Andrew Melville (1545-1622) was the leader of the Presbyterian wing of the Scottish Kirk between 1574 and 1607, and he and his colleagues were a perpetual irritant to James VI and I in his attempts to establish a royal and Episcopal dominance over the Kirk. Yet much of Melville’s reputation has been based on the seventeenth-century Presbyterian historical narratives written by the likes of James Melville (Andrew’s nephew) and David Calderwood. These partisan accounts formed the basis of modern historiography in Thomas M’Crie’s monumentally influential Life of Andrew Melville. Modern historians broadly agree that Melville’s portrayal as a powerful and decisive church leader in these narratives is greatly exaggerated, and that he was at best an influential voice in the Kirk who was quickly marginalised by the adult James VI. However, only James Kirk has commented at any length on Melville’s other role in Jacobean Scotland—that of developing and reforming the Scottish universities. Melville revitalised the near-defunct Glasgow University between 1574 and 1580, and from 1580 to 1607 was principal of St Mary’s College, St Andrews, Scotland’s only divinity college. He was also rector of the University of St Andrews between 1590 and 1597. This thesis provides a detailed account of Melville’s personal role in the reform and expansion of the Scottish universities. This includes an analysis of his direct work at Glasgow, but focuses primarily on St Andrews, using the untapped archival sources held there and at the Scottish National Library and Archives to create a detailed picture of the development of the University after the Reformation. This thesis also evaluates the intellectual content of Melville’s reform programme, both as it developed during his time in Paris, Poitiers and Geneva, and as we see it in action in St Andrews.

Thesis (D. Min.)--McCormick Theological Seminary, 1998. / Includes bibliographical references.

The thesis traces the development, between 1790 and 1914, of the two industries of fishing and tourism, which, by the end of the 19th century, dominated the economies of the Fife coastal burghs, stretching from St. Andrews to Earlsferry. Both industries expanded enormously throughout Scotland during the 19th century. Scotland's fisheries were long-established, but their prosperity after 1808 was based upon the rapid growth of the Scottish cured herring trade; the tourist industry, on the other hand, was a new area of economic activity, which developed with the ability of ever-increasing number of people to afford a holiday by the seaside. The East Neuk burghs had the potential for expansion in both industries. For centuries, fishing has been an important occupation in the area, and the re-appearance of large shoals of herrings in local fishing grounds, particularly in the period 1840-1865, was the impetus required to stimulate the growth of a flourishing local curing industry. Equally, with their beaches, sea-bathing facilities, golf links and picturesque surroundings, the burghs were equipped, to varying degrees, to attract holiday visitors, particularly since the extension of the railway system made the East Neuk readily accessible to the population of the nearby large urban centres of Central Scotland. The two Industries were not incompatible - Anstruther had both a prosperous fishing community and numerous summer visitors by 1914. Compatibility was largely dependant upon the character of the resort. In St. Andrews and Elie, tourism had developed early, with an emphasis upon 'gentility' and peaceful repose; the simultaneous development of a large scale fishing industry was subsequently considered inconceivable. Thus, the major fishing ports such as Anstruther, did not become size- able resorts until the close of the 19th century, when less affluent sectors of the population who were less fastidious in the facilities and lenities which they demanded were able to afford seaside holidays. Accommodation for summer visitors in Pittenweea, St, Monance and Anstruther, had not been available in the mid 19th century when the area had been one of Scotland's premier fishing districts; housing accommodation did not expand quickly enough to supply the demands of the rapidly increasing local population. The decline of the local fisheries after 1870 promoted a rationalisation of the fishing industry. Larger and better boats were invested in, and though the fleet remained "based upon the East Neuk, catches were made and landed in other districts in Scotland, England, and Ireland. However, even the need for increased capital outlay, particularly with the development of steam fishing boats, did not cause successful large fishing companies to become established, and in 1914, as in 1790, the fishing community was still a close knit, independent and distinctive feature of the East Neuk fishing ports.

In 1877 the University of St Andrews initiated a unique qualification, the Lady Literate in Arts, which came into existence initially as the LA, the Literate in Arts, a higher certificate available to women only. Awarded by examination but as a result of a programme of distance learning, it was conceived and explicitly promoted as a degree-level qualification at a time when women had no access to matriculation at Scottish universities and little anywhere in the United Kingdom. From small beginnings it expanded both in numbers of candidates and in spread of subjects and it lasted until the early 1930s by which time over 36,000 examinations had been taken and more than 5,000 women had completed the course. The scheme had emerged in response to various needs and external pressures which shaped its character. The purpose of this thesis is to assess the nature and achievements of the LLA in its first fifteen years and to establish its place within the wider movement for female equality of status and opportunity which developed in the later decades of the nineteenth century. The conditions under which the university introduced the LLA, its reasons for doing so, the nature of the qualification, its progress and development in the years before 1892 when women were admitted to Scottish universities as undergraduates and the consequences for the university itself are all examined in detail. The geographical and social origins and the educational backgrounds of the candidates themselves are analysed along with their age structure, their uptake of LLA subjects and the completion rates for the award. All of these are considered against the background of the students' later careers and life experiences. This thesis aims to discover the extent to which the LLA was influential in shaping the lives of its participants and in advancing the broader case for female higher education. It seeks to establish for the first time the contribution that St Andrews LLA women made to society at large and to the wider movement for female emancipation.

