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Journal articles on the topic 'Catholic Church in Scotland'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Prunier, Clotilde. "Representations of the ‘State of Popery’ in Scotland in the 1720s and 1730s." Innes Review 64, no. 2 (2013): 120–226. http://dx.doi.org/10.3366/inr.2013.0056.

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This collection of documents mainly consists of manuscripts held in the National Records of Scotland and the National Library of Scotland. The records all relate to Catholics in Scotland in the 1720s and 1730s and to the state of the Scottish Mission in that period. All but one were penned by Church of Scotland ministers and Royal Bounty catechists. The remaining item is a memorial to Propaganda Fide written by a Scottish Catholic. These riveting accounts shed valuable light on the Scottish Mission and on the contrasting perceptions Protestants and Catholics had of the ‘State of Popery’ in the

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2

Murray, Douglas M. "Anglican Recognition of Presbyterian Orders: James Cooper and the Precedent of 1610." Studies in Church History 32 (1996): 455–64. http://dx.doi.org/10.1017/s0424208400015564.

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One of the foremost advocates of union between the Anglican and Presbyterian Churches at the beginning of this century was James Cooper, Regius Professor of Ecclesiastical History in the University of Glasgow from 1898 to 1922. Cooper was the best-known representative within the Church of Scotland of the Scoto-Catholic or high-church movement which was expressed in the formation of the Scottish Church Society in 1892. One of the ‘special objects’ of the Society was the ‘furtherance of Catholic unity in every way consistent with true loyalty to the Church of Scotland’. The realization of cathol

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3

Noden, Shelagh. "The Revival of Music in the Post-Reformation Catholic Church in Scotland." Recusant History 31, no. 2 (2012): 239–60. http://dx.doi.org/10.1017/s0034193200013595.

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This article presents a narrative description of the state of music in the Scottish Catholic Church from the Reformation up to the publication of George Gordon’s collection of church music c.1830. For the first two hundred years after the Reformation, Scottish Catholics worshipped in virtual silence owing to the oppressive penal laws then in force. In the late eighteenth century religious toleration increased and several members of the clergy and other interested parties attempted to reintroduce singing into the worship of the Scottish Catholic Church. In this they were thwarted by the ultra-c

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Tutino, Stefania. "‘Makynge Recusancy Deathe Outrighte’? Thomas Pounde, Andrew Willet and The Catholic Question in Early Jacobean England." Recusant History 27, no. 1 (2004): 31–50. http://dx.doi.org/10.1017/s0034193200031162.

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With the accession of James VI of Scotland to England’s throne as James I, many English Catholics began hoping that the vexing question of religion would soon be resolved in a manner not unfavourable to their faith. James, after all, was the son of the Catholic Mary Stuart, Queen of Scots, and it seemed not impossible that he would convert to the Catholic faith. The diplomatic contact with Spain that would eventually produce the Treaty of 1604 was already in process and religious toleration was one element in the discussion. But the more significant grounds for Catholics’ hope came most certai

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5

Grass, Tim. "The Catholic Apostolic Church in Scotland." Scottish Church History 46, no. 1 (2017): 75–102. http://dx.doi.org/10.3366/sch.2017.0004.

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Potocki, Piotr. "The origins of the Catholic Social Guild in Scotland: ‘We have not attacked the Socialists professedly’." Innes Review 69, no. 2 (2018): 131–46. http://dx.doi.org/10.3366/inr.2018.0172.

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The activities of John Wheatley's Catholic Socialist Society have been analysed in terms of liberating Catholics from clerical dictation in political matters. Yet, beyond the much-discussed clerical backlash against Wheatley, there has been little scholarly attention paid to a more constructive response offered by progressive elements within the Catholic Church. The discussion that follows explores the development of the Catholic social movement from 1906, when the Catholic Socialist Society was formed, up until 1918 when the Catholic Social Guild, an organisation founded by the English Jesuit

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7

Tierney, Darren. "Catholics and Great War Memorialisation in Scotland." Journal of Scottish Historical Studies 37, no. 1 (2017): 19–51. http://dx.doi.org/10.3366/jshs.2017.0201.

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This article explores the largely ignored phenomenon of Catholic memorialisation of the Great War in Scotland. Running parallel to the wider process of memorialisation that took place across Scotland both during and after the war, it argues that Catholics used the signs and symbols familiar to their religion to not only remember their dead but also to highlight the disproportionate contribution their community had made to the war effort. In doing so, Catholics sought to demonstrate that they were very much a part of Scottish and wider British society and not, as often argued, locked in a ‘ghet

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8

Grenier, Katherine Haldane. "‘Awakening the echoes of the ancient faith’: the National Pilgrimages to Iona." Northern Scotland 12, no. 2 (2021): 132–54. http://dx.doi.org/10.3366/nor.2021.0246.

