subject as part of the theological curriculum.Presbyterianism negates that all church power vests in the clergy: that the apostolic office is perpetual, and that each individual Christian congregation is independent. It is upon this principle that RCEA was born having adopted the Constitution of the Presbyterian Church of East Africa (PCEA) in 1963 prompted by the government’s requirement to be registered as an organization. However, whether the Reformed Church in East Africa (RCEA) is Reformed or Presbyterian in its government is a question to be discerned.
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Mallon, Ryan. "Scottish Presbyterianism and the National Education Debates, 1850–62." Studies in Church History 55 (June 2019): 363–80. http://dx.doi.org/10.1017/stc.2018.5.
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This article examines the mid-nineteenth-century Scottish education debates in the context of intra-Presbyterian relations in the aftermath of the 1843 ‘Disruption’ of the Church of Scotland. The debates of this period have been characterized as an attempt to wrest control of Scottish education from the Church of Scotland, with most opponents of the existing scheme critical of the established kirk's monopoly over the supervision of parish schools. However, the debate was not simply between those within and outside the religious establishment. Those advocating change, particularly within non-established Presbyterian denominations, were not unified in their proposals for a solution to Scotland's education problem. Disputes between Scotland's largest non-established churches, the Free Church and the United Presbyterian Church, and within the Free Church itself over the type of national education scheme that should replace the parish schools severely hampered their ability to express common opposition to the existing system. These divisions also placed increasing strain on the developing cooperation in Scottish Dissent on ecclesiastical, political and social matters after the Disruption. This article places the issue of education in this period within this distinctly Dissenting context of cooperation, and examines the extent of the impact these debates had on Dissenting Presbyterian relations.
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Airhart, Phyllis D. "The Accidental Modernists: American Fundamentalism and the Canadian Controversy over Church Union." Church History 86, no. 1 (March 2017): 120–44. http://dx.doi.org/10.1017/s0009640717000026.
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This article looks at confessional family resemblances between the fundamentalist controversy in the Presbyterian Church in the United States of America and the church union controversy in Canada. These resemblances have been obscured by focusing on the doctrinal dimensions of the former and the socio-institutional features of the latter. The role of the prominent American fundamentalist J. Gresham Machen in the transformation of Canadian unionists into modernists sheds light on the underlying tensions that sparked the two controversies, as well as the distinctive dynamics of the resistance to church union that shaped the confessional identity of both the Presbyterian Church in Canada and the United Church of Canada after 1925.
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DU TOIT, ALEXANDER. "God Before Mammon? William Robertson, Episcopacy and the Church of England." Journal of Ecclesiastical History 54, no. 4 (October 2003): 671–90. http://dx.doi.org/10.1017/s0022046903008017.
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William Robertson, Scottish historian, Presbyterian minister and leader of the Moderate church party, has been credited with a position regarding episcopacy that differed markedly from the sectarian suspicion shown by earlier Scottish Presbyterians. This article examines Robertson's attitude to episcopacy in the light of an early episode in his career, when he apparently had a chance to enter the Church of England (which offered greater rewards in terms of money and status than the Scottish Kirk), but did not take the opportunity. This examination, taking into account the views of episcopacy and the Church of England expressed in Robertson's histories and elsewhere, suggests that his personal position was in fact closer to the traditional hostility of older Scottish Presbyterianism than to the tolerant and even Latitudinarian views normally associated with the Enlightenment.
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Bowie, Karin. "‘A Legal Limited Monarchy’: Scottish Constitutionalism in the Union of Crowns, 1603–1707." Journal of Scottish Historical Studies 35, no. 2 (November 2015): 131–54. http://dx.doi.org/10.3366/jshs.2015.0152.
