74-488: Free Church College may refer to: One of the three original ministerial training institutions of the Free Church of Scotland (1843–1900) : Free Church College, Aberdeen, now Christ's College, Aberdeen Free Church College, Edinburgh, now New College, Edinburgh Free Church College, Glasgow, now Trinity College, Glasgow Edinburgh Theological Seminary , which
148-402: A Political Economy , the chief purpose of which was to argue that the right economic condition of the masses is dependent on their right moral condition, so that character is the parent of comfort, not vice versa. Parochial machinery gave Chalmers experience in dealing with the problem of poor relief. He became an influential thinker on poverty . Chalmers was a Malthusian in his belief that
222-580: A natural theologian . A series of sermons on the relation between the discoveries of astronomy and the Christian revelation was published in January 1817, and within a year nine editions and 20,000 copies were in circulation. In 1808 Chalmers published an Inquiry into the Extent and Stability of National Resources , a contribution to the discussion created by Bonaparte 's commercial policy. He argued for
296-779: A "godly commonwealth". Free churchmen were at the forefront of the 1859 Revival as well as of the Moody and Sankey 's campaign of 1873–1875 in Britain. However, Chalmers's social ideas were never fully realised, as the gap between the church and the urban masses continued to increase. Towards the end of the 19th century, Free Churches sanctioned the use of instrumental music. An association formed in 1891 to promote order and reverence in public services. In 1898 it published A New Directory for Public Worship which, while not providing set forms of prayer, offered directions. The Free Church took an interest in hymnology and church music, which led to
370-571: A few concessions from both sides, a common constitution was agreed. However, a minority in the Free Church Assembly protested, and threatened to test its legality in the courts. The respective assemblies of the churches met for the last time on 30 October 1900. On the following day, the union was completed, and the United Free Church of Scotland came into being. However, a minority of those who dissented remained outside
444-508: A memorial sermon for Princess Charlotte of Wales to appeal for a Christian effort to deal with the social condition of Glasgow. His parish contained about 11,000 persons, and of these about one-third were not connected with any church. He considered that parochial organizations had not kept pace in the city with the growing population. He declared that twenty new churches, with parishes, should be erected in Glasgow; and he set to work to revive
518-535: A minister from the other. During this period, the antidisestablishmentarian party continued to shrink and became increasingly alienated. This decline was hastened when some congregations left to form the Free Presbyterian Church of Scotland in 1893. Starting in 1895, union began to be officially discussed once more. A joint committee made up of men from both denominations noted remarkable agreement on doctrinal standards, rules and methods. After
592-647: A modest income for 583 ministers in 1843/4, and by 1900 was able to provide an income for nearly 1200. This centralising and sharing of resources was previously unknown within the Protestant churches in Scotland, but later became the norm. In their original fundraising activities the Free Church sent missionaries to the United States , where they found some slave-owners particularly supportive. However,
666-727: A number of Free Churches of Scotland affiliated with the Synod in Scotland as missionary churches. This alliance was established by the Moderator of the Free Church of Scotland, Rev. Ewen MacDougall, in the 1930s, at the time of the establishment of the Presbyterian Church in Canada and the subsequent establishment of the United Church of Canada. The large enclave of Free Church of Scotland congregations has been attributed to
740-646: A real attempt to overcome the social fragmentation that took place in industrial towns and cities. The first task of the new church was to provide income for her initial 500 ministers and places of worship for her people. As she aspired to be the national church of the Scottish people, she set herself the ambitious task of establishing a presence in every parish in Scotland (except in the Highlands, where FC ministers were initially in short supply.) Sometimes land owners were less than helpful such as at Strontian , where
814-605: A religious revival under the preaching of Rev. Donald MacDonald. The extant Church of Scotland congregations of Prince Edward Island, Canada, continue to adhere to a simple form of worship with a focus on a biblical exegesis from the pulpit, singing of the Psalms and biblical paraphrases without accompaniment or choir, led by a chanter, and prayer. The houses of worship remain simple with minimal embellishment. Thomas Chalmers Christianity • Protestantism Thomas Chalmers FRSE (17 March 1780 – 31 May 1847),
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#1732775717707888-418: A taxation of " the excess of income above that which is laid out in purchasing the necessaries of existence ", and argued that there should be a personal (tax-free) allowance in income taxation. He argued for the necessity of taxation to sustain valid state expenditures, "if taxes were rightly laid, and the produce of them rightly expended, they admit of being most beneficially increased for the best interests of