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This article examines two pilgrimages to Iona held by the Scottish Roman Catholic Church in 1888 and 1897, the first pilgrimages held in Scotland since the Reformation. It argues that these religious journeys disrupted the calendar of historic commemorations of Victorian Scotland, many of which emphasized the centrality of Presbyterianism to Scottish nationality. By holding pilgrimages to “the mother-church of religion in Scotland” and celebrating mass in the ruins of the Cathedral there, Scottish Catholics challenged the prevailing narrative of Scottish religious history, and asserted their r

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9

Nockles, Peter. "‘Our Brethren of the North’: The Scottish Episcopal Church and the Oxford Movement." Journal of Ecclesiastical History 47, no. 4 (1996): 655–82. http://dx.doi.org/10.1017/s0022046900014664.

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Studies of the Oxford or Tractarian Movement in Britain have almost exclusively focused on the Church of England. The impact of the Catholic revival within Scotland has been accorded little attention. This neglect partly reflects the small size of the Episcopal Church in Scotland. Yet the subject deserves fuller consideration precisely because the minority Scottish Episcopal Church was, by the nineteenth century, more uniformly High Church in its theology and outlook than the Church of England, a fact which predisposed it to be peculiarly receptive to Tractarianism, which in turn exacerbated i

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10

Mudrov, Sergei A. "Did they Define the Outcome? Churches and the Independence Referendum in Scotland." Journal of Religion in Europe 11, no. 1 (2018): 20–45. http://dx.doi.org/10.1163/18748929-01101002.

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The 2014 referendum in Scotland, which brought victory for the unionists, was characterised by a high level of involvement of religious organisations in the campaign. Although the Churches chose to be neutral on the referendum dilemma, this was explained by prevailing attitudes among clergy, who objected Scottish independence. In this article, analysing the stance of the Church of Scotland, Roman Catholic Church, Episcopal Church of Scotland, and Free Church of Scotland, I argue that the chosen path of neutrality played more in favour of unionists. The Churches’ influence on the referendum’s o

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Taylor, Kieran D. "The relief of Belgian refugees in the archdiocese of Glasgow during the First World War: ‘A Crusade of Christianity’." Innes Review 69, no. 2 (2018): 147–64. http://dx.doi.org/10.3366/inr.2018.0173.

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The relief of Belgian refugees in Britain is an emerging area of study in the history of the First World War. About 250,000 Belgian refugees came to Great Britain, and at least 19,000 refugees came to Scotland, with the majority hosted in Glasgow. While relief efforts in Scotland were co-ordinated and led by the Glasgow Corporation, the Catholic Church also played a significant role in the day-to-day lives of refugees who lived in the city. This article examines the Archdiocese of Glasgow's assistance of Belgian refugees during the war. It considers first the Catholic Church's stance towards t

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12

Prunier, Clotilde. "‘They must have their children educated some way’: the education of Catholics in eighteenth-century Scotland." Innes Review 60, no. 1 (2009): 22–40. http://dx.doi.org/10.3366/e0020157x09000407.

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This paper examines the provision of schooling to Catholics in eighteenth-century Scotland. In the first half of the century, schools established in the Highlands by the SSPCK mainly served a religious purpose, because Protestants were convinced that education was both a preservative against and an antidote to popery. As for the Catholic Church in Scotland, it concentrated its efforts on providing education to those boys intended for the priesthood. However, as the century wore on, there was a clear shift in the attitude of Scottish Catholics towards education. This paper presents evidence whi

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13

Murray, Douglas M. "The study of the catholic tradition of the Kirk: Scoto-Catholics and the worship of the reformers." Studies in Church History 33 (1997): 517–27. http://dx.doi.org/10.1017/s0424208400013437.

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James Cooper, Professor of Ecclesiastical History at Glasgow University and a prominent High Churchman, once remarked that one of the main reasons for the Catholic revival in the Church of Scotland in the late nineteenth century was the renewed study of the history of the Scottish Church. The Catholic revival, or Scoto-Catholic movement, found expression in the formation of the Scottish Church Society in 1892. The High Churchmen who formed the Society considered that a Catholic position was no novelty in the Kirk. According to Henry J. Wotherspoon, one of the leading theologians of the movemen

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Langlois, John. "Freedom of Religion and Religion in the UK." Religious Freedom, no. 17-18 (December 24, 2013): 54–57. http://dx.doi.org/10.32420/rs.2013.17-18.984.

