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 (perhaps better known as St Mungo) and St Columba, though “they first appear in places where churches had already been established”. Michael Lynch (ed) The Oxford Companion to Scottish History OUP 2007, p78 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.
Christianity in Scotland is often said to have been strongly influenced by monasticism, with abbots being more significant than bishops, although both Kentigern and Ninian were bishops.ibid p78 “It is impossible now to generalise about the nature or structure of the early medieval church in Scotland”.ibid p79 In the Norman period, there was a series of reforms resulting in a clearer parochial structure based around local churches and large numbers of new monastic foundations, which followed continental forms of reformed monasticism, began to predominate. The Scottish church also established its independence from England, developing a clear diocesan structure and becoming a "special daughter of the see of Rome", but it continued to lack Scottish leadership in the form of Archbishops. In the late Middle Ages the crown was able to gain greater influence over senior appointments, and two archbishoprics had been established by the end of the fifteenth century. There was a decline in traditional monastic life, but the mendicant orders of friars grew, particularly in the expanding burghs. New saints and cults of devotion also proliferated. Despite problems over the number and quality of clergy after the Black Death in the fourteenth century, and evidence of heresy in the fifteenth century, the Church in Scotland remained stable.
During the sixteenth century, Scotland underwent a Protestant Reformation that created a predominately Calvinist national kirk, which was strongly Presbyterian in outlook. A confession of faith, rejecting papal jurisdiction and the mass, was adopted by Parliament in 1560. The kirk would find it difficult to penetrate the Highlands and Islands, but began a gradual process of conversion and consolidation that, compared with reformations elsewhere, was conducted with relatively little persecution. James VI favoured doctrinal Calvinism but supported the bishops. Charles I brought in reforms seen as a return to papal practice. The result was the Bishop's Wars in 1639–40, ending in virtual independence for Scotland and the establishment of a fully Presbyterian system by the dominant Covenanters. After the Restoration of the Monarchy in 1660, Scotland regained its kirk, but also the bishops. Particularly in the south-west, many of the people began to attend illegal field conventicles. Suppression of these assemblies in the 1680s known as "the Killing Time". After the "Glorious Revolution" in 1688 Presbyterianism was restored.
The late eighteenth century saw the beginnings of a fragmentation of the Church of Scotland that had been created in the Reformation around issues of government and patronage, but reflected a wider division between the Evangelicals and the Moderate Party. In 1733 the First Secession led to the creation of a series of secessionist churches and the second in 1761 to the foundation of the independent Relief Church. These churches gained strength in the Evangelical Revival of the later eighteenth century. Penetration of the Highlands and Islands remained limited. The efforts of the Kirk were supplemented by missionaries of the SSPCK. Episcopalianism retained supporters, but declined because of its associations with Jacobitism. Beginning in 1834, the "Ten Years' Conflict" ended in a schism from the church 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 Churches grew rapidly in the Highlands and Islands. In the late nineteenth century, the major debates were between fundamentalist Calvinists and theological liberals resulted in a further split in the Free Church, as the rigid Calvinists broke away to form the Free Presbyterian Church in 1893.
From this point there were moves towards reunion that would ultimately result in the majority of the Free Church rejoining the Church of Scotland in 1929. The schisms left small denominations, including the Free Presbyterians, and a remnant that had not merged in 1900 as the Free Church. Catholic Emancipation in 1829, and the influx of large numbers of Irish immigrants, led to an expansion of Catholicism, with the restoration of the Church hierarchy in 1878. Episcopalianism also revived in the nineteenth century with the Scottish Episcopal Church being organised as an autonomous body in communion with the Church of England in 1804. Other denominations included Baptists, Congregationalists and Methodists. In the twentieth century, existing Christian denominations were joined by the Brethren and Pentecostal churches. Although some denominations thrived, after World War II there was a steady overall decline in church attendance and resulting church closures for most denominations. Other denominations in Scotland include the Jehovah's Witnesses and the Church of Jesus Christ of Latter-day Saints.
