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In June 1849, James K. Polk died from cholera in Nashville, less than four months removed from the presidency. Seizing on a sensational column in the New York Herald, the editor of the Tennessee Baptist, J. R. Graves, used Polk’s hasty deathbed conversion to educate southerners about the inherent dangers they embraced when they joined Methodist and Presbyterian congregations. The ensuing debate offers a window into the sectarian edge of Nashville’s religious weeklies, revealing that far from fearing greed or secularization, they embraced competition from other Protestant denominations in a race to build a modern, denominational press that could evangelize the region. [ABSTRACT FROM AUTHOR]

While authors of the late 19th century may have been concerned with the production of a masculinist boy, the borrowing patterns of a group of children at a Sunday-school library in Australia show a far more fluid approach to reading and to gender. The children of the emerging Presbyterian middle class at Kurrajong Heights approached their library with imagination and originality. Girls were interested in the practicalities of work and engineering, while boys inhabited more imaginary worlds. There were staggered and overlapping ideas of what it was to be male or female. Borrowing records introduce the complex and confused world of lower middle-class female authors and their influence in making boys and girls. [ABSTRACT FROM AUTHOR]

This article explores the politics which lay behind the Presbyterian petitioning campaigns in Lancashire and Cheshire during 1646. Focusing particularly upon clerical activists, this article traces the linkages back to the petitioning campaigns of 1641-2 and highlights the continuities in both personnel and an impulse for accommodation. The article unravels the networks which stretched between London and north-western England, and investigates how Presbyterian politics in London in 1646 might have influenced the Lancashire and Cheshire campaigns for a Presbyterian settlement of the Church. Finally, the article comments upon why the Lancashire campaign succeeded when the Cheshire campaign did not. [ABSTRACT FROM AUTHOR]

This article considers one-off actions for a football coach who is asking for a specific outcome from a play. This will be in the form of a minimum gain in yards, usually in order to gain a first down. Using a random utility model approach we propose the play to be called is the one which maximizes the probability of the desired outcome. We specifically focus on pass plays, which requires the modeling of outcomes in terms of yards gained, for which we use the family of generalized gamma distributions. The data and results relate to the Fall 2021 Presbyterian College football team, in which we leverage specific information pertaining to the offensive playbook. [ABSTRACT FROM AUTHOR]

Purpose: To present the process undertaken by our institute in commissioning Mobius3D (M3D) for patient‐specific quality assurance. Method: 168 plans were randomly selected to compare dose distribution measured with ArcCheck and dose calculated from M3D, both compared against the treatment planning system (TPS). The gamma criteria for measurement and M3D are 3%/2 mm with 10% and 50% dose thresholds, respectively. The effect of tissue inhomogeneity was investigated on 11 plans by recalculating the dose in M3D on a homogeneous phantom. Tolerance and action limits were established following the AAPM Task Group 218 recommendations. Results: The M3D showed high variability in gamma passing rate compared to the measurement. Twenty‐three out of 168 plans had false negative dose comparisons. These plans fall under high tissue inhomogeneity like lung and metal implants, small field targets, and breast plans planned with high energy. One false negative case (0.6%) was observed. A single tolerance limit of 91% and 92% gamma passing rate for the M3D and measurement‐based PSQA were established, respectively. Against the expectation, recalculating plans on the homogeneous phantom in M3D did not necessarily increase the gamma passing rate. These plans have a duty cycle >4.2, and the small field sizes combined with differences in slice thickness contributed to observed dose differences in the homogeneous phantom comparisons. Conclusion: Following the commissioning, M3D is adopted in our institute. Currently, the gamma criteria used for measurement and M3D are 3%/2 mm, 40% dose threshold, with gamma passing rates of 92% and 95%, respectively. A higher passing rate for M3D is adopted until more data is available. The combined effect of plan modulation, the field sizes, the tissue inhomogeneity, the dose algorithm, and the volume averaging effect from differences in slice thickness can contribute to the differences in dose in M3D and TPS. [ABSTRACT FROM AUTHOR]

