THE REFORMATION IN SCOTLAND
Lang, /History of Scotland/, 1900-2. Bellesheim-Blair, /History of the Catholic Church in Scotland/, 1887 (tr. from the German, 2Bde., 1883). Forbes-Leith, S.J., /Narratives of the Scottish Catholics/, 1885. Id., /Memoirs of Scottish Catholics during the Seventeenth and Eighteenth Centuries/, 2 vols., 1909. Walsh, /History of the Catholic Church in Scotland/, 1874. Grub, /An Ecclesiastical History of Scotland/, 4 vols., 1861. Dawson, /The Catholics of Scotland (1593-1852)/, 1890. Pollen, S.J., /Papal Negotiations with Mary Queen of Scots (1561-67)/, 1901. Lang, /Mystery of Mary Stuart/, 1901. /Catholic Tractates of the Sixteenth Century/ (edited by Law, 1901). Theiner, /Vetera Monumenta Hib. et Scotorum (1216-1547)/, 1864. /Works of John Knox/, (edited by Laing), 1855-64. Herkless, /Cardinal Beaton/, etc., 1891. Gordon, /Scoti-Chronicon/, 1867. Tytler, /History of Scotland/, 1879.
In Scotland a long succession of infant kings and weak regents helped to increase the power of the lords at the expense of the crown. The king or regent had no standing army at his disposal, nor were the resources of the royal treasury sufficient to allow the ruler to invoke the assistance of foreign mercenaries. As a result the king was dependent more or less on the lords, who were prepared to support him if their own demands were conceded, or to form private confederations or "bands" against him if they felt that they themselves were aggrieved. Parliament, which included the spiritual and lay lords, together with representatives of the lower nobility and of the cities, did not play a very important part in the government of the country.
For years Scotland had been the close ally of France and the enemy of England. Such an alliance was at once the best pledge for Scotland's independence, and the best guarantee against England's successful invasion of France.
To put an end to the controversies regarding the primatial rights claimed by the Archbishop of York over the Scottish Church, Clement III. issued a Bull in 1188 declaring the Church of Scotland subject directly only to the Apostolic See.[1] A further step was taken by Sixtus IV. in 1472, when St. Andrew's was erected into a metropolitan See, under which were placed as suffragans the twelve dioceses, Glasgow, Dunkeld, Aberdeen, Moray, Brechin, Dunblane, Ross, Caithness, Candida Casa, Argyll, the Isles, and Orkney.[2] This measure was resented by many of the bishops, but more especially by the Bishops of Glasgow, who were unwilling to submit to the jurisdiction of St.
Andrew's even after it had been declared that the latter in virtue of its office enjoyed primatial and legatine powers over Scotland (1487).
In the hope of putting an end to the controversy Glasgow was erected into a metropolitan See with four suffragan dioceses, Dunkeld, Dunblane, Galloway and Argyll (1492). The bishops of Scotland were supposed to be elected by the chapters, but in reality the king or regent enjoyed a decisive voice in the selection of candidates especially during the greater part of the fifteenth and sixteenth centuries.
As a result of this enslavement of the Church, men were appointed to bishoprics without reference to their fitness for this sacred office, and solely with the intention of providing themselves and their relatives with a decent income. Thus for example, James, Duke of Ross, brother of James IV., was appointed to the See of St. Andrew's at the age of twenty-one, and he was succeeded by Alexander Stuart, the illegitimate son of James IV., when he had reached only his ninth year. What is true of St. Andrew's is almost equally true of many of the other dioceses of Scotland, though it would be very wrong to assume that all the bishops of Scotland during the latter half of the fifteenth or the first half of the sixteenth centuries were unworthy men.
The religious orders of men were well represented by the Benedictines, Cistercians, Franciscans, Dominicans, Augustinians, etc., while in most of the large cities and towns flourishing convents had been founded. The state of discipline in these various institutions varied considerably according to circumstances, but although serious attempts were made to introduce reforms especially in the houses of the Cistercians, Franciscans, and Dominicans, it cannot be contended for a moment that the Scottish monasteries and convents were free from the gravest abuses. Possibly the erection of such a multitude of collegiate churches in Scotland during the fifteenth century was due to the sad condition of so many of the religious houses, but if it was, the remedy was almost as bad as the disease. In connexion with the monasteries, the chapters, and the collegiate churches, schools were carried on with a fair amount of success, sufficient at least to prepare students for the higher education given at the Universities of St. Andrew's founded by Benedict XIII. (1410), of Glasgow, founded by Nicholas V. (1451), and of Aberdeen established through the exertions of the learned and holy Bishop Elphinstone with the approval of Alexander VI. (1495) and of James IV. Owing to the close connexion with France many of the Scottish ecclesiastics pursued their studies at Paris.
