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Artículos de revistas sobre el tema "Celtic church – scotland – history"

Autor: Grafiati

Publicado: 25 de julio de 2024

Última modificación: 31 de julio de 2025

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1

Wooding, Jonathan M. "Island monasticism in Wales: towards an historical archaeology." Studia Celtica 54, no. 1 (2020): 1–28. http://dx.doi.org/10.16922/sc.54.2.

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Wales has a significant number of islands that have supported monastic life at some time in their histories. These monastic islands do not command quite the same international attention as those from other Celtic nations, for example Skellig Michael (Ireland) or Iona (Scotland), but islands such as Ynys Enlli (Bardsey) and Caldey Island (Ynys Bŷr) have sustained recognition as 'holy islands' in Welsh tradition. Those seeking assessments of the phenomenon of island monasticism in Wales will also find only a modest literature, now requiring some careful recalibration in the light of changing int

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2

NEVILLE, CYNTHIA J. "Native Lords and the Church in Thirteenth-Century Strathearn, Scotland." Journal of Ecclesiastical History 53, no. 3 (2001): 454–75. http://dx.doi.org/10.1017/s0022046901008715.

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The thirteenth century in Scotland witnessed a determined effort on the part of the crown and its ecclesiastical officials to initiate a series of reforms comparable to those that had so deeply altered the social and religious life of England and continental Europe. An important aspect of the transformation that occurred in Scotland was the consolidation of a network of parish churches throughout the kingdom. Scottish authorities, however, encountered several obstacles in their attempts to create parishes, and especially to assign sufficient revenues to them. In the lordships controlled by old

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3

Kalinina, S. A. "Toponymy of Celtic Scotland." SHS Web of Conferences 164 (2023): 00062. http://dx.doi.org/10.1051/shsconf/202316400062.

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It has long been known that there is a certain link between a geographic locality and its name. The paper attempts to link the history, geography, and culture of Scotland with the names of its cities, homesteads, rivers, streams, mountains, hills, and other localities that are either man-made creations or natural phenomena. Despite covering mere 80,000 km2, Scotland is a unique region. Scotland is almost completely washed by sea, although most of its territory lies on the uplands. Mountains, hills, valleys, rich in diverse vegetation, conjure up an attractive look of Scotland. This very landsc

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4

Stalmaszczyk, Piotr. "Celtic Studies in Poland in the 20th century: a bibliography." ZCPH 54, no. 1 (2004): 170–84. http://dx.doi.org/10.1515/zcph.2005.170.

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Introduction Celtic Studies are concerned with the languages, literature, culture, mythology, religion, art, history, and archaeology of historical and contemporary Celtic countries and traces of Celtic influences elsewhere. The historical Celtic countries include ancient Gaul, Galatia, Celtiberia, Italy, Britain and Ireland, whereas the modern Celtic territories are limited to Ireland, Scotland, Wales, Isle of Man, Cornwall and Brittany. It has to be stressed that Celtic Studies are not identical with Irish (or Scottish, Welsh, or Breton) Studies, though they are, for obvious reasons, closely

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5

Johnston, E. "Women in a Celtic Church: Ireland, 450-1150." English Historical Review 119, no. 483 (2004): 1025–26. http://dx.doi.org/10.1093/ehr/119.483.1025.

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6

Yerokhin, Vladimir. "CELTIC FRINGES AND CENTRAL POWER IN GREAT BRITAIN: HISTORY AND MODERNITY." Izvestia of Smolensk State University, no. 1 (49) (May 26, 2020): 226–44. http://dx.doi.org/10.35785/2072-9464-2020-49-1-226-244.

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The article deals with history of interrelations between political centre and Celtic fringes of Great Britain in modern and contemporary times. As soon as nationalist movements in Celtic fringes became more active from the mid 1960s, the need appeared to analyze the history of interrelations between central power and Celtic regions in order to understand causes of Celtic people’s striving for obtaining more rights and even state independence. The article ascertains that attitude of central power to Celtic fringes was complicated by ethno-cultural differences between Englishmen and Celtic

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7

Ellis, John S. "Reconciling the Celt: British National Identity, Empire, and the 1911 Investiture of the Prince of Wales." Journal of British Studies 37, no. 4 (1998): 391–418. http://dx.doi.org/10.1086/386173.