After their ejection from the Church of England, it is said that the English Presbyterians split into two factions. The 'Dons', led by Richard Baxter, pursued comprehension and reunion with the national Church, whilst the 'Ducklings' petitioned for an indulgence of their separation. In this article, it is argued that this twofold distinction is largely false. Rather, all English Presbyterians sought unity; their divergence in terms of practical policy stemmed from subtly different conceptions of catholicity. Thus, paradoxically, indulgence came to be seen as a pathway towards comprehension. Conventicle preaching, meanwhile, became a curious form of curacy, operating in tandem with the parish ministry. [ABSTRACT FROM AUTHOR]

Mary West Niles and Annetta Thompson Mills both came to China in the 1880s, but under quite different circumstances. Both founded schools for handicapped children, one in Guangzhou (Canton) for blind girls, the other in Dengzhou and Chifu for deaf boys. This article compares the two missionaries and their schools, and then delves into the reasons for the near-coincidences in time and purpose. At the same time, it considers the question of the "American Protestant Empire," the idea that missionaries who thought they were doing good for China were actually furthering U.S. imperialistic purposes. It also considers the strong contributions that Chinese charities and the Chinese government made in supporting their efforts. However one chooses to assess them, one important legacy of both enterprises was the training of Chinese personnel, who adapted the new techniques to Chinese language and circumstances. One still can find traces of the old schools today, although in most ways the old order has been left behind. [ABSTRACT FROM AUTHOR]

This document is an introduction to a collection of ten essays that were presented at a conference on the theme of 'Contesting the Church in England c.1640-c.1670'. The essays cover various topics related to religious debates and developments during this time period. Some of the key themes explored in the essays include the challenges faced by presbyterians, the role of the parochial clergy, the contribution of the laity, and the European context of English protestantism. The essays provide new insights and draw attention to under-used source material. The document also highlights the importance of understanding the perspectives of different religious groups and the impact of these years on their contributions to Restoration politics. [Extracted from the article]

This article aims to explain the failure of the English presbyterian programme to reform the church at the Restoration. Specifically, it analyses the period between March 1660, when the Long Parliament reaffirmed the Solemn League and Covenant, and May 1661, when the Cavalier Parliament ordered that document to be burned by the common hangman. This striking transformation is what we refer to as the 'presbyterian conundrum'. Focusing primarily on the 'presbyterians' and their opponents, the 'episcopalians', who were court politicians, MPs and London clergy, we argue that the weakness of the presbyterian cause was apparent even before the return of the king in May 1660. While the episcopalians possessed strong and determined leadership with a clear vision for the reconstruction of the church, the presbyterians lacked the same unity, both at home and with their co-religionists in Scotland. Even in the spring of 1660, many presbyterians had demonstrated, in their negotiations with Charles and his advisers, that they were prepared to accept both modified episcopacy and a revised Prayer Book as the basis for the religious settlement. The presbyterian position was further weakened by Charles's own clear preference for strong episcopal government, the Book of Common Prayer and a rich ceremonialism in worship. The unconditional restoration of the king cut the ground from beneath the presbyterians, and through the summer and autumn of 1660 they were left trying to negotiate on the basis of an agenda set by the episcopalians and the court. Their failed attempt to assert themselves by securing statutory status for the Worcester House declaration in November 1660 greatly offended the king, paving the way for the imposition of a narrow episcopalian settlement by the Cavalier Parliament. [ABSTRACT FROM AUTHOR]

The enactment of religious change through Parliament during the Reformation gave it a central role in shaping the church in England; this role deepened in the mid-seventeenth century. The House of Commons 1640-1660 project, recently published, revealed complexity and variety in MPs' response, as well as the impossibility of pinpointing the views of many. Staunch adherents of the episcopal national church as led by Archbishop Laud sooner or later disappeared from the House. Among the rest, many of whom were involved in some way in religious matters and some of whom brought experience of other ecclesiologies, views evolved over time. Few MPs emerge as consistent Presbyterians; the Westminster Assembly attracted suspicion; the Presbyterian settlement of 1645 was from the start visibly ignored. There was significant enthusiasm for a state church, but no agreement on its form. 'Independents' differed markedly in their response to 'heresy' and acceptance of toleration. [ABSTRACT FROM AUTHOR]