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After the formation of the British composite monarchy in 1603, a distinctive pattern of Scottish constitutionalism emerged in which a desire to maintain the Scottish realm and church encouraged an emphasis on the limitation of the monarch by fundamental law, guaranteed by oaths. The Covenanters attempted to use the National Covenant and the 1651 coronation to force the king to maintain the Presbyterian church as defined by law. Restoration royalists emphasised the untrammelled power of the king, but in the Revolution of 1688-89, the Claim of Right was presented with the oath of accession as a set of conditions designed to re-establish the Scottish realm as a ‘legal limited monarchy’ with a Presbyterian church. Reforms in 1640-41, 1689-90 and 1703-4 placed statutory constraints on the royal prerogative. The making of the union relied on a reassertion of monarchical sovereignty, though Presbyterian unionists ensured that the new British monarch would be required to swear to uphold the church as established by law.
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Carroll, Jackson W., and David A. Roozen. "Congregational Identities in the Presbyterian Church." Review of Religious Research 31, no. 4 (June 1990): 351. http://dx.doi.org/10.2307/3511561.
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Garofalo, Douglas, Greg Lynn, and Michael McInturf. "Korean Presbyterian Church of New York." Assemblage, no. 38 (April 1999): 6. http://dx.doi.org/10.2307/3171243.
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RAFFE, ALASDAIR. "PRESBYTERIANISM, SECULARIZATION, AND SCOTTISH POLITICS AFTER THE REVOLUTION OF 1688–1690." Historical Journal 53, no. 2 (April 27, 2010): 317–37. http://dx.doi.org/10.1017/s0018246x10000038.
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ABSTRACTThis article assesses the significance of Presbyterian ideas of church government in Scottish politics after the revolution of 1688–90. While recent historians have revised our understanding of Scottish politics in this period, they have mostly overlooked debates concerning religious authority. The article focuses on what contemporaries called the ‘intrinsic right’ of the church: its claim to independent authority in spiritual matters and ecclesiastical administration. The religious settlement of 1690 gave control of the kirk to clergy who endorsed divine right Presbyterianism, believed in the binding force of the National Covenant (1638) and the Solemn League and Covenant (1643), and sought to uphold the intrinsic right. An ambiguous legal situation, the criticisms of episcopalian clergy and politicians, and the crown's religious policies helped to make the Presbyterians' ecclesiological claims a source of instability in Scottish politics. Meetings of the general assembly and, after 1707, the appointment of national fast and thanksgiving days were particularly likely to spark controversy. More broadly, the article questions two narratives of secularization assumed by many previous scholars. It argues that Scottish politics was not differentiated from religious controversy in this period, and that historians have exaggerated the pace of liberalization in Scottish Presbyterian thought.
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Pauw, Amy Plantinga. "Looking back, looking forward." Theology in Scotland 26, S (September 11, 2019): 31–40. http://dx.doi.org/10.15664/tis.v26is.1874.
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Professor Plantinga Pauw was invited to give a perspective on the Presbyterian Church of the United States of America’s adoption of a book of confessions rather than a single confessional standard. Her paper speaks of her experience of using the PC(USA)’s Book of Confessions both as a member of the church and as a teacher of doctrinal theology in a Presbyterian seminary. It describes the church’s current Book of Confessions, examines the reasons for its adoption, and provides examples of the benefits she believes it has provided to the church.
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Duncan, Graham A. "Presbyterian spirituality in southern Africa." Scottish Journal of Theology 56, no. 4 (October 23, 2003): 387–403. http://dx.doi.org/10.1017/s0036930603211200.
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Presbyterian spirituality in southern Africa has often been treated as non-existent, yet it is a vibrant reality which is at one and the same time catholic, evangelical and contextual. Founded in Christ alone, it holds the authority of scripture as normative and as the source of the unity of God's people, as can be seen in the way it derives from the marks of the church – the Word preached, the sacraments celebrated and discipline rightly exercised. It is relational and involves communing with God, others, oneself and the environment. While conscious of the early church tradition out of which it arises, it is continuous with that tradition and is open to the spiritual insights of other traditions. It demonstrates both catholic and evangelical emphases and is adaptable within the context of African spirituality. As a result, it has a broad church ethos marked by fluidity, tolerance and appreciation of those sources that enrich it.
