The purpose of this essay is to give an overview of the reformation in Scotland its causes and its consequences. It will start with a brief overview of how the reformation started in Europe and how one of the main characters in Scottish reformation history, John Knox, came to prominence.
The Reformation had been going on in Europe for many years before coming to Scotland. History tells us that it started because of 95 theses nailed to the door of the Castle Church at Wittenberg on All Saints Day by Martin Luther. The main reason being he “denied the merits of Indulgences.” Zwingli Ulrich was a “humanist by merit.” (History of the Scottish Reformation J D Mackie Church of Scotland Youth Committee Edinburgh 1960 p40).
He could not see the amalgamation between the theory of the established church and what was practiced. Mackie in his book “the Reformation in Britain and Ireland” states that he “came to religion through the literature which embodied the mind of Christ and the church of the apostles” (ibid). Zwingli's influence was spreading to the mainly protestant cities of Basel, Strasburg and Frankfurt. These cities adopted the “Liberal constitutions” and became the “homes of vigorous native groups and of refugees from countries where new ideas were persecuted” (p40). Although he was beaten and killed in the battle of Kappel in 1531, it would be reasonable to assume that his influence was still apparent in 1554 - 1555 when John Knox was a minister in Frankfurt and therefore helped to influence Knox's theological stance when he brought the reformation to Scotland.
Before the reformation in Scotland there was quite a lot going on in the clerical world. Mackie in his book “History of the Scottish Reformation” calls “Clerical Depravity.” Before the reformation 350 male children and 50 female children of Priests were “Legitimatised.” Mackie notes that the main reason for this is because “there was something substantial to inherit.”(page 80). It was felt that the clergy were not setting a good example to their parishes. For example Cardinal Beaton is thought to have had eight illegitimate children. (Some sources actually record as many as fifteen). Some of the clergy's housekeepers were actually their concubines. Mackie further writes “The contrast between the theory of the church and its practice needs no elaboration.” The congregations' of the churches were becoming disillusioned by the Popes insistence on payments for promotion. To be promoted in the church all a clergy man needed was the right amount of money. Mackie writes further in his work “many of the clergy were not fitted to instruct their flocks.” Bishops in these days were men of wealth, some being landowners. Donaldson in his work “The Scottish Reformation” states that the abbot at the Charterhouse of Perth was nothing more that a “Landed magnet and secular cleric who could only be a titular head of a religious community” (P3). This leads us onto another problem in the church that Mackie calls “Clerical Rapacity” (p81-85). The church was in possession of some of the best lands in Scotland. The total revenue recorded by Mackie is £300,000 (Scots) a year whereas the crown had an income of 17,500 a year. The church had its income because it possessed other people's property as Mackie notes “By virtue of royal grants.” The church was doing all of this with support from the Papacy. Another way of for the church to make money from its leaseholders was by the payment of a “gressum.” This amounted to nothing more than a fine worth two years rent. In other words a tenant of the churches land paid seven years rent for five years occupation of the land they were working on. The leases were renewed every five years. This is why churchmen were considered by many to be “rapacious oppressors” (Mackie p84). The townsfolk in their burghs were not seeing any return for the money they were paying and were also struggling to survive while at the same time seeing the religious houses prosper in a way they could only dream about. What the people failed to see was that the church was in fact overtaxed. The clergy were also accused of “Clerical Ignorance.” Most of the higher clergy were educated abroad usually France. This is because Scottish universities were only able to teach philosophy. “The higher learning of Theology, Canon Law and Civil Law were better studied elsewhere” (Mackie p85). The universities were not thriving. Glasgow University for instance showed a “dangerous decline on the eve of the reformation” (ibid). This was probably due to the fact that there were not any scholars coming to them from the monasteries. There was a certain amount of education offered by the monasteries, but the result was to produce mainly choristers and clergy (ibid). Once ordained Mackie notes that the clergy “be he a parish priest or curate did not have any incentive to pursue his studies.” Before moving onto the consequences of the reformation it is worth noting a quote from W.Ian.Hazlett work, The reformation in Britain and Ireland. “The protestant reformation, if in the context irresistible, was neither necessary nor desirable.” (p122). He does go on to acknowledge that the church did need a spiritual and structural reform. Hazlett also acknowledges the damage caused by some of its more colourful characters such as Cardinal Beaton, James V, and Patrick Hepburn who was the Augustinian Prior in of St Andrews 1573 and later on became the Bishop of Moray. Mary of Guise is mentioned by Hazlett. Her reign is thought to have brought about the “ruin of the church.”
The essay will now turn to the consequences of the reformation and the influence of John Knox who it has to be acknowledged played a major role. Knox had earned himself a reputation as a puritan preacher whilst ministering in Berwick from 1549 to1551. He was offered the position of Bishop of Rochester during this time which he refused because he feared the pride that would follow from holding such an office. He did not decline because of an objection to Episcopacy as some of his critics had suggested. Knox moved to the continent to minister to English refugees living in Dieppe, Geneva and Frankfurt. It was sometime during 1555 to 1556 that Knox returned to Scotland. It was during this time that he began to encourage his fellow Scots to separate from the Roman Church. He is said to have converted to Protestantism under the influence of Thomas William. It would be logical to assume that whilst he was ministering on the continent that he would have heard of Luther's 95 theses which in turn would have helped him in his own conversion. Knox returned to Scotland and became a minister in Edinburgh during 1559. His preaching is credited with having a large influence behind parliament passing an act that was to abolish papal jurisdiction in Scotland. The approval of the work entitled “Confession of Faith” which is the main basis of belief in the Church of Scotland is in fact a direct influence of Knox's preaching. There are two other main documents that Knox participated in the preparation of. The first was a document was one that advocated compulsory education to university level. It also set out a blueprint for the church to take an active role in providing for the poor as well as offering a basis for reform. The title of this work is “The first book of discipline.” Although there was notable resistance from the crown and her nobles, it was accepted by the general assembly in 1561. It was however never to pass into law by parliament. Knox also participated in the work entitled “The book of common order.” This work was to become the main guideline for how services were prepared and conducted in the Church of Scotland. It is said that this work was written in Frankfurt, read in Geneva and implemented in Scotland. (Mackie p104-114).
There seems to be a general consensus between the three major works consulted during the research of this essay. All agree that the reformation had a positive impact on Britain as a whole as well as on Scotland. It was the reformation that gave us our cultural identity and our moral principles. The reformation is also credited in giving our endurance during time of hardship and trial. In other words if it was not for the reformation we would still be in the dark ages when a person from a poor background would not have the advantage of a proper education or decent healthcare. Mackie goes further in suggesting that we owe a dept of gratitude to our forefather and asks are we worthy of such a heritage that has been left by them. Although this essay concentrated on the documents available on the history of the reformation from the point of view of the Church of Scotland no doubt the Roman Catholic's would have a different view of events.
Bibliography
The Scottish Reformation by Gordon Donaldson Cambridge University Press 1972
The Reformation in Britain and Ireland by W. Ian Hazlett Clark T&T International 2003
History of the Scottish Reformation J D Mackie Church of Scotland Youth Committee Edinburgh 1960