962-536: A third of the membership walked out, including nearly all the Gaelic-speakers and the missionaries, and most of the Highlanders. The established Church kept all the properties, buildings and endowments. The seceders created a voluntary fund of over £400,000 to build 700 new churches; 400 manses (residences for the ministers) were erected at a cost of £250,000; and an equal or larger amount was expended on
1036-599: Is a Scottish denomination which was formed in 1843 by a large withdrawal from the established Church of Scotland in a schism known as the Disruption of 1843 . In 1900, the vast majority of the Free Church of Scotland joined with the United Presbyterian Church of Scotland to form the United Free Church of Scotland (which itself mostly re-united with the Church of Scotland in 1929). In 1904,
1110-890: Is on display in the Hall of Heroes of the National Wallace Monument in Stirling . The Thomas Chalmers Centre in Kirkliston is named after him. He was born at Anstruther in Fife , the son of Elizabeth Hall and John Chalmers, a merchant. Age 11 Chalmers attended the University of St Andrews studying mathematics . In January 1799 he was licensed as a preacher of the gospel by the St Andrews presbytery. In May 1803, after attending further courses of lectures at
1184-494: Is sin, and that it must bring down on the sinners, whether they be in Congress assembled, or as individuals throughout the land, the just judgement of Almighty God. Not all American Presbyterians shared his anti-slavery view, although some did both in the north and the south. Presbyterian thinker B. B. Warfield regarded the integration of freed slaves as one of the largest problems America had ever faced. An official letter from
1258-556: Is staggering under the curse of the enslaved, whose blood is in her skirts. Douglass spoke at three meetings in Dundee in 1846. In 1844, long before Douglass's arrival, Robert Smith Candlish had spoken against slavery in a debate about a man named John Brown. In 1847 he is quoted as saying, from the floor of the Free Church Assembly: Never, never, let this church, or this country, cease to testify that slavery
1332-463: Is that it forms no part of the first day but refers to a period of indefinite antiquity when God created the worlds out of nothing. The commencement of the first day's work I hold to be the moving of God's Spirit upon the face of the waters. We can allow geology the amplest time ... without infringing even on the literalities of the Mosaic record." This form of old Earth creationism posits that
1406-634: The Apostles . The Free Church was formed by Evangelicals who broke from the establishment of the Church of Scotland in 1843 in protest against what they regarded as the state's encroachment on the spiritual independence of the Church. Leading up to the Disruption, many of the issues were discussed from an evangelical position in Hugh Miller 's widely circulating newspaper The Witness . Of
1480-465: The Free Church of Scotland , with Chalmers as moderator. He had prepared a sustentation fund scheme for the support of the seceding ministers. In 1844, Chalmers announced a church extension campaign, for new building. In 1846 he became the first principal of the Divinity Hall of the Free Church of Scotland , as it was initially called. Later in life he was quoted as saying: "Who cares about
1554-521: The House of Lords judged that the constitutional minority that did not enter the 1900 union were entitled to the whole of the church's patrimony (see Bannatyne v. Overtoun ); the residual Free Church of Scotland acquiesced in the division of those assets, between itself and those who had entered the union, by a Royal Commission in 1905. Despite the late founding date, Free Church of Scotland leadership claims an unbroken succession of leaders going back to
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#17327757177071628-619: The Moderate Alexander Hill . Chalmers found himself at the head of the party in the Church of Scotland which stood for "non-intrusionism": the principle that no minister should be intruded into any parish contrary to the will of the congregation. Cases of conflict between the church and the civil power arose in Auchterarder, Dunkeld and Marnoch. The courts made it clear that the Church, in their opinion, held its temporalities on condition of rendering such obedience as
1702-521: The Otago settlement in 1848. Thomas Burns was one of the first churchmen in the colony which developed into Dunedin . The importance of Home Missions also grew, these having the purpose of increasing church attendance, particularly amongst the poorer communities in large cities. Thomas Chalmers led the way with a territorial mission in Edinburgh 's West Port (1844- ), which epitomised his idea of
1776-730: The Reformed Presbyterian Church followed suit. However, a leadership-led attempt to unite with the United Presbyterians was not successful. These attempts began as early as 1863 when the Free Church began talks with the UPC with a view to a union. However, a report laid before the Assembly of 1864 showed that the two churches were not agreed as to the relationship between state and church. The Free Church maintained that national resources could be used in aid of