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Brown, S. J. "Reform, Reconstruction, Reaction: The Social Vision of Scottish Presbyterianism c. 1830-c. 1930." Scottish Journal of Theology 44, no. 4 (November 1991): 489–518. http://dx.doi.org/10.1017/s0036930600025977.
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In 1929, after many years of consultation and compromise, the two largest Presbyterian denominations in Scotland — the established Church of Scotland and the voluntary United Free Church — were united. The Union was an impressive achievement, marking the end of the bitter divisions of eighteenth and nineteenth century Scottish Presbyterianism. In particular, it represented the healing of the wounds of the Disruption of 1843, when the national Church of Scotland had been broken up as a result of conflicts between Church and State over patronage and the Church's spiritual independence. With the Union of 1929, the leaders of Scottish Presbyterianism, and especially John White of Glasgow's Barony Church, succeeded not only in uniting the major Presbyterian Churches, but also in establishing a cooperative relationship between Church and State. The Church of Scotland, itseemed, was again in a position to assert national leadership.
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WALLACE, VALERIE. "Benthamite Radicalism and its Scots Presbyterian Contexts." Utilitas 24, no. 1 (February 17, 2012): 1–25. http://dx.doi.org/10.1017/s0953820811000434.
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This article argues that James Mill's immersion in Presbyterianism inspired an aversion to hierarchical government and a bias in favour of the Church of Scotland. These views are discernible in Bentham'sChurch-of-Englandism. Bentham argued for disestablishment on principle but, praising the Scottish Church as a ‘model of perfection’, omitted the Kirk from his church reform manifesto. His position on disestablishment, however, and his endorsement of Presbyterianism were aligned with a voluntaryist strain of Presbyterian ecclesiological theory; Presbyterian dissenters and Benthamite Radicals began to protest against the Kirk's established status. Underpinned significantly by Presbyterian tradition and laced with Benthamic influence, a radical voluntary campaign emerged in Scotland which sought to dismantle the old order and usher in a new era of political democracy and religious voluntaryism. Radicalism in Scotland was not solely characterized by the ‘programmatic atheism’ which J. C. D. Clark believes defined Benthamite ideology; Benthamism, it transpires, was not straightforwardly secularist.
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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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Loughlin, Clare. "The Church of Scotland and the ‘increase of popery’, c.1690–1714." Scottish Church History 48, no. 2 (October 2019): 169–90. http://dx.doi.org/10.3366/sch.2019.0011.
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This article explores representations of ‘popery’ compiled by the Presbyterian Church of Scotland between 1690 and 1714. The ‘increase of popery’ was a ubiquitous phrase in this period. Synods and presbyteries regularly complained of Catholic encroachments in their parishes, and sent extensive reports of the activities of ‘papists’ to the general assembly and its commission. In turn, these national church courts collated these local petitions into longer representations of the ‘state of popery’ in Scotland. Representations have not been examined systematically by scholars. Indeed, representations have often been dismissed as cynical ploys rather than sincere expressions of anxiety at Catholic survival. Yet the very significance of these documents lies in their polemical nature. This article argues that the emphasis on political disaffection in national representations was informed by the Church's fraught relationship with central government, and with rival Protestant groups. Desperate efforts to showcase the necessity of Presbyterian government underpinned national representations of ‘popery’; as such, anti-Catholic sentiments were informed increasingly by the weaknesses of Scottish Presbyterianism as much as by actual Catholic activity. By contextualising representations of ‘popery’ and approaching them as part of a genre, the clerical petition, this article provides new perspectives on the nature of Scottish anti-Catholic polemic.
