Reformed Presbyterian Church

William Melancthon Glasgow originally finished this manuscript in 1901.  I have transcribed, proofed, and re-indexed it.  Glasgow's Record is a source useful for the study of church history, genealogy, the history of American westward expansion, and more.

This thesis uses the diaries of Catherine Robertson McCartney (1838-1922) to define the distinctive characteristics of the Reformed Presbyterian Church in Scotland and America between 1856 and 1881. It gives a window into the history of the denomination during the mid-nineteenth century, using cultural, ethnographic, institutional, and gender analyses. The thesis explores the logocentric heritage of the tradition and shows how the denomination as a whole, and Catherine particularly, continued to define their identity in the Victorian and Evangelical milieu of the period.
Reformed Presbyterian institutional identity had begun to shift away from political dissent due partly to a continued interaction with the broader Evangelical tradition of the time. As a result, the historic logocentric forms of worship, developed largely during the Scottish Reformation, became key to Reformed Presbyterian identity. This logocentricsm and shared commitment with other Evangelicals to revivals, Scripture, evangelism, atonement, and conversion provided Catherine access into the broader religious culture of her time. Yet, the separateness that the dissenters had historically practiced, displayed in the testimonies, meant Catherine and other Reformed Presbyterians were indeed within the category of Evangelicalism, but could never be wholly a part of, nor formally identify as Evangelicals.

O Catecismo acerca do Governo e Disciplina da Igreja Presbiteriana é um documento que reflete a preocupação de instruir os nossos oficiais. O texto é uma afirmação simples e coerente defesa do sistema de governo presbiteriano. A estrutura principal das questões e respostas apresenta a doutrina básica do nosso sistema de governo eclesiástico, refletindo a tradição do presbiterianismo desde as suas raízes.  Ele também reflete alguns dos debates da época de sua origem, por esse motivo o conteúdo do catecismo é, por vezes, mais apologético do que estritamente educacional, o que se percebe por ter quase metade das suas questões refutando o catolicismo romano e o episcopalismo.

O catecismo foi preparado com a finalidade de treinar os oficiais e instruir a igreja local. O seu principal objetivo era preparar uma liderança doutrinariamente convicta e, ao mesmo tempo, disponibilizar um texto de fácil leitura para que os membros fossem esclarecidos e pudessem escolher bem os seus oficiais.

This paper argues that proper historical method for tracing theological development looks at what sources we can prove an author used and demonstrates how that authors changed from those previous sources. This essay examines the history of the covenant of works, using Archbishop James Ussher as the terminal point of development, and analyzing how he appropriated and modified material from sources he named as important to him.

This paper consists of notes on some Covenanters and “Ultra-Covenanters” after the Revolution of 1689, i.e. on various people or small groups of Covenanters who remained separate from the Church of Scotland during the course of the eighteenth century and into the
beginning of the nineteenth century. The two largest groups were the Macmillanites or Reformed Presbyterians, and the Hebronites or followers of John Hepburn. The histories of both these groups have
already been covered in detail by others, but we give some notes on prominent members of these groups who merit more attention than they have so far received. Mostly, however, we are interested in more obscure groups: the Harlites, Adamites, Howdenites, and others.

This book examines John Calvin’s sense of vocation.

1) It begins with an analysis of thinking on prophecy in early, medieval, and Reformation theology.

2) It finds Calvin within a non-mystical, non-apocalyptic prophetic tradition that focused on scriptural interpretation.

3) It argues Calvin believed his prophetic authority was the same as Isaiah and Jeremiah, and suggests that he may have held himself to be infallible in matters related to Christian doctrine.

4) It argues that starting from about 1555, Calvin began to conceive the idea of encouraging one of the French 'lesser magistrates' (the princes of the blood royal) to rise up in armed conflict against the sitting French king with the aim of taking the throne.

5) Thus, it argues that when that did happen in 1562 when Louis of Condé gathered troops in Orléans and declared their intentions to liberate King Charles IX from the evil councillors surrounding him, this had Calvin's fingerprints on it -- Calvin was to a significant degree responsible for this turn of events.

6) Calvin pursued this plan, I argue, as one of a number of approaches to winning France for the gospel. In this way, the volume explores Calvin's sense of vocation and the impact this had on his political thought.

My reading of Knox's life disagrees with that of most of his other biographers since M'Crie. It is on the whole supported, however, by the eighteenth century estimate represented by David Hume and Burns. If I show bias it is not, at any rate, theological bias. The object of this book is somewhat different from that of the biographies which I have mentioned: it is to give a critical account of a representative Calvinist and Puritan. The temper in which I have attempted this may perhaps best be described as realistic; I have attempted to tell in contemporary terms how a typical Calvinist and Puritan lived, felt and thought. With the historical figure I am not particularly concerned'. As one may note the date of publication was similar to D. H. Lawrence' banned book and at the height of Catholic persecution in Scotland at the hands of John White the Church of Scotland's sectarian and racist moderator. I will relate to a few examples from Muir he writes about Knox; ' Between 1540 and 1543 we find him engaged as an ecclesiastical notary, and up to March of 1543 he was certainly in the Catholic Church. Of the life he led during this time his fellow reformers tell us not a word, but the Catholics maintain that he was notorious for his immorality, and even assert that he was guilty of committing adultery with his stepmother (his father's second wife).