1850-521: The University of Edinburgh , and acting as assistant to the professor of mathematics at St Andrews, he was ordained as minister of Kilmany , about 9 miles from the university town, where he continued to lecture. Kilmany was a small and predominantly agricultural parish, with a population under 800 in 1811. Chalmers made an issue within the University of St Andrews of the quality of mathematics teaching. It came to involve attacks on John Rotheram ,
1924-758: The Disruption Painting signing Missions in Bengal. There were missions related to the Free Church and visited by Duff at Lake Nyassa in Africa and in the Lebanon . The early Free Church was also concerned with educational reform including setting up Free Church schools. Members of the Free Church also became associated with the colonisation of New Zealand : the Free Church offshoot the Otago Association sent out emigrants in 1847 who established
1998-527: The Free Church compared with the Christian good of the people of Scotland? Who cares for any Church, but as an instrument of Christian good?" On 28 May 1847 Chalmers returned to his house at Church Hill in Morningside , near Edinburgh, from a journey to London on the subject of national education. On the following day (Saturday) he was employed in preparing a report to the General Assembly of
2072-555: The Free Church did reach the Assembly of the Southern Presbyterian Church in May 1847. The official Free Church position was described as being "very strongly against slavery". Great importance was attached to maintaining an educated ministry within the Free Church. Because the established Church of Scotland controlled the divinity faculties of the universities, the Free Church set up its own colleges. New College
2146-426: The Free Church to return the £3,000 in donations. In his autobiography, My Bondage and My Freedom , Douglass (p. 386) writes: The Free Church held on to the blood-stained money, and continued to justify itself in its position – and of course to apologize for slavery – and does so till this day. She lost a glorious opportunity for giving her voice, her vote, and her example to the cause of humanity; and to-day she
2220-478: The Free Church, then sitting. On Sunday, the 30th, he continued in his usual health and spirits, and retired to rest with the intention of rising at an early hour to finish his report. The next morning he did not make his appearance, and he was discovered lying dead in bed. Chalmers was interred in the Grange Cemetery on 4 June, the very first burial in that cemetery. His grave is on the north wall, near
2294-508: The Highlands, severed their connection with the church and formed the Free Presbyterian Church of Scotland . Others with similar theological views waited for imminent union but chose to continue with the Free Church. The Free Church of Scotland became very active in foreign missions . Many of the staff from the established Church of Scotland's India mission adhered to the Free Church. The church soon also established herself in Africa, with missionaries such as James Stewart (1831-1905) and with
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2368-572: The Missionary Chair of Duff . This position was subsequently abandoned, as theologians such as A. B. Bruce , Marcus Dods and George Adam Smith began to teach a more liberal understanding of the faith. 'Believing criticism' of the Bible was a central approach taught by such as William Robertson Smith and he was dismissed from his chair by the Assembly in 1881. Attempts were made between 1890 and 1895 to bring many of these professors to
2442-602: The University of Edinburgh, but was unsuccessful. In 1815 he became minister of the Tron Church , Glasgow, in spite of determined opposition to him in the town council on the grounds of his evangelical teaching. From Glasgow his reputation as a preacher spread throughout the United Kingdom. When he visited London Samuel Wilberforce wrote, "all the world is wild about Dr Chalmers." At this time he lived at Wellington Place in Glasgow. In November 1817 Chalmers used
2516-549: The article on Christianity was assigned to him in David Brewster 's Edinburgh Encyclopædia . The separate publication of this article, and contributions to the Edinburgh Christian Instructor and The Eclectic Review , enhanced his reputation as an author. Chalmers's writings are a source for argument and illustration on the question of Establishment. "I have no veneration", he said to
2590-451: The bar of the Assembly on charges of heresy, but these moves failed, with only minor warnings being issued. In 1892 the Free Church, following the example of the United Presbyterian Church and the Church of Scotland, and with union with those denominations as the goal, passed a Declaratory Act relaxing the standard of subscription to the confession. This had the result that a small number of congregations and even fewer ministers, mostly in
2664-520: The building of 500 parochial schools, as well as a college in Edinburgh. After the passing of the Education Act of 1872 , most of these schools were voluntarily transferred to the newly established public school-boards. Chalmers' ideas shaped the breakaway group. He stressed a social vision that revived and preserved Scotland's communal traditions at a time of strain on the social fabric of
2738-457: The cause of pauperism was the poor having too many children. He also thought that poor-relief officials should be tenured and business-like; and voluntary taxation was the correct way to support poor relief. When Chalmers undertook the management of the parish of St John's, the poor of the parish cost the city £1400 per annum, and in four years the pauper expenditure was reduced to £280 per annum. The investigation of new applications for relief
