The Scottish Protestant Reformation was an ideology imposed by force on an unwilling people in Scotland and it was only by terrorist tactics and draconian laws which still exist, has Protestantism been the scourge of the Celtic nations."
Ian D. White was Professor of Historical Geography at the University of Lancaster.
He was author of numerous books and articles including; ( Scotland Before the Industrial Revolution: An Economic and Social History 1050-1750 )
In his book ( Scotland’s Society and Economy in Transition, 1560-1760 ) Published by Macmillan Press Ltd. 1997 he writes;
" There is some evidence that tensions in Scottish society, from the magnates to the tenants, may have been greater than was once thought.
Religion undoubtedly played a part, triggering off the revolution crisis, but it is hard to believe that religious discontent alone motivated the rebellion.
By closing down all the Catholic Churches in Scotland in 1560 this gave the traitors who would eventually hand the liberty of the nation over to England, the opportunity to seize power without any struggle as the local churches were the center point of life in those days and most news from other towns and villages was brought there, therefor by closing the main gathering places the churches, and disposing of the priests as you cannot have mass without a priest, and we have seen this same policy in the former Eastern Block countries where all the churches were closed, but the proletariat won their freedom to open them.
The Scottish Protestant Reformation was an ideology imposed by force on an unwilling people in Scotland and it was only by terrorist tactics and draconian laws which still exist, has Protestantism been the scourge of the Celtic nations."
Ian D. Whyte continues;
‘ In some ways the Reformation strengthened the position of the aristocracy. Protestantism also gave the nobles an ideological justification for their position in the state, as godly magistrates, and they benefited more tangibly from the acquisition of church lands.
The development of the Calvinist church with its kirk sessions gave a greater role locally to lairds and feuars as church elders’.
The descendants of these people mentioned by Professor Whyte still hold the balance of power in most cities, towns and villages in Scotland today in positions as councillors, JPs, MPs, lawyers and judges and civil servants and tax collectors, is it any wonder that the nation is still subservient to Westminster to whom the above mentioned hold allegiance to keep them in positions of power and wealth, while they allow the resources of Scotland to be drained away and squandered on military technology and imperialist ambitions.
Professor Whyte writes;
‘ There was certainly a major expansion of credit following the Reformation, especially after 1587 when Parliament allowed interest at up to 10 per cent to be charged’.
A. D. M . Barrell notes in his book ( Medieval Scotland, The road to Reformation )
‘ Popes sometimes allowed bishops to borrow money, despite the church’s objection to the charging of interest on loans’.
The value of the Scottish pound had shrunk from 1560 inflation was out of control in the 1580s and 90s there were famine conditions according to Ian D. Whyte who writes;
‘ Taxation had been infrequent before 1600 ( The Reformation ) It became more regular after 1607 and virtually annual from 1612.
200,000 Scots pounds was levied between 1600 and 1609 but this rose to 507,000 pounds between 1610 and 1619.
The tax of 1621, designed to raise 1.2 million pounds over four years, was greater than the entire bill for the previous 50 years. ( Before 1560 )
The total taxation imposed between 1620 and 1629, 2.4 million pounds, seemed vast compared with earlier levies but.... between 1630 and 1639 the figure rose to 4 million pounds’.
This money was being robbed from the Scots proletariat to build a Protestant state,
Barrell writes;
‘ Clashes between papal and local jurisdiction were much less frequent than the post-Reformation notion of interfering popes might suggest’.Do these figures indicate that the Reformation was good for Scotland as Protestant historians insist ?
Prior to the Reformation Scotland had been quite steady economically and solid trade links had been established within Europe, over a hundred collages were under construction the Scottish Queen was the most celebrated personality in Europe and what happened, the country was ravished and impoverished by Knoxites and has remained so through his disciples.
One does not need a degree in economics to see the state of Scotland before and after the Reformation and the nation has never ventured into a state of wealth and prosperity such as it enjoyed before 1560, and in relation to other European nations Scotland is a poor relation, and to the Westminster government the Scottish nation is treated with contempt as beggars.
The road between Glasgow and Edinburgh is laughable as a major transport artery and it’s worse between Stirling, Perth, Dundee and Aberdeen Scotland’s oil capital.
