“One of the spiritual lungs of Scotland, and of Catholic Scotland.”
Bishop Hugh Gilbert OSB

Aberdeenshire, an area around Aberdeen city, stretches from the Banffshire coast in the north all the way around to St Cyrus National Nature Reserve in the east. Known for its plentiful castles, rugged coastline, sandy bays, fruitful farmland, and the beautiful mountains of the Cairngorms National Park. Moreover, this rural county is also known for its many stones. Standing stones, Pictish stones, and the unique Recumbent stone circles tell stories of people long gone. Signposted all over the county, these ancient monuments are hardly hidden. However, they are not the only stone monuments, symbols, and carvings that disclose the history of its inhabitants. Look beyond the obvious markers, and you’ll find some wonderful Catholic hidden history set in stone.

Sometimes it can feel like the county is slightly forgotten, so far from the beaten track. But when the penal laws came into effect in the 16th century, it suddenly became a virtue. The area became the hidden Catholic heartland of Scotland. Many of the clans and Lairds in the area remained faithful to their traditional beliefs. And therefore, Catholicism in the area was, as opposed to most of Scotland, never fully extinguished.

Some of these Catholic stone carvings and symbols remain to remind us of the penal era, but they are hardly signposted. Pre-Reformation churches had all been taken over or destroyed, and the faithful had to worship in houses, barns, and even wood kilns. The few new buildings that were erected were small, usually remote, and deliberately hidden away. A good way of letting the remaining faithful know that the traditional faith was upheld was through Catholic symbols, particularly those set in stone.

The Arma Christi

The Arma Christi is essentially the coat of arms of Christ. It depicts the 5 wounds of Christ on his hands, feet, and heart. We know of four of these symbols carved in stone in tower houses in Aberdeenshire. The ones that have been found are only about 20cm in diameter.

The most well-known is the one found at Castle Fraser, south of Inverurie in Aberdeenshire. The current castle was built in the 16th century after the penal laws came into effect, and thus could not have any obvious signs of the family’s adherence to the Catholic faith. But, when you stand in the courtyard looking up to the East-facing wall of the square tower, you’ll find this obvious, to those in the know, sign of Catholicism.

Fortunately for us, when iconoclasts destroyed all the idols during the Scottish Reformation, they neglected to notice the Arma Christi. Hidden in plain sight, they must have been unaware of the relevance of the stone carving, and therefore, they left the symbol alone.

Another such Arma Christ is to be found in the Wine Tower in Fraserburgh. The 8th Laird of Philorth, Alexander Fraser, was an important man in the post-Reformation age. He was not Catholic, but his wife was, and it is likely she remained faithful throughout her life.

An avid builder, he created the curiously named Wine Tower. Standing on a very stormy corner of the Scottish coastline, its sole entry is raised high above ground level and was originally only reached by ladder. As the lowest chamber is pierced only by a useless diagonal gun-port and the middle chamber by a window facing the sea, it becomes evident that the entire structure was designed to prevent the viewing of its interior.

The uppermost was likely a chapel that he built for his Catholic wife in a time when openly practicing her faith would have been dangerous. The room has a carved crucifix and an Arma Christi visible on the north wall. From the outside, the building just looks like an inconspicuous semi-ruin between the cliffs and a carpark that is hardly a tourist attraction, or an attraction for the iconoclasts, for that matter. Without the building and the symbols being recognised, it would not be a treat to the reformation, and it was therefore likely left to its own devices.

Written in Stone

Delgatie Castle near Turriff was built by George Hay, 7th Earl of Erroll in the late 16th century. The family owned several strongholds in the area. A ribbed and groined vault, as well as a beautifully painted ceiling with heraldry and scripture quotes can be found. While these engravings are in themselves obviously not Catholic, the stone fireplace is engraved with the words,

“IHS MY. HOYP. IS. IN. YE. LORD, 1570”

It is the IHS that betrays the castle to be a place that adhered to the Catholic faith during the penal era, since IHS was a typical Jesuit symbol at that time.

Built by the same school of master masons, Gigth Castle was probably a sight to behold in its prime. However, these days it is a hidden ruin. The overgrown tower house is found in a field high above the river Ythan.

The entrance opens into a single-bay rib-vaulted vestibule, much like that at Delgatie Castle. The central boss behind the doorway is carved with a heart surrounded by a crown of thorns. Because the crown of thorns is also associated with the instruments used in Passion of our Lord the carving is considered by some as an Arma Christi.

Sacred Heart of Jesus

Personally, I argue the carving represents an early example of the sacred Heart of Jesus. The symbol as we know it now wasn’t revealed to Margaret Mary Alacoque until the 17^th century, but the devotion was initially developed in the 11^th century and common in the 16^th century with the Jesuit order, who were particularly active in the area when Gight Castle was build.

In fact, Aberdeenshire has another good example of the 16^th century sacred Heart devotion to be found at Cairnie Kirk in Strathbogie near Huntly, Aberdeenshire. The ruined church became home to the Gordon of Pirlurg family burial enclosure in 1597. The family had a carving made in a niche of their burial enclosure. It was never found by the iconoclasters, or if it was found it was certainly not seen for what it was. In fact, when it was initially rediscovered fully overgrown in the 19th century, it was believed to be a depiction of a man tearing open his chest. It took another century for it to be identified as an early representation of the Sacred Heart of Jesus.

Keep your eyes peeled

The symbolic stone carvings I have described here were, without doubt, made to proclaim their love for the Catholic faith. But they were certainly not carved as public declarations of this fact. They were meant to be hidden in plain sight, only to be understood by those alert and informed enough to recognise them for what they were. If you look closely, these symbols are there to be found, but since it took a long time for some of them to be rediscovered and sometimes even longer to be acknowledged for what they were, there is hope. If we keep our eyes peeled, others might be found in the future.

Ultimately, it shows that what is set in, or in this case, carved, stone is only provocative to those who understand their meaning. Obviously, the iconoclasts didn’t comprehend all of them and left several for us to rediscover.

By Kirsten Schouwenaars-Harms

For this instalment of the Hidden Scottish Catholicism series, I reveal some of Scotland’s historical religious houses that followed the 6th-century rule of St Benedict. The arrival of such houses in Scotland was a relatively late development. Likely, the life and death of St Margeret (1045-1093) is responsible for the initial settling of the order in Scotland. Much information on these houses has disappeared since the Scottish Reformation.

If we consider the purpose of these abbeys, priories and cells it feels that many were almost meant to be hidden. After all, as opposed to mendicant orders’ public ministry, the Benedictine mission revolves around living a monastic life dedicated to God. Emphasizing community, prayer, work, and hospitality. How wonderful then to find these communities in remote areas where pilgrims and other travellers were able to find shelter when needed. So, let’s rediscover some of these places that, unless you go look for them, are hidden from plain sight.

Isle of May Priory

Located on the Isle of May in the Firth of Forth, the Isle of May Priory was founded in 1145. Inhabited by 9 English Benedictines that originated from Reading Abbey in Berkshire, this religious house was built at the request of King David I (c1084-1153) of Scotland. He gave the island to the monks with the understanding that they were to pray for the souls of the Kings of Scots. The island has a strong connection with St Adrian and the monastery was dedicated to St Mary the Virgin. It included a shrine to 7th-century Scottish martyr and saint, St. Ethernan.

Its exposed position, and the difficulty of access to it in stormy weather, made it anything but a desirable location for a religious house. Although, for tough Scandinavian raiders this didn’t seem much of a problem. As a result, after only 243 years its people were moved and its original owners sold the site to the Bishop of St Andrews.