This thesis examines the social and economic relations of the Enxet indigenous people of the Paraguayan Chaco region who place a high value on egalitarianism, generosity and personal autonomy. However, during the twentieth century their land has been colonized by cattle ranchers and they have been obliged to enter the market economy. While anthropologists have proposed a range of theories to explain indigenous social and economic relations, the main concern of this thesis is to examine how the Enxet themselves explain their social behaviour. The Enxet make salient use of "emotion words" when discussing their social and economic practices. For instance, a fundamental dichotomy in Enxet thought is between "love" and "hate" and much of their discourse centres on these two concepts. The Enxet seek to create "good/beautiful" people who know how to act appropriately. In certain contexts they should practise "love" while in other contexts "hate" is acceptable. Enxet social organization should not be understood as a structure but as a process, as something that is being continually created. I will consider different aspects of this process through an examination of kinship, co-residence, marital relations, "brideservice" and inter-community contact, and I will describe how economic transactions are key elements in the generation of "loving" social relations. However, self-centred practices create many challenges to a harmonious community life and I will consider how the Enxet strive to overcome them. Of particular interest will be demand sharing which responds, in part, to a strongly-held egalitarian ethic but can also provoke disharmony and discomfort in community life. I will also discuss commodity relations within Enxet communities and challenge the common assumption that money is necessarily destructive of indigenous social relations. I will conclude that the overriding goal of the Enxet is the attainment of tranquillity in both their personal and social lives. For the Enxet, economic relations are not about gaining material wealth but about living well with other people. They recognize that personal affective comfort is dependent on engendering tranquillity in other people. Therefore, the "emotion words" they use to explain their social behaviour should not be regarded as merely referring to "feelings" but as encompassing an aesthetics of social behaviour.

Thesis (D. Min.)--Ashland Theological Seminary, 2003. / Abstract. Includes bibliographical references (leaves 265-268).

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.

In the mid-nineteenth century Métis society re-established itself west of Red River in the Saskatchewan country. This thesis tells the long overlooked story of the English Métis of the Prince Albert Settlement, beginning with James Isbisters initial farm in 1862 and the wave of Métis who followed him west in search of a better life. Questions of Identity, Politics, and Religion are answered to place the English Métis in the historical context of the Métis nation and the events of the Canadian states institutional expansion onto the Western prairies. The place of the English Métis vis-à-vis their French, First Nations, and Euro-Canadian neighbours is examined, as are their attempts to secure a land base and continued collective identity under pressures from hostile state and economic forces. Their importance in the events of the period which would have long lasting national and local significance is also examined. A survey of the community and the changes it went through is given from the initial settlement period to the dissolution of the English Métis as a recognizable collective force following Louis Riels uprising.

In the mid-nineteenth century Métis society re-established itself west of Red River in the Saskatchewan country. This thesis tells the long overlooked story of the English Métis of the Prince Albert Settlement, beginning with James Isbisters initial farm in 1862 and the wave of Métis who followed him west in search of a better life. Questions of Identity, Politics, and Religion are answered to place the English Métis in the historical context of the Métis nation and the events of the Canadian states institutional expansion onto the Western prairies. The place of the English Métis vis-à-vis their French, First Nations, and Euro-Canadian neighbours is examined, as are their attempts to secure a land base and continued collective identity under pressures from hostile state and economic forces. Their importance in the events of the period which would have long lasting national and local significance is also examined. A survey of the community and the changes it went through is given from the initial settlement period to the dissolution of the English Métis as a recognizable collective force following Louis Riels uprising.

This work considers the theoretical, epistemological and methodological criteria for a hermeneutic phenomenological approach to the study of spiritual experience founded within a qualitative paradigm. Spirituality is noted to be of increasing significance in society and as a developing discipline within the academy and spiritual experience is offered as an opening to greater understanding and appreciation of an individual's understandings of their spirituality. The methodology provides an interpretative approach towards an opportunity for resonance, identification and empathy between individual and reader through richly descriptive narratives offering insights into such experiences and developing themes and threads of particular interest prior to seeking universal and semi universal traits between or amongst narratives. Practical methods for applying the methodology are considered, including ethical and researcher reflexive issues. The assessment of the methodology includes its application to a case study, located within contemporary Christianity in the Roman Catholic Archdiocese of St Andrews and Edinburgh, Scotland, which due to limitations of space focuses particularly on the notion of the Gift and assists in the determination of the efficacy and validity of hermeneutic phenomenology in the study of spiritual experience.