This paper examines the sermons preached before the Lord Mayor and leadership of the City of London during the Commonwealth, Protectorate and early Restoration. It explores the locations and administration of the sermon series and how the City leadership financed the preaching and printing of the sermons that were selected to be printed. The paper also analyses the themes of the 77 printed sermons, looking at the various messages of sermons for state endeavours and sermons ostensibly preached for the care of the poor. The paper focuses on the main bulk of the sermons that concentrated on the need for the familiar puritan alliance of ministry and magistracy in the care of the Church and Reformed orthodoxy. The paper concludes by looking at the message of the sermons preached during the early years of the Restoration, which stressed loyalty and obedience to the newly restored King and episcopal hierarchy. [ABSTRACT FROM AUTHOR]

This study reviews the development of Dissent during the first decade after the 1662 Act of Uniformity. It focuses on the laity as well as the ministers who were silenced, and on the Presbyterians rather than the radical sects. It discusses the number of ejected ministers, their continued involvement in ministry, and the crucial role of lay supporters in setting up meetings and encouraging ministers to preach. Many ejected ministers were not involved in active ministry after 1662. Others died within a few years or were incapacitated by illness or old age. A significant number, however, felt compelled to answer lay demand for an evangelical ministry, and they began preaching within months of being silenced. London was the most important centre of Dissent. The 1669 Conventicle Returns help establish the regional and denominational strength of Dissent, and that some permanent congregations already existed. There was clearly a shortage of nonconformist ministers throughout the period. From the application for licences under the 1672 Indulgence it is evident that the number of ejected ministers still active was declining rapidly, though they were being replaced by a second generation of ministers. [ABSTRACT FROM AUTHOR]

The godly lives of Samuel Clarke have traditionally been consulted by historians of early Stuart puritanism for biographical information, particularly anecdotal information, about many of the most famous puritan divines of the age. But, in fact, the lives, and the martyrologies and ecclesiastical histories in which they were contained, were a product of the events of the English civil war and revolution; and more particularly of the disastrous defeat suffered at the end of the 1640s and early 1650s by the Presbyterians at the hands of the Independents and the sects. The first versions of Clarke's collection of lives, which were published between 1650 and 1652, represented a response to that crisis. This article sets out to explain how and why that was, and, having set the lives in that context, and explained the precise apologetic, polemical and edificational purposes they were designed to serve, it concludes by explaining what light such a contextual reading of Clarke's text might shed on the dynamics of the 1650s and the fate therein of the 'national church'. [ABSTRACT FROM AUTHOR]

This article explores how Presbyterian religious belief and practice shaped the operation of the sexual double standard in Ireland. It argues that reputation continued to have a public element into the nineteenth century and highlights the role of religion as a locus around which male reputation was validated, restored and safeguarded. Through a system of surveillance, and underpinned by the gossip network, the Presbyterian church courts in Ireland held men to account for lapses in sexual conduct. Presbyterian men, too, were concerned to maintain clear characters. In their efforts to keep sexual indiscretions private and silence their accusers, some men even resorted to bribery, threats of violence and extortion. Others turned to the church courts to validate their reputations, recognising the place and power of the church as a source of moral authority. [ABSTRACT FROM AUTHOR]

This article discusses how religious comprehension was promoted by the Scottish authorities after the revolution of 1688–9 to reach a compromise between the nation's two main religious groups: the Presbyterians and the Episcopalians. Unlike the failed attempt to enact comprehension in England in 1689, in Scotland five attempts were made from 1689 to 1694 to accommodate Episcopalians into the Church. The article argues that comprehension forced the Scots to confront the practical limits of their commitment to religious uniformity, and was central to their transition from a Reformed nation that cherished uniformity to one that begrudgingly accepted the existence of pluralism. [ABSTRACT FROM AUTHOR]