These days we find some oblong shaped ruins of what once were the priory buildings. The only characteristics that point to the original Benedictine priory are two lancet windows towards the west and the remains of a third in the north gable. Further windows may have been part of the Priory church or chapel. There are also clues of structures south of the main ruins as well as a large burial ground.

I you want to get an impression of the brutal conditions these religious men lived in you can take a boat from Anstruther. But be mindful, we are in Scotland, so this is weather permitting.

Fyvie Priory

Above: Pictish and early-Christian stones at Fyvie
© Historic Environment Scotland

Located in gentler pastures, Fyvie Priory in Aberdeenshire is not often mentioned. This small cell belonged to the Tironensian Order, a strict Benedictine order that was influential in Scotland, particularly during the 12th century. Founded in France, they established several abbeys in Scotland, amongst which were the abbeys of Kelso, Kilwinning, Lindores, and Arbroath. The latter is where Fyvie belonged to. It was founded in 1179 by Earl Fergus of Buchan and received additional endowments from Reginald le Cheyne in 1285.

Not much is known or written of its history. Interestingly whenever Fyvie priory is mentioned in protestant writings, the unhappy state of the brethren is mentioned. Often this is related to the misunderstanding of the "Chapter of Faults ". It is here that the monks, several times a week, voluntarily confessed sins or any breaches of external observance. However, rather than this pointing to the unhappy place the brethren found themselves, these proceedings indicative of the high state of discipline in the mother abbey.

In 1470 Prior Alexander Mason built the church of which a few remains are still to be seen near the banks of the river Ythan. However, these are becoming less and less obvious. Sometimes it is nice to quietly stand in a place and consider how things may have looked to the brethren in medieval times. While the countryside here is still very quiet, I think they themselves will have found it bustling these days. A cairn and cross were erected in 1868 to mark the site of the buildings. Monkshill, now to be found on the edge of the small village, is also a reference to the memory of this small cell in the valley of the Ythan.

Saddell Abbey

Ruins of choir and north transept from Undiscovered Scotland

Hidden due to its remoteness Saddell Abbey, sometimes also referred to as Sagadull, Saundle and Sandale, is located off a small winding road on the east coast of the Kintyre peninsula. This religious house of the Cistercian Order was started in the 1140s. The '' White Monks," often called so to distinguish them from the Benedictines proper, or ''Black Monks"; are sometimes also called " Bernardines," in memory of their most famous abbot, the great St Bernard of Clairvaux (1090-1153).

Bishop Malachy of Armagh felt that the remote area was the perfect location for an order that strictly interprets the Rule of Saint Benedict. Somerled, also known as ''King of the Isles" and a powerful noble in Kintyre, granted the land and the building of the abbey began in 1148. The monks that inhabited this religious house came from Mellifont in County Armagh, Ireland.

Taking the time to visit the ruins in this peaceful, beautiful location, it is not difficult to imagine this house of God was thriving in its time. Walking around the side it isn’t necessarily the cluster of stone walls, the remains of the north transept or choir of the abbey church that transforms us to a time long gone. Nor is the low oblong stone walls almost lost in the infringing woodland, once part of the refectory and undercroft. No, it is instead the noteworthy medieval grave slabs and effigies, a worthy reminder of the active life in this remote abbey. These are now located, for their protection, and our convenience, in a purpose-built shelter near the car park. The beautifully marked grave slabs are those of priests and noblemen. Particularly notable is the “Abbot's Tomb", which has a finely sculptured figure upon it. All in all, they are gentle reminders of the men who dedicated their lives to prayer and service to all, and those who relied on them.

Not much is known about when it was abandoned, but it was likely during the rule of James IV (1473-1513). The site certainly is hidden due to its remoteness. And unless you are there for the specific reason of visiting the abbey ruins, it is unlikely you will stumble across them by sheer coincidence.

Saving the best for last …..?!

Pluscarden Abbey

While in this short piece, I have only discussed monastic houses that have long since been abandoned. It feels wrong to conclude without mentioning the only medieval British monastery still being used for its original purpose. The thriving Benedictine monastery of Pluscarden Abbey. Frankly, unless you know what you are looking for the abbey could be considered hidden in this beautiful pine tree-covered valley in Moray.

Founded by Alexander II in 1230 it was initially a priory of the Order known as that of Vallis Caulium. This Order owed its origin to Guido. He was a lay brother of the Carthusian monastery of Louvigny, France, who retired to a cave in a wooded valley to dwell there as a hermit. It was abandoned at the end of the 16th century but in 1948 the abbey was once again inhabited by the Benedictines. Lucky for us this house of God has gone from strength to strength. With tradition, history, peace and love for the Lord found in every nook and cranny, how lucky are we to be able to visit this active religious house still adhering to St Benedict’s rule.

Visiting medieval religious sites can be inspiring, but it can equally feel disheartening that these houses were not allowed to remain working in their service to God. Therefore, once you have enjoyed dipping your toes in the reclusive beauty of the ruins and the memories of what was, don’t forget that this life is still very much blossoming at Pluscarden. You can visit this house of God, worship Him and even spend some time with the monks. Reassuring yourself that this way of life, and these religious houses, are still very much alive.

By Kirsten Schouwenaars-Harms

Also from the Coracle

Celebrating Fr George Rigg: This article was written during the pandemic about a young Priest who died tending the sick in South Uist in 1897. Truly worth remembering.

St Moluag: It was our patrons feast this week (25th) - worth reading about this under appreciated Saint.

Upcoming Saints Feasts

As ever we continue to celebrate, remember and ask for prayers from our Saints. In July we have St Serf, St Palladius and St Drostan - all quite important to Scotland.

Other things of interest

Some momentous social changes have been signalled by Westminster last week which was mightily depressing. A writer I have just come across - Catholic journalist Heather Tomlinson writes in her own substack on what we should do next. Check her out here.

+Hugh Gilbert of the Diocese of Aberdeen has written a brief summary of his life. Click here to read.

Have you got a minute?

Kirsten Schouwenaars-Harms on confession in an age with few Priests.

“If the poor world could see the beauty of the sinless soul,
all sinners, all unbelievers would be instantly converted”
St. Padre Pio

A few months ago, I was at Westminster Cathedral in London. I knew I needed to go to confession. Having visited the cathedral on other occasions I had seen the long lines of people waiting to receive the sacrament before. I lined up 40 minutes before the noted start time, already being 4th in line. When my turn came, an hour later, people were queuing around the corner. It was lovely to see all these people coming to the hospital of the Lord, waiting to be healed by Jesus through this beautiful Sacrament. St Augustine of Hippo (354-430) described Sacraments as, “an outward and visible sign of an inward and invisible grace”. And while they are all equally important, confession, also known as the Sacrament of Reconciliation, is ultimately there to help save your soul. So, what happens when you live in an area where, due to priest shortages only a single 30-minute slot is offered every week? What happens when rather than being able to line up for confession when I you want or need to, you must try to run after an extremely busy priest asking, “Have you got a minute?”.

The church teaches that every Catholic should receive the Sacrament of Reconciliation at least once a year (Cf. Code of Canon Law 989), and as often as necessary to put us in a state of grace which is removed when we commit grave sins. Receiving Holy Communion is only permitted when we are in that state of grace unless we are unable to do so. Therefore, omitting confession when needed is a grave sin in itself (Cf. Code of Canon Law 916). It shows we have to take the Sacrament of Reconciliation seriously and put in every effort to ask our priests, “Have you got a minute?” which shouldn’t feel like too much effort … should it?

