Early Enlightenment Shifts

2019 ◽  
pp. 42-55
Author(s):  
Christian Maurer
Keyword(s):  
Eighteenth Century ◽  
General Assembly ◽  
Scottish Enlightenment ◽  
Church Of Scotland ◽  
Rational Debate ◽  
Short Time Span ◽  
The Status ◽  
Doctrine Of The Church ◽  
Short Time ◽  
The Church

This chapter focuses on the tensions concerning doctrinal matters between several Committees for Purity of Doctrine of the Church of Scotland and the three Divinity professors John Simson (1667–1740), Archibald Campbell (1691–1756), and William Leechman (1706–85). It analyses how the themes of innovation, toleration, and rational debate marked theological debates in the early stages of the Scottish Enlightenment. The cases of Simson, Campbell, and Leechman exemplify how in a relatively short time span, the General Assembly and the Kirk started dealing with doctrinal debates concerning orthodoxy and heresy in a more moderate manner, and how the status of the Confession of Faith was subject to discussion, even if there were no proper debates on subscription in eighteenth-century Scotland.

scholarly journals John Glas and the Development of Religious Pluralism in Eighteenth-Century Scotland

2019 ◽  
Vol 70 (3) ◽  
pp. 527-545 ◽  
Author(s):  
ALASDAIR RAFFE
Keyword(s):  
Eighteenth Century ◽  
Religious Pluralism ◽  
Scottish Enlightenment ◽  
Church Of Scotland ◽  
Church Courts ◽  
The Church ◽  
Church Government

This article discusses John Glas, a minister deposed by the Church of Scotland in 1728, in order to examine the growth of religious pluralism in Scotland. The article begins by considering why Glas abandoned Presbyterian principles of Church government, adopting Congregationalist views instead. Glas's case helped to change the Scottish church courts’ conception of deposed ministers, reflecting a reappraisal of Nonconformity. Moreover, Glas's experiences allow us to distinguish between church parties formed to conduct business, and those representing theological attitudes. Finally, Glas's case calls into question the broadest definitions of the ‘Scottish Enlightenment’, drawing attention to the emergence of pluralism.

scholarly journals The Language of the Church: Westminster in Review

2019 ◽  
Vol 26 (1) ◽  
pp. 73-87
Author(s):  
W. John Carswell
Keyword(s):  
General Assembly ◽  
Church Of Scotland ◽  
Presbyterian Church ◽  
The Status ◽  
The Church ◽  
The Way

This paper reflects on the debate at the 2018 General Assembly of the Church of Scotland on reviewing the status of the Westminster Confession of Faith as its principal subordinate standard of faith. It considers the role of doctrine in the church; whether it is appropriate to devote time and resources to consideration of doctrinal statements at this juncture when the church may be seen to be seen to be facing more pressing issues; and whether a framework such as the Presbyterian Church (USA)’s Book of Confessions might serve as a useful model for the way ahead – or whether such an approach would in fact only hamper lasting renewal in the church.

Enlightenment, Scottish

2018 ◽  
Author(s):  
Paul Wood
Keyword(s):  
Eighteenth Century ◽  
Common Sense ◽  
David Hume ◽  
First Generation ◽  
Scottish Enlightenment ◽  
Church Of Scotland ◽  
Modern Learning ◽  
Intellectual Revolution ◽  
The Mind ◽  
The Church

Rooted in the intellectual revolution of the seventeenth century, the Scottish Enlightenment was a branch of the Moderate Enlightenment that dominated the Atlantic world in the eighteenth century. Enlightenment in Scotland crystallized c.1690 and was the creation of three groups: the virtuosi led by Sir Robert Sibbald, clergymen in the Presbyterian and Episcopalian churches who promoted religious moderation and modern learning, and the first generation of Scottish Newtonians. All three helped to remodel Scotland’s five universities and, by the 1720s, Scottish academics were in the vanguard of Enlightenment across Europe In the 1730s Francis Hutcheson's work on moral theory and aesthetics gave a new impetus to Scottish philosophy. Later, during the heyday of the Scottish Enlightenment c.1745-c.1783, David Hume transformed the study of the science of man through his writings on the anatomy of the mind, politics, economics, history and religion. But because Hume’s work was regarded as irreligious, he was denied an academic post in 1745 and attempts to have him excommunicated from the Church of Scotland in the mid-1750s gained broad support.Hume’s irreligious scepticism provided the stimulus for the rise of Thomas Reid’s school of common sense philosophy, which to some extent revivified Scottish intellectual life from the 1760s onwards. Nevertheless, the Scottish Enlightenment went into decline c.1783 and, by the time of Dugald Stewart’s death in 1828, had largely faded from view.

scholarly journals The Scottish Press, the Union and Civil Society after 1707: The Glasgow Advertiser and the General Assembly Test Act Debate of 1790

2018 ◽  
Vol 27 (1) ◽  
pp. 82-91 ◽  
Author(s):  
Alex Benchimol
Keyword(s):  
Eighteenth Century ◽  
Civil Society ◽  
Present Article ◽  
Church Of England ◽  
First Century ◽  
General Assembly ◽  
Church Of Scotland ◽  
Extensive Coverage ◽  
Twenty First Century ◽  
The Church

Constitutional debate in the twenty-first century Scottish media is often presented by reporters and commentators as a uniquely contemporary feature of the nation's civil society. The present article will explore how the Scottish press and eighteenth-century Scotland's highest profile civil society institution – the General Assembly of the Church of Scotland – interacted to facilitate constitutional debate around the legal, social and ecclesiastical meaning of the Union for Scots, some eighty years after the settlement of 1707. The article examines the Glasgow Advertiser's coverage of the 1790 General Assembly debate over a motion to repeal the Test Act (which stipulated a confessional qualification in the Church of England for Kirk members seeking to hold British office) to illustrate how the eighteenth-century Scottish newspaper press sought to uphold the constitutional interests of the nation through extensive coverage of a central institution of Scottish civil society.