A ferry service between Scotland and Europe has only started in 2002, hospitals, schools, jobs, council housing and policing are worse than in Germany, France, Spain, Belgium, Holland, Luxembourg, Italy, Austria though I could say that they are not far away from the standards in Russia, but I must add that in the town of Vladimir 180 kilometers east of Moscow, my visit the whole town of over 500,000 people was supplied by free hot water from a central plant, for central heating and constant boiling water for everyday use.
In almost every country in the world one can have a leisurely drink outside a street cafe but not in Scotland which still enforces draconian Presbyterian laws, and one must remember that the weather has nothing to do with this pastime as they have dreadful winters all over Europe also.
A. D. M. Barrell narrates;
‘ Until 1558 at the earliest the Scottish political community had been indecisive, neither wholeheartedly embracing Protestantism’.
I love this next line that so many historians have written such as Barrell has here;
‘ But even those who had little interest in doctrinal change must have felt apprehensive at the prospect of Scotland becoming little more than a satellite of the French kingdom, and this may have fostered a sense of national identity which proved a fertile ground for the ( illegal ) legislation of the Reformation Parliament’.
Scotland is today a satellite of the English and Scots traitors at Westminster and as for national identity Protestantism has all but wiped out the language and cultures of all the Celtic Scots. It was never the French who invaded and plundered Scotland and deported the men, women and children it was the English who have tried since Roman times to dominate the nation, Scotland would have been a greater country if she would have been linked with France perhaps the finest democracy and Republic in Europe today.
Barrell writes briefly about Mary Stuart’s return to Scotland he notes;
‘ The queen’s behaviour served to discredit the old church, throughout these momentous events, however, political expediency played at least as great a part as religious convictions’.
The Catholic Church had been banned before she came back to Scotland and she knew this but it did not stop her returning to her home-land, so how could her behaviour discredit something that was not there anymore, she was never charged or convicted of any crime, though she was murdered for staying a Catholic she could have pretended to embrace Protestantism as all around her had done, though Mary had real bottle to the very end, especially when she was martyred under the blows of an axe that needed three strikes to dispose of one of Scotland’s greatest ever children.
Barrell continues;
‘ The ( Catholic ) Scottish church stemmed from inappropriate relaxation’s of canon law, for instance to allow the king’s illegitimate children to hold bishoprics and abbeys’.
This has always been a sore point with writers on Scottish history the children of the king holding these minor posts within the Catholic Church, this is another of the great Protestant hypocrisies as the queen that Knox and his gangsters adhered to was illegitimate Elizabeth 1, and the Regent that the Protestants set up to run Scotland after they forced Mary to abdicate, was the illegitimate brother of Mary Stuart, Lord Moray ( James Stuart ) who was once a commendator at St. Andrews when he was a Catholic.
His mother stood gloating over Mary while she was miss-carrying twin babies along with John Knox and George Buchanan as they were venemously forcing her to sign the abdication paper covered in her dead children’s blood.
Ian D. Whyte comments;
‘ Greater contact with the English nobility after 1603 may have helped to generate an identity crisis and inferiority complex among Scottish magnates as they moved from being the leaders of society in an independent nation to a poor, provincial nobility, this generating envy, frustration and ultimately aggression.
Scottish nobles were characteristically informal with their followers and inferiors, just as Scottish monarchs had been with their magnates, in a manner similar to that of France.
The Scottish and French courts were designed to allow relatively free access to the monarch. The English court from the reign of Henry V111 onwards, had been structured to preserve distance between monarchs and their subjects. Scottish society was strongly hierarchical and status conscious but because in the sixteenth century that hierarchy was universally recognised and was seen to be stable, men of different ranks could treat each other in an informal way’.
He continues on the faults of Presbyterianism;
‘ The power of puritanical Presbyterianism has been portrayed as a negative and ruthlessly repressive force, which impoverished popular culture and turned seventeenth-century Scotland into a cultural wilderness’.
Professor Whyte goes on;
‘ The new church appealed particularly to middling groups in society: lairds, feuars, larger tenants and burgesses. It was from their ranks that many of the new ministers were drawn. The ministers came to form a new social elite that identified with the middle ranks of society rather than with its traditional feudal leaders. By the middle of the seventeenth century ministers had started to become a self-perpetuating caste, with son following father into the church. They were also an increasingly wealthy group. Edinburgh’s ministers were paid £1, 200 a year. This along with income from glebe lands, often made them the wealthiest men in their parishes after the major landowner, on a par with, or better off than, many lairds’.