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Sawyer, Kathryn Rose. "A ‘disorderly tumultuous way of serving God’: prayer and order in Ireland’s church and state, 1660–89." Irish Historical Studies 42, no. 162 (November 2018): 207–24. http://dx.doi.org/10.1017/ihs.2018.30.
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AbstractThis article examines the Church of Ireland’s relationship with Scots Presbyterians after the Restoration, focusing on the churchmen’s regular complaints against the ‘disorderly’ practices of the Presbyterian communities in Ireland. The established church leaders spoke of the threat of political and social disorder from the Presbyterians, and they repeatedly targeted the spontaneous ex tempore prayer and preaching practised by Scottish ministers in order to illustrate their concerns. This article uncovers the theological roots of these apparently civic complaints to explain their ubiquity and vehemence. It argues that the churchmen feared that such uncontrolled, unscripted prayer could lead to blasphemy and provoke the wrath of God on the nation, thereby triggering war and unrest such as they had experienced in the preceding decades. In their view, there was little difference between holding to an improperly ordered church hierarchy and worship practice, and forcing this disorder on the state. By illustrating the links between theology, ecclesiology and the potential for political sedition as they were understood by Restoration churchmen, this article demonstrates the importance of theological nuance for clarifying the complex relationship between Ireland’s two largest Protestant denominations in the seventeenth century.
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Prentis, Malcolm D. "The Poor Parsons: Presbyterian Clergy in Colonial Queensland." Queensland Review 5, no. 1 (May 1998): 86–96. http://dx.doi.org/10.1017/s1321816600001744.
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An examination of the Presbyterian ministry in colonial Queensland is a revealing exercise. It tells something of the nature of a very significant class in colonial society, the clergy, who acted as the “public intellectuals” of their age. It aids the assessment of the extent to which the Presbyterian Church remained an immigrant Scottish institution. It also provides some insights into the causes of the differences of style observable in Presbyterianism from state to state, suggesting a relationship to differences over Church union in the 1970s.
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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.
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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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Sung, Choi Yong. "Evaluasi Kerjasama Sinode Gereja Isa Almasih dan Sinode Gereja Presbiterian Korea Selatan." JURNAL LUXNOS 7, no. 2 (December 16, 2021): 170–85. http://dx.doi.org/10.47304/jl.v7i2.139.
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Abstract: 2021 is a Jubellium year of Presbyterian Korean Missionary came to Indonesia. For human, 50th is a sign of mature. There are many experiences in 50th years journey of Korean mission in Indonesia. But of course, it has not been a smooth journey. We came to Indonesia with the idea of partnership mission with local Church. But many of the partnership ended by conflict. GIA is one of the good model of success mission partnership of Korea and Indonesia. Of course, this partnership mission is not a smooth mission too. This article wrote by field research through interview with many experienced interviewees from Korean Missionary especially Presbyterian Church of Korea and The Local Leader Church of Gereja Isa Almasih (GIA). Hopefully this article can give many of missionary and Indonesia local leader a very well model of partnership mission.
Abstrak: Tahun 2021 merupakan tahun Jubelium Presbyterian Korean Missionary datang ke Indonesia. Bagi manusia, usia ke-50 adalah tanda kedewasaan. Ada banyak pengalaman dalam 50 tahun perjalanan misi Korea di Indonesia. Tapi tentu saja, ini bukanlah perjalanan yang mulus. Kami datang ke Indonesia dengan ide misi kemitraan dengan Gereja lokal. Tetapi banyak dari kemitraan itu berakhir dengan konflik. GIA adalah salah satu model sukses misi kemitraan Korea dan Indonesia. Tentunya misi kemitraan ini juga bukan misi yang mulus. Artikel ini ditulis berdasarkan penelitian lapangan melalui wawancara dengan banyak narasumber berpengalaman dari Korean Missionary khususnya Presbyterian Church of Korea dan The Local Leader Church of Gereja Isa Almasih (GIA). Semoga artikel ini dapat memberikan model bagi banyak misionaris dan pemimpin lokal Indonesia tentang misi kemitraan.
