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The article looks at the doctrinal issues concerning human nature and self-love, and the case of Archibald Campbell's Enquiry Into the Original of Moral Virtue," a collection of three treatises, in the age of the 18th-century Scottish Enlightenment. Topics include the conflict between Campbell and the Church of Scotland's Committee for Purity of Doctrine, and Campbell's opposition to Deism.

This article examines some of the practices of the common Scottish man and woman surrounding death and burial in the post-Reformation period, in order to determine why these practices survived for so long after the Reformation. This article argues that in some instances, the Kirk authorities believed these practices to be ‘superstitious’ or intercessory, but that those performing them did not necessarily agree. This article also highlights the fact that some of the practices surrounding death and burial had initially had superstitious or intercessory elements, but that these elements had fallen away or been removed over time, either as those performing them forgot the significance of certain parts of the practices, or even removed the superstitious or intercessory aspects following the Reformation, whilst retaining those elements that were not superstitious or intercessory in nature. Finally, this article concludes that, whilst some Scottish practices concerning death and burial were undoubtedly superstitious, in many instances, the majority of these practices were performed for reasons of personal or community significance, as well as, in some cases, practical reasons. [ABSTRACT FROM PUBLISHER]

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 shaped by local practice, formed a particular culture of accountability founded on detailed record keeping. The value of examining religion as social practice, as opposed to as belief system or institution, is that it points to enduring influences on the conduct of the faithful. [ABSTRACT FROM AUTHOR]

The article discusses religious monuments and historic architecture in Scotland including ruins of Sir Walter Scott's tomb Dryburgh Abbey, Coldingham Priory, the house of the Benedictine monks and the ruined Augustinian Jedburgh Abbey. The article mentions King David I, the youngest son of Malcolm III and St Margaret of Scotland who played a vital role in rebuilding Scottish churches and his interest in Tironensians, Selkirk and Cistercians, first community from Rievaulx, Yorkshire is noted.

The 'Send back the money' controversy between the Free Church of Scotland and zealous abolitionists was one of the most important events in nineteenth century Scottish religious history. The Revd Isaac Nelson of Belfast is best remembered for his anti-revivalism and his advocacy of Irish nationalism. What has often been forgotten is the centrality of antislavery to the making of Nelson's controversial reputation, even though he was held in high esteem by abolitionists on both sides of the Atlantic. Accordingly, this article examines his opposition to the Free Church's receipt of monies from and extension of christian fellowship to the slaveholding churches in the United States. It highlights his critique of leading ecclesiastical statesmen, including Thomas Chalmers, William Cunningham and Robert S. Candlish. The essay also considers the sophisticated intellectual critique of chattel slavery that under-girded Nelson's opposition to the policy of the Free Kirk, as well as his evaluation of the nature of proslavery religion in America. By means of a biographical case study of an interesting outsider, this article seeks to provide a lens through which one of the most tragic incidents in Scotland's ecclesiastical past can be freshly examined. [ABSTRACT FROM AUTHOR]

The 1640 General Assembly of the Kirk, dominated by Covenanters, was keen to discover something amiss in the doctrine of the Episcopalian John Forbes of Corse. Ultimately they were forced to admit his orthodoxy, even while deposing him for his refusal to subscribe the National Covenant. Modern scholars have succeeded where Forbes's contemporary antagonists failed, representing Forbes as the champion of a party that was, to one degree or another, out of step with the Calvinist orthodoxy of the day. This article examines Forbes's theology at points where his disagreement with contemporary reformed thought has been claimed, and draws implications from its findings for our knowledge and understanding of seventeenth-century Scottish theology more broadly. [ABSTRACT FROM PUBLISHER]

This article explores the support for the Mission in Scotland given by networks formed in the Scottish Catholic diaspora, especially by those key members linked to the Scots Colleges abroad, the Scots Benedictine monasteries in Germany, and the Roman curia during the second half of the seventeenth and first half of the eighteenth centuries. Drawing on sources from the colleges', monasteries', and Roman archives, together with extensive historiography, the narrative describes the problems faced by the Mission, the help it needed, and the extent to which it received that help. In doing so, the study attempts to show how the financial and diplomatic initiatives related to this work became interwoven with the dynastic struggles of the House of Stuart, and how this involvement of the Mission and its supporters in the Jacobite cause inevitably compromised their work and severely limited the success which their efforts merited. [ABSTRACT FROM AUTHOR]