I have previously pointed out that ministers took the lead from their mentor John Knox who siphoned off money for his money lending activities, prior to 1560 parish priests were so impoverished that the relied desperately on their parishioners to fund them.
Professor Whyte has already written that the period in question noted above 1629, £2.4 million were raised in taxes in Scotland, assuming that 1000 former Catholic churches had been re-opened by then and the ministers were paid approximately the same, then half of all Scottish tax revenues were paid to the Church of Scotland ministers which equals £1,200,000 this lets one see clearly why the ministers were better off financially than many landowners.
Whyte notes;
‘ It thus became the business of the church to regulate the lives of everyone, sometimes to an obsessive and unhealthy degree’.
One can clearly distinguish the similarities that have scourged Scotland with these regulations not unlike a friend of mine from Germany once told me that when he was at school during World War 2, he said the children were taught that British and Americans were demons, and we have seen Cambodia, and some former Communist states that committed the same extremes in brainwashing their populations.
Actually the demons that the Germans feared are the strange breed of creatures that run Britain and USA mostly life long Civil Servants and Permanent Secretaries who are mostly from the aristocracy and Free-Masons.
Professor Whyte continues;
‘ They ( Presbyterians ) were a strong agent of social control and regulation. They developed what has sometimes been seen as a moral and spiritual tyranny over everyday life. By about 1620 most parishes, except those in more remote parts of the Highlands, had active kirk sessions enforcing strict moral discipline.
Kirk sessions comprised the minister and the elected elders of a parish sitting, often weekly, as a tribunal, before which people were called and interrogated. The elders were chosen from the most prominent men in the community and more prosperous tenants in rural parishes.
Kirk sessions’ procedures resembled those of the High Court of Justiciary and because of this evidence was acceptable to the central criminal court.
People were presumed guilty until proven innocent.
Remorseless interrogation of witnesses and defendants proceeded until a session was sure that the truth had been reached.
They might deny a midwife to a woman in labour until she named the father, or the child might be refused baptism.’
This was the act carried out against Mary Stuart when she almost bled to death during her miscarriage.
Professor Whyte’s statement comes as no surprise that Knox’s policy of torture had been approved by his disciples and has been adhered to for generations.
Whyte goes on to inform his reader;
‘ Elders usually had defined areas of their parish to keep under observation, acting as a kind of moral police force. Their powers within their community were sweeping.Accompanied by a witness, elders could enter people’s houses if they suspected that an offense was being committed or a fugitive from ( Presbyterian ) discipline harboured.
People could be accused of crimes in the street.’
Today in the 21st century Presbyterian elders and their off-springs still hold considerable power in the Scottish Parliament and the Justiciary and councils all over Scotland that have all been indoctrinated by the same policies.
These are the times that Harry Reid advocates to return to in his appraisal of the Church of Scotland and he longs for a return to and more sectarianism and less democracy and no doubt censorship against writers who wish to expose this demented ideology.
There are Protestant ministers today such as Jack Glass in Glasgow and Ian Paisley in Northern Ireland who still enjoy power over many people.
Professor Whyte tells us that ministers used presbytery meetings to obtain information about parishioners he writes;
‘It was not unknown for kirk sessions to advertise in newspapers for information about absconders. ( from Presbyterianism ) The system of issuing certificates of good moral conduct, given to people leaving a parish and ‘ required’ before settlement elsewhere was allowed, represented a further element of control, as did the sessions’ management of poor relief.’
Presbyterianism is based on total control of every aspect of the proletariat’s life not only the mind in spiritual matters but every function of life, unlike Catholicism which takes hundreds of years to come to a major conclusion and it is visibly clear in today’s modern world the so-called Catholic nations seem to enjoy the most liberal regimes, other than the nations who are still being plagued by interference from Protestant Britain and USA.
Through out the world sex an important part of every society, and I have always believed that people that shout the most loud against this issue of nature seem to have some problems within their lives. I am not referring to people who choose to be celibate for religious beliefs.
Professor Whyte writes;
‘In St. Andrews between 1560 and 1600 about 1,000 cases of sexual misconduct were dealt with in a town whose population can only have been around 4,000.
The most frequent types of cases that they dealt with were sexual, especially fornication and adultery’.
