Roots of sectarianism in Scotland

A discussion of Scottish history can be found at www.bbc.co.uk/history/scottishhistory/

It is difficult to know exactly when sectarianism or religious intolerance took root in Scotland. However, some suggest that the seeds of sectarianism in Scotland, specifically anti-Catholic sectarianism were planted in the 16th Century when the Reformation took place. In Scotland, the Reformation was radical and wide-ranging, fought out through two centuries of conflict until the Presbyterian Church of Scotland and Calvinist principles of work and politics dominated. The Reformation was more far reaching in Scotland than in England. Circumstances varied across Scotland with differences between the Highlands and Lowlands, the Highlands and the North-east of Scotland being more resistant to change. Over time, however, these differences were eroded due to the decline of the clan system and as the Highlands and the North became more dependent on the Lowlands for jobs and economic development. The Catholic Church was consigned to the margins, surviving only in the Highlands and some islands. Murray (2000) writing in The Old Firm: Sectarianism, Sport and Society in Scotland pointed out that:

There are few countries where the Protestant Reformation was more complete than inScotland. There every sign, sound and sight of Popery was removed.

Murray also provided data that:

By 1780 there were just 6,000 Catholics left in the Central Lowlands and only 50 in Glasgow by 1795.

In 1798 there were 43 anti-Catholic societies and only 39 Catholics residing in the city.

The Reformation was not just a change in denominational outlook. Protestantism became the official religion of Great Britain and it was seen as a vital force in uniting its diverse peoples and regions. Anti-Catholic sentiments and legislative provision were consistent with this process of radical change from the past.

Though Scotland may have been firmly Protestant, it was prone to bitter inter-denominational strife. The Protestant Reformation of the 1560s and thereafter had itself resulted from a dispute about the authority of Rome. In the late 16th century, the authority of the King and the hierarchy of bishops was challenged, resulting, ultimately, in the 1690 division between the established Church of Scotland and the dis-established Episcopal Church of Scotland. In the 18th century, there was further dissent, leading to the creation of the Secession Church. Then, in 1843, following years of conflict about whether congregations had the right to appoint their own ministers, 190 clergy walked out of the General Assembly of the Church of Scotland to form the Free Church of Scotland and 474 ministers (one third of the total) set up churches supported by grass roots members.

The years when the Protestants of Scotland were more seriously divided than ever before was the very time when a wave of immigrants arrived from Ireland.

For more about the Scottish Reformation, visit www.bbc.co.uk/history/scottishhistory.

Today, aspects of Church and state remain connected. A clear example of the legacy of the Reformation is the rule (through the Act of Settlement 1701) that all monarchs of the United Kingdom must be Protestant, vow to uphold Protestantism and are forbidden to marry Catholics or people associated with Catholics. (This has now been reviewed to forbid marriage to people of other faiths.)

To understand sectarianism and religious intolerance, it is important to comprehend how another religion, sect, denomination or belief can become 'demonised', and, seen as a source of threat and/or competition, become the object of prejudice, discrimination and hate.

On the other hand, through immigration, secularization, inter-marriage, and efforts to promote mutual understanding Scotland has gradually become the multifaith and multicultural country which it is today. The One Scotland Many Cultures project records and explores some historical and contemporary examples of diversity in Scotland.

With the inauguration of the Scottish Parliament, there has been greater recognition and acceptance of people of other religions including those who do not adhere to any faith. For example, the 'Time for Reflection' in Parliament has been given by leaders and key people from a range of religious and belief backgrounds and those of no religious faith, e.g. humanists.

The Church of Scotland has now apologised for the views and stances taken by earlier members such as the Reverend John White. Reverend White was by no means the only one with those views, though he was the most notable in the early twentieth century.

In 2002 the General Assembly of the Church of Scotland issued the following statement:

The General Assembly:

Regret any part played in sectarianism by our Church in the past and affirm our support for future moves toward a more tolerant society.

Recognise that sectarianism is not someone else's problem, commend the report to the Church for study and encourage congregations to set up local working groups to look at the issue within their own communities.

Instruct the Church and Nation Committee to set up the working group* recommended in the Report, and to seek to do this in partnership with the Catholic Justice and Peace Commission.

Commend the Nil by Mouth Charter to congregations and individual Church members.

Commend all those who seek to combat sectarianism inScotlandtoday.

*The working group referred to in the report was to be a working group set up jointly with the Roman Catholic Justice and Peace Commission.