The feeling of embarrassment, not really knowing what to confess or struggling to talk to a priest about our shortcomings are only a few of the reasons why the Sacrament of Reconciliation is often experienced as challenging. However, it is made even more problematic if one has to “grab” a priest who is already overburdened. There are fewer boundaries when you can walk into the confessional knowing a priest is waiting for you, rather than having to ask for it. Nonetheless, most priests will be more than happy to hear your confession whenever they can. They don’t want anyone to be in a state of sin for a moment more than necessary and are also aware of the difficulties and obstacles. Moreover, what a beautiful thing it must be to witness a person wanting to heal their relationship with God. In fact, in the Catechism of the Catholic Church, we read,

Priests must encourage the faithful to come to the sacrament of Penance and must make themselves available to celebrate this sacrament each time Christians reasonably ask for it (CCC 1464).

Personally, I have never been turned down, but I have felt uncomfortable knowing that he may have had other places to be at that moment in time.

The Church is a hospital, and the Sacrament of Reconciliation is the onsite pharmacy. St Thomas Aquinas (1225-1274) in his wisdom noted,

In the life of the body, a man is sometimes sick, and unless he takes medicine, he will die. Even so, in the spiritual life, a man is sick on account of sin. For that reason, he needs medicine so that he may be restored to health; and this grace is bestowed in the Sacrament of Penance.

The medicine waiting for souls in confession is therefore important to take as soon as we can even if it takes the effort of finding a priest available to minister to us. When we are sick in spiritual life there is a great chance that we will cease to realise that we are sinning, that we are sick and that we are in need of medicine. Which in turn will lead us from sin into sin. Therefore, however uncomfortable or difficult it is, we must take responsibility and realise it is a cross we must bear living in this beautiful and often very rural country with fewer diocesan priests.

Like in many places all over the world, Scotland is seeing a real lack of men answering the call to the vocation of priesthood. Although we are blessed with wonderful priests of great ethnic diversity, the reality is there are not enough of them. A priest running in a couple of minutes before mass and having to rush off afterwards to celebrate mass elsewhere is a reality many of us must cope with. However, it is not just doom and gloom. We learn from the Catechism of the Catholic Church we can receive forgiveness for our sins even if we are unable to go to confession. For it reads,

When it arises from a love by which God is loved above all else, contrition is called "perfect" (contrition of charity). Such contrition remits venial sins; it also obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental confession as soon as possible (CCC 1452).

It is important to remember that this is not ever a get-out-of-jail-free card. We will still need to make sure to ask a priest “Have you got a minute?” when next he is available or attend a time for the sacrament by the parish. But, it does take away some of the pressure when a priest is unavailable.

Another consideration in areas where priests are thin on the ground and overloaded with many duties is whether we are going to confession for the right reason or if we are going because we need counselling. While it is considered good practice to confess our venial sins, it is important to realise that, for instance, Holy Communion also removes venial sins. This therefore omits the need to ask an already busy priest to act in Christ’s name to forgive these sins, when really, he could use his busy time more effectively. If we feel we need spiritual guidance, booking a separate appointment might be more valuable. Or even meeting with a spiritual director could be a good idea to allow us to grow in faith and spiritual strength.

Obviously, if you are going to confession for the first time in a long time if would be courteous to book an appointment rather than assuming that the priest will have the time at any given time. Making a good confession, in general, shouldn’t take very long. Assuring yourself that you are prepared by having done a thorough examination of conscience. Furthermore, sticking to the facts when meeting the priests sums up your sins simply and honestly, without making it into a therapy session. That way your time in the confessional won’t take a disproportionate amount of time, allowing for others to equally receive the Sacrament.

In essence, we should take responsibility and not merely blame the lack of diocesan priests for the lack of opportunities to go to confession. Trying not to be prideful about having to ask for the sacrament, even if walking into an anonymous confessional is easier. Properly preparing ourselves and minimising our time allowing others time with our overloaded priests, without them spreading themselves too thin. It is therefore not necessarily about greater accessibility to the sacrament but taking responsibility for ourselves, not waiting for the opportunity to come to us, but making sure we are accountable regardless of the circumstances. Meanwhile, we should have faith, hope, and pray for more men to answer the call to the vocation of the priesthood while also being pragmatic about the reality we find ourselves in. Therefore, next time you need the healing, and eventual comfort, from the Sacrament of Reconciliation, be brave and just ask, “Have you got a minute?”.

Bibliography

Catholic Church, (1983), Code of Canon Law < https://www.vatican.va/archive/cod-iuris-canonici/cic_index_en.html>

Catholic Church, (2016), Catechism of the Catholic Church, London, Catholic Truth Society.

By Kirsten Schouwenaars-Harms

Writing in the Coracle This Week

Hew Lorimer’s Quiet Catholic Scotland: Lucy Fraser on Scotland’s quiet Catholic arts movement.

The Fetternear Banner: Eileen Clare Grant writes about the survival of a pre-Reformation Scottish relic.

The Pilgrims Example of St William of Perth: As we approach the Feast day of St William of Perth (May 23rd) a throw back article from Kirsten Schouwenaars-Harms.

Things That Might Interest You

Oneofnine: The other week I discovered a phenomenal young couple making brillant films around the UK on Catholic and family life. Based in England, they came up to record a film with one of our own contributors - Lucy Fraser. Have a look at the video below or go to their youtube page.

St Patrick came to Ireland as a slave and a stranger; however, he went on to be one of the most important spiritual figures of the country, even becoming its patron saint. He did not let what happened to him define him, instead he sought God and soon realised that God had never left him. As a spiritual man, he had a great prayer life, experiencing visions that guided his steps. So, what might we be able to take away from this remarkable person and how can his spirituality and wisdom be relevant for us?

When I think of St Patrick, I often think of his breastplate prayer. Also called the Lorica, from the Latin word for “Roman armour,” or deer prayer. It is a prayer that was likely written by him for spiritual protection. From what we know of him, it captures St Patrick’s spirituality rather well. Much of the prayer reads like a creed that he could use to teach the Irish people about the Christian faith. However, its sageness is not lost in the 5th century and can be regarded as a wisdom that all should carry around with us. Both in our pockets and in our hearts.

The most familiar part of this prayer is often sung as a hymn. It is a very real description of Christ’s presence in all our daily lives. One that can grant us hope and comfort at every moment of every day.

Christ with me,

Christ before me,

Christ behind me,

Christ in me,

Christ beneath me,

Christ above me,

Christ on my right,

Christ on my left,

Christ when I lie down,

Christ when I sit down,

Christ when I arise,

Christ in the heart of every man who thinks of me,

Christ in the mouth of everyone who speaks of me,

Christ in every eye that sees me,

Christ in every ear that hears me.

His words truly remind us that God’s unbounded love surrounds us wherever we are. This is sometimes hard to remember. When times are difficult, illness strikes, the daily budget is difficult to stretch, or it is raining for the 20th day in a row, comfort can be taken from the breastplate prayer. Realising God is our hope and protection through all of life's struggles. From many of his actions of St Patrick, we know he was well-versed in Holy Scripture. It is therefore unsurprising that the prayer echoes St Peter's words in his letter to the Ephesians.