Now I realise why so many Scots have emigrated and why politicians loved to escape to Westminster where if these rules applied today most MPs would be in Presbyterian jails in fact most of the world’s population would be under lock and key.
Whyte persists;
‘ Of the sexual misdemeanour fornication formed the bulk, followed by adultery, with a handful of cases of incest’.
Professor Whyte informs his reader of some of the punishments handed down by the Presbyterian dictators by writing;
‘ They also included a ritual of public humiliation, this usually consisted of sitting on a stool of repentance in church on Sundays, more serious cases might involve the culprit being forced to wear sackcloth or being placed in the jougs, an iron neck collar fastened to the outside wall of the church or churchyard, prior to sitting on the stool’.
One must be aware of the fact that this was the Presbyterian Kirk that was carrying out these tortures not the legal institutions, though they were inseparably entwined together as they still are to this very day.
These punishments were barbaric in comparison to Roman Catholic penance that priests handed out at confession, which were mostly prayer and self-assessment and humility within one’s self and to repay anything that had been stolen.
This horrendous form of religion replaced churches that were open day and night and where one’s misdemeanours were kept in private with the priest the same applies to the present.
White proceeds;
‘ Punishments for fornication usually involved a fine and three appearances on the stool of repentance- six times for a relapse. Adulterers might be on the stool weekly for up to nine months.’
Don’t forget that the man or woman who sat on the ‘church stool’ had also been chained by-the-neck like an animal outside in sub-zero temperatures and all weather, and obviously have been shunned by everyone where they lived by order of the Kirk’s ministers and elders.
It was the Irish famine that changed the lives of Protestants in Britain because of the influx of over 1 million Catholics who could not be controlled by the deviant Presbyterian brainwashers, or otherwise we would all be still under the jackboot of ministers and elders and their associates.
Most sensible Protestants don’t regard Roman Catholics as their enemy and one can clearly see both persuasions living and working in harmony despite the discrimination that The Kirk and its sects preach.
Dr. Whyte goes on about punishments;
‘ People who showed no contrition or who could not pay a fine might be imprisoned in the church steeple for up to two weeks and those considered beyond redemption banished from the community.’
These tortures were carried out not against criminals who had broken the legal statutes of the country these were for Kirk ‘crimes’.He goes on;
‘ Slander cases also appeared on the stool’.
This would possibly have always been women ?
‘Sabbath breaking included selling and drinking ale.’
No doubt what broke the back of these rules can be attributed to the Irish emigrants who were inclined to enjoy a tipple everyday of the week.
Whyte continued;
‘ With the rise of the kirk sessions the practice of handfasting, or sleeping together after betrothal, died out.’
This was after 1560.
‘ Something as minor as a young man and woman being seen together in the wrong place at the wrong time could result in a charge of ‘ scandalous carriage’, a term which seemed to have included much of what would have been accepted in England as normal courtship.
Professor Whyte highlights something that is still practised in Scotland.
‘ The success of the kirk sessions was partly due to their co-operation with the secular courts. There was sometimes an overlap in the kinds of cases tried by kirk sessions and baron courts but the same people were often involved in running each court, with elders acting as the baillies and officers of baron courts. There was no clear-cut division between crimes and sins’.During the late 1990s the chief Law-Lord in Britain was a member of one of the ( serious ) Presbyterian sects.
Are people who belong to these 16th century throwbacks of sound mind and are they rational enough to be leaders of a society that is multi-religious and cultural, especially when the very essence of the demented ideology that they adhere to is one of unquestionable domination from the cradle to the crypt within their ranks.
It is quite obvious that members of these sects cannot hold respect for anyone other than their own zombie like families and there are many other groups of people around the world that are entangled in excessive ideologies so this affliction is not unique to Presbyterianism, the thought provoking questions is are they mentally stable enough to hold any positions of Government and Justiciary because of intensive indoctrination that they must have had to undertake to be a member of cults that are holding the proletariat within their ranks to theologies based on condemnation of freedom loving people and the majority of the world’s population who want to live in a more liberal, happy and equal society.
The 1745 rebellion was a cry of desperation for freedom from the tyranny that was being imposed upon the people by the Presbyterians and 50 years afterwards Robert Burns was still crying for the same.
The men and boys at Cullodon faced terrifying canons and rifles, armed only with swords and rushed defiantly into the jaws of death not because they knew they could have won on the day, but to prove that they could not be defeated over the passage of time..... and now the flowers are blooming in the ground fertilised with the blood of free men at Culloden.