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McGinnis, Paul J. "Politics, Prophecy, Poetry: The Melvillian Moment, 1589–96, and its Aftermath." Scottish Historical Review 89, no. 1 (April 2010): 1–19. http://dx.doi.org/10.3366/shr.2010.0001.
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The 1589–96 alliance between the Scottish Presbyterians and James VI led to more than the triumph of the new church polity. It also promoted new directions in poetry, cartography, law and, perhaps most notably, eschatology – the years witnessing an integrated and coherent cultural flowering that is largely unrecognised today. Underwriting all these developments was a new confidence in the Scottish future (the neologism ‘patriot’ having just appeared in the later 1580s). The collapse of the alliance in late 1596 threw the Presbyterian movement on the defensive and increasingly redirected its intellectual energies toward more narrow horizons.
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Farrell, Sean. "The Burning of Freeduff Presbyterian Church, 1743." New Hibernia Review 9, no. 3 (2005): 72–85. http://dx.doi.org/10.1353/nhr.2005.0051.
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Chung, Youngkwon. "Ecclesiology, Piety, and Presbyterian and Independent Polemics During the Early Years of the English Revolution." Church History 84, no. 2 (May 15, 2015): 345–68. http://dx.doi.org/10.1017/s0009640715000074.
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Religious controversy swept across England during the revolutionary decades of the 1640s and 1650s. Historians have studied the attendant ecclesiological debates meticulously. The piety as practiced by the puritans has also been carefully examined. Yet generally, these two subjects of ecclesiology and piety have been kept as separate compartments of analysis. The plethora of tracts that rolled off the press during the initial years of the 1640s, nevertheless, shows that many contemporary polemicists were keen to tie the two themes together. The Presbyterian and Independent polemicists were no exception. As this article seeks to demonstrate, a common feature of their publications was the belief that their preferred ecclesiastical polity best served the purpose of promoting individual piety and creating a godly society. Thus the Presbyterian and Independent conflict waged not only over issues of ecclesiology proper such as categories of church offices and of governing councils or composition of church membership to which historians have directed their attention hitherto, but also over questions of how ecclesiology affected piety. Such conflict was a reflection of the commitment of Presbyterians and Independents to their respective vision of reformation for the country. More broadly, this article shows a facet of religious controversy that ultimately led to the disintegration of the godly community and weakened the base of support for the Commonwealth and the Protectorate.
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Cranmer, Frank. "Christian Doctrine and Judicial Review: The Free Church Case Revisited." Ecclesiastical Law Journal 6, no. 31 (July 2002): 318–31. http://dx.doi.org/10.1017/s0956618x00004713.
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In the latter part of the nineteenth century there were attempts to unite the various bodies which had split off from the Church of Scotland in the previous hundred years. In particular, there were great hopes for a union between the United Presbyterian Church [UPC] and the Free Church of Scotland [FC].
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Obinna, Elijah. "Bridging the Divide: The Legacies of Mary Slessor, ‘Queen’ of Calabar, Nigeria." Studies in World Christianity 17, no. 3 (December 2011): 275–93. http://dx.doi.org/10.3366/swc.2011.0029.
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The missionary upsurge of the mid-nineteenth century resulted in the establishment of the Presbyterian Church of Nigeria (PCN) in 1846. The mission was undertaken through the sponsorship of the United Secession Church and later the United Presbyterian Church (UPC), which subsequently became part of the United Free Church of Scotland. In 1876, the ‘white African mother’ and ‘Queen’ of Calabar, Mary Slessor, arrived in Calabar as a missionary of the UPC. She served for thirty-nine years, died and was buried in Calabar. This paper presents a contextual background for understanding the missionary work of Miss Slessor. It critically surveys some of her legacies within Nigeria, and demonstrates how contemporary PCN and Nigerians are appropriating them. The paper further analyses the state of contemporary Nigerian-Scottish partnership and argues for new patterns of relationship between Nigeria and Scotland which draw on the model of Miss Slessor.