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With the notable exception of Scotland, Queen Victoria was never very enthusiastic about her kingdoms of the “Celtic fringe.” During the sixty-four years of her reign, Victoria spent a healthy seven years in Scotland, a mere seven weeks in Ireland, and a paltry seven nights in Wales. Although there was little overt hostility, the nonconformist Welsh often felt neglected by the monarch and embittered by the queen's position as the head of the Church of England. Her Irish visits, however, were subject to more open opposition by stalwart republicans. Her visit to Dublin in 1900 was accompanied by

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8

HUDSON, BENJAMIN T. "Kings and Church in Early Scotland." Scottish Historical Review 73, no. 2 (1994): 145–70. http://dx.doi.org/10.3366/shr.1994.73.2.145.

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9

Oram, Richard. "Watt, Medieval Church Councils in Scotland." Scottish Historical Review 81, no. 1 (2002): 127–28. http://dx.doi.org/10.3366/shr.2002.81.1.127.

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10

Ewan, Elizabeth. "Cowan and McDonald (eds.), Alba: Celtic Scotland in the Medieval Era." Scottish Historical Review 80, no. 2 (2001): 263–65. http://dx.doi.org/10.3366/shr.2001.80.2.263.

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11

Gilbert, Lisa. "“Not just bow and string and notes”: Directors’ perspectives on community building as pedagogy in Celtic traditional music education organizations." International Journal of Music Education 36, no. 4 (2018): 588–600. http://dx.doi.org/10.1177/0255761418774938.

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Celtic traditional musics, such as those originating in Ireland and Scotland, are typically transmitted outside formal avenues. Most studies regarding the learning of Celtic traditional music have focused on the experience of teachers and students, but less is known about the philosophies of organization directors who create contexts for teacher–student interactions. In an effort to fill this gap, this qualitative interview study examines the perspectives of nine directors of organizations located in Europe and North America dedicated to teaching Celtic traditional music. Analysis showed that

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12

Sher, Richard B. "McIntosh, Church and Theology in Enlightenment Scotland." Scottish Historical Review 79, no. 1 (2000): 127–29. http://dx.doi.org/10.3366/shr.2000.79.1.127.

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13

Swift, Catherine. "Review: Women in a Celtic Church: Ireland 450–1150." Irish Economic and Social History 30, no. 1 (2003): 128–29. http://dx.doi.org/10.1177/033248930303000111.

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14

Brown, Stewart J. "‘A Victory for God’: The Scottish Presbyterian Churches and the General Strike of 1926." Journal of Ecclesiastical History 42, no. 4 (1991): 596–617. http://dx.doi.org/10.1017/s0022046900000531.

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During the final months of the First World War, the General Assemblies of the two major Presbyterian Churches in Scotland - the established Church of Scotland and the voluntary United Free Church - committed themselves to work for the thorough re- construction of Scottish society. Church leaders promised to work for a new Christian commonwealth, ending the social divisions and class hatred that had plagued pre-war Scottish industrial society. Bound together through the shared sacrifice of the war, the Scottish people would be brought back to the social teachings of Christianity and strive toge

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15

RAFFE, ALASDAIR. "John Glas and the Development of Religious Pluralism in Eighteenth-Century Scotland." Journal of Ecclesiastical History 70, no. 3 (2019): 527–45. http://dx.doi.org/10.1017/s0022046918002622.

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This article discusses John Glas, a minister deposed by the Church of Scotland in 1728, in order to examine the growth of religious pluralism in Scotland. The article begins by considering why Glas abandoned Presbyterian principles of Church government, adopting Congregationalist views instead. Glas's case helped to change the Scottish church courts’ conception of deposed ministers, reflecting a reappraisal of Nonconformity. Moreover, Glas's experiences allow us to distinguish between church parties formed to conduct business, and those representing theological attitudes. Finally, Glas's case

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16

Stalmaszczyk, Piotr. "Język gaelicki – historia, przyczyny upadku i szanse przetrwania." Acta Universitatis Lodziensis. Folia Linguistica 26 (January 1, 1992): 101–13. http://dx.doi.org/10.18778/0208-6077.26.08.

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The paper discusses the history and fate of Scottish Gaelic since its arrival in Scotland in the 5th century. Once the most important language of Scotland, Gaelic undergoes now sociolinguistic changes indicating the process known as language death. Some of the causes of decline include the loss of status, lack of literature and education in Gaelic, territorial and social disunity, massive emigration, and the overwhelming influence and impact of the English language. Unless institutional and individual attitudes towards the language change, the next century may witness the death of yet another

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17

Mcintyre, Neil. "McCallum, Poor Relief and the Church in Scotland." Scottish Historical Review 98, no. 2 (2019): 311–13. http://dx.doi.org/10.3366/shr.2019.0411.

