St. Giles' church and Charles I's coronation visit to Scotland

Shaw, Dougal

doi:10.1111/j.1468-2281.2004.00219.x

Cited by 4 publications

(1 citation statement)

References 8 publications

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“…27 Dougal Shaw has used Charles I's 1633 coronation visit to map exchange and growing tensions between the Crown and its critics. 28 Most recently, Siobhan Keenan has also explored Charles's progresses "as a conscious vehicle for royal propaganda" to "promote" a "religio-political agenda" across the British Isles, firmly illustrating how the performance of royal power in one area of the Stuarts' composite monarchy could be deliberately staged in answer to trans-kingdom issues and debates. 29 My own work, noted above, has shown how James used these dialogic qualities to negotiate support for his succession from nobles, burghs, and ordinary Scots.…”

Section: Progresses and Performancementioning

confidence: 99%

Progresses, Print, and “Politick Managers”: Performing the Succession of James II & VII, 1679-1682

Doak

2021

Royal Studies Journal

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This article considers the Scottish progresses undertaken during 1679-1682 by the future James II of England and VII of Scotland. At this time, James was heir presumptive to his elder brother Charles II but, as a Catholic, his likely succession was controversial and triggered what is commonly called the Exclusion Crisis. Building on existing work that has studied how James used progresses to negotiate key support in Scotland, this article views these political performances within a broader, trans-archipelagic context and asks how they affected the crown's ability to extricate itself from this controversy. Using archival and primary material, and paying particular attention to the poems, addresses, and other scripts they incorporate, the first section of this article focuses on ways in which these progresses were staged for multiple audiences. The second part concentrates on their subsequent representation in print as a means to examine the contest that surrounded James's succession. Drawing together these threads of print and performance, this article shows that James's Scottish progresses offer insightful case studies for the continued significance of monarchic performance in the premodern world. It demonstrates their profound impact on discourse, debate and, ultimately, the monarchy's successful political management of this crisis.

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Section: Progresses and Performancementioning

confidence: 99%

Progresses, Print, and “Politick Managers”: Performing the Succession of James II & VII, 1679-1682

Doak

2021

Royal Studies Journal

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Durham House and the Chapels Royal: their liturgical impact on the Church of Scotland

Spinks

2014

SJT

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Ever since the laying of the foundation stone of the present Norman building, Durham Cathedral has had an ambiguous relationship with Scotland – some good (the huge contribution of Dean William Whittingham through liturgy, metrical psalms and the Geneva Bible) and some extremely negative (the cathedral served as the prison for the Scottish prisoners after the battle of Dunbar). Amongst the more negative are the liturgical ideals and practices of the Durham House group, more commonly though inaccurately known as ‘Laudians’. The members of the group, which did include William Laud, were the protégés of the bishop of Durham, Richard Neile, and they met in his house in London. He promoted many as prebendaries at Durham Cathedral, and there they developed their liturgical ideals and practices. These ideals were ones which Neile shared with his contemporaries and close friends, Bishops Lancelot Andrewes and John Buckeridge. This article argues that the origin and precedent for these practices were the Chapels Royal with which most of the ‘players’ had affiliation in some way or other. Elizabeth I insisted on liturgical ceremonial and furnishings that supported or matched the grandeur of court ceremonial. It was a style which she hoped would also be adopted in English cathedrals. It was a style of worship which also appealed to James VI and through the Chapels Royal in Scotland he attempted to introduce a similar liturgical style. He also sought to conform the Church of Scotland to the Church of England, both in polity and liturgical text. The policy was continued by Charles I, who attempted to extend it to the Scottish cathedrals. Opponents of this court liturgical style and ‘Englishing’ of the liturgy found it convenient to blame the bishops who were given the task of implementing the liturgical changes rather than attack the source, namely the monarchy. The ultimate outcome was that, rather than the Church of Scotland adopting the 1637 Book of Common Prayer and Durham House ceremonial, it eventually even lost the liturgy which Scottish tradition had ascribed to John Knox, but the lion's share of which was more probably the work of Dean William Whittingham. Instead the Church of Scotland accepted the Directory of Public Worship, itself mainly the work of English divines. It became one of the few Reformed churches that did not have a set form for its public worship.

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Ordering the Reformation Church in England and Scotland

Methuen¹

2021

‘Church’ at the Time of the Reformation

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St. Giles' church and Charles I's coronation visit to Scotland

Cited by 4 publications

References 8 publications

Progresses, Print, and “Politick Managers”: Performing the Succession of James II & VII, 1679-1682

Progresses, Print, and “Politick Managers”: Performing the Succession of James II & VII, 1679-1682

Durham House and the Chapels Royal: their liturgical impact on the Church of Scotland

Ordering the Reformation Church in England and Scotland

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