2812-414: The chair of moral philosophy at the University of St Andrews , the seventh academic offer made to him during his eight years in Glasgow. His lectures led some students to devote themselves to missionary effort. Among his pupils were William Lindsay Alexander , Alexander Duff , and James Aitken Wylie . At this period Robert Morrison and Joshua Marshman visited St Andrews. In November 1828 Chalmers
2886-412: The children. Two school-houses with four endowed teachers were established, where 700 children were taught, at moderate fees. Between 40 and 50 local Sabbath schools were opened, where more than 1000 children were taught. The parish was divided into 25 districts with 60 to 100 families. Chalmers was the centre of the whole system, visiting families and holding evening meetings. In 1823 Chalmers accepted
2960-409: The church having accepted £3,000 in donations from this source, they were later denounced as unchristian by some abolitionists . Some Free Churchmen like George Buchan , William Collins , John Wilson , and Henry Duncan themselves campaigned for the ultimate abolition of slavery. When Frederick Douglass arrived in Scotland he became a vocal proponent of a "send back the money" campaign which urged
3034-596: The church took to a boat. The building programme produced 470 new churches within a year and over 700 by 1847. Manses and over 700 schools soon followed. This programme was made possible by extraordinary financial generosity, which came from the Evangelical awakening and the wealth of the emerging middle class. The church created a Sustentation Fund, the brainchild of Thomas Chalmers , to which congregations contributed according to their means, and from which all ministers received an 'equal dividend'. This fund provided
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3108-431: The church, provided that the state abstain from all interference in its internal government. The United Presbyterians held that, as the state had no authority in spiritual things, it was not within its jurisdiction to legislate as to what was true in religion, prescribe a creed or any form of worship for its subjects, or to endow the church from national resources. Any union would therefore have to leave this question open. At
3182-502: The co-operation of Robert Laws (1851-1934) of the United Presbyterian Church , as well as becoming involved in evangelisation of the Jews . Her focus on mission resulted in one of the largest missionary organisations in the world. Preachers like William Chalmers Burns worked in Canada and China. Alexander Duff and John Anderson worked in India. Duff can be seen behind Hugh Miller in
3256-436: The country. Chalmers's idealised small equalitarian, kirk-based, self-contained communities that recognised the individuality of their members and the need for co-operation. That vision also affected the mainstream Presbyterian churches, and by the 1870s it had been assimilated by the established Church of Scotland. Chalmers's ideals demonstrated that the church was concerned with the problems of urban society, and they represented
3330-419: The courts required. The Church then appealed to the government for relief. In political manoeuvres with Westminster politicians, Chalmers was opposed by John Hope . In January 1843 the government put a final negative on the church's claims for spiritual independence. The non-intrusionist movement ended in the Disruption : on 18 May 1843, 470 clergy withdrew from the general assembly and constituted themselves
3404-567: The degree of DCL. At this time he was living at 3 Forres Street on the Moray Estate in the west end of Edinburgh . In 1834 he became leader of the evangelical section of the Scottish Church in the General Assembly. He was appointed chairman of a committee for church extension, and in that capacity made a tour through a large part of Scotland, addressing presbyteries and holding public meetings. He also issued numerous appeals, with
3478-436: The driving personalities behind the Disruption, Thomas Chalmers was probably the most influential, with Robert Candlish perhaps second. Alexander Murray Dunlop , the church lawyer, was also very involved. The Disruption of 1843 was a bitter, nationwide division which split the established Church of Scotland. It was larger than the previous historical secessions of 1733 or 1761 . The evangelical element had been demanding
3552-574: The financial resources. It is noted that duplicates appear in 1866 and 1867. For certain years a separate Gaelic Moderator served at a separate Assembly in Inverness . This had advantages of allowing northern ministers to travel less to the Assembly. It did however create a division. In this division it was largely the northern ministers who remained in the Free Church following the Union of 1900. Known Gaelic Moderators are: The Free Church were spread
3626-431: The gentry upon a congregation contrary to the popular will, and that any nominee could be rejected by majority of the heads of families. This direct blow at the right of private patrons was challenged in the civil courts, and was decided (1838) against the evangelicals. In 1843, 450 evangelical ministers (out of 1,200 ministers in all) broke away, and formed the Free Church of Scotland. Led by Dr Thomas Chalmers (1780–1847),