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18

Stephen, Jeffrey. "Defending the Revolution: The Church of Scotland and the Scottish Parliament, 1689–95." Scottish Historical Review 89, no. 1 (2010): 19–53. http://dx.doi.org/10.3366/shr.2010.0002.

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With particular emphasis upon the revolution and the early years of William's reign, this article aims to shed some light on the nature of the relationship between church and parliament, in particular its importance to the church in promoting its vision for a reformed church in Scotland. The article focuses on the strategies used by the church to achieve their objectives. Effective organisation, careful and diligent lobbying of parliament and forthright presentation of their position through preaching, enabled them to galvanise their support within parliament and secure a settlement that not o

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19

HEAL, FELICITY. "Mediating the Word: Language and Dialects in the British and Irish Reformations." Journal of Ecclesiastical History 56, no. 2 (2005): 261–86. http://dx.doi.org/10.1017/s0022046904003161.

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Translating the Scriptures into the vernacular was a primary concern of Protestant reformers. This led to worries about the precise language-form in which they should be made accessible to lay folk. This article situates such evangelical debates within contemporary understanding of the nature and role of native tongues. Tudor and Stuart governments sometimes saw English as a tool of political control; humanists questioned the ‘copiousness’ of the vernacular; the Celtic tongues were readily identified with barbarity; the status of the written word might be contaminated by the use of dialect. Tr

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20

Markey, Tom, and Bernard Mees. "A Celtic orphan from Castaneda." ZCPH 54, no. 1 (2004): 54–120. http://dx.doi.org/10.1515/zcph.2005.54.

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In November of 1935, a uniquely puzzling inscription in Etruscoid characters was discovered among the remains of an Iron Age necropolis west of the church at Castaneda in Canton Grisons (Graubünden, Grigione). The inscription is engraved along the spout of a bronze oinochoe (Schnabelkanne), and apart from a solitary chi inscribed on another find from this necropolis, is the only evidence of alphabetism to have been unearthed from the site. Castaneda is a hamlet strategically perched some 780 meters above sea level along the northern slope of the Calanca Valley (Val Calanca) as it opens onto th

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21

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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22

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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23

Stuart, John. "Scottish missionaries and the end of empire: the case of Nyasaland*." Historical Research 76, no. 193 (2003): 411–30. http://dx.doi.org/10.1111/1468-2281.00183.

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Abstract In 1960 Church of Scotland missionaries in the British colony of Nyasaland ostensibly fulfilled their commitment to transition from ‘mission’ to ‘Church’. This process of transition was, however, marked by ambiguity, much of which related to Nyasaland's political status. Opinion within the missions and the Church of Scotland differed greatly as to whether (and for how long) colonial rule should continue. Controversy on the matter ranged beyond Nyasaland and Scotland, with missionary activities attracting the attention not only of colonial and imperial governments but of a range of uno

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24

Cranmer, Frank. "General Assembly of the Church of Scotland." Ecclesiastical Law Journal 13, no. 1 (2010): 89–92. http://dx.doi.org/10.1017/s0956618x10000864.

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The 2010 General Assembly was perhaps most notable for two events: on Sunday 23 May a special session was held to mark the 450th anniversary of the Scottish Reformation and on 26 May, for the first time in its history, it was addressed by a Muslim, Dr Mona Siddiqui, Professor of Islamic Studies in the University of Glasgow. Otherwise, the Assembly devoted much of its time to detailed issues of church law, governance and the more general needs of Scotland's wider society.2

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25

Crawford, Barbara E. "Alba: Celtic Scotland in the Medieval Era, E. J. Cowan and R. Andrew McDonald." English Historical Review 116, no. 465 (2001): 169–70. http://dx.doi.org/10.1093/enghis/116.465.169.

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26

Crawford, B. E. "Alba: Celtic Scotland in the Medieval Era, E. J. Cowan and R. Andrew McDonald." English Historical Review 116, no. 465 (2001): 169–70. http://dx.doi.org/10.1093/ehr/116.465.169.

