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In May of 1893, the Free Church split in two and those who left - predominantly Gaelic-speaking Highlanders - formed the Free Presbyterian Church. This thesis argues that this was as a result of the combination of four basic circumstances. <i>1</i>. The social and intellectual turbulence of the late nineteenth century threw up many challenges for churchmen; for Highlanders of theologically conservative views this was crucial in contributing to their outlook. They found themselves in a rapidly changing world and this exaggerated the apparent threats posed by change within the Church. This turbulence alone did not produce the Free Presbyterian Disrupton, but in varying ways it transformed the world in which the men who were to form the Free Presbyterian Church lived and worked; in many ways their self-perception as a small group of righteous men facing an alien and hostile world is a direct - if not inevitable - product of the times which moulded them. <i>2</i>. More particularly, the nineteenth century produced what were seen as assaults on the authority of the Bible from two influential sources; textual criticism and evolutionary science. The Free Church became bitterly divided over both these issues, and the departure from the traditional view of Scripture by many of the leading men in the Church was a major reason why the Free Prebyterians left in 1893. <i>3</i>. The Free Church was further divided between the Highland and the Lowland parts of Scotland. The divide was there from the very beginning of the Free Church and antagonism went both ways, but it is my contention that the hostility of the Lowlanders in the Church to the position of the Highlanders was, at least in part, informed by the prevailing contemporary influence of theories about race. This mutual antagonsim had the effect of widening divisions which existed over other issues, and made a secession by Highlanders likely if not unavoidable.

The aim of this thesis is to examine the Christian literature of the first three centuries A.D. concerning the general priesthood of the church and the priesthood of the ordained to determine whether the understanding of the former was harmed by the understanding of the latter. This examination is preceded, first, by consideration of some modern literature on these subjects to show why they are important and which issues are being discussed, and, second, by study of the New Testament's teaching which shows that the only Christian priesthoods apparent in it are those of Christ and of Christians in general and that it contains no clear justification of the priesthood of the ordained. The Christian literature of the first three centuries A.D. is then examined to show that the priesthood of the ordained appeared towards the end of the second century and arose mainly because of the church's desire to relate the Old Testament to its life and because of the leaders' presidency over the church, its worship, especially the eucharist, and discipline. The same literature is again examined to show that, although there continued to be an awareness of the general priesthood, by the mid-third century it came to be largely ignored and devalued in the light of the increasing emphasis on the priesthood of the ordained. This literature is studied a third time to show that the development of the priesthood of the ordained and the devaluation of the priesthood of the church were connected with, and part of, the development of the distinction between the clergy and the laity which involved the increasing monopoly of authority and public ministry by the former.

The aim of the thesis is to describe and assess the contribution of <i>chŏndo puin</i> (Korean Bible Women) to the growth of Protestant Christianity in Korea during the second half of the 19^th century (late <i>Chosŏn</i> period) to the end of the Japanese occupation of Korea in 1945. The thesis will question western missionary perceptions of the <i>chŏndo puin,</i> and challenge their ignorance in contemporary Korean historiography. It will demonstrate that <i>chŏndo puin</i> were active subjects in the development of Korean Protestant Christianity, rather than the passive objects of evangelism. The research seeks to bring into visibility the “micro-histories” of the <i>chŏndo puin</i> through a critical re-reading of missionary archives, and oral research. Part One provides a critical reconstruction of the cultural landscape from which the <i>chŏndo puin</i> emerged. Chapter One re-assesses the leadership roles that Korean women were able to exercise in traditional Korean society, and corrects missionary misperceptions that denigrated the image of Korean women. Chapter Two examines the interaction between American missionary women and <i>chŏndo puin</i>. Part Two examines the diverse roles that the <i>chŏndo puin</i> fulfilled in the growth of Protestant Christianity from 1895 to 1937-45 when they played an important role in resistance of Japanese military imposition of Shinto practices. Chapter Three features the contributions of <i>puin kwonse</i> (as the <i>chŏndo puin </i>were originally known) to the early development of Protestant Christian mission in Korea. Chapter Four analyses the roles that <i>chŏndo puin</i> played in the period of Protestant Christianity’s most rapid growth in Korea. Chapter Five widens the analysis to include the role of <i>chŏndo puin</i> in Korean society through education and medical institutions, organisations of social outreach, and social-political movements for and against Japanese occupation. The main argument of the thesis is that the <i>chŏndo puin</i> were creative agents of mission in the development of the Protestant Church in Korea, and that their significance has been neglected or ignored in Korean Protestant historiography under the influence of western missionary and Korean male perspectives.

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<I>Francis T. McDougall</I> was consecrated in 1855 as the first Anglican bishop of Labuan and Sarawak after 7 years spent in establishing the Borneo Church Mission in the territory ruled by rajah James Brooke. He has been much neglected in the published histories of Anglican Mission in the 19<SUP>th</SUP> century, barely mentioned in some books, ignored in others, the subject of only one biography - and that written in 1889 by his brother-in-law. It is the purpose of this thesis to examine his ideas and achievements by means of a careful study of such primary sources as his letters and sermons, correspondence from authorities in church, missionary societies and state, and letters from his wife Harriette and other family members. After an <I>Introduction</I> describing the genesis of the Mission in the imagination of Brooke <I>Chapter 1</I> outlines under 3 thematic headings the work of McDougall in Sarawak between his arrival in June 1848 and his first furlough at the end of 1852. These themes are examined in depth in the next 3 chapters, each of which looks at McDougall against the background of Anglican attitudes to Mission in general since the Reformation and in particular during the middle years of the 19<SUP>th</SUP> century. <I>Chapter 2</I>, under the title 'First to civilise - then to Christianise', traces how McDougall (in line with Anglican theory and practice in the post-Enlightenment era) established education for Malays and medical facilities in the hope that these would lead to wholesale conversions. Becoming disillusioned with what he came to see as 'merely civilising', he maintained a consistent caring ministry as the first ever Anglican medical missionary in spite of suffering persistent bad health himself. <I>Chapter 3</I> evaluates McDougall as 'a traditional churchman with an inclusivist missiology', and shows a missionary from an orthodox background making a genuine attempt - unusual in his day - to appreciate the work of God in the Dayak primal religions and to prepare the way for the creation of an indigenous church.

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This thesis sets out to examine the impact which the foreign missionary movement had on Scotland in the half century after David Livingstone's death. The first chapter gives a general account of the religious and social background to this outreach from Scotland, and looks at some of the national peculiarities which were expressed in it. Chapters two and three are concerned with the areas covered by these missions, and with a detailed examination of the personnel who manned them. The fourth chapter looks at the unusual Presbyterian structures of official Church missions, at the men who directed these Committees, and at some of the sources of dispute which caused occasional rifts within the Churches. Chapter five examines some of the methods used to finance these endeavours, and the problems which had to be faced. Like the thesis as a whole, it traces the effects of the denominational distinctions between Established, Free, and United Presbyterian Churches. Chapter six investigates the place of Livingstone in Scottish mission history, while chapter seven deals with the machinery whereby other missionary heroes were selected to be elevated from the ranks of their peers, The eighth and last chapter demonstrates Scottish reactions to foreign missions as they were reflected in the pages of Church magazines, the secular press, and Scottish fiction. Four appendices touch briefly on the Churches' involvement with missions to the Jews, controversies, within the Established Church missions in the 1880s, Presbyterial correspondence with the Foreign Mission Committees, and the missionary movement's response to the advent and consequences of the First World War.