James Orr (1844-1913) was a Scottish theologian, apologist and polemicist. He was the leading United Presbyterian theologian at the time of the United Free Church of Scotland union of 1900, and beyond his own church and nation he came to exercise a significant influence in North America. This study is an examination of Orris theological contribution, what he believed and how he expressed it, in its historical setting Particular attention is paid to the convictions which undergirded and gave impetus to his activities. The study reveals that while Orr was far from unaffected by the intellectual movements of the late-Victorian period, his contribution may best be described as a call for continuity with the central tenets of evangelical orthodoxy. He was one of the earliest and principal British critics of the Ritschlian theology, and a strong opponent of rationalistic biblical criticism. He emphatically rejected all evolutionary interpretations of man's moral history, and held firmly to orthodox Christological formulations in the face of alternative assessments of the historical Jesus. While factors of temperament affected the tenor of his work, his contribution was most decisively shaped by the convictions that evangelical orthodoxy is ultimately self-authenticating, that truth comprises a unity or interconnected whole, that genuine Christian belief implies a two-story supernaturalist cosmology, and that the rationalism of the times was a temporary malaise. A general lack of support for his views within the scholarly community, combined with his own deep-seated populist instincts and common sense convictions, led Orr in later years to direct his appeals primarily toward the Christian public. The conclusion reached is that Orr deserves to be recognized, not so much as a brilliant or particularly original thinker, but as an able and exceptionally vigorous participant in a period of dramatic theological challenge and change.

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The accompanying thesis forms a study of the General Assembly as an influence not only upon Scottish Politics but upon Scottish Representative Institutions. The majority of writers upon the history of the Scottish Church stress the private influence of individuals, which while interesting in itself was in many cases extraneous to the general movements both in the Kirk and in the development of the representative principle both as applied to Kirk institutions and to Parliament and Conventions. Several writers have seen in the General Assembly a thoroughly democratic institution, which represented all classes of social life and which prepared the way for the ideal of a universal franchise. I have endeavoured to show that the General Assembly for the greater part of its development had little of this universal character and was rather the expression of an "Opposition" which was no more democratic in actual composition than the Parliament itself. The period 1560-1618 represents only part of the period upon which I originally began investigation. To cope with the century 1560-1660 I found that it would have been necessary to omit much manuscript material which was valuable for purposes of detail. I therefore limited the present thesis to the 58 years after the Reformation which saw the rise of the Assembly to full power 1592-96 and its subsequent decline, both as a political force and as a representative institution.

The writing of contemporary history has implications regarding objectivity, subjectivity, the idea of progress, ecumenical history and its relationship to world history. Riane Eisler’s dominator and partnership models in her cultural transformation theory provide an appropriate hermeneutical basis for a historical consideration of the concept of partnership in mission (PIM) along with traditional biblical concepts which have guided mission theology for centuries. Partnership in mission is a laudable concept in the furtherance of participation in God’s mission. It has a distinguished history despite the difficulties experienced in making it a functioning reality. It has had the potential to enable sending and receiving churches to experience fellowship, humility and dignity in relationships. However, the issue of power in the ‘older’ sending churches has been an intrusive factor in preventing the theory from becoming a reality. In the case of the Church of Scotland, which stands in the grand ecumenical tradition of the twentieth century, despite great strides being made over the years to develop mutually enriching relations, increasing problems presented the opportunity for partner relationships to become authentically interdependent. Unfortunately, vulnerability on the part of the Church of Scotland World Mission Council has led to a return to a colonial/dominator approach to partnership. Recent developments in the Church of Scotland indicate that partnership in mission, while still the official model on which mission policy is based, has been challenged in its essence. Attempts to reform the work of the World Mission Council by means of a business consultancy have added no apparent value to the work of the Council or to its worldwide relationships. A lack of flexibility characterises recent developments along with a refusal to examine any other possible models which will enable the maintenance of existing partner church relationships. This has resulted in policy decisions, which affect them deeply, being made without any reference to partner churches. Nor has the Church’s constituency in Scotland been adequately consulted. For the first time in recent history policy decisions of WMC have been the cause of much discussion and deep division within the Church of Scotland. Further, they have ruptured valuable long term relationships and have through differential approaches to partners posed a potential threat to relationships between younger churches and possibly to a diminution of the standing of the Church of Scotland in the ecumenical movement. Opportunities for repentance, self sacrifice and the growth of fellowship in relationships have been spurned to the eventual cost of the Church of Scotland. Authentic partnership in mission is a distinct possibility through the development of relations based on mutuality, where resources must be subject to the norms of accountability, horizontal relations and management of the gifts of God for the people of God. / Thesis (PhD)--University of Pretoria, 2007. / Church History and Church Policy / unrestricted