Put on the whole armour of God, so that you may be able to stand against the wiles of the devil. For our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places. Therefore, take up the whole armour of God, so that you may be able to withstand on that evil day, and having done everything, to stand firm. Stand, therefore, and fasten the belt of truth around your waist, and put on the breastplate of righteousness. As shoes for your feet put on whatever will make you ready to proclaim the gospel of peace. With all of these, take the shield of faith, with which you will be able to quench all the flaming arrows of the evil one. Take the helmet of salvation, and the sword of the Spirit, which is the word of God. (Eph. 6:11-17)

St Patrick must have kept these words close to heart, as a shield against the difficult position he found himself in, knowing that Christ was his shield against loneliness in a strange country. He kept an open heart, listening to God’s will for him and escaped his slavery. He was even brave enough to act when he discerned that God wanted him to return with the purpose of bringing the people of Ireland to Christ. I think bravery and a listening heart is something many of us would benefit from.

But where to start, how can we listen to God. Many will experience God’s presence in prayer, however, are we truly listening to Him in those times, or are we only speaking to him. The 7th century Archbishop of Seville, St. Isidore noted that “Prayer purifies us, reading instructs us. Both are good when both are possible. If we want to be always in God’s company, we must pray regularly and read regularly. When we pray, we talk to God; when we read, God talks to us. All spiritual growth comes from reading and reflection.”

A particularly great way of listening and discerning God’s will for us can be done through prayerful reading of Scripture through the ancient practice of divine reading, also known as Lectio Divina. Pope Benedict XVI advocated this way of prayerful reading, seeing it as key to growth in holiness, as we are all called to be holy. He noted that "Christ is calling each of you to work with him and to take up your responsibilities in order to build the civilization of Love." Moreover, In his 2010 encyclical, “The Word of the Lord,” He recommended the prayer method that has been part of the Benediction tradition for centuries. A practice easily done alone or in a group, it is a wonderful way of both reading God's Word and hearing His voice. The method is very simple. You choose a passage from one of the Gospels or epistles and read the scripture passage slowly aloud. Pause and recall if some word or phrase stood out or something touched one’s heart. Then go back and read the passage again. Listen how God speaks to you after which you respond following the prompting of the heart. This kind of reflective listening allows the Holy Spirit to deepen awareness of God’s taking the initiative to speak with us. Discerning His will for us and acting accordingly just as St Patrick did, bravely stepping out. As St Paul tells us “Do not be conformed to this world, but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect” (Rom. 12:2).

In prayerfully spending time with scripture, we can be granted discernment of His will. Moreover, I have personally been filled with hope, a hope filling me with the trust that God only wants the best for us (Jer 29:11), and hope for what is to come. St Patrick’s breastplate prayer does much the same. It grants us the hope that the battle and journey through life doesn’t have to be done alone. God is with us just as he was with St Patrick during his years as a slave, and with him when he was busy bringing the faith to the pagan people of Ireland.

If you have ever practised Lectio Divina in a group and shared your thoughts you may have noticed that the Holy Spirit met each person ever so gently, and exactly where they found themselves at that point in time. St Patrick must have known how important it is to do the same. A good example of this is found in the story of how he used the shamrock to explain the Holy Trinity and one God in 3 persons to the pagan Irish population. Due to their nature-centric druidical religion, this would have made sense. In Ireland finding shamrocks will not have been difficult, making it possible for the newly baptised Christians to be reminded that God is all around them. Like the breastplate prayer Christ is found everywhere, because he is with us always, until the end of time (Matt 28:20)

In his prayer, St Patrick gave us a spiritual weapon that we can draw on wherever we find ourselves and a reminder of God’s unbounded love. We have always hope to rely on. If we can keep our hearts open, we can, much like St Patrick, discern God’s will for us, living the life He intends for us, knowing we have His protection to rely on always. In the saints’ own words “For daily I expect to be murdered or betrayed or reduced to slavery if the occasion arises. But I fear nothing, because of the promises of Heaven; for I have cast myself into the hands of Almighty God, who reigns everywhere.”

By Kirsten Schouwenaars-Harms

Following the Lord’s commands was not easy for the early Christians. Beside the fact that they were persecuted for their beliefs, they also didn’t yet have designated church buildings such as we have today. Therefore, they used house churches were worshipping the Lord, the breaking of bread and fellowship was made central in a domestic atmosphere. These places of worship in the home could be considered private chapels.

Throughout history, private chapels have been places of Christian worship without parochial status. Therefore, chapels did not benefit from the system of tithes which supported parish churches for centuries. A chapel could be built and supported by private donors, by a guild, by a charitable, educational or religious body, or by a nonconformist congregation.

In part 4 of the Hidden Scottish Catholicism series, I will reveal some of these private chapels that are to be found in Scotland.

Private chapels

In the Middle Ages chapels were often installed in great houses, castles and in royal and bishop's palace. These were private places of devotion for powerful men and their households, served by chaplains. Created for people of power who preferred to worship in peace, unlike the often busy parish churches. However, there is some evidence that, much like early Christians, at times the local community would be invited to the private chapels as well. Many of these spaces have been lost, due to time, the Protestant Reformation and the fall of many noble houses. But let’s see if we can rediscover some of them.

Huntly Castle

A truly hidden, even invisible and possibly impossible to find, private chapel is that of Huntly Castle. The beautiful building in Huntly, Aberdeenshire, is well preserved in areas. However, it is remarkable that in this stronghold of a very prominent Catholic family, the Earls of Huntly (subsequently Marquises of Huntly and Dukes of Gordon) both pre- and post-reformation, there are no obvious signs of a private chapel. Historians and archaeologists have however suggested that the likely location of a chapel will have been leading off the great hall, with the altar facing east, So, even though physically lost in the past, I prefer to think of this particular chapel being hidden from sight. For once God resided in that place, and since He lives outside of space and time, we can still offer up a prayer in the space where once stone walls sheltered His presence.

Kildrummy Castle

A little further south of Huntly we can find the remains of Kildrummy castle. Unlike in Huntly here we can still find some remains of the private chapels’ outer wall and three remaining tall, elegant windows that once lit the high altar. Seen from above the distinct shield shape of the castle is interrupted by the oddly protruding, chapel wall from the curtain wall. Looking at the situation of the castle it seems likely that this protuberance was intentional to make sure that the high altar pointed duly east. The castle was built in the 13th century and for around 2 centuries it was the home of the Earls of Mar. The 17th century Erskine Earls of Mar were loyal to the Catholic King James VII and II and led the Jacobite rising of 1715. The castle was one of the bases Mar used during the rising. When this failed Kildrummy’s days and with it the private chapels ended. The castle was dismantled and used as a stone quarry. It is an interesting thought that whenever you see buildings in the Kildrummy areas, stones used for these buildings may well have been the building stones of this once-consecrated building in which the Lord resided.

Fraser Castle

"Castle Fraser Coat of Arms - geograph.org.uk - 55321" by Iain Millar is licensed under CC BY-SA 2.0.

Not far from the ruined castles of Huntly and Kildrummy, we can find the beautifully preserved Fraser Castle. Charles Fraser supported the Earl of Mar of Killdrummy when he started the Jacobite rebellion. His Catholic alliance is also evident in a small room that has once served as a bathroom and a school room. It is not immediately evident that the room was once a dedicated private chapel. However, on closer inspection, the signs are there. There is a secret chamber in front of the heart which is likely to have been a priest hole. Moreover, there is an Arma Christi, the coat of arms for Christ, on the outside wall under the window depicting the 5 wounds of Christ. These features show the hidden importance that this room served several centuries ago.