Refer to the statement by the Kirk on that horrendous day that I have previously written and on
Professor Gordon Donaldson’s dismissal of Scottish heroes, which kept him in his highly paid job for the boys and allowed him access to corrupt the minds of Scottish children with Protestant propaganda.
Wallace played the same cards as did Mary Stuart they may have been martyred by the English but their names are carved into the soul of Scotland.
Professor Whyte examined the situation of funds for the poor and needy he writes about Presbyterian parishes;
‘ Others loaned out much of their money in order to maximise income from interest. Kirk sessions continued to exert a strong influence over communities throughout the first three quarters of the eighteenth century’.
I mentioned earlier in this investigation about D. H. Lawrence’s book ( Lady Chatterley’s Lover ) by Penguin Books on the pen-ultimate pages he writes about socialism not sex, though the proletariat understand these factors more than anything else and no doubt this was Lawrence’s method of bringing attention to the most important issues of his time at the climax of his superb classic he wrote;
‘ I sometimes sit in the Wellington ( bar ) and talk to the men. They grumble a lot, but they’re not going to alter anything. As everybody says, the Notts-Derby miners have got their hearts in the right place. But the rest of their anatomy must be in the wrong place, in a world that has no use for them. I like them, but they don’t cheer me much; not enough of the old fighting-cock in them. They talk a lot about nationalisation, nationalisation of royalties, nationalisation of the whole industry.
But you can’t nationalise coal and leave all the other industries as they are. The men are very apathetic. They feel the whole damned thing is doomed, and I believe it is. Some of the young ones spout about a Soviet, but there’s not much conviction about anything.
We’ve got this great industrial population, and they’ve got to be fed. The young ones get mad because they’ve no money to spend. Their whole life depends on spending money, and now they’ve got none to spend. That’s our civilisation and our education: bring up the masses to depend entirely on spending money, and then the money gives out. Money poisons you when you’ve got it, and starves you when you haven’t.
I feel great grasping white hands in the air, wanting to get hold of the throat of anybody who tries to live, to live beyond money, and squeeze the life out’.
D. H. Lawrence wrote these sentiments during the 1920s and the Depression its easy to see clearly why the Government and National Churches clamoured to get this book banned as it was just over a decade from the Irish, Russian, and German revolutions and Lawrence’s writing exposed the gap between the rich and the poor millions of whom had lost their loved ones in the barbaric 1914-18 war that served to make the rich even more wealthy and the poor in worse conditions, which led to the next 1939-45 war and the rich got richer, and the poor are still living in manufactured housing projects that are modern slums because they were so badly and cheaply constructed that it is not financially feasible to redevelop these dwellings so they are allowed to deteriorate into ghost towns.
From a book by Cecil Sinclair ( Tracing Scottish Local History ) Published by the Scottish Record Office, Edinburgh HMSO. ( 1994 ) Parishes Church records are recorded;
No. 6.7
‘ Until the beginning of this century ( 20th ) most kirk sessions seemed to spend most of their time checking on the moral behaviour of the parishioners, particularly rebuking those who had engaged in extra-marital fornication.
The offenders might have to confess before the congregation or sit on a public stool of repentance. Other offences which concerned the kirk sessions were working or gaming on the Sabbath, defamation, swearing, drunkenness and other anti-social behaviour’.
No. 6.12
‘ The highest court of the Church of Scotland is the General Assembly. The General Assembly’s records are referenced CH.1. In the CH.1 repertory, you should look particularly for references to your parish in the separate catalogue of General Assembly papers ( CH.1/2 ).
These papers which are bound into volumes are listed chronologically and in detail up to 1777.
Round about 1710, you will find lists of papists and states of popery in various parishes, e.g. in the parish of Crathie and Braemar:
" The papists...arrived at that height of insolence as not only to erect houses for their meetings and worship but also to travell on the Lords day by the very kirk doores in troops as people were conveening by way of Contempt Yea at their meetings they made publick proclamatione of banns their priests avowedly married the persons they proclaimed they had penny briddells ( weddings ) to quhich people assembled in great numbers they had at them Musick and Dancing and all this in View of the Kirk". ( CH.1/2/29/3, f. 219 )
As can be clearly seen from Church of Scotland records there were great numbers of Scottish Catholics over 150 years after the Reformation had started and like Mary Stuart on her first day back in her homeland, they also suffered from condemnation for enjoying Musick and Dancing.