210 pages @ 12 point script single line spacing 105,290 words 630,326 characters
Alpha. _ 6th of April, 1320. ' For as long as but one hundred of us remain alive, we will never on any conditions submit to the domination of the English. It is not for glory nor riches, nor honours that we fight, but for freedom alone, which no good man gives up except with his life.' Signed by the council of Earls, Barons and Freeholders at Newbattle Abbey near Edinburgh. Part of The Declaration of Arbroath, written shortly after Robert De Brus had defeated English invaders at Bannockburn, following in the footsteps of Scotland's greatest warrior hero and defender of freedom William Wallace! Oh Wallace William out of the west came to claim justice, freedom and a nation for God his Lord's holy name, no cry or deed or want for himself of glory or fame. At Stirling Bridge the might of Proud Edward's army fell, the cream of England died, lived not a man to tell. Victory for bold Wallace and his fighters, river awash with invaders blood did swell. The great General whom Napoleon followed his thought train, half of one thousand years again.

La exposición se basa en la teoría sociológica del compromiso religioso para reflexionar sobre dos ámbitos sociales que han sido relevantes en la historia del presbiterianismo en México y en Yucatán: la conversión religiosa y la posición política. Entiendo que la conversión es un proceso que puede culminar en el compromiso hacia el grupo en cuestión, en este caso del presbiteriano, en el que el aspecto social tiene un papel importante. Al mismo tiempo al adquirir una identidad de fe, nuestras acciones son guiadas por una visión particular de la sociedad, en la historia del presbiterianismo fue evidente cuando algunos presbiterianos se alinearon a una posición política durante la Revolución y el socialismo.

This article explores the ways women interacted with the Scottish kirk in the decades prior to the National Covenant of 1638, mainly focusing on urban areas especially Edinburgh and environs. The written records, especially those of the kirk session, are skewed toward punishing women who engaged in sin, especially sexual sins such as adultery and fornication. Indeed, these records show that while women's behavior and speech was highly restricted and women were punished more frequently than men for their sexual behavior or for speaking out of turn, there were moments when women had a significant public voice, albeit one that was highly restricted and required male sanctioning. For example, women were often called on to testify before kirk sessions against those who had committed sins, even if the accused sinners were male or social superiors or both. Perhaps the most important moment where women used their male-sanctioned voice to speak out in public came at the Edinburgh Prayer Book Riots of 1637, which was led by women. This article argues that women were given the opportunity to act in public because the church had been characterized by many Scottish male preachers in gendered language-they called the church a "harlot mother" and a "whore" that needed correction. Therefore, the women of the Prayer Book Riot were sanctioned to speak out against a licentious sinner, much in the way women were called on to testify against sinners in front of kirk sessions.

Is Christ’s Kingdom as the Mediator the Church only, or does it include all things?

George Gillespie, the Westminster divine and Scottish covenanter has the most in-depth writings on the view that Christ’s Mediatorial Kingdom is the Church only.

Many are unaware of Gillespie's extended arguments on this subject, probably due (amongst other reasons) to their inaccessibility. Hence Gillespie has often been misunderstood and misrepresented. The Reformed Presbyterians, as a family of denominations, officially take the opposite viewpoint from Gillespie.

Whether one agrees with Gillespie or not, this document in contemporary format with explanatory notes and outlines of Gillespie's writings will be invaluable to becoming familiar with Gillespie's thought on the topic.

As a bonus, these writings of Gillespie are also the classic delineation of the Biblical relationship between Church and State.

It was realized after the completion of this paper that a few more extant extracts of Gillespie exist on the subject (which are consistent with Gillespie's teaching).  See the webpage:  https://reformedbooksonline.com/the-extent-of-christs-mediatorial-kingdom-2/

_ Alpha. _ 6th of April, 1320. ' For as long as but one hundred of us remain alive, we will never on any conditions submit to the domination of the English. It is not for glory nor riches, nor honours that we fight, but for freedom alone, which no good man gives up except with his life.' Signed by the council of Earls, Barons and Freeholders at Newbattle Abbey near Edinburgh. Part of The Declaration of Arbroath, written shortly after Robert De Brus had defeated English invaders at Bannockburn, following in the footsteps of Scotland's greatest warrior hero and defender of freedom William Wallace! Oh Wallace William out of the west came to claim justice, freedom and a nation for God his Lord's holy name, no cry or deed or want for himself of glory or fame. At Stirling Bridge the might of Proud Edward's army fell, the cream of England died, lived not a man to tell. Victory for bold Wallace and his fighters, river awash with invaders blood did swell. The great General whom Napoleon followed his thought train, half of one thousand years again. A mountain of a man legendary robed in emerald green, from the depth of the forests the Caledonian, to free his beloved land from tyranny, wipe out oppression, degradation, exploitation The Wallace cried 'Rebellion'. From the mouth of the giant came! ' Dico tibi verum libertas optima rerum 1