Text in English / This dissertation offers an analysis of Scottish Presbyterian Church mission policy during the period, 1898 - 1923. The study contains an examination of historiographical methodology, the historical background both in Scotland and South Africa along with the multi-faceted dimensions within the South African context of the time. The Mzimba Secession provides an appropriate historical starting point which led to a serious disruption of the Mission. The role of the major participants, black ministers and elders and missionaries, is assessed as a struggle between them and the Foreign Mission Committee of the United Free Church of Scotland, following the union of two churches in 1900, took place involving the various policy options. This eventually led to the formation of the Bantu Presbyterian Church of South Africa. / Christian Spirituality, Church History & Missiology / M. Th. (Missiology)

This thesis deals with the theology and development of the Evangelical Episcopalian movement in nineteenth-century Scotland. Such a study facilitates the construction of a detailed doctrinal and social profile of these Churchmen, hitherto unavailable. In the introduction an extensive investigation is provided, identifying individuals within the group and assessing their numerical strength. Chapter 2 shows the locations of Evangelical Episcopalian churches and suggests reasons for their geographical distribution. Chapter 3 investigates some sermons and writings of various clergy and laypersons, highlighting the doctrinal beliefs of Scottish Evangelical Episcopalians and placing them within the spectrum of Evangelical Anglicanism and showing affinities with Scottish Presbyterianism. Chapter 4 concerns the lifestyle of members of the group, covering areas such as marriage, family, leisure and philanthropy. Chapter 5 provides a numerical analysis of the social make-up of various congregations paying particular attention to the success achieved in reaching the working classes. Chapters 6 and 7 examine the issues faced by Scottish Evangelical Episcopalians in an age of increasing Tractarian and Roman Catholic activity. Topics covered include the theology of baptism and the communion service. The contrast between Evangelical belief and that of orthodox Scottish High Churchmen and Virtualists is clarified. Chapter 8 explains the factors contributing to the secession of D. T. K. Drummond from the Scottish Episcopal Church and the formation of the English Episcopal movement. Further disruptions are discussed in Chapter 9. Chapter 10 provides a detailed analysis of the development and eventual fragmentation of English Episcopalianism. Chapter 11 concludes the thesis with an evaluation of the contribution of English Episcopalianism to the history of the Scottish Episcopal Church and the reasons for its emergence. The thesis thus provides a detailed examination of the motives which drove the adherents of this important facet of nineteenth-century British Evangelicalism.

This main aim of this thesis is to conclusively demonstrate that John Spottiswoode was one of the most important churchman in early modern Scotland. He was, it will be shown, the most authoritative and impressive of Scotland's post-Refonriation bishops. Spottiswoode was the principal ecclesiastic in James VI's reconstruction of an episcopal church in Scotland after 1603 when he was appointed Archbisiop of Glasgow. This was followed by his prestigious translation to the metropolitan see of St Andrews in 1615 from where he presided over those controversial liturgical reforms of the succeeding years of the Jacobean era. Moreover, as a prominent member of the Scottish government he was heavily involved in secular politics and administration throughout the absentee kingship of James VI and that of his son, Charles I. This study, however, will confine itself to charting the archbishop's ecclesiastical and political ascendancy and involvement within the Scottish Jacobean church and state. Although Spottiswoode was without question a loyal supporter of the crown, it will be shown that he was no sycophant. Therefore, it is necessary to provide an analysis of the qualities and characteristics that made Spottiswoode such an influential figure and beneficiary of royal largesse between 1603 and 1625. Through focusing on the activities and objectives of Archbishop Spottiswoode throughout the reign of James VI, this thesis also aims to challenge the popular notion that the Church of Scotland functioned efficiently and harmoniously throughout the reign of"rex pacificus". Furthermore, the idea that an absolutist state existed in Scotland after the regal union will be exposed as fanciful.