No. 6.15.
‘ Not all parishioners worshipped in the Church of Scotland’.
Alexander Broadie Professor of Logic and Rhetoric at Glasgow University writes in his book ( The Scottish Enlightenment ) ;
‘ Thomas Aikenhead matriculated at Edinburgh University in 1693, and proceeded to the study of arts. In November 1696 he was charged with blasphemy. On Christmas Eve 1696 he was found guilty and sentenced to death’.
Christmas had been banned by Presbyterian’s as a time of love and peace.
Broadie goes on;
‘ On 6th of January 1697 the General Assembly of the Church of Scotland encouraged the king ( William of Orange ) to execute vigorously the laws restraining ‘ the abounding of impiety and profanity in this land’
( Hunter, ‘Aikenhead the Atheist, p.237 ) and just two days later Aikenhead was hanged.
It was a bad decade for Scotland ( under Presbyterian tyranny ) ; a year after Aikenhead’s death six were found guilty in Paisley ( at Kirk sessions ) of the charge of witchcraft..... and five were hanged’.
These criminals who follow this horrendous ideology should not be allowed to participate in the lives of decent people and as I have reported from the Scottish Records Office that many acts of cruelty have been carried out by the Kirk until recent times.
Professor Broadie continues;
‘ In the 1740s, and therefore well into the Age of Enlightenment in Scotland, there were many in the Kirk whose attitude resembled that of Aikenhead’s accusers.
William Leechman, elected professor of divinity at Glasgow in 1743, with the support of the university’s moral philosophy professor, Francis Hutcheson, was charged with heresy almost immediately upon his appointment.
Yet Leechman was a deeply religious man, this not withstanding Hume’s description of him as an atheist.
Hume read Leechman’s sermon; ‘ on the nature, reasonableness, and advantages of prayer; with an attempt to answer the objections against it. A sermon ( 1743 ) and declared to his close friend William Mure of Caldwell, a former student of Leechman’s at Edinburgh..... ‘ I am sorry to find the Author to be a rank Atheist’.
‘Hume would say that all of the elders in the Presbytery of Glasgow were atheists’.
These people represented everything that was opposed to the true meaning of Christianity and I have pointed out from Harry Reid’s ( Outside Verdict ) he consulted many atheists during recent years who believe in Presbyterianism but not in the mystery of God.
The problem that still exists with those who rule Scottish society is that universities, schools and collages and the civil service are staffed by many with similar views who all play the Protestant card which keeps them in their highly paid and influential jobs.
When someone declares that they are an atheist that should be for them to face the consequences of their own conscience but they should not be allowed to pretend that they are also Christians, I am sure there are many atheists who don’t mind their children being taught or being ruled by people who hold the same ideas, as is their rights in a free society, but there are millions who don’t wish to be deceived, though I can understand why so many Protestants adhere to atheism as an escape from the distorted propaganda that they have been brainwashed with especially against their fellow human beings who adhere to Catholicism.
Presbyterian-ism is synonymous with class distinction take this example from a book by The Open University in Scotland and Dundee University, edited by Anthony Cooke, Ian Donnachie, Ann MacSween and Christopher A. Whatley ( Modern Scottish History 1707 to the Present. Volume 1 : The Transformation of Scotland, 1707-1850 ) Published by Tuckwell Press 1998.
‘
Where there was one large landowner in the parish, he ( rarely she ) and his family sat in a ‘ laird’s loft ’ constructed inside the churches, whilst in royal burghs the provost and town council ( mostly church elders ) often had their own loft or reserved pews. In this way the parish church on a Sunday increasingly mirrored the sharpening social gradations in the parish at large.
The minister supervised the schoolmaster ( the ‘dominie’ ) who conducted the parish school, whilst the beadle had a variety of functions - including renting out a mortcloth for covering the dead at funerals in the kirkyard’.
The Kirk was a structure of tiers with its reserved pews for the rich and as for the renting of death covers from the Kirk this was no different from the Catholic’s plenary indulgences which has always been condemned by Protestant historians.