The list of pastors and teachers of the Békés Reformed Diocese, located in the southeastern region of the Hungarian Kingdom in the 18th century, can be reconstructed from various sources. The most important source is the records of the diocese, in which the pastors inaugurated in the diocese were listed between 1696 and 1809. However, far fewer documents are available about the teachers; the diocese kept incomplete records of them. For both pastors and teachers, parish records and registries should also be considered. If the documents of all the parishes can be processed, a list of pastors and teachers of the diocese who served in the early modern age can be compiled.

In this Very Short Introduction, Jon Balserak explores major ideas associated with the Calvinist system of thought. Beginning during the Protestant Reformation in cities like Zurich, Geneva, and Basel, Calvinism—also known as Reformed Theology—spread rapidly throughout Europe and the New World, eventually making its way to the African Continent and the East. Balserak examines how Calvinist thought and practice spread and took root, helping shape church and society. Much of contemporary thought, especially western thought, on everything from theology to civil government, economics, the arts, work and leisure, education, and the family has been influenced by Calvinism. Balserak explores this influence. He also examines common misconceptions and objections to Calvinism, and sets forth a Calvinist understanding of God, the world, humankind, and the meaning of life.

Preface

Chapter 1 Calvinism – What’s in a Name?
Chapter 2 Conversion
Chapter 3 Culture
Chapter 4 Church
Chapter 5 Knowledge
Chapter 6 Covenant
Chapter 7 Humanity and New Humanity
Chapter 8 God and Hell

Chronology
Further Reading

Good Protestant bad Christian,  John Knox!

For many years Knox had been in league with known English collaborators, Cockburn of Ormiston, George Wishart, David and George Forrest, and many others had been planted by the English under Henry VIII after Scotland had been invaded in 1544, and with the destruction of the Scottish religious institutions by the English, allowed the Knox led traitors to lay down plans for the over throw of the Catholic people of Scotland, and eventually the Scottish government by bad Christians but Good Protestants.

Brief biographical sketch of Dr. William G. Moorehead, conservative Presbyterian theologian and president of Xenia Seminary.  Published in Encyclopedia of Christianity in the United States / edited by George Thomas Kurian and Mark A. Lamport ; Lanham, Maryland : Rowman & Littlefield, [2016]

Th e study focuses on the activity of the calvinist nobles that had a high impact on both the secular
and the eclesiastical life and administration of Udvarhely Seat and of the Reformed Diocese of Udvarhely.
It shows the level of their implication in the administration and in the government of the ecclesiastical
offi ces, and details the existing relationships between diff erent families, and their social network.
It details diff erent personal careers, and studies cases that show the implications of persons or of whole
families in the life of their church.

Faith and Slavery in Presbyterian Diaspora explores the Presbyterian diaspora’s experience with slavery.  It considers how in areas as diverse as the New Hebrides, Scotland, the United States, and Africa the men and women who shared the Presbyterian faith conditioned their interpretations of and interactions with the institution of chattel slavery.  On the surface, these interactions are strikingly varied, ranging from uncompromising calls for abolition to uncritical acceptance; from a willingness to embrace state systems as means to end slavery to a refusal to do so because they would not; from carefully crafted intellectual assaults on the institution to equally well-crafted defenses of it.  Yet these essays suggest that despite such differences, these experiences reflect a common set of assumptions about theology and its application in the world that was derived from a shared adherence to John Calvin’s Reformed Tradition.  Taken together they highlight how the particular way that Presbyterian theology framed the Reformed Tradition and the responsibilities it imposed on its members made slavery a particularly problematic and fraught issue for adherents to this faith.  The chapters reveal, in short, that there was a distinctively Presbyterian experience with slavery one which provides a useful perspective on both the history of the church(es) and on slavery.

A Igreja Presbiteriana nos Estados Unidos poderia estar pronta para um apelo a um Presbiterianismo Puro e Simples; isto é, um clara defesa para a recuperação de princípios básicos do presbiterianismo confessional. Até mesmo o observador mais casual reconhece que nossa denominação de quase-um-século está passando por alguma crise de identidade. De fato, uma uma série de pontos falhos têm se formado acerca da doutrina, adoração e missão. Talvez seja a hora de nossas igrejas reconsiderarem cuidadosamente as nossas raízes reformadas e confessionais. Talvez precisemos ser lembrados daquilo que deveria ser basilar e unificador a uma denominação que buscar ser " verdadeira à fé reformada " e publicamente subscreve aos Símbolos de Westminster como nosso sistema de doutrina.