The conversion of Scotland, in the fifth, sixth and seventh centuries, was carried out largely by Gaelic-speaking missionaries from Ireland. When Scotland was largely Gaelic-speaking it was freely acknowledged that the conversion had come mainly from Ireland. But in the later Middle Ages, as Gaelic retreated from the Lowlands and became increasingly seen there as barbaric and uncivilised, new historical models were developed in Scottish hagiography which portrayed missionaries as civilised Lowlanders penetrating and pacifying the barbaric Highlands. In the course of this process the ancient Picts disappeared from view. This rewriting of history could not overcome the known facts about St Columba, however, and on the eve of the Reformation Roderick MacLean, a Gaelic-speaking bishop (with Lutheran sympathies), wrote elaborate and sophisticated Latin poems proclaiming the achievements of Columba and Iona. [ABSTRACT FROM AUTHOR]

An intellectual commerce of theological ideas, thinkers and movements has characterised the relationship between Germany and Scotland since the Middle Ages. These are briefly surveyed -- with occasional reference to Europe more widely -- from medieval scholasticism through the Reformation and the Enlightenment to the present day. Links with Germany have been fostered not only through literary connections but also through numerous personal and institutional contacts. These resulted in sustained and multifarious influences which situate the theological traditions of Scotland in close proximity to developments in Germany, particularly in the nineteenth and twentieth centuries. [ABSTRACT FROM AUTHOR]

At the end of the seventeenth and the beginning of the eighteenth century there were significant cross-currents of influence between Scotland and mystical movements in continental Europe. In particular the group of Episcopalian clergy and aristocrats in the north-east of Scotland, designated by G.D.Henderson as 'the Mystics of the North-East,' shows strong links with and influences from the continental spiritual writers Antoinette Bourignon and the French Quietist Madame Guyon. But the wider context reveals further links with German Pietism and others concerned with inward religion as precursors of the Evangelical Revival. This article explores the fascinating Sitz im Leben of 'the Mystics of the North-East'. [ABSTRACT FROM AUTHOR]

The article focuses on the religious writings of Katherine, the First Duchess of Atholl. The author discusses the roles of Scottish noblewomen between the Glorious Revolution and the Union of 1707, examines how women's religious lives impacted their families, and explores the establishment of Scottish Presbyterianism during the late 17th century.

This article introduces the Covenanters and posits them as a phenomenon that was both transatlantic and chronologically transcendent rather than simply as Scottish and seventeenth century. Covenanter beliefs and practices lived on, and Covenanter peoples dialogued with one another over three centuries in Scotland, Ireland, Canada and the USA. Each generation reached back across the Atlantic and across time for inspiration and meaning in contemporary confrontations with the secular world. We argue that sensibilities history provides a fitting framework for understanding how this unique cultural group remained an ongoing Atlantic experience from 1638 until the twenty-first century. [ABSTRACT FROM AUTHOR]

On a wild and stormy Whitsunday, 8 June 1851, the Chapel of the College of the Holy Spirit was opened for worship with the Provost, the Reverend George Cosby White, late warden of the House of Charity St Anne's Soho, as celebrant. He was a close friend and collaborator of Henry Manning, who had recently converted to Roman Catholicism and was to become a Cardinal. The resident Canons Reverend A. Wilson and the Reverend F. H. Freeth of University College Durham assisted. Celebrations continued for the next two days, with several Episcopal clergy coming to visit the spectacular new buildings that had been designed by the architect William Butterfield. [ABSTRACT FROM AUTHOR]

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 responsible for funds raised to critical examination. Conversely it shows that the financial contribution made by André Raffalovich, though significant and deserving to be better understood in the Outer Hebrides, was not so important as claimed in Edinburgh. Urban credulity over Second Sight is also featured. Details of church finance, including the late arrival of seat rents in this remote Catholic mission, no doubt have wider application. [ABSTRACT FROM AUTHOR]

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 which suggests that Catholics came to regard education as an asset rather than as a threat, and that the changing perception of the uses of education mirrors the evolution of the standing of Scottish Catholics in British society. [ABSTRACT FROM AUTHOR]

Explores Scotland's conflicting religious responses to death in the context both of the Great War and of wider ecclesiastical history. Churches' challenging task to speak of God who provided hope in the world that seemed unspeakable, Godless and hopeless; Scottish Protestantism; Changes in Scottish theology in the 19th century; Impact of the First World War on Scotland; Free Presbyterians.