The 2023 Leadership contest for the Scottish National Party unexpectedly thrust a small Presbyterian denomination – the Free Church of Scotland – into the centre of political commentary. The social views of one of the candidates, Kate Forbes, a member of the church, formed the focal point of the early days in the campaign. A good deal of this commentary was deeply hostile towards the Free Church, suggesting that its members were morally unsuited, indeed unfit, to hold the highest office in Scotland. No other candidate (and indeed no other prominent Scottish or British politician) has received such scrutiny or criticism on the grounds of their religion or belief. One voice wholly absent in the debate was the Free Church and its people. In this article, then, a senior Free Church minister, and former Moderator of its General Assembly, explores the 'DNA' of the Free Church, its historical contribution to Scotland, and where it stands today. [ABSTRACT FROM AUTHOR]

For 'it is a simple matter of fact that myriads of evangelical Christians have called themselves Presbyterians, and as many Presbyterians have called themselves evangelicals! The authors are historians who love the Presbyterian tradition, and they represent four different Presbyterian denominations in the United States: Evangelical Presbyterian Church (ECO), Evangelical Presbyterian Church (EPC), the Presbyterian Church in America (PCA) and the Presbyterian Church in the United States of America (PCUSA). In 1983, the northern and southern Presbyterian denominations reunited to form the Presbyterian Church USA - PC (USA). [Extracted from the article]

This article aims to describe a brief history of the arrival of Protestantism of mission in Brazil, during the imperial period (1822-1889). For this purpose, we seek to develop the theme based on the understanding of the historical, cultural and social context of the country at that time and how the strategy of penetration of Protestant missionaries into the country occurred, which, until then, was an isolated and closed colony of Portugal. Among the main strategies, the propagation of the Bible was a significant difference in Protestant action, allowing the Holy Scripture to establish itself as a very present symbol of the new expression of Christian faith that arrived in Brazilian lands. It is noteworthy that the arrival of the Protestant faith in Brazil occurred through the main denominations existing at the time, namely, the Methodists, Congregationalists, Presbyterians, Baptists and Episcopalians. Finally, we seek to understand the developments caused by the presence of Protestants in the country, based on a social, educational and religious reality. The methodological option is based on a literature review. It is hoped that the reflections presented here will contribute to a better understanding of Brazilian Protestant history and identity. [ABSTRACT FROM AUTHOR]

An interview is presented with an anthropologist, Simon Coleman. Topics discussed include her interest in religion, anthropology of religion and anthropology of Christianity; her experience of engaging with anthropology of religion; and an information on her Presbyterian background, and it impact on her research.

This article investigates Leveller prehistory by analysing three polemical tracts of 1646–7. William Walwyn and Richard Overton arguably collaborated in the Remonstrance of Many Thousand Citizens and in the New Found Stratagem Framed in the Old Forge of Machivilisme , as well as in the Warning to All the Counties of England. Their denunciations of the dominant Presbyterian faction supported the independent alliance; but they employed distinctive language too extreme for many independents, pointing to their increasing political ambiguity. Their collaboration challenges scholarly characterizations of Walwyn's 'gentle' style. The essay concludes by examining the related emergence of London, army and county radicals, some of whom would soon become Levellers. [ABSTRACT FROM AUTHOR]

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This paper addresses the ways in which stones have anchored stories and people in central Vanuatu. Three different sets of stones, and stories about those stones, cast light from different angles on the history of the distinctive chiefly title system of this region. The first set revolves around the fulcrum of Wotanimanu, a pillar of stone that rises from the sea between Efate and the Shepherd Islands. This is the figure of a chief who arrived on Efate by sea, accompanied by his "stones" or people. Senior chiefly titles of this region, which draw on lengthy histories of migration, ground their narrative and genealogical claims in the proof of a second set of stones, including grave markers, magic stones, and arrangements of stones in series that stand for successive holders of each title. The third set of stones and stories was initiated by the first resident Presbyterian missionary in the Shepherd Islands, Oscar Michelsen, who acknowledged the importance attached locally to history by setting up a series of stelae to commemorate the conversion of individual chiefs. The paper concludes with thoughts on the agency and mobility of stone in the Shepherd Islands, and the ways in which stones give substance to chiefly power. [ABSTRACT FROM AUTHOR]