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Britain has a long history of fighting for religious freedom. In the Middle Ages, the official church was the Roman Catholic Church, which dominated both spiritual and political life. During the Protestant Reformation, Protestantism prevailed and the (Protestant) Anglican Church became the official state church in England. The Presbyterian Church of Scotland became the official state church in Scotland. In England, the Anglican Church discriminated against members of other Christian churches, in particular, such as Baptists and Methodists (usually called dissidents or independent). Roman Catho

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15

Burns, Ryan. "Enforcing uniformity: kirk sessions and Catholics in early modern Scotland, 1560–1650." Innes Review 69, no. 2 (2018): 111–30. http://dx.doi.org/10.3366/inr.2018.0171.

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In the decades following the Scottish Reformation, Scottish parliaments passed a series of penal laws against Catholics and expressions of Catholic religious practice. In an act of 1594 the death penalty was prescribed on the first offence for wilfully hearing Mass; but no Scot was ever executed for hearing Mass. The same law of 1594 encouraged local presbyteries to convert any suspected Catholic under their jurisdiction. As historians of the Scottish Reformation begin to appreciate the crucial role that kirk sessions played in suppressing Scottish Catholicism, this article adds to recent stud

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Loughlin, Clare. "The Church of Scotland and the ‘increase of popery’, c.1690–1714." Scottish Church History 48, no. 2 (2019): 169–90. http://dx.doi.org/10.3366/sch.2019.0011.

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This article explores representations of ‘popery’ compiled by the Presbyterian Church of Scotland between 1690 and 1714. The ‘increase of popery’ was a ubiquitous phrase in this period. Synods and presbyteries regularly complained of Catholic encroachments in their parishes, and sent extensive reports of the activities of ‘papists’ to the general assembly and its commission. In turn, these national church courts collated these local petitions into longer representations of the ‘state of popery’ in Scotland. Representations have not been examined systematically by scholars. Indeed, representati

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Smith, John T. "The Priest and the Elementary School in the Second Half of the Nineteenth Century." Recusant History 25, no. 3 (2001): 530–42. http://dx.doi.org/10.1017/s003419320003034x.

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The Report of a Select Committee in 1835 gave the total of Catholic day schools in England as only 86, with the total for Scotland being 20. Catholic children had few opportunities for day school education. HMI Baptist Noel reported in 1840: ‘very few Protestant Dissenters and scarcely any Roman Catholics send their children to these [National] schools; which is little to be wondered at, since they conscientiously object to the repetition of the Church catechism, which is usually enforced upon all the scholars. Multitudes of Roman Catholic children, for whom some provision should be made, are

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18

Roberts, Alasdair. "Education and Faith in the Catholic Highlands of Scotland." Recusant History 27, no. 4 (2005): 537–58. http://dx.doi.org/10.1017/s0034193200031654.

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The Highland policies of the Society in Scotland for the Propagation of Christian Knowledge (SSPCK) have been much discussed. In light of subsequent efforts of Royal Bounty catechists directed to areas where ‘Popery and Ignorance do mostly prevail’, it is worth considering how questions of education and faith were regarded within the Catholic Highlands of Scotland. The geographical scope of what Archbishop Mario Conti, chairman of the Scottish Catholic Heritage Commission, has described as a ‘broad swathe’ from east to west can be seen in the Historic Catholic Sites brochure which accompanies

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19

Field, Clive. "Churchgoing in Glasgow, 1836–2016: The Statistical Record." Scottish Church History 53, no. 1 (2024): 1–28. http://dx.doi.org/10.3366/sch.2024.0111.

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Historiographical debate about religious change and secularisation in Scotland often fails to take a sufficiently long-term perspective and to subject the sources used to critical scrutiny. In this article, one possible metric of secularisation (churchgoing rates) is investigated for Scotland’s largest city (Glasgow), by a statistical examination of fourteen church censuses between 1836 and 2016. Emphasis is placed on the varying methodologies of the censuses and the limitations to their comparability. Churchgoing in the city has declined, relative to population, since the later nineteenth cen

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20

Paterson, Lindsay. "The Significance of the Education (Scotland) Act, 1918." Scottish Affairs 27, no. 4 (2018): 401–24. http://dx.doi.org/10.3366/scot.2018.0255.

