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Artykuły w czasopismach na temat „Presbyterian Church of Victoria”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 26 lutego 2023

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1

Machin, Ian, i James Lachlan MacLeod. "The Second Disruption: The Free Church in Victorian Scotland and the Origins of the Free Presbyterian Church". Albion: A Quarterly Journal Concerned with British Studies 34, nr 4 (2002): 710. http://dx.doi.org/10.2307/4054728.

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Hillis, Peter. "JAMES LACHLAN MACLEOD, The Second Disruption: The Free Church in Victorian Scotland and the Origins of the Free Presbyterian Church". Journal of Scottish Historical Studies 21, nr 2 (1.11.2001): 183–85. http://dx.doi.org/10.3366/jshs.2001.21.2.183.

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Smith, John A. "James Lachlan MacLeod, The Second Disruption: The Free Church in Victorian Scotland and the Origins of the Free Presbyterian Church". Northern Scotland 22 (First Serie, nr 1 (maj 2002): 174–77. http://dx.doi.org/10.3366/nor.2002.0014.

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Murray, Douglas M. "Continuity and Change in the Liturgical Revival in Scotland: John Macleod and the Duns Case, 1875-1876". Studies in Church History 35 (1999): 396–407. http://dx.doi.org/10.1017/s0424208400014169.

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During the Liturgical Revival of the Victorian period, the worship of the Church of Scotland changed more radically than at any time since the seventeenth century. Those who favoured reform felt that the largely unstructured and didactic character of Presbyterian services no longer appealed to many sections of society. The upper classes, for example, were turning in increasing numbers to the worship of the Episcopal Church. In addition some reformers wished the liturgy of the Kirk to reflect more clearly the doctrinal basis of the Reformed tradition. The innovations which were pioneered in this period included a change in the posture of the congregation for prayer and for singing, the introduction of prayers read by the minister instead of being delivered extempore; the use of set forms such as the Creed, the Lord’s Prayer, and the Doxology; the singing of hymns as well as psalms; the use of organs to accompany praise; the observance of the main festivals of the Christian year, and the greater frequency of holy communion.

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Cashdollar, Charles D. "The Second Disruption: The Free Church in Victorian Scotland and the Origins of the Free Presbyterian Church. By James Lachlan MacLeod. Scottish Historical Review Monograph 8. East Linton, Scotland: Tuckwell, 2000. x + 277 pp. £16.99 paper." Church History 72, nr 2 (czerwiec 2003): 412–13. http://dx.doi.org/10.1017/s0009640700100071.

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Machin, Ian. "James Lachlan MacLeod. The Second Disruption: the Free Church in Victorian Scotland and the Origins of the Free Presbyterian Church. (Scottish Historical Review Monographs Series No. 8.) East Linton, Scotland: Tuckwell Press Ltd. 2000. Pp. x, 277. $31.95 paper. ISBN 1-86232-097-7." Albion 34, nr 4 (2002): 710–11. http://dx.doi.org/10.1017/s0095139000069040.

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Stauffer, S. Anita. "5. Presbyterian Church (USA)". Studia Liturgica 19, nr 2 (wrzesień 1989): 233–34. http://dx.doi.org/10.1177/003932078901900214.

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Duncan, G. A. "Back to the Future". Verbum et Ecclesia 24, nr 2 (17.11.2003): 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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McGrath, Alister. "Book Reviews : Presbyterian Church Government". Expository Times 106, nr 7 (kwiecień 1995): 216. http://dx.doi.org/10.1177/001452469510600715.

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10

Carroll, Jackson W., i David A. Roozen. "Congregational Identities in the Presbyterian Church". Review of Religious Research 31, nr 4 (czerwiec 1990): 351. http://dx.doi.org/10.2307/3511561.

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Garofalo, Douglas, Greg Lynn i Michael McInturf. "Korean Presbyterian Church of New York". Assemblage, nr 38 (kwiecień 1999): 6. http://dx.doi.org/10.2307/3171243.

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12

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, nr 1 (marzec 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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13

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, nr 1 (31.07.2021): 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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14

Duncan, Graham A. "Presbyterian spirituality in southern Africa". Scottish Journal of Theology 56, nr 4 (23.10.2003): 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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15

Mallon, Ryan. "Scottish Presbyterianism and the National Education Debates, 1850–62". Studies in Church History 55 (czerwiec 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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16

Airhart, Phyllis D. "The Accidental Modernists: American Fundamentalism and the Canadian Controversy over Church Union". Church History 86, nr 1 (marzec 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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17

Farrell, Sean. "The Burning of Freeduff Presbyterian Church, 1743". New Hibernia Review 9, nr 3 (2005): 72–85. http://dx.doi.org/10.1353/nhr.2005.0051.

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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, nr 2 (listopad 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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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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20

Pauw, Amy Plantinga. "Looking back, looking forward". Theology in Scotland 26, S (11.09.2019): 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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21

Brown, S. J. "Reform, Reconstruction, Reaction: The Social Vision of Scottish Presbyterianism c. 1830-c. 1930". Scottish Journal of Theology 44, nr 4 (listopad 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, nr 1 (17.02.2012): 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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Prentis, Malcolm D. "The Poor Parsons: Presbyterian Clergy in Colonial Queensland". Queensland Review 5, nr 1 (maj 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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Park, Tae Hyeun. "Presbyterian Church Government and Its Practice in Korea". Gospel and Praxis 54 (20.02.2020): 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, nr 2 (kwiecień 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, nr 2 (30.12.2009): 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 (28.02.2019): 577–600. http://dx.doi.org/10.14387/jkspth.2019.63.577.