In the Church of Central Africa Presbyterian, Nkhoma Synod, a pastor has various responsibilities. Crucial to the pastoral calling is the ministry of teaching. They therefore define the pastor as a teaching elder. One important way a pastor fulfills the teaching responsibility is through preaching, but this study found that, because of various factors, most of the preaching is done by laypeople. In this research, I argue that there is a need to reimagine how pastors can fulfill their teaching responsibilities in the twenty-first-century context. [ABSTRACT FROM AUTHOR]

The article examines the periodical's evolving focus across centuries, indicating a quantitative shift from earlier pre-Reformation studies towards biographical accounts and an inclination toward Presbyterian history. It also highlights the society's historical emphasis, noting a waning attention to certain periods and denominations, while seeing a surge in interest in others, such as the Highland and Island regions.

The article discusses the establishment and early years of the periodical, exploring its roots in a landscape of various church-related societies. Topics include the society's formation in the context of existing church groups, the spectrum of interests from ecclesiology to worship, and the initial challenges and collaborations faced by the periodical.

William Smith's book, "Benjamin Colman's Epistolary World, 1688–1755: Networking in the Dissenting Atlantic," examines the extensive correspondence of Benjamin Colman, a prominent minister in New England and the Atlantic religious world in the early 18th century. Smith argues that Colman's letters and friendships formed a transatlantic community of Dissenting Protestants, connecting Congregationalists and Presbyterians in England, Scotland, and New England. The book explores the role of letters in maintaining contact and collaboration among Dissenting communities, as well as the limits of their cooperation. However, some critics argue that the book overlooks denominational differences and fails to provide a convincing account of transatlantic Presbyterianism and Congregationalism. [Extracted from the article]

"The London Journal of John Mackay, 1837–38" by David E. Coke is a transcription and annotation of Scottish pharmacist John Mackay's account of his time in London. Mackay's journal provides a unique perspective on the city, as he explores various churches, landmarks, and institutions, while also immersing himself in the leisure and conviviality of London. The journal captures Mackay's Presbyterian upbringing and his observations of the city's cosmopolitanism, vices, and virtues. Although there are some critiques of the excisions made by Coke, the volume offers valuable insights into London during this time period and the Scottish lens through which Mackay experiences the city. [Extracted from the article]

Drawing upon a collection held at Toitū Otago Settlers Museum, this article studies expressions of religious belief and practices in the shipboard diaries of Scottish Presbyterians who emigrated to Otago, New Zealand, from the mid-nineteenth century. Through close reading, this article amplifies diverse migrant voices aboard these 'floating villages', albeit united by their remarkably literate denomination. Offering rare portholes into personal experiences of the voyage, this article explores, first, the religious impetus to emigrate to a new Presbyterian haven; second, the organised religious rituals throughout the ship's passage to New Zealand; and third, manifestations of popular religion, which informed perceptions of morality, health and disease, literature, leadership, festivities, prayer and nature. This article strengthens recent challenges to the secular emphasis of nationalist histories of settler colonies wherein migrants somehow abandoned their religion in transit, instead underlining the ship as a space for Scottish migrants to concentrate their religious mindset. [ABSTRACT FROM AUTHOR]

While scholars often mention the influence of James Boswell's strict Presbyterian upbringing on his emotional life, his voluminous journals are typically approached in secular psychological terms This essay puts the journals in conversation with Calvinist-Christian theology and reads Boswell's feelings, specifically his self-directed hateful ones, as religious in nature. Beginning with the vexed issue of hatred in Calvin and later seventeenth- and eighteenth-century religious writers, who exhort the believer to hate his sin while acknowledging the dangers posed by hatred, the essay then turns to Boswell's religious attitudes and feelings. Boswell's melancholy, shame after a night of drunkenness or prostitution, and statements such as 'I despised myself' or 'my wretched existence' demonstrate a mode of self-hatred that is distinctly Calvinist. 'Correct' Calvinist self-hatred—hating your sin and inclination to sinfulness—should provoke love of God, yet Boswell struggles to find any consolation in his hateful feelings. The journals prove to be powerful examples of the Calvinist degradation of the self, as well as important texts in the culture of the 'long Reformation'. [ABSTRACT FROM AUTHOR]

