This study follows on from Yate's standard work Buildings, Faith and Worship: the Liturgical Arrangement of Anglican Churches 1600-1900 (OUP 1991, revised edition 2000) and Liturgical Space in Western Europe since the Reformation (Ashgate, 2008) to provide the first detailed study of Scottish post-Reformation church interiors for fifty years. In the intervening period many of the buildings described by George Hay have been demolished, converted to non-ecclesiastical use or liturgically reordered. However, this study goes further to include many surviving examples not noted by Hay, and extends his work further into the nineteenth century, with a detailed study of buildings up to 1860, and with a more general consideration of later nineteenth and early twentieth century church architecture in Scotland. The detailed study of developments in Scotland, especially those in the Presbyterian churches, are set in the context of comparative developments in other parts of Britain and Europe, especially those in the Reformed churches of the Netherlands and Switzerland to create a groundbreaking new study by an established author.

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 describes the life and work of John Medley, the first member of the Oxford Movement to be consecrated bishop. As an experiment, W. E. Gladstone, future Prime Minister of England and keen churchman, arranged in 1844 to have a member of this controversial group appointed to the Episcopal bench. Because those associated with this movement were suspected of Roman Catholic theological leanings and perhaps even disloyalty to the English Establishment, such a move was politically and ecclesiastically dangerous in England. So Medley was sent to the colonies. Intended to establish High Churchmanship and the British Empire in the soil of the new world, Medley became convinced, over this forty-seven-year episcopate, that the American model of the church was more practical than the British. He eventually forged an identity for his diocese that was, in many ways, to be the pattern for the modern worldwide Anglican Church. Barry Craig is an Assistant Professor in the department of philosophy at St. Thomas University.

This book seeks to explain the ways in which Anglicans have sought to practise theology in their various contexts. It is a clear, insightful, and reliable guide which avoids technical jargon and roots its discussions in concrete examples. The book is primarily a work of historical theology, which engages deeply with key texts and writers from across the tradition (e.g. Cranmer, Jewel, Hooker, Taylor, Butler, Simeon, Pusey, Huntington, Temple, Ramsey, and many others). As well as being suitable for seminary courses, it will be of particular interest to study groups in parishes and churches, as well as to individuals who seek to gain a deeper insight into the traditions of Anglicanism. While it adopts a broad and unpartisan approach, it will also be provocative and lively.