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Scottish religion in the eighteenth century includes all forms of religious organisation and belief in Scotland in the eighteenth century. This period saw the beginnings of a fragmentation of the Church of Scotland that had been created in the Reformation and established on a fully Presbyterian basis after the Glorious Revolution. These fractures were prompted by issues of government and patronage, but reflected a wider division between the Evangelicals and the Moderate Party. The legal right of lay patrons to present clergymen of their choice to local ecclesiastical livings led to minor schisms from the church. The first in 1733, known as the First Secession and headed by figures including Ebenezer Erskine, led to the creation of a series of secessionist churches. The second in 1761 led to the foundation of the independent Relief Church. In 1743 the Cameronians established themselves as the Reformed Presbyterian Church, remaining largely separate from religious and political debate. Of independent churches from England that were established in the seventeenth century only the Quakers managed to endure in to the eighteenth century. Baptist chapels were re-established in the middle of the century and, although Scotland initially appeared fertile ground for Methodism, it failed to expand as quickly as elsewhere in the Great Britain and Ireland. A number of minor Scottish sects developed, such as the Bereans, Buchanites, Daleites and Glassites. Episcopalianism had retained supporters through the civil wars and changes of regime in the seventeenth century. Since most Episcopalians gave their support to the Jacobite rebellions in the first half of the early eighteenth century, they suffered a decline in fortunes. The remoteness of the Highlands and the lack of a Gaelic-speaking clergy undermined the missionary efforts of the established church. The later eighteenth century saw some success, owing to the efforts of the SSPCK missionaries and to the disruption of traditional society. Catholicism had been reduced to the fringes of the country, particularly the Gaelic-speaking areas of the Highlands and Islands. Conditions grew worse for Catholics after the Jacobite rebellions and Catholicism was reduced to little more than a poorly run mission. There was Evangelical Revival from the 1730s, reaching its peak at the Cambuslang Wark in 1742. The movement benefited the secessionist churches who gained recruits. The Kirk had considerable control over the lives of the people, with a major role in the Poor Law and schools and over the morals of the population. Strict Sabbatarianism was vital to Presbyterianism. The sermon was seen as central and the only participation by the congregation the singing of the psalms. Communion was the central occasion of the church, conducted infrequently, at most once a year, often taking a week of festivals as part of a communion season. In the second half of the century there were a series of reforms of church music connected to a choir movement. Episcopalians installed organs and hired musicians, following the practice in English parish churches. Catholic worship was deliberately low key, with musical accompaniment prohibited. ==Church of Scotland== The religious settlement after the Glorious Revolution of 1688/9 adopted the legal forms of 1592, which instituted a fully Presbyterian kirk, and doctrine based on the 1646 Westminster Confession of Faith.〔J. D. Mackie, B. Lenman and G. Parker, ''A History of Scotland'' (London: Penguin, 1991), ISBN 0140136495, pp. 298–9.〕 The early eighteenth century saw the growth of "praying societies", who supplemented the services of the established kirk with communal devotions. These often had the approval of parish ministers and their members were generally drawn from the lower ranks of local society. Their outlook varied but they disliked preaching that simply emphasised the Law or that understood the gospel as a new law neonomianism, or that was mere morality, and sought out a gospel that stressed the Grace of God in the sense set out in the Confession of Faith. They often disliked the role of lay patronage in the kirk.〔Mackie, Lenman and Parker, ''A History of Scotland'', p. 300.〕 The theological division between neonomian and antineonomian tendencies in the kirk were highlighted by the Marrow Controversy. The ''Marrow of Modern Divinity'' was a mid-seventeenth century book with an antineonomian perspective that was reprinted in 1718 and promoted by Thomas Boston (1676–1732) and others. The book was condemned by the General Assembly, giving it widespread publicity. The decision was appealed by 12 "Marrow Men", but the repudiation was upheld in 1722 and although its supporters were not expelled, they were denied advancement and the controversy continued.〔D. Hart, (''Calvinism: A History'' ) (Yale University Press, 2013), ISBN 0300148798.〕 There were growing divisions between the Evangelicals and the Moderate Party.〔 While Evangelicals emphasised the authority of the Bible and the traditions and historical documents of the kirk, the Moderates tended to stress intellectualism in theology, the established hierarchy of the kirk and attempted to raise the social status of the clergy.〔Mackie, Lenman and Parker, ''A History of Scotland'', pp. 303–4.〕 From the 1760s the Moderates gained an ascendancy in the General Assembly of the Church. They were led by the historian William Robertson (1721–93), who became principal of the University of Edinburgh and then by his successor George Hill (1750–1819), who was professor at the University of Aberdeen.〔 Evangelical leaders included John Willison (1680–1750), John McLaurin (1693–1754) and Alexander Webster (1707–84). The most important figure was John Erskine (1721–1803), who was minister of Old Greyfriars Church in Edinburgh from 1768 and for 26 years a friend and colleague to Robertson. He was orthodox in doctrine, but sympathised with the Enlightenment and supported reforms in religious practice. A popular preacher, he corresponded with religious leaders in other countries, including New England theologian Johnathan Edwards (1703–58), whose ideas were a major influence on the movement in Scotland.〔D. W. Bebbington, "Religious life: 6 Evangelism" in M. Lynch, ed., ''The Oxford Companion to Scottish History'' (Oxford: Oxford University Press, 2001), ISBN 0-19-211696-7, pp. 515–16.〕 Judged by the number of books printed in Scotland, Boston was the most popular theological writer in the movement.〔J. Yeager, ''Enlightened Evangelicalism: The Life and Thought of John Erskine'' (Oxford: Oxford University Press, 2011), ISBN 019977255X, pp. 49–50.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Scottish religion in the eighteenth century」の詳細全文を読む スポンサード リンク
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