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The Education (Scotland) Act of 1918 was the most influential piece of legislation governing Scottish education in the twentieth century, and the system which it established is still essentially in place today. Yet it is remembered now mostly because of one of its provisions – setting up a mechanism by which Catholic schools could transfer from the ownership of the Church to that of the locally elected Education Authorities. Significant though that arrangement was, its importance lies in its being an instance of the Act's wider framework of promoting the liberal universalism that became Scotla

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21

Holmes, Stephen Mark. "Historiography of the Scottish Reformation: The Catholics Fight Back?" Studies in Church History 49 (2013): 303–16. http://dx.doi.org/10.1017/s0424208400002205.

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In 1926 the Revd James Houston Baxter, Professor of Ecclesiastical History at the University of St Andrews, wrote in the Records of the Scottish Church History Society: ‘The attempts of modern Roman Catholics to describe the Roman Church in Scotland have been, with the exception of Bellesheim’s History, disfigured not only by uncritical partisanship, which is perhaps unavoidable, but by a glaring lack of scholarship, which makes them both useless and harmful.’ The same issue of the journal makes it clear that Roman Catholics were not welcome as members of the society. This essay will look at t

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22

Mark Holmes, Stephen. "Jesuits and Catholic reform in Scotland before 1560." Innes Review 73, no. 2 (2022): 166–77. http://dx.doi.org/10.3366/inr.2022.0333.

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This article uses evidence from the first Scottish Jesuits, sixteenth-century Scottish Catholic reformers, the use of the Quiñones breviary, a fireplace in Ballindalloch and the first Jesuit mission to Scotland in 1541–42 to argue that the early Jesuits had a greater influence on Scottish Catholic religion and spirituality in the mid-sixteenth century than has previously been noticed. It also suggests that the idea that the Scottish Protestant coup of 1559–60 was ‘the Scottish Reformation’ is profoundly confusing and that the presence of Jesuits, the use of the Spiritual Exercises of Ignatius

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23

Strtak, Jennifer. "The Order of the Thistle and the reintroduction of Catholicism in late-seventeenth-century Scotland." Innes Review 68, no. 2 (2017): 132–46. http://dx.doi.org/10.3366/inr.2017.0142.

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I argue that King James VII used the foundation of a monarchical order and subsequently a building project to reintroduce Catholic visual culture to post-Reformation Scotland. In 1687 the king issued a royal warrant for the ‘revival’ of the Most Ancient and Most Noble Order of the Thistle. A fictional narrative was established by the Crown to validate the institution of the king's chivalric knighthood as an ancient religious Scottish tradition, and a habit was conceptualised and realised that connected the monarchy with the Roman Catholic faith. This link would ultimately be strengthened throu

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24

Steven, Martin. "Secessionist Politics and Religious Conservatism: The Scottish National Party and Faith-Based Interests." Politics 28, no. 3 (2008): 188–96. http://dx.doi.org/10.1111/j.1467-9256.2008.00328.x.

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The Scottish National party's 2007 devolved election campaign was endorsed by two prominent ‘conservative’ Christians – Brian Souter, one of Scotland's richest men, and Cardinal Keith O'Brien, the leader of the Scottish Catholic Church. The article offers two explanations for this, both linked to the improved opportunity structure created by devolution: first, the Scottish Labour party lost the trust of these faith-based interests over the ‘Section 28’ episode, a significant factor due to the more competitive devolved party system; second, there is evidence to suggest that these faith-based in

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Dutton, David. "How the Fourth Statistical Account of East Lothian Recorded Developments in the Church in the County Between 1945 and 2000." Scottish Church History 53, no. 1 (2024): 54–69. http://dx.doi.org/10.3366/sch.2024.0113.

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This article will use the Fourth Statistical Account of East Lothian, which was produced by a consortium of local history societies, to provide a case study of how the church in the county developed between 1945 and 2000. Because East Lothian is the only Scottish county to have a fourth statistical account, the study provides a unique opportunity to trace the development of the church within a Scottish local authority during the second half of the twentieth century. The article will use, as its main sources, essays on four established denominations and the sections on ‘Belief’ in each of the p

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Dotterweich, Martin Holt. "Conciliar authority in Reformation Scotland: the example of the Kennedy/Davidson debate, 1558–63." Studies in Church History 33 (1997): 289–306. http://dx.doi.org/10.1017/s0424208400013309.