3700-521: The length and breadth of Scotland and also had churches in the northmost sectors of England and several churches in London . Their influence in other countries focused on Canada and New Zealand, where there were a high proportion of Scots. They ran a specific recruitment campaign to get Free Church ministers to go to New Zealand. Moderators in New Zealand included: Prince Edward Island, Canada, retains
3774-401: The light of Christian teaching. Many of his lectures were printed in the first and second volumes of his published works. In the field of ethics he made contributions in regard to the place and functions of volition and attention , the separate and underived character of the moral sentiments, and the distinction between the virtues of perfect and imperfect obligation. At his own request
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#17327757177073848-432: The link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Free_Church_College&oldid=968308775 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Free Church of Scotland (1843%E2%80%931900) The Free Church of Scotland
3922-400: The nation; and with no other sacrifice, than a sacrifice of luxury and splendour on the part of the landed proprietors." As a political economist he first dealt with: the relationship between the degree of the fertility of the soil and the social condition of a community; capital accumulation ; and the general doctrine of a limit to all the modes by which national wealth may accumulate. He
3996-496: The north-west access. A large crowd of persons of all denominations accompanied his remains to the grave. His wife Grace Pratt died 16 January 1850 and is buried with him, as is his daughter Grace Pratt Chalmers (1819–1851) and two of his other six daughters. James Sievewright , the moderator on the year he died, preached a eulogy. Chalmers's academic years resulted in a prolific literature of various kinds: his writings fill more than 30 volumes. Contemporaries regarded him highly as
4070-432: The old parochial economy of Scotland. The town council agreed to build one new church, attaching to it a parish of 10,000 persons, mostly weavers, labourers and factory workers, and this church was offered to Chalmers. In September 1819 he became minister of the church and parish of St John , where of 2000 families more than 800 had no connection with any Christian church. He first addressed himself to providing schools for
4144-476: The period of similar views, that included also Samuel Richard Bosanquet , Thomas Mozley and Frederick Oakeley . The views from Chalmers and Edinburgh had a notable effect in Wales, through Lewis Edwards , Y Traethodydd , and Owen Thomas . In his St Andrews lectures Chalmers excluded mental philosophy and included the whole sphere of moral obligation , dealing with man's duty to God and to his fellow-men in
4218-570: The production of its hymnbook. From its inception, the Free Church claimed it was the authentic Church of Scotland. Constitutionally, despite the Disruption, it continued to support the establishment principle. However some joined the United Presbyterian Church in calling for the disestablishment of the Church of Scotland. In 1852, the Original Secession Church joined the Free Church; in 1876 most of
4292-415: The professor of natural philosophy. His mathematical lectures roused enthusiasm, but they were discontinued by order of the authorities. Chalmers then opened mathematical classes on his own account which attracted many students; at the same time he delivered a course of lectures on chemistry , and ministered to his parish at Kilmany. In 1805 he became a candidate for the vacant professorship of mathematics at
4366-415: The purification of the Church, and it attacked the patronage system , which allowed rich landowners to select the local ministers. It became a political battle between evangelicals on one side and the "Moderates" and gentry on the other. The evangelicals secured passage by the church's General Assembly in 1834, of the "Veto Act", asserting that, as a fundamental law of the Church, no pastor should be forced by
4440-478: The result that in 1841, when he resigned his office as convener of the church extension committee, he was able to announce that in seven years upwards of £300,000 had been contributed, and 220 new churches had been built. His efforts to induce the Whig government to assist in this effort were unsuccessful. In 1840 Chalmers was unsuccessful in applying for the chair of divinity at the University of Glasgow . It went to
4514-833: The royal commissioners in St Andrews, before either the voluntary or the non-intrusive controversies had arisen, "for the Church of Scotland qua an establishment, but I have the utmost veneration for it qua an instrument of Christian good." Chalmers' Bridgewater Treatise , in the series On the Power, Wisdom and Goodness of God as Manifested in the Adaptation of External Nature to the Moral and Intellectual Constitution of Man , appeared in two volumes 1833 and went through 6 editions. As noted by Robert M. Young , these books effectively represent an encyclopedia of pre-evolutionary natural history, commissioned and published whilst Charles Darwin
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#17327757177074588-733: The six literal 24-hour days of creation, does not posit any gap of time). The " New College ", as the Divinity School became known, was a centre of opposition to the Vestiges of the Natural History of Creation (1844). Chalmers himself did not mention the work, but indirectly attacked its view of development in writing for the North British Review . Chalmers and his wife, Grace, had six daughters. Chalmers' eldest daughter Anne married William Hanna , who wrote