Margeret’s Chapel, Edinburgh Castle

Although the above-mentioned chapels were all found within the walls of castles, this was not the case for all private chapels. Sometimes families commissioned consecrated buildings outside of the family home. Wanting a chapel that was too large to fit within the walls of their residence or preferring a specific spot within the grounds of their estate was deemed more appropriate for building a house of God. One such sacred building is the place where Scotland's royal family once knelt to worship. St Margaret’s Chapel can still be found within the complex of buildings that make up Edinburgh Castle. This small building is only about 4.5m wide by 9m long and is built right at the highest point of the castle — what must have been considered a laudable location for communing with God. It is thought to be the oldest surviving building in the city which still retains something of its original function. The chapel was built by King David I around 1130 and was named for his mother, the now patron saint of Scotland St Margaret. It has survived fire, war, the Reformation, and a rise in tourism over the last couple of decades — but still it stands! Being located within the castle grounds there was no reason to cover up this house of God, but equally due to its location, it would not have been a place where the public came to worship and thus could be considered hidden. Even more reason for us now to visit this building now we have the opportunity while at the same time imagining all those that came before.

Innerpeffray Chapel

"Innerpeffray Chapel 20090616 interior looking west" by Otter is licensed under CC BY-SA 3.0.

Another private, and relatively large, chapel, outside the walls of the family home, is Innerpeffray Chapel. It is not necessarily hidden but you would not stumble across it unless you go in search of it. Its location on the east bank of the river Earn a little over three miles south-east of Crieff is wonderful. The first church built at Innerpeffray dates to 1365, but nothing can be found of this structure. Although there is some evidence that the altar standing on the east end wall of the current chapel, dates from that time. The current private chapel, however, was built by the 1st Lord of Drummond in 1507. Initially used for private worship, it also employed 4 chaplains to pray for the wellbeing of their benefactor and his family, both in this life and the next. In 1542 these chaplains formed a small community as a "collegiate church. Luckily the chapel survived the Protestant Reformation by being converted into a family burial vault for the Drummonds, and evidence suggests that the family remained faithful Catholics throughout the ages. In the 17th century the 3rd Lord, who was a renowned scholar, had a collection of 400 books. These he kept in the chapel for about 100 years, being used as the first public lending library in Scotland. Now the chapel today is an interesting example of a collegiate church unusually still standing after the Reformation. It houses many glorious old gravestones including the extraordinary Faichney monument. While the building may appear rather common now, if you spend some time looking at the more hidden features of the building, the obvious Catholic history becomes apparent. Spending some time in the building may well reconnect us to other faithful through time and space.

The chapels I have recounted here show how truly hidden, even undiscovered, and merely not obvious, house churches can be found throughout Scotland. If you spend the time investigating many such chapels still exist in some form or another Next time you visit an old castle or prominent building keep your eyes peeled. A room may show some inconspicuous evidence of a private room of prayer or even a fully consecrated chapel. Just because there is no Tabernacle, no stained-glass window, bible or crucifix present, doesn’t mean that a place was not at some point where a family glorified the Lord away from prying eyes.

By Kirsten Schouweenars-Harms

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Elsewhere in the Coracle

The month of March sees some of our Isles most important saints, including; St Patrick, St Cuthbert and St John Ogilvie. But have a look out for the lesser known, including St Baldred of the Bass, St Curetan (Fortrose) and St Monan (Fife).

Some Writing You Might Have Missed

Early Morning Rosary: The refreshing joy of a 6am men’s rosary group.

Thinking with St Patrick: To prepare yourself for his feast day why not join Dr Carly McNamara as she discusses some of the saints own writing.

Illustrious Women: Professor Stephen Mckinney writes about the woman who became Scotland’s first Religious since the Reformation - Sr Agnes Xavier Trail.

From Around the Web Today

Why Pagans Convert: , contributor to St Moluag’s Coracle and herself a writer on Substack talks about Paganism. A fascinating read.

We Believe: We Believe is a Festival of Catholic Life celebrating the Jubilee Year of Hope. This July, we are gathering the whole Church to celebrate our faith in Jesus.
This festival is brand new and you are invited to build it with us.

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The National Museum

During the 2014 excavations in Balmaghie, Kirkcudbrightshire, a large section of silver, gold and other materials was found by a metal detectorist, known as the Galloway Hoard. Among these extraordinary riches stands out an ornamented silver pectoral cross. It is decorated with gold and niello inlay and features symbols of the four evangelists. The cross still has the pendant fitting in place with a silver wire chain threaded through it. Indicating that the cross was likely used by a high-ranking cleric, such as a bishop, abbot or abbess just before being buried. The carving of the cross is particularly beautiful and well-maintained for such an old object. The whole of the hidden treasure of the Galloway Hoard is now available to admire in the National Museum of Scotland.

While the Balmaghie excavations produced some truly beautiful items, the area was never used for ecclesiastical purposes. When digging does occur in sites that used to house churches or monastic buildings it is not uncommon that beautiful and interesting artefacts are unearthed. A good example of this is a 13th century seal from Inchaffray Abbey. The abbey was situated near the village of Madderty, midway between Perth and Crieff in Strathearn. The only traces of the abbey that are still visible are an earth mound and some walls on rising ground which once formed an island where the abbey stood. This religious house was dedicated to the Virgin Mary, and John the Evangelist, and granted to the Augustinian Friars of Scone Abbey. Here a double-sided circular bronze seal-matrix was re-discovered. It has three pierced lugs and corresponding pegs created this way to make a double-sided wax impression. On the obverse, we can find the Abbey itself with a central canopy under which a nimbed St John stands with a quill pen and book. There is a legend within pearled borders. On the reverse is a cusped border of eight points and the eagle of St John the Evangelist holding a scroll with a legend while on the surround the same legend as on the obverse can be seen. Seals were important artefacts in religious houses. They were used as a sign of legitimacy and were often only allowed to be handled by those in the highest office. The Inchaffreay seal is a particularly nice example and can be admired in the British Museum.

"The Monymusk Reliquary" by dun_deagh is licensed under CC BY-SA 2.0.

Another outstanding item to note is the Monymusk Reliquary. Although never truly lost it was kept in private possession for many years but now to be admired in the National Museum of Scotland in Edinburgh. This 8th century house-shape casket is made of wood and metal. It is one of the finest of the six Celtic reliquaries known to exist, most likely made by the monks of Iona Abbey. This is probably attributed to the idea that it was thought that the reliquary was used to have contained relics of St. Columba, a suggestion that is, these days, disputed by many scholars. The importance of the object shows in that it was carried for centuries by its custodian before the Scottish army in battle. Most famously during the Battle of Bannockburn (1314) in which the Scottish army who were victorious against the army of King Edward II of England.

Other Catholic artefacts can be found in private collections in Scotland. In Castle Fraser, near Inverurie, there is a small room, where we can view one of the oldest artefacts of the castle, a beautiful 14th century Agnus Dei, the Lamb of God, carved out of a circular wooden slap. The object was regarded as a holy object or a talisman, and the image of a sheep and flag was one that appears on many Knights Templar seals. Because of its pre-reformation production very few such artefacts remain. Many noble families in the Northeasterly region of Scotland remained faithful to the traditional faith of Catholicism, which their location of the secluded rugged highlands allowed them to do. Castle Fraser hides a few symbols that show that they most likely stayed faithful in this difficult time. Good examples of this are the Arma Christi, a Catholic symbol, on the outside wall, depicting the 5 wounds of Christ, as well as a likely priest hole in front of the heart. But in my opinion, the Angus Dei, in its magnificent simplicity, is the most beautiful piece of Catholic history to be admired in the castle.