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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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Ginting, Eikel Karunia. "Revitalization of Disaster Management System in GBKP Klasis Sinabun towards Resilience of Mount Sinabung Survivors Community." Jurnal Teologi Pambelum 3, no. 2 (February 29, 2024): 161–73. http://dx.doi.org/10.59002/jtp.v3i2.67.
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In the ecclesiastical system, the presbyterian-synodal system is known as a system that is centered on the presbyterian role (elders/elders) and also on the synodal (central) role. These are interrelated and have a role, each in the building of the church. So this article wants to see the vital role of the church system adopted by GBKP (Batak Karo Protestant Church) for the survivors of the Sinabung eruption. The eruption of Mount Sinabung, which has been going on since 2010, continues to be active and shows activity to this day. GBKP Sinabun Class which covers the service area around Mount Sinabung, is the focus of this research. Research using library research combined with interviews is a research method to examine the vital role of GBKP in increasing the capabilities of the community around Sinabung. Using the theory of human resilience and security in looking at the problems and challenges that exist in fulfilling the security of the community around Sinabung. Through the theory of human resilience and security, it is clear that there is a real and vital role between the GBKP Klasis Sinabun and the people around Sinabung. This reciprocal role is supported by the revitalization of the synodal presbyterian system in policy making. As well as the functions that the church can perform, to jointly enhance the capabilities of the Sinabung survivors community.
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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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Constable, Philip. "Scottish Missionaries, ‘Protestant Hinduism’ and the Scottish Sense of Empire in Nineteenth- and Early Twentieth-century India." Scottish Historical Review 86, no. 2 (October 2007): 278–313. http://dx.doi.org/10.3366/shr.2007.86.2.278.
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This article examines the Scottish missionary contribution to a Scottish sense of empire in India in the nineteenth and early twentieth centuries. Initially, the article reviews general historiographical interpretations which have in recent years been developed to explain the Scottish relationship with British imperial development in India. Subsequently the article analyses in detail the religious contributions of Scottish Presbyterian missionaries of the Church of Scotland and the Free Church Missions to a Scottish sense of empire with a focus on their interaction with Hindu socioreligious thought in nineteenth-century western India. Previous missionary historiography has tended to focus substantially on the emergence of Scottish evangelical missionary activity in India in the early nineteenth century and most notably on Alexander Duff (1806–78). Relatively little has been written on Scottish Presbyterian missions in India in the later nineteenth century, and even less on the significance of their missionary thought to a Scottish sense of Indian empire. Through an analysis of Scottish Presbyterian missionary critiques in both vernacular Marathi and English, this article outlines the orientalist engagement of Scottish Presbyterian missionary thought with late nineteenth-century popular Hinduism. In conclusion this article demonstrates how this intellectual engagement contributed to and helped define a Scottish missionary sense of empire in India.
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Park, Tae Hyeun. "Presbyterian Church Government and Its Practice in Korea." Gospel and Praxis 54 (February 20, 2020): 106–32. http://dx.doi.org/10.25309/kept.2020.2.15.106.
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FIELD-BIBB, JACQUELINE. "WOMEN AND MINISTRY: THE PRESBYTERIAN CHURCH OF ENGLAND." Heythrop Journal 31, no. 2 (April 1990): 150–64. http://dx.doi.org/10.1111/j.1468-2265.1990.tb00128.x.
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Gambrell, David. "Speaking of Sacraments in the Presbyterian Church (U.S.A.)." Liturgy 25, no. 2 (December 30, 2009): 52–61. http://dx.doi.org/10.1080/04580630903476178.
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Kim, Young-Su. "The Religiosity of Young People in Presbyterian Church." Theology and Praxis 63 (February 28, 2019): 577–600. http://dx.doi.org/10.14387/jkspth.2019.63.577.