Text in English / This dissertation offers an analysis of Scottish Presbyterian Church mission policy during the period, 1898 - 1923. The study contains an examination of historiographical methodology, the historical background both in Scotland and South Africa along with the multi-faceted dimensions within the South African context of the time. The Mzimba Secession provides an appropriate historical starting point which led to a serious disruption of the Mission. The role of the major participants, black ministers and elders and missionaries, is assessed as a struggle between them and the Foreign Mission Committee of the United Free Church of Scotland, following the union of two churches in 1900, took place involving the various policy options. This eventually led to the formation of the Bantu Presbyterian Church of South Africa. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

John Erskine was the leading Evangelical in the Church of Scotland in the latter half of the eighteenth century. Educated in an enlightened setting at Edinburgh University, he learned to appreciate the epistemology of John Locke and other empiricists alongside key Scottish Enlightenment figures such as his ecclesiastical rival, William Robertson. Although groomed to follow in his father’s footsteps as a lawyer, Erskine changed career paths in order to become a minister of the Kirk. He was deeply moved by the endemic revivals in the west of Scotland and determined that his contribution to the burgeoning Evangelical movement on both sides of the Atlantic would be much greater as a clergyman than a lawyer. Yet Erskine was no ‘enthusiast’. He integrated the style and moral teachings of the Enlightenment into his discourses and posited new theories on traditional views of Calvinism in his theological treatises. Erskine’s thought, however, never transgressed the boundaries of orthodoxy. His goal was to update Evangelical Calvinism with the new style and techniques of the Enlightenment without sacrificing the gospel message. While Erskine was widely recognised as an able preacher and theologian, his primary contribution to Evangelicalism was as a disseminator. He sent correspondents like the New England pastor Jonathan Edwards countless religious and philosophical works so that he and others could learn about current ideas, update their writings to conform to the Age of Reason and provide an apologetic against perceived heretical authors. Erskine also was crucial in the publishing of books and pamphlets by some of the best Evangelical theologians in America and Britain. Within his lifetime, Erskine’s main contribution to Evangelicalism was as a propagator of an enlightened form of Calvinism.

Creating moralistic societies was a concern of the churches and the governments of Scotland and the American colonies of New York and New Jersey in the eighteenth century. However, church and state relations in Scotland and the American colonies were dissimilar and the differences manifested themselves in the various approaches taken by each body to suppress the immoral behaviour that existed in both countries. By examining the disciplinary procedures and cases in the parishes of the Presbytery of St Andrews and the Presbyterian churches in the colonies of New York and New Jersey, these divergences emerge and illuminate the relationship between church and state. The Church of Scotland was recognized as the established church by the state and was allowed to implement its own Presbyterian system of government and discipline according to its ecclesiastical doctrines and theological beliefs. The state utilized its legal systems to punish and correct immoral behaviour. In Scotland, the two systems had defined boundaries and complemented one another in their efforts to suppress immorality. However, not only did the American colonies lack a centralized state until 1776, but the colonies also lacked an established church. Alternatively, each colony had its own governing bodies, judicial systems, and a variety of church denominations. The Presbyterian Church, one of the many churches in the colonies of New York and New Jersey, utilised a Presbyterian system of ecclesiastical discipline in order to supplement the judicial systems' attempts to suppress immorality within the colonies.