The Scottish Episcopal Church in the nineteenth century was dominated by High Churchmen. But by around 1820 Evangelical clergy began to take up posts within its fold, particularly in the major Scottish cities, holiday centers, and in places where wealthy patrons could supply funds necessary to sustain a church. The Evangelical newcomers reached a numerical peak from 1842 to 1854 when they accounted for around one in seven of all Episcopal clergy in Scotland. They provided some of the most active and vibrant ministries in the country, notable for their work among the poor and in Sabbatarian, temperance, and missionary endeavors. At the same time their private lives were marked by an attractiveness that belied some contemporary critics of Evangelicalism. However, many Evangelicals did not find the Scottish Episcopal Church to be their natural home. Disputes with High Churchmen arose in the 1820s concerning particularly the doctrine of conversion and were to continue for the rest of the century. When D. T. K. Drummond was censured in 1842 by Bishop C. H. Terrot of Edinburgh for holding evangelistic meetings in the city, he and a large part of his congregation left the Scottish Episcopal Church and founded St. Thomas's Church, loyal to the Church of England. When, subsequently, Drummond found that he had serious doctrinal scruples concerning the Scottish Communion office, the official liturgy of the Scottish Episcopal Church, others joined his English Episcopal movement which was represented by ninety-one clergy serving twenty-four churches up to 1900. After years of agitation the Scottish Episcopal Church altered its canon law in 1890 to accommodate Evangelical concerns. Some English Episcopalians accepted the compromise but for some others the terms were still not satisfactorily watertight and as a matter of conscience they chose to remain apart.
This book reports changes in the operations of CHSs (Christian health services) in developing countries, particularly their funding, relationships with governments, and the socioeconomic characteristics of their users.
Integrity and Compromise: Problems of Public and Private Conscience
Physicians in the United States who refuse to perform a variety of legally permissible medical services because of their own moral objections are often protected by “conscience clauses.” These laws, on the books in nearly every state ...
Health and Medicine in the Anglican Tradition: Conscience, Community, and Compromise
Manning, John F. ''Lawmaking Made Easy.'' Green Bag 2d 10 (2007): 191. Marshner, Connie. ''The Health Insurance Exchange: Enabling Freedom of Conscience in Health Care.'' March 1, 2007. www.heritage.org. Matthews, Richard S. ''Indecent ...
The impact of Charles E. Curran's thinking on contemporary ethical issues has been extensive, commanding popular attention and scholarly analysis from an international readership. Yet remarkably little has been written...
Don Otis shows how self-deception enables many Christians to justify quesionable moral choices and how small compromises often lead to larger ones. He gives biblical principles for those who seek concrete answers to tough moral questions.
This book offers for the first time a conceptual history of compromise.
Compromise, Conformity, & Courage
... Rosamund 52–3, 72, 74 rights-based ethical theories 46 rights-protection model 64–5, 66, 68, 229 Roe v Wade 15, ... Thomas 161 Singer, Marcus 223 smallpox vaccination 14 social conservatives 222 social contract 71 and obligations of ...