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.

scholarly journals ‘Scrupulous and Timid Conformism’: Ireland and the Reception of the Liturgical Changes of Vatican II

Religions ◽  
2021 ◽  
Vol 12 (7) ◽  
pp. 545
Author(s):  
Gary Carville
Keyword(s):  
Vatican Ii ◽  
Time Span ◽  
Second Vatican Council ◽  
The People ◽  
Vatican Council ◽  
Short Time Span ◽  
Irish Catholics ◽  
Catholic Tradition ◽  
Short Time ◽  
The Church

The Second Vatican Council and, in particular, its Constitution on the Sacred Liturgy, changed much in the daily life of the Church. In Ireland, a country steeped in the Catholic tradition but largely peripheral to the theological debates that shaped Vatican II, the changes to liturgy and devotional practice were implemented dutifully over a relatively short time span and without significant upset. But did the hierarchical manner of their reception, like that of the Council itself, mean that Irish Catholics did not receive the changes in a way that deepened their spirituality? And was the popular religious memory of the people lost through a neglect of liturgical piety and its place in the interior life, alongside what the Council sought to achieve? In this essay, Dr Gary Carville will examine the background to the liturgical changes at Vatican II, the contribution to their formulation and implementation by leaders of the Church in Ireland, the experiences of Irish Catholic communities in the reception process, and the ongoing need for a liturgical formation that brings theology, memory, and practice into greater dialogue.

Between Orthodoxy and Enlightenment

2019 ◽  
pp. 14-26
Author(s):  
Paul Helm
Keyword(s):  
Eighteenth Century ◽  
Literary Form ◽  
Church Of Scotland ◽  
The Enlightenment ◽  
Representative Selection ◽  
Adult Lives ◽  
The Church ◽  
Selection Of

This chapter is an attempt to gauge the theology of the Church of Scotland in the first half of the eighteenth century by considering a representative selection of theological writers of that period. Each of those considered—Thomas Blackwell, Robert Riccaltoun, and Thomas Halyburton—held parish ministries, two them for most of their adult lives, and two of them held chairs of theology. Distinct personalities, each upheld the position of the Westminster Standards con animo. Yet each reveal in their different ways an awareness of changes that the Enlightenment was bringing, calling for adaptation to the literary form of theology, or in its apologetic direction.

The Theology of the Westminster Confession of Faith in its Context

2019 ◽  
pp. 265-278
Author(s):  
Whitney G. Gamble
Keyword(s):  
Church Of England ◽  
General Assembly ◽  
Roman Catholicism ◽  
England And Wales ◽  
Church Of Scotland ◽  
The Church

In 1643, England’s Long Parliament called theologians from every county of England and Wales to Westminster Abbey to revise the Thirty-Nine Articles, the foundational documents of the Church of England. As the divines commenced their revisions, they encountered a theological movement which they believed represented the greatest threat to the cause of Reformation. Somewhat surprisingly, it was not Roman Catholicism or even Arminianism; it was antinomianism, a new and powerfully growing sect. Concern to combat antinomian tenets drove the assembly into complex theological debates for the first six weeks of its meetings. Parliament’s signing of the Solemn League and Covenant, however, brought an end to the assembly’s revisions. The Covenant instigated the writing of a statement of faith that would function as the confession for a theologically united Church of England, Scotland, and Wales. To supervise the execution of this plan, the General Assembly of the Church of Scotland sent commissioners to the assembly to serve as consultative members. Although written in London primarily by English theologians, the Westminster Confession of Faith would be repudiated by Restoration officials. Its true impact came through its acceptance and implementation by the Church of Scotland.

scholarly journals The Tales of Two Cultures: Ecclesiastical Texts and Nahua and Maya Catholicisms

2010 ◽  
Vol 66 (03) ◽  
pp. 353-377 ◽  
Author(s):  
Mark Z. Christensen
Keyword(s):  
Eighteenth Century ◽  
Legitimate Authority ◽  
Two Cultures ◽  
Late Eighteenth Century ◽  
Uniform Manner ◽  
Doctrine Of The Church ◽  
To Receive ◽  
Religious Material ◽  
The Church ◽  
Editing Process

[Priests should use] … an abbreviated catechism, scrupulously extracted from the Roman one so that the faithful receive the pure and sound Doctrine of the Church with uniformity and with the authority accordant to the Provincial Council … therefore, with luck, random works destitute of legitimate authority and revision in matters so grave will not circulate such important material. When in the late eighteenth century the prelates of the Fourth Mexican Provincial Council ordered all clergy to stricdy employ their newly printed catechism, they provided a valuable description of the colonial Church and its relationship to unofficial ecclesiastical texts. The Fourth Provincial Council's call for the faithful to receive the doctrines of the Church in a sanctioned and uniform manner acknowledged the presence of a variety of Catholic discourses that stemmed from colonial religious works deemed to be “destitute of legitimate authority and revision.” Such unofficial ecclesiastical texts avoided the editing process that both the clergy and Crown established to ensure the orthodoxy of all printed religious material. In so doing, the texts could convey diverse, unorthodox interpretations of Catholicism. These unofficial ecclesiastical texts, and the role they played in producing multiple versions of Catholicism, constitute the focus of this study.

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