Many scholars contend that the "Glorious" Revolution of 1688 restrained governmental abuses in Britain by preventing the Crown from engaging in irresponsible behavior. However, the question of whether it imposed similar restraints on Parliament has received limited scrutiny. This oversight applies in particular to the religious sphere and outside of England. Rather than create the general conditions for liberty, we contend that the institutional legacy of the Revolution of 1688 was biased toward those in the winning coalition and that its positive effect on liberty is overstated. Analyzing the institutional legacy of the Glorious Revolution on religion in Scotland, we use narrative evidence and systematic evaluation of legislation to show that, rather than establishing the conditions for religious liberty in Britain, the revolution transferred power from one denomination to the other. The arbitrary religious repression symptomatic of the prerevolutionary Crown persisted because the religious liberties enshrined in the Revolution depended largely on whether a group was a member of its winning coalition. Whereas the Crown and the Episcopalians suppressed the Presbyterians prior to 1688, afterward an alliance between the Scottish Presbyterians and the English Parliament reinstated Presbyterianism as the established Scottish Church. This reversal allowed the Presbyterians to suppress the Episcopalians. Religious tolerance and attendant civil rights expanded only with secularization in the nineteenth century when the political representation of other denominations and religions increased and factionalism undercut Presbyterian monopoly. [ABSTRACT FROM AUTHOR]

The Solemn League and Covenant, having first been subscribed in 1643, was commanded to be subscribed again in 1648 by the Commission of the General Assembly of the Church of Scotland and the Committee of Estates of the Scottish Parliament. As part of this nationwide resubscription process, which was managed by the lower church courts, ministers read aloud an explanatory document, A Solemn Acknowledgment of Publick Sins and breaches of the Covenant, before their congregations. By assessing the design, delivery and reception of the resubscription campaign, this article seeks to shed light on this significant but largely overlooked moment in the seventeenth-century British revolutions. It reflects also on the intellectual and cultural legacies of this episode, revealing in particular its role in the development of Presbyterian dissent in Scotland as well as its seeding of an idea of governmental accountability in Scottish political thought. [ABSTRACT FROM AUTHOR]

The contemporary creation–evolution debate has become so polarized (over the issue of either Genesis or evolutionary science) as to obscure the more nuanced questions that have arisen in the historical and theological reception of Darwinism. Edinburgh's New College has been the academic home to some prominent scientists and theologians who have grappled with these questions since the early days of evolutionary science in the first half of the nineteenth century. Most obviously, this activity was focused on the decision to create a Chair in Natural Science in 1845, which would be occupied by a recognized scientist. The Chair became "extinct" in the 1930s, but in between times, its holders made important theological assessments of evolution along the way. This article outlines the contributions made by the individuals who occupied this Chair, as well as more recent figures in the evolution of science and theology at New College. [ABSTRACT FROM AUTHOR]

This article considers the history of the growing missionary involvement of the Presbyterian Church of Brazil in Africa. During several decades, the foreign missions work of this denomination was performed in countries with a previous Presbyterian presence, starting in Portugal. Subsequently, the United States, Chile, Argentina, and Venezuela also received Brazilian Presbyterian pastors and missionaries. The work in Paraguay, started in 1970, was the first in a country with no Presbyterian presence. As far as the black continent is concerned, the first experiment took place during the same decade in South Africa. In the following decades, IPB's Board of Foreign Missions (JMN) and, subsequently, its successor, the Presbyterian Agency for Cross-cultural Missions (APMT) sent a considerable number of missionaries to Angola, Guinea-Bissau, Mozambique, Ghana, South Africa, and Senegal, as well as to Cape Verde, Guinea-Conakry, Tunisia, and Zimbabwe. The most impressive phenomenon occurred among the Konkomba people in Ghana, which resulted in a vibrant church with thousands of members. The article ends by listing the benefits of this impressive missionary investment in the African continent. [ABSTRACT FROM AUTHOR]