The Open University book writers continue to highlight the problems that Professor Whyte describes thus;
‘ The kirk sessions was the local court for the trying of cases against parishioners accused of ecclesiastical offences, but many of these were also civil offences. Discovery of a pregnant spinster was usually the starting point for such cases, with the result that women were, by modern standards, rather harshly treated.
The Kirk above all sought acknowledgement of guilt and submission to its authority: failure to do so could cause a variety of problems to an accused person, including the refusal of the minister to provide a ‘ testificate’ ( or testimonial ) to a parishioner wishing to move to another parish. Punishment usually came in two forms: a fine, and the ‘ purging of the scandal’ by standing or sitting in a prominent place in church ( in some places on a punishment stool ) whilst the minister ‘ ranted’ at the offender’.
The Open University writers narrate on the Patronage of ministers and the chaos that it caused;
‘ Objecting parishioners would seek to physically prevent the clergymen from entering his church. Human barricades would be formed, the church would be locked and the key conveniently ‘ lost’ and many induction’s were postponed for a week or more ( decaying bodies would be unburied ) it became common for a detachment of troops or cavalry (English ) to attend the next attempt ( to get in the church ).
These occasions became standard in Scottish parishes after 1740’.
The Scottish Protestant Church had been reduced to a laughing stock considering that pre-1560 Catholic Churches had been functioning night and day seven days per week without the proletariat being dragged from the streets and subjected to all forms of despicable methods of degradation and humiliation in front of friends and family for months on end......
The Open University goes on;
‘ All over Scotland churches fell into severe disrepair, and by the 1790s clergy were complaining openly about dampness, falling roofs, lack of ventilation or heating, and
unsurfaced floors where the rubbing of worshippers’ feet was unearthing skeletons.
The device of using the poor fund to install fixed pews which, after the allocation of a portion of their family ( of heriditors, ministers, elders ) friends and tenants, ( the rest of the pews ) were rented out to parishioners at ‘ economic ’ rates, and all felt cheated at having to pay more to worship in their parish church whilst having no say in who their minister should be.’
The OU’s book editors describe the divisions that were inevitable within the ranks of the bourgeoisie Protestant brainwashers;
‘ They became subject to internal rancour, and they split into different churches repeatedly between the 1740s and the 1800s. Moreover, a large number of denominations and sects emerged as a result of opposition to patronage in the Church of Scotland, including the Relief Church ( formed 1756 ), the Glasites and the Old Scots Independents’.
One must consider that members of these sects have been ruling Scotland for over 400 years is it little wonder that so many Scots are still living below the European levels of poverty because the nation has been so divided in so many aspects of normal life.
This has not changed as only recently in 2003 Protestant Church sects in Scotland are still continuously talking and arguing about uniting.
They cannot unite for very long as they are so divided in degrees of hate against true Christians and other faiths.
The Open University records;
‘ When in 1842, the government ( Westminster ) refused to abolish patronage and accede to Chalmers’ demands that the Church of Scotland should be permitted sovereignty within the state, church schism loomed immediately. Chalmers orchestrated the spectacular walk-out of the Evangelicals from the General Assembly in St. Andrew’s Church in Edinburgh’s George Street on 18th May 1843’.
Chalmers wrote in 1821;
‘ The Religious spirit, once so characteristic of our nation ( pre-1560 ) has been rapidly subsiding...more particularly in our great towns, the population have so outgrown the old ecclesiastical system, as to have accumulated there into so many masses of practical heathenism’.This statement was made before Irish Catholics arrived in Scotland due to the famine that was to blight Ireland therefore one must realise that the people Chalmers refers to are mostly Protestants who couldn’t stomach the bile and distortions that had been fed to them.
The Open University writers go on;
‘ The principal biographer of Chalmers, Stewart J. Brown, has argued ( 1982 ) that the Disruption was a ‘ failure’ for Chalmers, and was also a ‘tragedy for organised religion in Scotland’.
Presbyterian-ism is the tragedy that has afflicted Scotland with its vice-grip hold over the minds of the proletariat.
Stewart J. Brown wrote in the Open University book;
‘ The Disruption of the Church of Scotland was the most important event in the history of nineteenth-century Scotland. The events of 1843 shattered one of the major institutional foundations of Scottish identity, divided the Scottish nation ( again ) and contributed significantly to the process of assimilation into a larger British parliamentary state that was increasingly secular in orientation.
The Disruption was not only the break-up of the national religious Establishment; it was also a disruption in Scottish identity.’