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27

Williamson, P. "England, Ireland, Scotland, Wales: The Christian Church, 1900-2000." English Historical Review CXXV, no. 515 (2010): 1048–50. http://dx.doi.org/10.1093/ehr/ceq188.

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28

MacDonald, Alan. "Poor Relief and the Church in Scotland, 1560–1650." Social History 44, no. 3 (2019): 369–87. http://dx.doi.org/10.1080/03071022.2019.1617997.

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29

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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30

MACDONALD, ALAN R. "JAMES VI AND I, THE CHURCH OF SCOTLAND, AND BRITISH ECCLESIASTICAL CONVERGENCE." Historical Journal 48, no. 4 (2005): 885–903. http://dx.doi.org/10.1017/s0018246x0500484x.

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Recent historiography has argued that the British ecclesiastical policies of James VI and I sought ‘congruity’ between the different churches in Scotland, England, and Ireland, rather than British ecclesiastical union or the anglicanization of all the churches. It is argued here that the asymmetry of the changes he sought in Scotland and England has been underplayed and that this has masked his choice of a fundamentally Anglican model for the British churches. Through allowing the archbishop of Canterbury to interfere in Scottish ecclesiastical affairs, undermining the presbyterian system, pro

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31

Devenney, Andrew D. "Joining Europe: Ireland, Scotland, and the Celtic Response to European Integration, 1961–1975." Journal of British Studies 49, no. 1 (2010): 97–116. http://dx.doi.org/10.1086/644528.

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32

GRIBBEN, CRAWFORD. "The Church of Scotland and the English Apocalyptic Imagination, 1630 to 1650." Scottish Historical Review 88, no. 1 (2009): 34–56. http://dx.doi.org/10.3366/e0036924109000572.

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This article explores the evolution of the eschatological identity of the Church of Scotland within the framework of English puritan apocalyptic thought in the period 1630–50. From the beginnings of reformation, English protestant theologians constructed an elaborate series of readings of Biblical apocalyptic texts through which they attempted to understand contemporary events. By the 1630s, English puritan exegetes had begun to identify within the Biblical text a distinctive role for Scottish Presbyterianism. The Scottish church, which, in the opinion of many English puritans, moved towards a

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33

Nenadic, Stana, and Sally Tuckett. "Artisans and Aristocrats in Nineteenth-Century Scotland." Scottish Historical Review 95, no. 2 (2016): 203–29. http://dx.doi.org/10.3366/shr.2016.0296.

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This article considers relationships between artisans and aristocrats on estates and elsewhere in Scotland during the long nineteenth century. It argues that the Scottish aristocracy, and women in particular, were distinctly preoccupied with the craft economy through schemes to promote employment but also due to attachments to ‘romanticised’ local and Celtic identities. Building in part on government initiatives and aristocratic office-holding as public officials and presidents of learned societies, but also sustained through personal interest and emotional investments, the craft economy and i

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34

Roxburgh, Kenneth B. E. "Female Piety in Eighteenth-Century Scotland." Evangelical Quarterly 74, no. 2 (2002): 165–76. http://dx.doi.org/10.1163/27725472-07402005.

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Evidence from intimate accounts of the spiritual pilgrimage of ordinary women in the early eighteenth century indicates a vital piety, marked by a deep devotion to Christ. They fully shared in the experiences of the revival movement, although their numbers indicate that the revival affected females more than males. However, because of the patriarchal society in which they lived, their contribution to the overall spirituality of the Christian Church in Scotland was not often appreciated at the time and has not always been recognised in Christian history. Their chief responsibility was expected

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35

Langley, Chris R. "Parish Politics and Godly Agitation in Late Interregnum Scotland." Church History 90, no. 3 (2021): 557–78. http://dx.doi.org/10.1017/s0009640721002122.

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AbstractFollowing the English invasion of Scotland in July 1650, ministers and laymen in the Church of Scotland splintered between Protester and Resolutioner factions: The Protesters argued that the Church of Scotland required further moral reformation in order to appease a vengeful God, and the Resolutioners were more content to accept the reintegration of former royalists into places of trust following the civil wars. This article explores the profound ways in which this split fundamentally altered relationships in the unusually well-documented parish of Crichton in Midlothian. Unlike other

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36

Zinnatullina, Z., and L. Khabibullina. "Representation strategies of the “internal” Other image in the early 21<sup>st</sup> century British literature." Philology and Culture, no. 2 (June 24, 2024): 122–27. http://dx.doi.org/10.26907/2782-4756-2024-76-2-122-127.

