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Excerpt from Statutes of the Scottish Church, 1225 1559: Being a Translation of Concilia Scotiae; Ecclesiae Scoticanae Statuta Tam Provincialia Quam Synodalia Quae Supersunt When St. Margaret made Scotland her adopted country, and began the work of converting the Scotic clergy to Scrip tural and Catholic Views and Observances, it was with the church of this Scotia alone that she had to do. Moravia (the great northern province of which modern Morayshire is but a fragment), Caithness, Argyll were hardly within her husband's authority: the Western Isles, Orkney and Shetland were wholly without it. Strathclyde and Galloway, though under the kings of Scotia, were no part of their hereditary kingdom, and their churches, though churches of Celtic races and of' Celtic rites, had no connection with that of Scotia; the ancient sees of Whithorn and Glasgow, both daughters of British missions from the south, had always looked southward not northward for spiritual guidance. Lothian, which had come under the power of the kings of' Scotia early in the century, was in all respects more completely alien. The Anglic inhabitants had bargained that they were to be allowed to retain their own laws and customs; of their speech there never had been question; and their church was an integral part of the church of Northumbria, of the Roman obedience. St. Cuthbert, the saint of Northumbria and of Lothian, had with his dying breath charged his disciples to have no dealings with the schismatic Scoti. For four hundred years and more English-speaking Christians had regarded the Celtic churches as Schismatic or worse; and the eleventh cen tury Scoti, who had assumed the name and claimed the inheritance of the schismatics of St. Cuthbert's day, were known to be at least equally schismatical. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

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Death, life, and religious change in Scottish towns c. 1350-1560 examines lay religious culture in Scottish towns between the Black Death and the Protestant Reformation. It looks at what the living did to influence the dead and how the dead were believed to influence the living in turn; it explores the ways in which townspeople asserted their individual desires in the midst of overlapping communities; and it considers both continuities and changes, highlighting the Catholic Reform movement that reached Scottish towns before the Protestant Reformation took hold. Students and scholars of Scottish history and of medieval and early modern history more broadly will find in this book a new approach to the religious culture of Scottish towns between 1350 and 1560, one that interprets the evidence in the context of a time when Europe experienced first a flourishing of medieval religious devotion and then the sterner discipline of early modern Reform.

As Superintendent of Fife, John Winram played a pivotal role in the reform of the Scottish Church. Charting his career within St Andrews priory from canon to subprior, Linda Dunbar examines the ambiguity of Winram's religious stance in the years before 1559 and argues that much of the difficulty in pinning down Winram's views stems from the mis-identification of John Knox's un-named reforming sub-prior with Winram. In fact, as the book shows, this early reformer was probably Winram's own sub-prior, Alexander Young. The various reforming influences on Winram, and the gradual change in his religious stance is charted, together with his robust attempts at Catholic reform with St Andrews and his profound effect upon John Knox during the siege of the castle. In 1559, Winram eventually decided to side with the Protestants. The book concludes with an analysis of the difficulties experienced by Winram and the preponderance of accusations against him which led to his final relinquishing of office in 1577. In his transition from a Catholic to a Protestant reformer, Winram's experience is typical of that of many of his contemporaries in Scotland and in Europe.