4662-610: The six-day creation, as described in the Book of Genesis , involved literal 24-hour days, but that there was a gap of time between two distinct creations in the first and the second verses of Genesis, explaining many scientific observations, including the age of the Earth . Gap creationism differs from day-age creationism (which posits that the "days" of creation were much longer periods - of thousands or millions of years), and from young Earth creationism (which although it agrees concerning
4736-438: The time this difference was sufficient to preclude the union being pursued. In the following years, the Free Church Assembly showed increasing willingness for union on these open terms. However, the 'establishment' minority prevented a successful conclusion during the years between 1867 and 1873. After negotiations failed in 1873, the two churches agreed a 'Mutual Eligibility Act' enabling a congregation of one denomination to call
4810-489: The union, claiming that they were the true Free Church and that the majority had departed from the church when they formed the United Free Church. After a protracted legal battle, the House of Lords found in favour of the minority (in spite of the belief of most that the true kirk is above the state) and awarded them the right to keep the name Free Church of Scotland , though the majority was able to keep most of
4884-478: Was a Scottish Presbyterian minister , professor of theology, political economist , and a leader of both the Church of Scotland and of the Free Church of Scotland . He has been called "Scotland's greatest nineteenth-century churchman". He served as Vice-president of the Royal Society of Edinburgh from 1835 to 1842. The New Zealand town of Port Chalmers was named after Chalmers. A bust of Chalmers
4958-430: Was an early professor. James Buchanan followed Thomas Chalmers as professor of Systematic Theology when he died in 1847. James Bannerman was appointed to the chair of Apologetics and Pastoral Theology and his The Church of Christ volumes 1 and 2 were widely read. William Cunningham was one of the early Church History professors. John "Rabbi" Duncan was an early professor of Hebrew. Other chairs were added such as
5032-407: Was both a paternalist , on the moral plane, and a supporter of economic individualism . Critics replied to Chalmers that his approach was impossible in large cities. William Pulteney Alison engaged in controversy with him; Chalmers countered with moral arguments. In arguing that private charity should outweigh public expenditure in relieving poverty, he was one of a group of British writers of
5106-569: Was given to the deacon of the district, and an effort was made to enable the poor to help themselves. At this time there were few parishes north of the Forth and Clyde where there was a compulsory assessment for the poor, but the English method of assessment was spreading. Chalmers opposed compulsory assessment as counter-productive, and believed that relief should instead be raised and administered by voluntary means. It has been argued that Chalmers
5180-618: Was on board the Beagle . In the area of natural theology and the Christian evidences he advocated the method of reconciling the Mosaic narrative with the indefinite antiquity of the globe which William Buckland advanced in his Bridgewater Treatises , and which Chalmers had previously communicated to him. In 1814 Chalmers lectured on the concept of gap creationism , also known as the "gap theory", and subsequently spread its popularity of this idea which he credited to Episcopius . He wrote of Genesis 1:1 : "My own opinion, as published in 1814,
5254-454: Was opened in 1850 with five chairs: Systematic Theology, Apologetics and Practical Theology, Church History, Hebrew and Old Testament, and New Testament Exegesis. The Free Church also set up Christ's College in Aberdeen in 1856 and Trinity College in Glasgow followed later. The first generation of teachers were enthusiastic proponents of Westminster Calvinism . For example, David Welsh
5328-548: Was run by the Free Church of Scotland (since 1900) after the United Free Church was granted the buildings of New College. Free Church Training College in Glasgow, which trained teachers Free Church College, Halifax, now part of the Atlantic School of Theology Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Free Church College . If an internal link led you here, you may wish to change
5402-404: Was the first also to advance that argument in favour of religious establishments which met on its own ground the doctrine of Adam Smith , that religion—like other things—should be left to the operation of the law of supply and demand . In 1826 he published a third volume of The Christian and Civic Economy of Large Towns , a continuation of work begun at St John's, Glasgow. In 1832 he published
5476-467: Was transferred to the chair of theology at the University of Edinburgh. He then introduced the practice of following the lecture with a viva voce examination on what had been delivered. He also introduced text-books. In 1834 Chalmers was elected fellow of the Royal Society of Edinburgh , and in the same year he became corresponding member of the Institute of France; in 1835 Oxford conferred on him
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