The Eucharist is a Christian rite that is considered a sacrament in most churches, and as an ordinance in others. According to the New Testament, the rite was instituted by Jesus Christ during the Last Supper; giving his disciples bread and wine during a Passover meal, he commanded them to "do this in memory of me" while referring to the bread as "my body" and the cup of wine as "the new covenant in my blood". Through the eucharistic celebration Christians remember Christ's sacrifice of himself on the cross.
Scottish national identity is a term referring to the sense of national identity, as embodied in the shared and characteristic culture, languages and traditions, of the Scottish people.
John Willison was an evangelical minister of the Church of Scotland and a writer of Christian literature.
Eucharistic theology is a branch of Christian theology which treats doctrines concerning the Holy Eucharist, also commonly known as the Lord's Supper. It exists exclusively in Christianity and related religions, as others generally do not contain a Eucharistic ceremony.
As recent as the 2011 census, Christianity was the largest religion in Scotland. In the 2011 census, 53.8% of the Scottish population identified as Christian when asked: "What religion, religious denomination or body do you belong to?". The Church of Scotland, a Presbyterian denomination often known as The Kirk, is recognised in law as the national church of Scotland. It is not an established church and is independent of state control. However, it is the largest religious grouping in Scotland, with 32.4% of the population according to the 2011 census. The other major Christian church is the Catholic Church, the form of Christianity in Scotland prior to the Reformation, which accounts for 15.9% of the population and is especially important in West Central Scotland and parts of the Highlands. Scotland's third largest church is the Scottish Episcopal Church. There are also multiple smaller Presbyterian churches, all of which either broke away from the Church of Scotland or themselves separated from churches which previously did so. According to the 2019 Scottish Household survey, since 2009, there has been an increase in the proportion of adults reporting not belonging to a religion to 56%. The trend of declining religious belief coincided with a sharp decrease since 2009 in the proportion of people who report that they belong to the Church of Scotland, from 34% to 20% of adults. Furthermore 13% reported belonging to the Catholic Church.
The Scottish Reformation was the process by which Scotland broke with the Papacy and developed a predominantly Calvinist national Kirk (church), which was strongly Presbyterian in its outlook. It was part of the wider European Protestant Reformation that took place from the sixteenth century.
Presbyterian worship documents worship practices in Presbyterian churches; in this case, the practices of the many churches descended from the Scottish Presbyterian church at the time of the Reformation.
The history of Christianity in Scotland includes all aspects of the Christianity in the region that is now Scotland from its introduction up to the present day. Christianity was first introduced to what is now southern Scotland during the Roman occupation of Britain, and is often said to have been spread by missionaries from Ireland in the fifth century and is much associated with St Ninian, St Kentigern and St Columba, though “they first appear in places where churches had already been established”. The Christianity that developed in Ireland and Scotland differed from that led by Rome, particularly over the method of calculating Easter, and the form of tonsure until the Celtic church accepted Roman practices in the mid-seventh century.
Scottish religion in the eighteenth century includes all forms of religious organisation and belief in Scotland in the eighteenth century. This period saw the beginnings of a fragmentation of the Church of Scotland that had been created in the Reformation and established on a fully Presbyterian basis after the Glorious Revolution. These fractures were prompted by issues of government and patronage, but reflected a wider division between the Evangelicals and the Moderate Party. The legal right of lay patrons to present clergymen of their choice to local ecclesiastical livings led to minor schisms from the church. The first in 1733, known as the First Secession and headed by figures including Ebenezer Erskine, led to the creation of a series of secessionist churches. The second in 1761 led to the foundation of the independent Relief Church.
Scottish religion in the nineteenth century includes all forms of religious organisation and belief in Scotland in the 19th century. This period saw a reaction to the population growth and urbanisation of the Industrial Revolution that had undermined traditional parochial structures and religious loyalties. The established Church of Scotland reacted with a programme of church building from the 1820s. Beginning in 1834 the "Ten Years' Conflict" ended in a schism from the established Church of Scotland led by Dr Thomas Chalmers known as the Great Disruption of 1843. Roughly a third of the clergy, mainly from the North and Highlands, formed the separate Free Church of Scotland. The evangelical Free Church and other secessionist churches grew rapidly in the Highlands and Islands and urban centres. There were further schisms and divisions, particularly between those who attempted to maintain the principles of Calvinism and those that took a more personal and flexible view of salvation. However, there were also mergers that cumulated in the creation of a United Free Church in 1900 that incorporated most of the secessionist churches.
Education in Medieval Scotland includes all forms of education within the modern borders of Scotland, between the departure of the Romans from Britain in the fifth century, until the establishment of the Renaissance late fifteenth century and early sixteenth century. Few sources on Scottish education survived the Medieval era. In the early Middle Ages, Scotland was an oral society, with verbal rather than literary education. Though there are indications of a Gaelic education system similar to that of Ireland, few details are known. The establishment of Christianity from the sixth century brought Latin to Scotland as a scholarly and written language. Monasteries served as major repositories of knowledge and education, often running schools.
Literature in early modern Scotland is literature written in Scotland or by Scottish writers between the Renaissance in the early sixteenth century and the beginnings of the Enlightenment and Industrial Revolution in mid-eighteenth century. By the beginning of this era Gaelic had been in geographical decline for three centuries and had begun to be a second class language, confined to the Highlands and Islands, but the tradition of Classic Gaelic Poetry survived. Middle Scots became the language of both the nobility and the majority population. The establishment of a printing press in 1507 made it easier to disseminate Scottish literature and was probably aimed at bolstering Scottish national identity.