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The article examines historical novels by the early 21 st century British writers where the authors turn to images of “internal” Others: Welsh, Irish and Scots. For each of these regions, we can identify topics that are associated specifically with them. Thus, the Welsh component is connected, first of all, with Celtic culture and social issues. Ireland is associated with religious theme, and Scotland is associated with a historical component. Edward Rutherfurd’s dilogy on Ireland “Dublin: Foundation” (2004) and “Ireland Awakening” (2006), presents the history of the Christianity development i

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37

McGrath, Paul. "Knowledge management in monastic communities of the medieval Irish Celtic church." Journal of Management History 13, no. 2 (2007): 211–23. http://dx.doi.org/10.1108/17511340710735591.

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PurposeThis paper aims to use the case of early medieval Irish monasticism to highlight the implicit a historicism of the knowledge management (KM) literature and to show how such a historical study can be used to increase the level of discourse and reflection within the contested and increasingly fragmented field of KM.Design/methodology/approachThe author uses secondary source analysis from a diversity of academic fields to examine the relatively sophisticated processes through which the monks gathered, codified, created, interpreted, disseminated and used religious and secular knowledge. Th

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38

Brown, Stewart J. "Religion and the Rise of Liberalism: The First Disestablishment Campaign in Scotland, 1829–1843." Journal of Ecclesiastical History 48, no. 4 (1997): 682–704. http://dx.doi.org/10.1017/s0022046900013464.

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On 18 May 1843, the Established Church of Scotland was broken up by the Disruption, as most of the Evangelical party walked out of the annual meeting of the General Assembly. They left in protest over lay patronage in appointments to church livings and what they perceived as the State's refusal to recognise the Church's spiritual independence. In all over a third of the ministers and perhaps half the lay membership left the establishment. On the day of the Disruption, the prominent Edinburgh Dissenting minister, Dr John Brown of the United Secession Church, Broughton Place, felt called to play

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39

Shanneik, Yafa. "Conversion to Islam in Ireland: A Post-Catholic Subjectivity?" Journal of Muslims in Europe 1, no. 2 (2012): 166–88. http://dx.doi.org/10.1163/22117954-12341235.

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Abstract This article discusses the conversion experiences as recalled by Irish women who converted to Islam during the so-called ‘Celtic-Tiger’ period—the years of Ireland’s dramatic economic boom and major socio-cultural transformations between 1995 and 2007. In this period, the increasing religious diversity of Irish society and the decline of the social authority of the Catholic Church facilitated the exploration of alternative religious and spiritual affiliations. Irish women converts to Islam are an example of the emergence of a post-Catholic subjectivity in Ireland during the Celtic Tig

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40

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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41

McGill, Martha. "A Protestant Purgatory? Visions of an Intermediate State in Eighteenth-century Scotland." Scottish Historical Review 97, no. 2 (2018): 153–86. http://dx.doi.org/10.3366/shr.2018.0363.

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The protestant afterlife is generally presented in binary terms, with departed souls going directly to either heaven or hell. However, the possible existence of an intermediate state for the dead was discussed by protestant theologians from the reformation onwards. This article traces the evolution of these debates in Scotland, with particular focus on the eighteenth century. The bishops Archibald Campbell, Thomas Rattray and George Innes produced tracts in support of the intermediate state. By the end of the century it had become a standard element of doctrine among the episcopalians, reflect

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42

Clancy, Thomas Owen. "Benjamin T. Hudson, Kings of Celtic Scotland, Contributions to the Study of World History 43." Peritia 13 (January 1999): 341–45. http://dx.doi.org/10.1484/j.peri.3.383.

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43

Morrison, Angus. "Separatist Presbyterianism in 20th Century Scotland." Religions 13, no. 7 (2022): 571. http://dx.doi.org/10.3390/rel13070571.

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This essay aims to give an account of separatist Presbyterian denominations in the context of Christianity in Scotland in the 20th century. After a brief introduction, attention is first given to the circumstances in which the denominations concerned were birthed. A second section looks at their current place within the wider Scottish context. In the third section, further attention is paid to the two most recent, late 20th century, divisions, those of 1989 and 2000. Concluding reflections seek to view the scene, thus sketched, through a wider lens and to look to the future with a degree of ho

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44

Mutch, Alistair. "Marginal Importance." Church History and Religious Culture 96, no. 1-2 (2016): 155–78. http://dx.doi.org/10.1163/18712428-09601007.