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Zothansanga, David. "Political Education Initiatives by the Mizoram Presbyterian Church." International Journal of Religion 5, no. 10 (June 22, 2024): 1857–65. http://dx.doi.org/10.61707/8aqekg75.
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Political education aims to guarantee that individuals possess political literacy and are well-informed. Nevertheless, there is considerable controversy regarding the primary emphasis of political education. There is a debate regarding whether education should prioritize teaching individuals about the functioning of government and politics or whether its main objective should be imparting ideals and principles. The Mizoram Presbyterian Church has undertaken numerous initiatives to educate persons through the Church, highlighting the involvement of God in politics since its inception. Providing knowledge and instruction to individuals on the true nature of politics, the biblical principles that guide political actions, how the political landscape of Mizoram has been shaped, and the specific flaws within Mizoram's political system.
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McKimmon, Eric. "Presbyterians and conscience." Theology in Scotland 27, no. 2 (November 26, 2020): 13–24. http://dx.doi.org/10.15664/tis.v27i2.2137.
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This essay explores the nature and role of conscience in the history of Scottish and Irish Presbyterianism. It sets out an account of the doctrine of the Holy Spirit in relation to conscience arguing that, with regard to present debates, Presbyterianism needs to reflect more deeply on the renewing power of the Spirit. It concludes by reflecting on conscience as a possible means to approach healing the rift between the Church of Scotland and the Presbyterian Church in Ireland over the issue of same-sex relationships.
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HELM, PAUL. "Guest Editorial: Benjamin Breckinridge Warfield, 1851–1921." Unio Cum Christo 7, no. 2 (October 1, 2021): 5. http://dx.doi.org/10.35285/ucc7.2.2021.edi.
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This Year 2021 Marks The Centenary Of The Death Of The Theologian Benjamin B.Warfield. He Was A Son Of The Southern Presbyterian Church. John Meeter Summarizes Warfield’s Life As Follows: Benjamin Breckinridge Warfield Was Born Into A Godly Presbyterian Home At “Grasmere,” Near Lexington, Kentucky, November 5th, 1851. When Only Nineteen Years Of Age He Was Graduated From What Is Now Princeton University, With The Highest Honor Of His Class. After Two Years Of Further Study And Travel Abroad He Entered Princeton Seminary, Graduating In The Class Of 1876. In 1878 He Was Appointed Instructor, And In 1879 Installed As Professor Of New Testament Exegesis And Literature At Western Theological Seminary, Allegheny. In 1887 He Received And Accepted, The Appointment To The Charles Hodge Chair Of Didactic And Polemic Theology At Princeton Seminary; And For Thirty-three Years, From 1887 To The Time Of His Death In 1921, He Served Princeton Seminary And The Presbyterian Church U. S. A. In The Chair Made Famous By The Alexander-Hodge Succession. KEYWORDS:
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Houston, Matthew. "Presbyterianism, unionism, and the Second World War in Northern Ireland: the career of James Little, 1939–46." Irish Historical Studies 43, no. 164 (November 2019): 252–68. http://dx.doi.org/10.1017/ihs.2019.53.
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AbstractThis article examines the career of the Irish Presbyterian minister and member of the Westminster parliament, James Little, as a case study of Presbyterian clerical responses to the Second World War in Northern Ireland. Establishing a more detailed narrative of contemporary interpretations of the conflict improves our understanding of the functions of religious institutions during the period. It demonstrates that Presbyterian church leaders were largely enthusiastic supporters of the war, employing theological language while promoting the agenda of unionist politics. By juxtaposing clerical politico-religious support for the war with their commitment to conservative moral standards, the article assesses the strength with which these views were held, thereby adding to our knowledge of Presbyterianism in the 1940s. The article also situates the Northern Ireland Presbyterian view of the war within the context of the United Kingdom.
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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.