Church music in Scotland includes all musical composition and performance of music in the context of Christian worship in Scotland, from the beginnings of Christianisation in the fifth century, to the present day. The sources for Scottish Medieval music are extremely limited due to factors including a turbulent political history, the destructive practices of the Scottish Reformation, the climate and the relatively late arrival of music printing. In the early Middle Ages, ecclesiastical music was dominated by monophonic plainchant, which led to the development of a distinct form of liturgical Celtic chant. It was superseded from the eleventh century by more complex Gregorian chant. In the High Middle Ages, the need for large numbers of singing priests to fulfill the obligations of church services led to the foundation of a system of song schools, to train boys as choristers and priests. From the thirteenth century, Scottish church music was increasingly influenced by continental developments. Monophony was replaced from the fourteenth century by the Ars Nova consisting of complex polyphony. Survivals of works from the first half of the sixteenth century indicate the quality and scope of music that was undertaken at the end of the Medieval period. The outstanding Scottish composer of the first half of the sixteenth century was Robert Carver, who produced complex polyphonic music.
Scottish education in the nineteenth century concerns all forms of education, including schools, universities and informal instruction, in Scotland in the nineteenth century. By the late seventeenth century there was a largely complete system of parish schools, but it was undermined by the Industrial Revolution and rapid urbanisation. The Church of Scotland, the Free Church of Scotland and the Catholic church embarked on programmes of school building to fill in the gaps in provision, creating a fragmented system. Attempts to supplement the parish system included Sunday schools, mission schools, ragged schools, Bible societies and improvement classes. Scots played a major part in the development of teacher education with figures including William Watson, Thomas Guthrie, Andrew Bell, John Wood and David Stow. Scottish schoolmasters gained a reputation for strictness and frequent use of the tawse. The perceived problems and fragmentation of the Scottish school system led to a process of secularisation, as the state took increasing control. The Education (Scotland) Act 1872 transferred the Kirk and Free Kirk schools to regional School Boards and made some provision for secondary education. In 1890 school fees were abolished, creating a state-funded, national system of compulsory free basic education with common examinations.
The history of popular religion in Scotland includes all forms of the formal theology and structures of institutional religion, between the earliest times of human occupation of what is now Scotland and the present day. Very little is known about religion in Scotland before the arrival of Christianity. It is generally presumed to have resembled Celtic polytheism and there is evidence of the worship of spirits and wells. The Christianisation of Scotland was carried out by Irish-Scots missionaries, and to a lesser extent those from Rome and England, from the sixth century. Elements of paganism survived into the Christian era. Most early evidence of religious practice is heavily biased towards monastic life. Priests carried out baptisms, masses and burials, prayed for the dead and offered sermons. The church dictated in moral and legal matters and impinged on other elements of everyday life through its rules on fasting, diet, the slaughter of animals and rules on purity and ritual cleansing. One of the main features of Medieval Scotland was the Cult of Saints, with shrines devoted to local and national figures, including St Andrew, and the establishment of pilgrimage routes. Scots also played a major role in the Crusades. Historians have discerned a decline of monastic life in the late medieval period. In contrast, the burghs saw the flourishing of mendicant orders of friars in the later fifteenth century. As the doctrine of Purgatory gained importance the number of chapelries, priests and masses for the dead within parish churches grew rapidly. New "international" cults of devotion connected with Jesus and the Virgin Mary began to reach Scotland in the fifteenth century. Heresy, in the form of Lollardry, began to reach Scotland from England and Bohemia in the early fifteenth century, but did not achieve a significant following.
Music of Scotland in the nineteenth century includes all forms of music production in the period, in Scotland or by Scottish people.
The evangelical revival in Scotland was a series of religious movements in Scotland from the eighteenth century, with periodic revivals into the twentieth century. It began in the later 1730s as congregations experienced intense "awakenings" of enthusiasm, renewed commitment and rapid expansion. This was first seen at Easter Ross in the Highlands in 1739 and most famously in the Cambuslang Wark near Glasgow in 1742. Most of the new converts were relatively young and from the lower groups in society. Unlike awakenings elsewhere, the early revival in Scotland did not give rise to a major religious movement, but mainly benefited the secession churches, who had broken away from the Church of Scotland. In the late eighteenth century and early nineteenth century the revival entered a second wave, known in the US as the Second Great Awakening. In Scotland this was reflected in events like the Kilsyth Revival in 1839. The early revival mainly spread in the Central Belt, but it became active in the Highlands and Islands, peaking towards the middle of the nineteenth century. Scotland gained many of the organisations associated with the revival in England, including Sunday Schools, mission schools, ragged schools, Bible societies and improvement classes.
Scottish education in the eighteenth century concerns all forms of education, including schools, universities and informal instruction, in Scotland in the eighteenth century.
Scottish Protestant missions are organised programmes of outreach and conversion undertaken by Protestant denominations within Scotland, or by Scottish people. Long after the triumph of the Church of Scotland in the Lowlands, Highlanders and Islanders clung to a form of Christianity infused with animistic folk beliefs and practices. From 1708 the Scottish Society for the Promotion of Christian Knowledge (SSPCK) began working in the area. In 1797 James Haldane founded the non-denominational Society for the Propagation of the Gospel at Home. Dozens of lay preachers, divinity students and English preachers were sent to the region. In the early nineteenth century a variety of organisations were formed to support evangelism to the region.