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‘For to the most parte of men, lawfull and godlie appeareth whatsoever antiquitie hath received’, complained John Knox in his 1558 First Blast of the Trumpet against the Monstrous Regiment of Women – and indeed for Knox and his fellow Protestants, the question of historical pedigree was troublesome. Catholic polemicists frequently posed some form of the question, ‘Where was your Church before Luther?’, and contrasted this problem with their own historical continuity, unbroken since the apostle Peter. Knox’s homeland of Scotland saw comparatively little sixteenth-century theological debate, but

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Hill, Christopher. "Episcopal Lineage: A Theological Reflection on Blake v Associated Newspapers Ltd." Ecclesiastical Law Journal 7, no. 34 (2004): 334–38. http://dx.doi.org/10.1017/s0956618x00005421.

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Mathew's varied ecclesiastical progress presents a fascinating case study of an episcopate detached from a main-stream Christian community and alerts us to the danger of solely considering ‘episcopal lineage‘ as the litmus test for apostolicity. Mathew was born in France in 1852 and baptised a Roman Catholic; due to his mother's scruples he was soon re-baptised in the Anglican Church. He studied for the ministry in the Episcopal Church of Scotland, but sought baptism again in the Church of Rome, into which he was ordained as a priest in Glasgow in 1877. He became a Dominican in 1878, but only

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Kirk, James. "The ‘Privy Kirks’ and their Antecedents: The Hidden Face of Scottish Protestantism." Studies in Church History 23 (1986): 155–70. http://dx.doi.org/10.1017/s0424208400010597.

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The history of Scottish protestantism as a clandestine, underground movement can be traced, albeit unevenly, over three decades from parliament’s early ban on Lutheran literature in 1525 to the protestant victory of 1560 when, in disregard of the wishes of its absent queen then resident in France, parliament finally proscribed the Latin mass and the whole apparatus of papal jurisdiction in Scotland and adopted instead a protestant Confession of Faith. Out of a loosely-defined body of beliefs in the 1530s, ranging from a profound dissatisfaction at ecclesiastical abuse (shared by those who rema

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Dean, Ann, and Alasdair Roberts. "The Leslies of Balquhain and the Burial of Bishop Hay." Recusant History 22, no. 4 (1995): 536–48. http://dx.doi.org/10.1017/s0034193200002077.

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A year after the First Vatican Council of 1870 a five-volume edition of George Hay's works was published, and the opening words of Bishop John Strain's introduction left no doubt as to Hay's significance: ‘Since the religious revolution of the sixteenth century, to no man has the Catholic Church in Scotland been so much indebted as to Bishop Hay. He is preeminently her bishop of the last three hundred years.’ In 1874 James Stothert's Life of Bishop Hay was brought before the public by the Rev. J. F. S. Gordon, who felt moved to comment: ‘It is most dishonourable, not only to the Memory of this

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LE COUTEUR, HOWARD. "Upholding Protestantism: The Fear of Tractarianism in the Anglican Church in Early Colonial Queensland." Journal of Ecclesiastical History 62, no. 2 (2011): 297–317. http://dx.doi.org/10.1017/s0022046909991254.

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Gender ideologies have been shown to be an important element in creating national identity. The settler population of early colonial Queensland was largely drawn from Protestant England and Scotland, and Catholic Ireland. In the process of social formation, Anglican men contributed to building a Protestant hegemony that strove to marginalise the Irish Catholic part of the population. In doing so they bracketed Tractarianism with Catholicism in an attempt to assert the essentially Protestant nature of Anglicanism. This paper explores three debates that took place in the public domain in the per

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Kennedy, Craig J., and Michael Penman. "Interpreting Medieval Scottish Church Stained Glass Windows: Decoration and Colour in Relation to Liturgy and Worship." Heritage 5, no. 4 (2022): 3482–94. http://dx.doi.org/10.3390/heritage5040180.

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During the Protestant Reformation of 1560, most of Scotland’s Catholic churches faced widespread destruction. Items considered idolatrous were targeted and destroyed. Significantly, stained glass windows were smashed and buried on site, or otherwise left to decay, and were replaced by austere, plain glass. In recent decades, archaeological excavations have recovered shards of this glass from several ecclesiastical sites across Scotland, allowing scholars the opportunity to better understand medieval liturgy and worship. Scientific analyses have been conducted to determine the ingredients used

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Tierney, Darren. "John Carmont, The Mitchell Trust and Scottish Catholicism, 1865–1885." Recusant History 31, no. 2 (2012): 261–80. http://dx.doi.org/10.1017/s0034193200013601.