This simplicity translates to what Jesus taught us: “And he said to them, “Take care! Be on your guard against all kinds of greed; for one’s life does not consist in the abundance of possessions.” (Lk 12:15). After all most of the artifacts that have been used over the years will be those of laity, and often these will have been modest, but no less important to those who used them in their spiritual journey. Between 1975 and 1978 large excavations were done in Perth Highstreet. Perth was a medieval centre for local pilgrimage, St John’s Kirk held a relic of St Eloi and as such we can expect that any digging in this ancient city will yield interesting artefacts. The digging unearthed a range of pilgrimage souvenirs including a badge of St Andrew, two ampullae of St Thomas Becket from Canterbury, and two scallop shells of St James from Santiago de Compostella, Spain. This certainly indicates a high concentration of pilgrims to the city. Badges and ampullae were worn while travelling and allowed others to identify the wearer as a pilgrim and the saint they were visiting. They showed the wearer's special relationship with a particular saint and could be used to touch for instance a saint’s tomb to make the badge into a third-class relic, thus finding religious items as these is very special indeed. Like many religious artefacts, the medieval St Andrews badge can be found in a museum, in this case, the Perth Museum and Art Gallery, where further investigation into its history can take place.

See https://electricscotland.com/history/st_andrew.htm

The fact that museums want to display them for future generations to admire shows their importance. These objects have been used, and still are, to aid in worship, festivals, rites of passage, or as daily reminders to believers in Christ, their traditions are our traditions, and their identity is our identity, even if the passing of time has caused changes to occur. The artefacts can be a means of signifying specialness, a visible link to the community and its history; a symbol of key principles and beliefs, or a sign of commitment and belonging. Even if we live in a more and more secular society, the importance of the items cannot be denied and should never be forgotten. Rediscovering them, highlighting their importance and trying to find their, often hidden stories, are efforts that must be maintained as part of all our religious and cultural heritage. There is still much value in these artefacts, they and their stories can serve in an evangelizing manner, allowing the Holy Spirit to work in our imagination. Finding these hidden artefacts can be an opportunity to support the faith and affirm their religious practices for the future.

Coming up this month we have the feast of St Buite; of Irish origin and compared to St Bede. We also have the mercurial but fantastic St Obert, who in the early days of the reformation in Perth got a lot of young bakers in trouble. We also get an interesting window into 9th century north-eastern Scotland with the feast of the multi-lingual St Manire. The 23rd of this month sees the feast of St Mayota, one of a small number of women canonized in Scotland. The story of St Mayota parallels that of the other women listed in the Aberdeen breviary which unfortunately often tells us very little. However it appears the most consistent place of association was Abernethy.

Finally, as many of us tuck into our turkeys, we could raise a glass to St Bathan. This Berwickshire Saint was mentioned in a letter dated to 642AD by Pope John IV who seems to have specially associated him with Scotland.

A magnificent building will never rise if we reject the insignificant bricks.

St. Faustina

The Church is not a building, the Church is the Body of Christ. Wherever we might find ourselves we can seek God, we don’t need a building for that. However, a church building is the house of God, where He can be found in the Tabernacle and thus of great importance. Since the rise of Christianity in Scotland church buildings have been extensively built. However, with the reformation in the 16th century and the more recent process of secularisation and religious disaffiliation, many have fallen into disrepair and ruin and all but disappeared from the Scottish landscape. Others have been repurposed and made into restaurants, shops and houses. Furthermore, some that were built were never intended to be found by anyone not in the know. In this next instalment of the series rediscovering some of Scotland’s hidden Catholicism, I will uncover a few of these many, for one reason or another, hidden church buildings, that are to be found if we know where to look.

Spreading Christianity by proclaiming the Gospel (Mt 28:19-20) was never for the faint-hearted. Opposition from governmental and religious authorities was a constant threat. Early Christians faced public insults (Heb 10:33), were driven out of towns (Acts 17:10), and even stripped and beaten with whips and rods (2 Cor 11:25). The apostles and early missionaries faced rugged terrain, dangerous seas, rivers, and bandits (2 Cor 11:26). Imagine bringing the good news to what must have felt the end of the earth, on an inhospitable rock in the North Atlantic region. Orkney’s mainland features the Brough of Deerness with a Viking Age settlement set on the top of a sea stack roughly 30 meters high. In 1970 a 10th-century chapel, as well as about 30 other buildings, probably monk’s houses, were excavated pre-dating the arrival of the Vikings. I can only imagine the effort it took the men to build this house of God in this remote place. Much like the desert fathers 6 centuries before them, the remote location must have given them a real connection with God. As part of a nature reserve now, the ruined chapel, in its beautiful surroundings, can still be visited.

The rural ruined church is often seen as a class of folly, a whimsical reminder of a romanticised past.

However, not all history is ancient history, and not all ruined churches are particularly old. St Peter’s Seminary in Cardross was built in 1966, only serving Scotland for 14 years. The extraordinary modernist structure is these days mostly hidden away by nature in an area not far from Glasgow. When the building fell into disrepair it was eventually taken over by graffiti artists and pilgrims of the non-religious sort. However, there is no denying that this once served as a house of God and a place for those following the call to the priesthood. After it was decided that the location was not suitable for its intended purpose ownership was transferred to Kilmahew Education Trust. Thus, ruins can also be seen as a resource which can be appreciated and used by parishes and communities for their aesthetic, historical and educational value. A sense of attachment is often felt, and there is always a compelling story to tell. Even when no longer serving the Body of Christ as a place of worship or in this case to educate the clergy of the future, a visit to this interesting building can still remind us of its original purpose, and the role it has played in the lives of Catholics in Scotland.

We can find many church buildings that are no longer fit for their intended purpose. Dilapidated over time or destroyed during the Reformation. Others, when deconsecrated are being repurposed. Cardinal Gianfranco Ravasi, president of the Vatican’s culture council, said that former places of worship must retain some spiritual, social or cultural value within the community and that every possible effort must be made to safeguard the church’s patrimony (The Southern Cross Website).

A good example of such a building is Mansfield Place Church in Edinburgh, a magnificent building that was completed in 1872. Unfortunately, in 1958 it was deconsecrated and left to decay. Since then, the building has been restored and is now the headquarters of the Scottish Council of Voluntary Organisations. It is sad to think that the house of God is no longer in use for its intended purpose. However, a lot of care has been taken not to cover up any of the previous glorious decorations, and restore much of it, to be used by a worthy cause. Many people bemoan the deconsecrating and breakdown of religious buildings, if it were not for organisations with a willingness to put in the effort, they could well fall into ruin completely. It may not be a building where God resides, but it is still a place that can be enjoyed, while, in the case of Mansfield Place Church, retaining social value.

Safeguarding the sanctity of the once-hallowed ground where believers prayed and worshipped can still be considered important. And while these churches described above have been hidden by time, nature or change of use, some churches were never meant to be found at all. In the Northeast of Scotland particularly, we can find several such churches. These were built after the reformation in an area that was protected from prosecution due to its remoteness and the many clan chiefs that stayed loyal to the Catholic faith.

A good example of this is St Ninians, in Moray. Built by the Laird of Tynet (St Peter’s Patrol Area Website), who was still worshipping in the old religion, as an addition to a small house. Like many of such churches, it was remote and disguised with the appearance of a sheep barn, intended to hide it from prying eyes and avoid persecution. This house of God was built in 1755, and because it is still in use for its original purpose it is classed as the oldest surviving Roman Catholic church built in Scotland since the Reformation. Situated down a farm track, even today you have to make sure not to miss the turn to this church, and the outside of the building still gives away very little of the simple beauty that can be found inside.