I must intervene on this point as a national identity requires a longer time span than the 300 years that Protestant apologists make claims over.
Brown continues;
‘ It was a radical break from its Reformation and Covenanting past, and a turning-away from the vision of the unified godly commonwealth. The Disruption undermined the Presbyterian nationalism that had shaped early modern Scotland.’
The only nationalism that I can attribute to Presbyterian-ism is to be linked to Westminster which upholds their constitution otherwise they will become as impotent as their ideology which is total domination over the hearts and souls of the proletariat not only of Scotland, but the world.
Clough ( quoted in Storrar 1990 ) asserted that;
‘ What might have developed into a declaration of independence...merely turned into the Disruption of the Kirk, and not the rupture of the ( English colony ) state’.
The Open University editors go on;
‘ The city of Glasgow became the focus of the Catholic community in Scotland; from reputedly only 30 Catholics in the city in 1778’.
Please note the Declaration of Arbroath that only 100 were needed but in Glasgow only 30 were required more that two hundred years after Mary Stuart’s martyrdom and the March 10th 1615 St. John Ogilvy’s brutal murder at Glasgow Cross by Presbyterian Knoxites who’s followers submitted and invited English domination.
The Open University’s editors examine the evil of Protestantism and present a vivid description of attacks on Scottish Catholics during 1778 that still exist today in many places and Northern Ireland;
‘
The Catholic Church and practice of the Catholic faith were subjected to extensive legal impediments. Eighteenth-century Scotland inherited a battery of measures from the previous century ( over two centuries ): Catholic mass was illegal, Catholics could not inherit or sell property or become teachers, and even being a Catholic was illegal, with kirk presbyteries having the power to declare them rebels.
The Protestant host society was extremely hostile to Catholicism’.
The OU editors fall into the same trap as many Scottish history writers by claiming the Protestants were the hosts of Catholics contrary to the fact that Scottish Catholics had formed and created the once independent nation.
They write on;
‘ This hostility was institutionalised within all echelons of the Presbyterian establishment. When, in the late 1770s, an attempt was made in Parliament ( Westminster ) to provide relief ( or freedom ) for British Catholics, the urban elite of Edinburgh ( ministers, elders etc. ) and Glasgow helped organise the artisanal mob to sack property owned by Catholics’.
A newspaper recounted one disturbance in Glasgow in October 1778: ( The Scots Magazine. )
‘
During the time of morning service, a mob gathered round a house just by the Collage Church, where they understood that a few Catholics assembled for worship. The mob not only insulted, but terrified the poor people to the highest degree.
Some poor Highland woman had their caps and cloaks torn off them, and were pelted with dirt and stones. In short, the rabble continued their outrages till night, when they broke all the windows of the house, breathing blood and slaughter to all Papists, and in every respect profaning the Lord’s day in a grosser manner than was ever known to be done in Britain’.
This passage could equally describe the 20th century, actually its a fairly accurate interpretation of what has gone on in Scotland since 1560 not only against Catholics but also includes the Protestant proletariat who were trying to escape the jaws of the beast.
The O.U. editors wrote;
‘ Presbyterian’s viewed Catholics as ill-educated and superstitious peasants, whether from the western Highlands or from Ireland. Catholicism threatened Scotland by undermining the Presbyterian Church of Scotland ( especially including ministers’ income ), by promoting ‘ delusion’, and ‘perverting’ the people.’
I am sure that many Protestant indoctrinates are happy that Catholics fought for the freedom that they only now partially have as the Kirk would still have their own people chained by-the-neck and sitting on punishment stools, and one can view these same antics of hatred and sectarianism by Orange-men, women and children, politicians, ministers and teachers on the streets of 21st century Scotland.
The O. U. writer continues;
‘ In 1689 support for William of Orange was far from universal and subsequent events - the Glencoe massacre of 1692 and the failure of the Darian venture, for which King William 111 was held responsible - made it more likely that they would seek an accommodation with the French monarch and thereby threaten England’s security on her northern frontier.
Anglo-Scottish Protestant culture could help to integrate the English and the Scots but it could not forge a new multinational British state’.
Written and researched by Francis Joseph Dougan AKA Frank Dougan.
https://www.academia.edu/s/1da23fb9e9?source=link
https://maryqueenofscots1587.wordpress.com
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