The Social History of Religion in Scotland since 1730

Brown, Stewart J.; Brown, Callum

doi:10.2307/1873850

Cited by 22 publications

(12 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…5 The United Secession and Relief Churches, which originated in 1733 and 1761 respectively and which united in 1847 to form the United Presbyterian Church, are potentially interesting churches for understanding the missions to Calabar, Nigeria. 6 Following the 1833 Emancipation Act that eventually resulted in the full freedom of the slaves in the West Indies in 1838, the Jamaican Mission Presbytery (JMP) indicated a strong willingness to take the gospel back to Africa. To this end they initiated a 'freedom offering'.…”

Section: Locating the Mission To Calabarmentioning

confidence: 99%

“…12 The Home Presbytery was also worried about hostile encounters and feared that missionaries might not survive the tropical climate, which was thought to be the main cause of disease and death. 13 Hewat quotes Hope Waddell, one of the serving missionaries in Jamaica at that time, as saying that the letter they received from the home Presbytery was 'enough to frighten us'. 14 Agha has further identified other factors that could have led to the Home Presbytery's disapproval of the JMP's missionary intentions to West Africa.…”

Section: Locating the Mission To Calabarmentioning

confidence: 99%

See 1 more Smart Citation

Bridging the Divide: The Legacies of Mary Slessor, ‘Queen’ of Calabar, Nigeria

Obinna¹

2011

Studies in World Christianity

View full text Add to dashboard Cite

The missionary upsurge of the mid-nineteenth century resulted in the establishment of the Presbyterian Church of Nigeria (PCN) in 1846. The mission was undertaken through the sponsorship of the United Secession Church and later the United Presbyterian Church (UPC), which subsequently became part of the United Free Church of Scotland. In 1876, the ‘white African mother’ and ‘Queen’ of Calabar, Mary Slessor, arrived in Calabar as a missionary of the UPC. She served for thirty-nine years, died and was buried in Calabar. This paper presents a contextual background for understanding the missionary work of Miss Slessor. It critically surveys some of her legacies within Nigeria, and demonstrates how contemporary PCN and Nigerians are appropriating them. The paper further analyses the state of contemporary Nigerian-Scottish partnership and argues for new patterns of relationship between Nigeria and Scotland which draw on the model of Miss Slessor.

show abstract

Section: Locating the Mission To Calabarmentioning

confidence: 99%

Section: Locating the Mission To Calabarmentioning

confidence: 99%

Bridging the Divide: The Legacies of Mary Slessor, ‘Queen’ of Calabar, Nigeria

Obinna¹

2011

Studies in World Christianity

View full text Add to dashboard Cite

show abstract

“…Cultures with a high level of ecclesiastical intervention have often been portrayed as more pious and morally reactionary (for example the image of Scotland as an authoritarian Calvinistic nation) and it has been argued that this moral sensibility was assimilated into the everyday choices of even the least religious person (Brown 1987;Eulton 1991;Bruce zooo: 1-7;Todd 2002). The sheer ubiquity of religious institutions, in addition to their visibility and long-reaching influence in certain contexts, has led to the impression that a blanket moral orthodoxy and behavioural obedience existed (McLeod 1997;McLeod zooo: chapter 4).…”

Section: Infanticide and The Communitymentioning

confidence: 99%

Infanticide, Religion And Community in the British Isles, 1720–1920: Introduction

Kilday¹,

Watson²

2008

Family & Community History

View full text Add to dashboard Cite

This special issue focuses on the crime of infanticide in three of the four constituent nations of the British Isles: England, Scotland and Ireland. The papers collectively point to the fact that although families and communities could be a source of support for women in crisis, they were also the route by which many instances of infanticide were revealed. In addition, the evidence here suggests that the significance of religious cohesiveness to family and community relations may, in some contexts, have encouraged infanticide to occur, due to a pressure to maintain respectability in religiously observant communities. The fact that the crime occurred regardless of the moral climate in each nation suggests that women faced with the reality of bearing a bastard weighed it against the possible consequences of committing infanticide and decided to take the risk. Thus the role of religious belief in the actions of married and unmarried infanticidal women emerges as a unifying contextual theme that is likely to stimulate further research.Social historians of the pre-modern period have tended to offer descriptions of home and family life as being close-knit and affectionate, where families regularly worked together for the benefit of the community in which they lived. Social commentators, religious correspondents and secular authorities alike regarded the family as an essential unit which provided a foundation for the development of morals, manners, and general civility in communities which needed to become socially stable in order to facilitate economic, political and cultural growth. Yet, this notional idyllic picture of how the family should be was often shattered by the reality of domestic relations in Britain throughout the i8th and icjth centuries. Indeed, until the advent of increasingly stringent legal protections for women and children instituted during the zoth century, violence within the family too often tended to escape serious legal sanction (Martin 1978). But although wife battering and child abuse were relatively slow to attract public interest, one form of violence, 'rooted in indifference to infants' (Hoffer and Hull 1984: ix), has long exercised the attention of lawmakers: infanticide, or new-born child murder. This special issue of a journal which addresses family and community history is devoted to a consideration of the circumstances in which this type of crime occurred; when family and community relations could be utterly divided." Violent crimes against children take place mainly within the domestic sphere, the perpetrators most often being a family member, frequently one of the parents. But

show abstract

“…The account of the Whytes by their nephew, another George Freeland Barbour,44 Robert's son, described a generation in the Free Church moving from an evangelical emphasis on individual conversion to a focus on the social conditions of faith. 45 The public activities of George Freeland Barbour, father of Alexander and Jane, gave some indication of the source of inspiration for his children's activities. As a leading member of the Free Church in Edinburgh he was engaged in more than finance capital.…”

mentioning

confidence: 99%

White Horse Close: Philanthropy, Scottish Historical Imagination and the Re-building of Edinburgh in the later Nineteenth Century

Morris¹

2013

J Scottish Historical Studies

View full text Add to dashboard Cite

The Social History of Religion in Scotland since 1730

Cited by 22 publications

References 0 publications

Bridging the Divide: The Legacies of Mary Slessor, ‘Queen’ of Calabar, Nigeria

Bridging the Divide: The Legacies of Mary Slessor, ‘Queen’ of Calabar, Nigeria

Infanticide, Religion And Community in the British Isles, 1720–1920: Introduction

White Horse Close: Philanthropy, Scottish Historical Imagination and the Re-building of Edinburgh in the later Nineteenth Century

Contact Info

Product

Resources

About