Another good example of a hidden church is the old seminary of Scalan in the Braes of Glenlivet in Aberdeenshire. Built to look like a house in 1717 it was created to help solve the problem of the enormous lack of Catholic priests, while later in its life it was also used as a church for local Catholics to worship. During its time about 100 future priests were educated at Scalan, with most of them completing their course abroad. But those who received their full training and were ordained at Scalan were lovingly named the Heather Priests (The Story of Scalan Website), on account of the heathery sloped moors in which the former seminary can still be found today. There is an annual mass, which is normally celebrated outdoors as the tiny chapel will not hold the numbers that generally attend the wonderful event.

Churches can sometimes be difficult to find due to the passing of time, nature taking over, or deconsecration. But when putting in the effort these places can be of great value. As Pope Francis asserts; “Ecclesiastical cultural assets are witnesses to the faith of the community that has produced them over the centuries, and for this reason they are in their own way instruments of evangelization that accompany the usual tools of proclamation, preaching and catechesis” (Message of the Holy Father Francis to Participants at the Conference” Doesn’t God Dwell Here Anymore”, 2018). Next time you discover a church that could be considered hidden, try to picture the people who worshipped in these houses of God through the ages. They all had their own stories, their own prayers, and their own relationship with our Lord. Ultimately it this that binds us all together, as we all still make up the Body of Christ. Regardless of the location or state of the church building.

By Kirsten Schouwenaars-Harms.

Have a look at part one in this series if you haven’t already read it.

Hidden Scottish Catholicism Part 1

Bibliography

[NB: Scriptural passages quoted according to the New Revised Standard Version Catholic Edition]

Pope Francis, (2018), Message of the Holy Father Francis to Participants at the Conference” Doesn’t God Dwell Here Anymore”, <https://www.vatican.va/content/francesco/en/messages/pont-messages/2018/documents/papa-francesco_20181129_messaggio-convegno-beniculturali.html>

Southern Cross, (2018), What Happens to deconsecrated Churches,  <https://www.scross.co.za/2018/07/what-happens-to-deconsecrated-churches/>

St Peter’s Pastoral Area, History of St Ninian’s, <https://www.stpeters-pa.org.uk/pa/st-ninians-tynet/history-of-st-ninians/>

Watts, J., (1995), The Story of Scalan, <https://www.scalan.co.uk/storyofscalan.htm>

Image: St Peters Seminary Cardross

Moving into November is an excellent time to reconnect with your local Saints. In this month we have St Devenick and St Machar, both closely related to the North East. We also have a good example of the difficulties of asserting the claims and historicity of our Saints with the curious St Murdebar/Englat. At the end of the month we of course have St Andrew our Patron Saint. Have a look at our link below to find out more.

November Saints

When you approach the tabernacle remember that He has been waiting for you for twenty centuries.

St. Josemaria Escriva

St Mary’s in Auchindoir, Aberdeenshire.

For Catholics, the Eucharist is the source and summit of their faith (CCC 1324), and therefore the Tabernacle, the place where the consecrated host is placed, is necessarily of great importance. As the Catechism of the Catholic Church (1992) notes:

As faith in the real presence of Christ in his Eucharist deepened, the Church became conscious of the meaning of silent adoration of the Lord present under the Eucharistic species. It is for this reason that the Tabernacle should be located in an especially worthy place in the church and should be constructed in such a way that it emphasizes and manifests the truth of the real presence of Christ in the Blessed Sacrament.” (CCC 1379)

As a cradle Catholic it has become second nature to me, when visiting another church, to upon entering look for the sanctuary and genuflect, assuming that is where I shall find the Lord in the Tabernacle. Imagine my surprise during my first visit to the cathedral of St Mary of the Assumption in Aberdeen to discover He had gone missing. On closer inspection, the Tabernacle obviously wasn’t missing but positioned in the side aisle. While, positioning the Tabernacle was not done to conceal the Lord, to me, it very much felt like He was hidden away. Hiding Tabernacles has not been uncommon in post-reformation Scotland. Since the reformation Protestants have objected to the doctrine of the real presence in the Eucharist, the Tabernacle was deemed unnecessary. Those that were found were destroyed in the iconoclastic destruction. But not all have gone, some are only hiding, let us rediscover some of them.

The Tabernacle is first described in the book of Exodus where it reads: “And have them make me a sanctuary, so that I may dwell among them. In accordance with all that I show you concerning the pattern of the Tabernacle and of all its furniture, so you shall make it” (Ex 25:8-9). It was thus where the Lord dwelled among His people. The prologue of St. John’s Gospel states that the divine Word “was made flesh and dwelt, literally, “pitched his tent”,  among us” (Jn 1:14). This divinely inspired Tabernacle was mobile, making it possible to build a dwelling for the Lord wherever the people of Hebrew tribes found themselves during the period of wandering. Making it redundant with the building of the first temple in Jerusalem.

Jesus’ teachings about the Eucharist (cf Mt 26:26-29, Mk 14:22-25, LK 2215-20), His passion and resurrection and the birth of Christianity gave rise to the return of the Tabernacle. As a dwelling place of the Lord, the consecrated host, being the Lord truly present in the Eucharist, Tabernacles once again became where the Lord resides, much like in Old Testament times. In the Fourth Lateran Council (1215) it was decreed that the Blessed Sacrament was to be kept in a secure receptacle and placed in a clean, conspicuous place. Furthermore, the Synods of Cologne (1281) and Munster (1279) said that the Blessed Sacrament be kept above the altar, sometimes in Tabernacles, or ornate Pyxes shaped like doves and suspended by chains.

During the 14^th century sacrament houses replacing these pyxes and earlier forms of Tabernacles, becoming the norm in northern Europe, and turned popular in Scotland in the early 1500’s. Many of these sacrament houses can still be found if you know where to look for them. Sacrament houses outside of Scotland, particularly in northern Europe, were often shaped as towers. Those in Scotland were, for the most part, plainer. Found on the north wall, in a position near the altar, they mostly took the shape of a recessed stone cupboard, with a lockable door and were surrounded by ornate carved moulded stone carvings that would have been painted or even gilded (cf Macpherson, 1891).

The roofless and ruined Deskford Church Rectangular parish church may seem inconspicuous but it does hold one of the best examples of such a hidden treasure. The sacrament house was built by Alexander Ogilvie, Laird of Deskford and Findlater, in 1551. A good indication of the importance of the stone recess is the Latin inscription that, translated, reads, “I am the living bread which came down from Heaven. If any man eat of this he shall live forever”. Above this is a line from Chapter 29 of Genesis, “Thou art my bone and my flesh”.

Another sacrament house is found at St Mary's Kirk, Auchindoir in Aberdeenshire. This beautiful, roofless kirk from the early 13th-century kirk was kept for post-reformation worship, changing from the Catholic to Protestant denomination. But rather than being destroyed, like many were, the sacrament house was covered up and thus, in a way, hidden mostly likely thanks to the efforts of the Catholic lairds of Craig (cf Dean, 2008:17). In the 19^th century the kirk was abandoned due to a new church being build in the village. However many of the building’s original features are still to be seen in their full glory, including the sacrament house with its Latin inscription that reads: “Hic Est Corpus Domini Nostri Jesu Christi Virginis Mariae” which translates as: "Here is the Body of Our Lord Jesus Christ of the Virgin Mary".