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Sung, Choi Yong. "Evaluasi Kerjasama Sinode Gereja Isa Almasih dan Sinode Gereja Presbiterian Korea Selatan". JURNAL LUXNOS 7, nr 2 (16.12.2021): 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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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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Ahn, Eun Chan. "The Relationship between universal Church and particular Church in the Presbyterian Church : Homogeneity and Differentiation". Gospel and Praxis 60 (15.08.2021): 131–63. http://dx.doi.org/10.25309/kept.2021.8.15.131.

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Cranmer, Frank. "Christian Doctrine and Judicial Review: The Free Church Case Revisited". Ecclesiastical Law Journal 6, nr 31 (lipiec 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, nr 3 (grudzień 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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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, nr 170 (listopad 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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오현선. "A Proposal for the Renewal of Church Education in Presbyterian Church of Korea". Journal of Christian Education in Korea ll, nr 44 (grudzień 2015): 117–43. http://dx.doi.org/10.17968/jcek.2015..44.005.

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36

Cebula, Larry, i Bonnie Sue Lewis. "Creating Christian Indians: Native Clergy in the Presbyterian Church". Western Historical Quarterly 35, nr 4 (1.12.2004): 518. http://dx.doi.org/10.2307/25443075.

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Min, Kyung Woon. "The Early Japan Mission of the Korean Presbyterian Church". Mission and Theology 48 (30.06.2019): 217–43. http://dx.doi.org/10.17778/mat.2019.06.48.217.

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주승민. "Mission Strategy of American Southern Presbyterian Church in Korea". Theology and Mission ll, nr 55 (maj 2019): 7–46. http://dx.doi.org/10.35271/cticen.2019..55.7.

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Nicholas, M. A. "Creating Christian Indians: Native Clergy in the Presbyterian Church". Ethnohistory 53, nr 1 (1.01.2006): 246–48. http://dx.doi.org/10.1215/00141801-53-1-246.

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Adams, Elizabeth T. "Divided Nation, Divided Church: The Presbyterian Schism, 1837‐1838". Historian 54, nr 4 (1.06.1992): 683–96. http://dx.doi.org/10.1111/j.1540-6563.1992.tb00876.x.

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Lang, Michael Kpughe. "The Presbyterian Church in Cameroon and Rural Missionary Work". Rural Theology 12, nr 2 (listopad 2014): 119–29. http://dx.doi.org/10.1179/1470499414z.00000000031.

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Neylan, Susan. "Creating Christian Indians: Native Clergy in the Presbyterian Church". Journal of American Ethnic History 24, nr 2 (1.01.2005): 110–11. http://dx.doi.org/10.2307/27501569.

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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, nr 2 (październik 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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HELM, PAUL. "Guest Editorial: Benjamin Breckinridge Warfield, 1851–1921". Unio Cum Christo 7, nr 2 (1.10.2021): 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, nr 164 (listopad 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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Duncan, G. A. "Reconciliation through Church Union in post-Apartheid South Africa: The Uniting Presbyterian Church in Southern Africa". Verbum et Ecclesia 26, nr 1 (2.10.2005): 35–63. http://dx.doi.org/10.4102/ve.v26i1.212.

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This paper will argue that the union which brought the Uniting Presbyterian Church in Southern Africa into being was based on an inadequate view of reconciliation in a Christian context. While lip service may have been paid to the authentic concept, flawed views have led to many misunderstandings concerning the mission and vision of the new church, and despite attempts at reformation and renewal, reconciliation as justice restored still evades the ethos of the young denomination.

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Murray, S. W. "A History of Congregations in the Presbyterian Church in Ireland Edited by John T. Carson (Presbyterian Historical Society, Church House, Belfast. 808pp. £21)". Evangelical Quarterly: An International Review of Bible and Theology 57, nr 1 (29.08.1985): 94–95. http://dx.doi.org/10.1163/27725472-05701028.

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Fulton, David. "Surgical Arbitration". Texas A&M Journal of Property Law 2, nr 3 (kwiecień 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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Anderson, Philip J. "Sion College and the London Provincial Assembly, 1647–1660". Journal of Ecclesiastical History 37, nr 1 (styczeń 1986): 68–90. http://dx.doi.org/10.1017/s0022046900031912.

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The events which together finally resulted in a restructuring of the Church of England along Presbyterian lines had been lengthy, complex and exceedingly frustrating for all concerned. Since the earliest days of the Long Parliament, both pulpit and press had been brimming not only with invective against Laudian Episcopacy, but also with a plethora of ideas about church government. After 1643, having accepted the conditions of the Solemn League and Covenant, the Westminster Assembly laboured fitfully to fulfil its responsibility of producing a new polity for parliament's approval. The assembly conducted its work in the midst of independent Dissenting Brethren who argued for a congregational form of gathered churches in the context of toleration, Scottish commissioners who would not be satisfied with anything less than their own rigid model of Presbyterianism, and a parliament that was generally desirous of a Presbyterian settlement but committed to an Erastian structure that would make its own body the highest judicial authority in the Church.

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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, nr 1 (kwiecień 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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