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This article will consider the mismanagement during the years 1865–1885 of the benefaction made by Thomas Mitchell, a convert and one-time military man, to the Catholic Church in Scotland, as well as a number of other financial difficulties that beset the Church during this period. In doing so, it will reveal how the Scottish bishops, under enormous pressures because of Irish migration, acted in ways not only unbecoming of their offices, but also beyond the scope of both civil and canon law. Yet, as will be seen, the Church was developing as an institution and, in many ways, the difficulties o

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Noden, Shelagh. "Songs of the spirit from Dufftown." Innes Review 70, no. 1 (2019): 36–54. http://dx.doi.org/10.3366/inr.2019.0201.

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Following the Scottish Catholic Relief Act of 1793, Scottish Catholics were at last free to break the silence imposed by the harsh penal laws, and attempt to reintroduce singing into their worship. At first opposed by Bishop George Hay, the enthusiasm for liturgical music took hold in the early years of the nineteenth century, but the fledgling choirs were hampered both by a lack of any tradition upon which to draw, and by the absence of suitable resources. To the rescue came the priest-musician, George Gordon, a graduate of the Royal Scots College in Valladolid. After his ordination and retur

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Goatman, Paul. "Exemplary Deterrent or Theatre of Martyrdom?: John Ogilvie’s Execution and the Community of Glasgow." Journal of Jesuit Studies 7, no. 1 (2020): 47–66. http://dx.doi.org/10.1163/22141332-00701004.

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John Ogilvie’s martyrdom in February 1615 should be seen in the context of a struggle for the hearts and minds of the people of Scotland between the Jesuit mission and James vi and i’s government. Nowhere was this struggle more intense than within the town of Glasgow, where Ogilvie was imprisoned, tried and executed and which a large and influential Catholic community had long called home. Propaganda was disseminated by both sides during and after his trial and the archbishop of Glasgow, John Spottiswood, orchestrated its proceedings as a demonstration of royal and archiepiscopal power that in

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KENNEDY, ALLAN DOUGLAS. "The Condition of the Restoration Church of Scotland in the Highlands." Journal of Ecclesiastical History 65, no. 2 (2014): 309–26. http://dx.doi.org/10.1017/s0022046912000711.

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Despite the prominence of religious issues in the historiography of Restoration Scotland, understanding of the position of the Kirk in the Highlands remains sparse. This article seeks to address this lacuna through analysis of two related themes. Firstly, it looks at provision, discussing the Kirk's financial, material and manpower resources, as well as the challenge posed by Gaelic. Secondly, it traces the extent of Nonconformity, both Presbyterian and Roman Catholic, with a view to judging the degree of adherence to the established Episcopalian structure. It concludes that the Kirk, while fa

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Cranmer, Frank. "Church-State Relations in the United Kingdom: A Westminster View." Ecclesiastical Law Journal 6, no. 29 (2001): 111–21. http://dx.doi.org/10.1017/s0956618x00000570.

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In any discussion of church-state relations in the United Kingdom, it should be remembered that there are four national Churches: the Church of England, the (Reformed) Church of Scotland, the Church in Wales (disestablished in 1920 as a result of the Welsh Church Act 1914) and the Church of Ireland (disestablished by the Irish Church Act 1869). The result is that two Churches are established by law (the Church of England and the Church of Scotland) and enjoy a particular constitutional relationship with the state, while the other Churches and faith-communities (the Roman Catholics, the Free Ch

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Mutch, Alistair. "“Decently and order”: Scotland and Protestant pastoral power." Critical Research on Religion 5, no. 1 (2016): 79–93. http://dx.doi.org/10.1177/2050303216676519.

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Foucault’s conceptualization of “pastoral power” is important in the development and application of the notion of “governmentality” or the regulation of mass populations. However, Foucault’s exploration of pastoral power, especially in the form of confessional practice, owes a good deal to his Roman Catholic heritage. Hints in his work, which were never developed, suggest some aspects of Protestant forms of pastoral power. These hints are taken up to explore one Protestant tradition, that of Scottish Presbyterianism, in detail. Based on the history of the church in the eighteenth century, four

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Carswell, W. John. "New directions in adult baptism: Baptism in a secular culture." Theology 121, no. 6 (2018): 430–36. http://dx.doi.org/10.1177/0040571x18794142.

