scholarly journals After the Disruption: The Recovery of the National Church of Scotland, 1843–1874

2019 ◽  
Vol 48 (2) ◽  
pp. 103-125 ◽  
Author(s):  
Stewart J. Brown
Keyword(s):  
Church Of Scotland ◽  
Free Church ◽  
Parish Community ◽  
Remarkable Recovery ◽  
The Church ◽  
Established Church ◽  
Public Worship

In 1843, the established Church of Scotland was broken up by the Disruption, as nearly a third of the ministers and perhaps half the lay adherents left to form the new Free Church. Many predicted the ‘remnant’ established church would not long survive. This article explores the remarkable recovery of the Church of Scotland during the three decades after the Disruption, with emphasis on the church extension campaign and parish community ideal of James Robertson, the movement initiated by Robert Lee for the enrichment of public worship and ecclesiology, and the efforts, associated with Norman Macleod, John Tulloch, John Caird and Robert Flint, to provide greater theological freedom and openness to social and cultural progress, including a willingness to question the Reformed doctrinal standards of the Westminster Confession of Faith.

The Contribution of the Revival of Worship in the Church of Scotland to Problems of Christian Reunion

1960 ◽  
Vol 13 (2) ◽  
pp. 163-177
Author(s):  
A. K. Robertson
Keyword(s):  
Church Of Scotland ◽  
Free Church ◽  
The Church ◽  
Public Worship

From 1857, when Dr Robert Lee introduced his ‘innovations’ in public worship at Greyfriars' Church, Edinburgh, until the reunion of the Church of Scotland and the United Free Church of Scotland in 1929, there was a relationship, sometimes direct and conscious, sometimes indirect and unconscious, between the revival of public worship in the Church of Scotland and the problems of Christian reunion.

scholarly journals Reform, Reconstruction, Reaction: The Social Vision of Scottish Presbyterianism c. 1830-c. 1930

1991 ◽  
Vol 44 (4) ◽  
pp. 489-518 ◽  
Author(s):  
S. J. Brown
Keyword(s):  
Nineteenth Century ◽  
Church And State ◽  
Social Vision ◽  
Church Of Scotland ◽  
Free Church ◽  
The Social ◽  
National Leadership ◽  
Cooperative Relationship ◽  
The Church ◽  
Established Church

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.

Scottish Missionaries, ‘Protestant Hinduism’ and the Scottish Sense of Empire in Nineteenth- and Early Twentieth-century India

2007 ◽  
Vol 86 (2) ◽  
pp. 278-313 ◽  
Author(s):  
Philip Constable
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Late Nineteenth Century ◽  
Western India ◽  
Early Nineteenth Century ◽  
Church Of Scotland ◽  
Free Church ◽  
Intellectual Engagement ◽  
Late Nineteenth ◽  
The Church

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.

Scotland

2017 ◽  
Author(s):  
Alasdair Raffe
Keyword(s):  
Church Of England ◽  
Legal Protection ◽  
Church Of Scotland ◽  
The Status ◽  
Steep Decline ◽  
The Church ◽  
Established Church ◽  
Episcopal Authority

This chapter examines the transformations in the status and character of Scottish Episcopalianism from 1662 to 1829. Despite being re-established in the Church of Scotland in 1661–2, episcopacy was abolished in 1689. Thereafter Episcopalians were a Nonconformist group, and only the minority of congregations whose clergy were loyal to Queen Anne and her Hanoverian successors enjoyed legal protection. But while the intermittent prosecution of the Jacobite clergy contributed to a steep decline in the number of Scottish Episcopalians, disestablishment allowed the clergy to reassess episcopal authority, and to experiment with liturgical reforms. After transferring their allegiance to the Hanoverians in 1788, the Episcopalians drew closer to the Church of England, formally adopting the Thirty-Nine Articles in 1804. By the end of the period, the Episcopalians saw themselves as an independent, non-established Church, one of the branches of international Anglicanism.

Scotland and England: Our next task in church union

1955 ◽  
Vol 8 (1) ◽  
pp. 1-19
Author(s):  
David C. Lusk
Keyword(s):  
Church Of Scotland ◽  
God's Will ◽  
Free Church ◽  
The Moment ◽  
The Church

I have chosen a subject both common and extremely difficult. Where is God leading us, in the matter of Church union? What is our next task, in the Church of Scotland? We older members remember two Church unions. I do not expect to see a third—unless it be with some of our own separated fragments in the Highlands, or with the United Free Church. May God grant these in His time. For the moment these hardly appear to be tasks. What can we do but pray for the Spirit of God to move both these Churches and ourselves, and live as ‘visible Christians’ alongside them?There are more perplexing problems. We know that our unions of 1900 and 1929 have been part of something greater, a ‘movement’, a ‘vision’ (we say) of our era. But the next steps for ourselves, what are they to be? Our unions of 1900 and 1929 were ‘cheek by jowl’ re-unions. Those towards which we are now being drawn, are mostly strange to our people. I imagine everyone who has tried to prepare our people, in any way, for whatever ‘drawing closer’ may be God's will, has found that. The difficulty of ‘ecumenism’ is not just the name. It means other churches that are strangers to the vast majority of our folk. Societies aiming at Church union not infrequently find, that eager members of a few years back have left them, feeling that they were ‘getting nowhere’.

Scottish Presbyterianism and the National Education Debates, 1850–62

2019 ◽  
Vol 55 ◽  
pp. 363-380
Author(s):  
Ryan Mallon
Keyword(s):  
Nineteenth Century ◽  
Church Of Scotland ◽  
Presbyterian Church ◽  
National Education ◽  
Free Church ◽  
Parish Schools ◽  
Religious Establishment ◽  
The Impact ◽  
The Church

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.

The renaissance of public worship in the church of Scotland, 1865–1905

1977 ◽  
Vol 14 ◽  
pp. 339-350 ◽  
Author(s):  
John M. Barkley
Keyword(s):  
Sunday Morning ◽  
Church Of Scotland ◽  
The Cross ◽  
Church Service ◽  
The Church ◽  
Public Worship ◽  
Reformed Worship

On his way to one of the early meetings of the church service society, Story met Charteris on the street, who asked what were their aims. He replied, ‘To restore the ring in marriage, the cross in baptism, and the denial of the cup to the laity’. Charteris fled in horror.Before discussing the renaissance of public worship in the church of Scotland it is necessary to look at the background. The lineage of reformed worship can be traced from Diebold Schwarz’s translation of the Hagenau Missal into German in 1524 through Bucer and Calvin, both of whom desired weekly communion, to the Scottish Book of Common Order (1564). When the civil authorities forbade weekly communion, Bucer and Calvin did not prepare an order of service for Sunday morning, but rubricated the order for communion as to how it should end when there was no celebration of the supper: that is, the eucharist was the norm for public worship.

Sign in / Sign up

Export Citation Format

Share Document