- Introduction: The Study of Modern Scottish History
- Land and Sea: The Environment
- The Demographic Factor
- Mythical Scotland
- Religion and Society to <i>c</i>.1900
- The Literary Tradition
- The Clearances and the Transformation of the Scottish Countryside
- A Global Diaspora
- The Renaissance
- Reformed and Godly Scotland?
- The ‘Rise’ of the State?
- Reappraising the Early Modern Economy, 1500–1650
- Scotland restored and reshaped: Politics and Religion, <i>c</i>.1660–1712
- The Early Modern Family
- The Seventeenth-Century Irish Connection
- New Perspectives on Pre-union Scotland
- Migrant Destinations, 1500–1750
- Union Historiographies
- Scottish Jacobitism in its International Context
- The Rise (and fall?) of the Scottish Enlightenment
- The Barbarous North? Criminality in Early Modern Scotland
- Industrialization and the Scottish People
- Scotland and the Eighteenth-Century Empire
- The Challenge of Radicalism to 1832
- The Scottish Cities
- Identity within the Union State, 1800–1900
- The Scottish Diaspora since 1815
- The Impact of the Victorian Empire
- The Great War
- The Interwar Crisis: The Failure of Extremism
- The Religious Factor
- Gender and Nationhood in Modern Scottish Historiography
- The Stateless Nation and the British State since 1918
- Challenging the Union
- A New Scotland? The Economy
- A New Scotland? Society and Culture
Abstract and Keywords
On September 16, 2010, two notable religious figures came to Edinburgh. One was the Reverend Ian Paisley, leader of the Free Presbyterian Church of Ireland, and the other was Pope Benedict XVI. Paisley and his supporters went to the Magdalen Chapel in the Cowgate, the church where, Paisley erroneously claimed, the Scottish Reformation of 1560 began its life, presided over by John Knox. The Reverend's doughty defence of that Reformation was somewhat weakened by the fact that Edinburgh exists on two levels, and geographically it was Paisley and his sixty followers who were at a disadvantage. Paisley, heir to Knox, was the representative of the long-held belief in the peculiarly godly nature of reformed Scotland; those who cheered the Pope were the destroyers of that Scottish godly Protestantism which, from the sixteenth to the twentieth century, had been the bedrock of the nation's identity and justifiable pride in itself. The belief of the unusual godliness of reformed Scotland began its life in the late sixteenth century and flowered with renewed vigour after the union of the parliaments in 1707.
Jenny Wormald was previously C.E. Hodge Fellow in History at St Hilda's College, Oxford. She was a British Academy Reader in the Humanities and has held Visiting Professorships at Johns Hopkins University, Baltimore, and the University of the South, Sewanee, and Research Fellowships at the Shakespeare Folger Library, Washington, DC, and the Huntington Library, San Marino, CA. She is a Fellow of the Royal Historical Society, the Society of Antiquaries (Scotland), and the Royal Society for the Arts.
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