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Comparison of the eighteenth century diaries of an English Dissenter and a Scottish Presbyterian indicates a contrast between English watchfulness and Scottish accountability. Attention to the genres of record keeping in Scotland, with a particular focus on the use of the margin, suggests systemic practices of accountability. The self-examination revealed by the diaries of the faithful needs to be set against the context of taken-for-granted practices in the broader church. Governance routines in the Church of Scotland, derived from belief and promulgated in guidance manuals before being shape

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45

Villius, Hans. "The Casket Letters: A Famous Case Reopened." Historical Journal 28, no. 3 (1985): 517–34. http://dx.doi.org/10.1017/s0018246x00003289.

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The place where the University of Edinburgh now stands was once the site of the church of St Mary in the Fields or, as it is usually called, Kirk o'Field. On a February night in 1567, in the small house close to the church, there occurred what is certainly the most frequently discussed event in the history of Scotland, the murder of Henry Stuart, Lord Darnley, consort to Mary Queen of Scots. Much discussed it has been, but since it is still not properly resolved it merits another look.

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Carter, Andrew. "The Episcopal Church, the Roman Empire and the Royal Supremacy in Restoration Scotland." Studies in Church History 54 (May 14, 2018): 176–89. http://dx.doi.org/10.1017/stc.2017.11.

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The churchmen who adhered to the established Church in Scotland during the years from 1661 to 1689, the last period in which it had bishops, have been overlooked by historians in favour of laymen and presbyterian dissenters. This article breaks new ground by examining the episcopalian clergy's attitude to the royal supremacy. To do so, it explores how Scottish episcopalians used the early Church under the Roman empire to illustrate their ideal relationship between Church and monarch. Three phases are evident in their approach. First, it was argued that conformists were, like early Christians,

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BURNS, JAMES H. "From Enquiry to Improvement: David Ure (1749–1798)." Scottish Historical Review 87, no. 2 (2008): 258–77. http://dx.doi.org/10.3366/e0036924108000152.

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David Ure (1749–98) contributed, in his History of Rutherglen and East-Kilbride (1793) not only to local history but, especially, to the development in Scotland of natural history, in some aspects of which he played a pioneering part. His studies at Glasgow University (with John Anderson as one of his teachers) were followed by ordination to the ministry of the Church of Scotland. A ‘stickit minister’ for most of his life, he played a significant part in Sinclair's Statistical Account of Scotland and contributed also to the surveys prepared for Sinclair's Board of Agriculture and Internal Impr

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Macleod, Alasdair J. "The Days of the Fathers: John Kennedy of Dingwall and the Writing of Highland Church History." Scottish Church History 49, no. 2 (2020): 123–40. http://dx.doi.org/10.3366/sch.2020.0032.

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Between 1843 and 1900, the evangelical Presbyterianism of the Highlands of Scotland diverged from that of Lowland Scotland. That divergence was chiefly the product of Lowland change, as southern evangelicals increasingly rejected Calvinistic theology, conservative practices in worship, and high views of Biblical inspiration. The essay addresses the question why this divergence occurred: why did the Highlands largely reject this course of change? This article argues for the significance of the historical writings of John Kennedy (1819–84), minister of Dingwall Free Church, the ‘Spurgeon of the

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Lambkin, Brian. "‘Emigrants’ and ‘Exiles’: migration in the early Irish and Scottish church." Innes Review 58, no. 2 (2007): 133–55. http://dx.doi.org/10.3366/e0020157x07000030.

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A central theme in both Irish and Scottish migration studies is the distinction between voluntary and forced migration, which is highlighted in the titles of major books in the field by the contrasting terms ‘emigrants’, or ‘adventurers’, and ‘exiles’.1 However, it has received relatively little attention with regard to the medieval period.2 Migration was central to the process by which the early Irish Church established itself in Scotland, most notably on Iona, in the sixth century. This article is concerned mainly with migration between Ireland and Scotland as evidenced by Adomnán's Life of

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BROUN, DAUVIT. "Kings of Celtic Scotland. By Benjamin T. Hudson. Pp. xvii, 195. Westport, Connecticut: Greenwood Press. 1994. £49.50." Scottish Historical Review 75, no. 2 (1996): 247–49. http://dx.doi.org/10.3366/shr.1996.75.2.247.

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