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In this article I argue that the rise of secular culture demands a new approach to baptism, especially the baptism of adult converts for whom the claims of Christianity may be entirely unfamiliar and who will in consequence need extensive preparation to make the sacrament sensible and the Christian life meaningful. Towards that end, I review work done on the subject in the Church of Scotland and commend the Roman Catholic Rites of Christian Initiation of Adults (RCIA) as a model for the development of a full catechumenate.

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McIntyre, John. "The Scots College Rome under Italian Rectors: three student letters." Innes Review 72, no. 2 (2021): 177–98. http://dx.doi.org/10.3366/inr.2021.0304.

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Historians of the Scots College in Rome have pictured the period 1773–1798, when the Rectors were Italian secular priests, as a time of student unrest which provided very few priests for work in Scotland. This article, by examining some letters from students of the period to former companions, and evidence in the College Register, suggests a considerably revised picture. The students, although often hostile to their superiors and nostalgic for their ‘ancient happiness’ under Jesuit rule, and convinced that the appointment of a Scottish Rector would solve their problems, are seen to have includ

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Roberts, Alasdair. "John Gray, André Raffalovich and Father Allan MacDonald of Eriskay." Innes Review 61, no. 2 (2010): 207–31. http://dx.doi.org/10.3366/inr.2010.0105.

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Two men better known for their links with the cosmopolitan world of Oscar Wilde became involved in a Hebridean church-building project. It may be contrasted with the church in Edinburgh's Morningside district which Raffalovich financed for Gray. Shared priesthood in Scotland links Fr John Gray with Fr Allan MacDonald, whose work in collecting items of Gaelic culture helped to attract support for St Michael's, Eriskay. This paper corrects the misconception that the island's fishing community was impoverished. It also subjects local tradition that a miraculous draught of fish was mainly responsi

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Newby, Andrew G. "Rebuilding the archdiocese of Nidaros: Etienne Djunkowsky and the North Pole Mission, c. 1855–1870." Innes Review 61, no. 1 (2010): 52–75. http://dx.doi.org/10.3366/inr.2010.0003.

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The Prefecture Apostolic of the Polar Regions (‘North Pole Mission’), which ran between 1855 and 1869, was an attempt to bring the doctrines of the Roman Catholic Church to a broadly defined circumpolar area. From its initial base in Alta, in northern Norway, the mission expanded to establish a presence in: Iceland; the Faroe Islands; Orkney, Shetland and Caithness; and Tromsø. This article explores the reasons behind the mission's expansion into northern Scotland, and the reaction which greeted the arrival of foreign missionaries in a region which had been relatively untouched by Catholicism

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Francis, Leslie J., Andrew Village, Gemma Penny, and Peter Neil. "Catholic schools and attitudes toward religious diversity: An empirical enquiry among 13- to 15-year-old students in Scotland." Scottish Educational Review 46, no. 2 (2014): 36–53. http://dx.doi.org/10.1163/27730840-04602004.

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Recognition that the United Kingdom has increasingly become a multi-cultural and multi-faith society has raised questions about the place of church schools or schools with a religious character within the state-maintained sector. The issue was given particular focus by the Runnymede Trusts report Right to divide? Faith schools and community cohesion published in 2008. In response to this challenge, the present study examines attitudes toward religious diversity among 1,012 students attending Catholic schools and 1,518 students attending schools without a religious foundation in Scotland (13- t

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Pritchard, Chris. "Mathematics teaching in Scotland today." Mathematical Gazette 87, no. 509 (2003): 250–66. http://dx.doi.org/10.1017/s0025557200172699.

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Home to just over five million souls, Scotland is the most sparsely populated part of Britain. The people are overwhelmingly white (some 98.7%) and English speaking. Levels of deprivation vary considerably across the country as a whole. Some 20% of the school population was entitled to free school meals in 1995, though the figure was twice as high in the City of Glasgow, where life expectancy is 10 years below that of affluent parts of the south of England. In July 1997 proposals were presented for the creation of a Scottish parliament. Whilst the Westminster parliament would ‘remain sovereign

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Hall, Stuart G. "Patristics and Reform: Thomas Rattray and The Ancient Liturgy of the Church of Jerusalem." Studies in Church History 35 (1999): 240–60. http://dx.doi.org/10.1017/s0424208400014066.

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In reforming Christian worship radical change often follows from the attempt to restore what was ancient. Nowhere is this more clear than among the liturgical scholars of the early seventeenth century, when advances in critical scholarship made it possible for some to believe they could restore the Church’s worship to that of apostolic times. This is well illustrated in the work of Thomas Rattray (1684-1743), a Scot of great learning, and among Scottish Episcopalians of lasting influence. Rattray was a Non-juror, one of those expelled or withdrawn from the churches of England and Scotland afte

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Edwards, Ruth B. "What is the Theology of Women's Ministry?" Scottish Journal of Theology 40, no. 3 (1987): 421–36. http://dx.doi.org/10.1017/s0036930600018366.