The objective of this paper is to expose the participation of the Presbyterian liberals from Zitácuaro, Michoacán, in political affairs, which was felt from the beginning of the Porfiriato, continuing their activism during the Maderista government, and later during the Carrancista revolution. Through a socio-political analysis, the position of this group of Presbyterian liberals will be analyzed face of state and federal reelections; his opinion on the policy of conciliation between the State and the Catholic Church; his foray into the armed struggle; and finally, its political rearrangement at the local level before the triumph of constitutionalism. It is shown with the above that they were declared porfiristas and that their incursion into the revolution alongside the constitutionalists, corresponded to the need to adapt to the new political circumstances. [ABSTRACT FROM AUTHOR]

White includes Charismatic worship under the tradition of Pentecostal worship, referring to Charismatics as neo-Pentecostals. Keywords: Charismatic; worship; piety; methodology; James F. White; Protestant worship; 1977 Conference on Charismatic Renewal; Charismatic Movement; liturgical history EN Charismatic worship piety methodology James F. White Protestant worship 1977 Conference on Charismatic Renewal Charismatic Movement liturgical history 3 10 8 08/05/22 20220701 NES 220701 If you visited a church affiliated with one of the historic mainline Protestant denominations and looked out into the congregation on any given Sunday morning, chances are that you would not see many hands raised during the singing of songs, hear tongues being spoken, or witness any supernatural healings or other miraculous signs - practices largely considered to be distinguishing markers of Charismatic worship. Foregrounding piety in our study of Charismatic worship will help us to be attentive to this reinterpretation, and thus more deeply understand how Charismatic worship interacts with the worship of the nine traditions White mentions (and more). [Extracted from the article]

This essay aims to give an account of separatist Presbyterian denominations in the context of Christianity in Scotland in the 20th century. After a brief introduction, attention is first given to the circumstances in which the denominations concerned were birthed. A second section looks at their current place within the wider Scottish context. In the third section, further attention is paid to the two most recent, late 20th century, divisions, those of 1989 and 2000. Concluding reflections seek to view the scene, thus sketched, through a wider lens and to look to the future with a degree of hope for reconciliation and healing. This paper is indebted to the invaluable insights, particularly in regard to the content of its third section, of the Revd Archie McPhail. Sincere thanks are also due to the Revd Martin Keane, Principal Clerk of the United Free Church, and the Revd David Meredith, Mission Director of the Free Church of Scotland, for their gracious and helpful responses to specific queries about their respective denominations. Any errors of fact or judgement are of course those of the author. In writing on a subject as difficult—and painful—as this, one inevitably brings personal perspectives to bear. Those of this writer have inevitably been formed, at least in part, in the context of an unusual ecclesiastical journey within the territory of three denominations—the Free Presbyterian Church, the Associated Presbyterian Churches and the Church of Scotland. Personal involvement in the history and denominational transfers of recent decades, together with long service as a parish minister and experience as a former Moderator, lend to the paper its distinctive angle of approach. [ABSTRACT FROM AUTHOR]

This article shows the impact of the Cameroon Presbyterian Church, effectively, its work over the time had influenced the relationships between local populations on one part and how it modified these relationships with the help of Christian on the other part. It was around the management of the theological inheritance which had become very tough, in missionaries and socio-educational that tensions between the members of the church began. Thus, disagreement of ideas and opinions between pastors reached its speak in 1967 resulting in the Cameroon Presbyterian Church (CPC) schism on whether to join the ecumenical board of Churches or not, opinions between pastors and laics of the church split into antagonist groups. This conflict finally came to an end with the creation of the dissidents of the CPC Anti-ecumenical. This is where lays the question of Presbyterian doctrine, where pastors and laics bumped into a fight of leadership [ABSTRACT FROM AUTHOR]