Middle Ages
Early Christianity
Christianity was probably introduced to what is now southern Scotland during the Roman occupation of Britain.L. Alcock, Kings and Warriors, Craftsmen and Priests in Northern Britain AD 550–850 (Edinburgh: Society of Antiquaries of Scotland), , p. 63.Lucas Quensel von Kalben, "The British Church and the Emergence of the Anglo-Saxon Kingdom", in T. Dickinson and D. Griffiths, eds, Anglo-Saxon Studies in Archaeology and History, 10: Papers for the 47th Sachsensymposium, York, September 1996 (Oxford: Oxford University Press, 1999), , p. 93. While the Picts and Scots away from Roman influence would have remained pagan, most scholars presume that Christianity would have survived after the departure of the Romans among the Brythonic enclaves such as Strathclyde, but retreated as the pagan Anglo-Saxons advanced into what is now the Lowlands of Scotland.O. Davies, Celtic Spirituality (Mahwah, NJ: Paulist Press, 1999), , p. 21.
In the sixth century, missionaries from Ireland were operating on the British mainland. This movement is traditionally associated with the figures of St Ninian, St Kentigern and St Columba. Ninian is now regarded as largely a construct of the Northumbrian church, after the Bernician takeover of Whithorn and conquest of southern Galloway.R. A. Fletcher, The Barbarian Conversion: from Paganism to Christianity (Berkeley CA: University of California Press, 1999), , pp. 79–80. The name itself is a scribal corruption of Uinniau ('n's and 'u's look almost identical in early insular calligraphy), a saint of probable British extraction who is also known by the Gaelic equivalent of his name, Finnian.Thomas Owen Clancy, "The real St Ninian", in The Innes Review, 52 (2001). Little is known of St Kentigern (died 614), who probably worked in the Strathclyde region.A. Macquarrie, Medieval Scotland: Kinship and Nation (Thrupp: Sutton, 2004), , p. 46. St Columba was probably a disciple of Uinniau. He left Ireland and founded the monastery at Iona off the West Coast of Scotland in 563 and from there carried out missions to the Scots of Dál Riata, who are traditionally seen as having colonised the West of modern Scotland from what is now Ireland, and the Picts, thought to be the descendants of the Caledonians that existed beyond the control of the Roman Empire in the North and East. However, it seems likely that both the Scots and Picts had already begun to convert to Christianity before this.O. Clancy, "The Scottish provenance of the ‘Nennian’ recension of Historia Brittonum and the Lebor Bretnach " in: S. Taylor (ed.), Picts, Kings, Saints and Chronicles: A Festschrift for Marjorie O. Anderson (Dublin: Four Courts, 2000), pp. 95–6 and A. P. Smyth, Warlords and Holy Men: Scotland AD 80–1000 (Edinburgh: Edinburgh University Press, 1989), , pp. 82–3.
Celtic Christianity
Early Pictish religion is presumed to have resembled Celtic polytheism in general. The date at which Pictish kings converted to Christianity is uncertain, but there are traditions which place Saint Palladius in Pictland after leaving Ireland, and link Abernethy with Saints Brigid and Darlugdach of Kildare.Clancy, "'Nennian recension'", pp. 95–96, Smyth, Warlords and Holy Men, pp. 82–83. Saint Patrick refers to "apostate Picts", while the poem Y Gododdin does not remark on the Picts as pagans.Markus, "Conversion to Christianity". Conversion of the Pictish élite seems likely to have run over a considerable period, beginning in the fifth century and not complete until the seventh. Recent archaeological work at Portmahomack places the foundation of the monastery there, an area once assumed to be among the last converted, in the late sixth century.Mentioned by Foster, but more information is available from the Tarbat Discovery Programme: see under External links. This is contemporary with Bridei mac Maelchon and Columba. The process of establishing Christianity throughout Pictland will have extended over a much longer period. Pictland was not solely influenced by Iona and Ireland. It also had ties to churches in England, as seen in the reign of Nechtan mac Der Ilei. The reported expulsion of Ionan monks and clergy by Nechtan in 717 may have been related to the controversy over the dating of Easter, and the manner of tonsure, where Nechtan appears to have supported the Roman usages, but may equally have been intended to increase royal power over the church.Bede, IV, cc. 21–22, Clancy, "Church institutions", Clancy, "Nechtan". Nonetheless, the evidence of place names suggests a wide area of Ionan influence in Pictland.Taylor, "Iona abbots".
Gaelic monasticism