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The theology of women's ministry is a comparatively new item on the Church's agenda. It is less than two decades since the Church of Scotland took the historic decision to open its ordained ministry to women. At the time it seemed a controversial step, and many must have wondered where it would lead the Kirk. I think that we can truthfully say that it has not led to any dire disasters, but rather to the enrichment of the ministry. That has also been the experience of many other Churches which in recent years have opened their ordained ministry to women. But controversies remain. The 1985 Gener

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Steinhoff, Anthony J. "A Feminized Church? The Campaign for Women's Suffrage in Alsace-Lorraine's Protestant Churches, 1907–1914." Central European History 38, no. 2 (2005): 218–49. http://dx.doi.org/10.1163/156916105775563698.

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By 1850, a major shift in how Europeans participated in the Christian religion was well underway. On Sundays, most members of a church's or chapel's congregation were women. Women received communion more assiduously than their male counterparts. Catholic religious congregations for women were founded and joined at rates well above those for men. In Protestant lands, women became deaconesses. From Italy to Scotland, women contributed greatly to churches' social and charitable missions through their active involvement in voluntary associations and parish committees. Moreover, mothers now had the

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Tirenin, Gregory. "From Jacobite to Loyalist: The Career and Political Theology of Bishop George Hay." British Catholic History 35, no. 3 (2021): 265–93. http://dx.doi.org/10.1017/bch.2021.3.

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Although Catholics were marginalized and strongly associated with Jacobitism under the early Hanoverians, the reign of George III saw a gradual assimilation of Catholics into mainstream political culture. The Vicars Apostolic of Great Britain played a key role in this process by emphasizing passivity and loyalty. The bishop who most strongly personified this Jacobite to loyalist transition was George Hay (1729-1811). A convert to Catholicism from the Scottish Episcopalian faith, Hay served the Jacobite Army as a medic in 1745 and was imprisoned following that conflict. After his conversion and

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Mwindi, Lucy, Dickson Nkonge Kagema, and Caroline Mucece Kithinji. "A History of the Presbyterian Church of East Africa in the Eastern Region (1915 to 2022)." Journal of History and Cultural Studies (JHCS) 3, no. 1 (2024): 46–61. http://dx.doi.org/10.51317/jhcs.v3i1.595.

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The study sought to trace the history of the Presbyterian Church of East Africa (PCEA) in the Eastern Region from 1915 to 2022. PCEA was introduced by the Church of Scotland Mission (CSM) in 1915. It has been in the Eastern Region (Tharaka Nithi and Meru counties) for over a century now and is one of the dominant denominations in the area. However, no systematic study has been done to trace its history. The history of the Methodist Church in Kenya, the Anglican Church, and the Catholic Church in the Eastern Region is well documented, but that of PCEA in the region is conspicuously missing. Thi

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Roberts, Alasdair. "The Jubilee of Bishop Kyle." Innes Review 63, no. 1 (2012): 1–29. http://dx.doi.org/10.3366/inr.2012.0029.

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Celebrations surrounding the golden jubilee of Bishop James Kyle's priesthood in 1862 generated a considerable volume of documentary evidence, mostly in the form of letters. The Northern District of the Catholic Church in Scotland represented a rural tradition from penal times. Its priests considered themselves to be gentlemen, though impoverished, serving congregations different from the mainly Irish ones in urban areas. The article is, by implication, about clergy culture as well as clergy finance. Bishop Kyle's base was at the archival treasure-house of Preshome near Fochabers in the Enzie

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Thompson, David M. "A Triangular Conflict: The Nyasaland Protectorate and Two Missions, 1915–33." Studies in Church History 54 (May 14, 2018): 393–406. http://dx.doi.org/10.1017/stc.2017.22.

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The idea that the churches became agents of empire through their missionary activity is very popular, but it is too simple. Established Churches, such as those of England and Scotland, could certainly be used by government, usually willingly; so could the Roman Catholic Church in the empires of other countries. But the position of the smaller churches, usually with no settler community behind them, was different. This study examines the effects of the Chilembwe Rising of 1915 on the British Churches of Christ mission in Nyasaland (modern Malawi). What is empire? The Colonial Office and the loc

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