Sacrament houses such as the one described above can be fairly easy to be found, if you know what you are looking for. After all even if a church is no longer in use as a house of God, it does not take much imagination to realise that what is seen in these places was built for religious purposes. However, putting in some effort, there are also properly hidden sacrament houses to be found. One such is that of Beldorney Castle, between Dufftown and Huntly. It features some interesting carved sandstone around the outside of the building. One of which, an ogee-headed panel above the front door, is thought to be the sacrament house. Some have suggested that it was hidden by moving it from the Wallakirk, to be incorporated into Beldorney Castle as a sign of a place where Mass could be heard (cf Dean, 2008:17) in the period of the battle of Culloden and the outlawing of the Catholic religion. Visiting a place such as this to would be easy to overlook this hidden medieval dwelling place of the Lord.

Luckily not all medieval sacrament houses are hiding. In fact, there is one in the chapel of St Mahew near Glasgow. Built in 1467 and standing on one of the earliest Christian missionary sites in Scotland, its sacrament house is one of the best specimens to have survived in the South West of Scotland. It is still in use as the Tabernacle to this day, housing the Blessed Sacrament, clearly visible to all those who worship or visit the chapel.

St Mahew’s Cardross

The current location of the Tabernacle at St Mary of the Assumption is being changed. The processes of reordering the Sanctuary to enhance the general appearance and provide a new focus on the sanctuary cross above the altar, the Tabernacle and the cathedra (the bishop’s chair) (st Mary’s Cathedral, website), will in my personal opinion greatly benefit this beautiful house of God. Placing the Tabernacle in a side aisle, is not uncommon and does not have to be a problem, it can still be a “worthy place” (CCC 1359). However, it is shame not to give Our Lord pride of place in the sanctuary, and I for one will am delighted for the change.

Sometimes things in life are hidden and not meant to be revealed to us yet (cf. 1 Cor 13:12), however not everything that is hiding, is meant to stay hidden to us. The many sacrament houses in Scotland are a good example. It is nice to put in the effort of finding them. Much like faith itself, it is a gift from God, but it still takes effort to be strengthened. Putting in effort to rediscover these hidden treasures of our rich Catholic tradition, can also help us along the way.

By By Kirsten Schouwenaars-Harms

Bibliography

[NB: Scriptural passages quoted according to the New Revised Standard Version Catholic Edition]

Catholic Church, (2016), Catechism of the Catholic Church, London, Catholic Truth Society

Dean, A., (2008), St Margaret’s, Huntly, The Story of a Parish, Huntly, Self Publicised

 Macpherson, A., (1891), Scottish Sacrament Houses, Edinburgh, Society of Antiquaries of Scotland, <https://journals.socantscot.org/index.php/psas/article/view/6394/6363>

St Mary’s Cathedral Website, (2024), Reordering of the Sanctuary,  

St Aidan | 30th August | 6th Century

​St Aidan was born in Ireland at the end of the 6th century and joined the other Irish monks who settled in the great Iona Monastery. From there he went to establish the famous monastery on Lindisfarne on the invitation of the Saint-King Oswald whose conversion to Christianity had happened under the influence of Ionan monks he encountered in Iona whilst in exile.

St Aidan became Bishop of Northumbria when Oswald had regained the Kingdom his father had lost in a battle in 633AD. St Aidan was known for his poverty, generosity and zeal for sharing the faith. He supported the establishment of Old Melrose, the earlier monastic settlement that predated Cistercian monastery which you can go and visit now. It is said he also helped Abbess Ebba establish a monastic community in Coldingham. His death in 651AD was the sign for a young shepherd by the name of Cuthbert to enter monastic rule at Melrose.

For Septembers saints, as well as many others throughout the whole year, click here and visit our website.

And Jesus came and said to them, “All authority

in heaven and on earth has been given to me.

Go therefore and make disciples of all nations”

(Matt 28:18-19)

The above words from the Gospel of Matthew, known as the great commission, are a call to action. It is the moment in Jesus’ life on earth where he clarifies that we are invited to join and continue His ministry. In baptism, this invitation is extended to the Body of Christ, because as we know there is much to be done. For God’s work on earth to be done well, all of us are needed “Each one is called personally: You follow me” (CCC 878). However, how much is asked of us, and should we take every opportunity to volunteer our services? I think that is an important question to try to answer.

Ministry and making disciples of all nations are in essence very closely connected. And while the great commission may sound like a call to stand on street corners shouting about God’s love in an attempt to entice people to come to God, ministry takes many forms. Reading at mass, scrubbing the church on cleaning days, helping people grow in faith through organising retreats or running the children’s liturgy. All of these actions, and many more, are ministry as long as they are done to glorify God.

The vocation of the laity was emphasised during the Second Vatican Council. In the Decree on the Apostolate of the Laity, Apostolicam Acutuositatum we read that:

In the Church, there is a diversity of ministry but a oneness of mission. Christ conferred on the Apostles and their successors the duty of teaching, sanctifying, and ruling in His name and power. But the laity likewise share in the priestly, prophetic, and royal office of Christ and therefore have their own share in the mission of the whole people of God in the Church and in the world (AA 2).

As the above statement points out everybody is called to serve, we are all needed in different ways. But, just because a person is asked to perform a ministry does that mean they should automatically say yes? I don’t think it should, there is value in saying no for the right reasons. I think we are serving God and the whole Body of Christ if we dare to say no at times.

In a country such as Scotland that is experiencing more and more disaffiliation, fewer vocations to the priesthood and religious life, and many of the rural communities having to travel far and wide to attend mass or a Catholic community, laity serving in ministry is becoming even more of a necessity. Furthermore, parish communities in many areas are ageing meaning that the task of serving in some form of ministry falls on fewer people, even though the tasks remain the same.

In every community and every parish, there are those people who are always the first to offer to help and to say yes when asked to volunteer their services. And of course our yes plays a big part in fulfilling any ministry. A perfect example of this is the Virgin Mary, for it was her "yes" that brought Jesus, into the world. “Then Mary said, “Here am I, the servant of the Lord; let it be with me according to your word.” (Lk 1:38). As such she is often seen as the perfect model of complete obedience because she was fully obedient to God.

But while Mary is the perfect model of saying yes, because her fiat set the stage for our salvation, it is also important to realise that Mary was asked by God through the archangel Gabriel to become the mother of God. He was the one who asked her to serve, and Mary knew, in her humility, that this was her vocation in life. From this, we can learn that it takes discernment to know how God is asking us to serve Him and continue His ministry on earth. Merely saying yes because others ask for our help is not the same as serving Him. Discerning if the task that is asked of us is one that God wants us to fulfil is important. Is it something that is done in prayer, in spending time reading His word, or in spiritual direction, to better understand what His intentions for each of us are.

For surely I know the plans I have for you, says the Lord, plans for your welfare and not for harm, to give you a future with hope (Jer 29:11).

Saying no is a way to be faithful to the Lord, because if we can truly do our best to discern His will for us, we can fulfil the ministry that is meant for us. Putting our God-given talents to the best use, by saying yes to where He intends us to be is particularly important in a country as Scotland where year upon year there are fewer active members of the Catholic faith, all of us in the Body of Christ are every more needed in our own way.

There is a time and a place for a yes. However, are we saying yes to please others or because we feel obliged to do so? When someone asks for help is the answer yes because of a desire to be helpful and respected. This can be problematic, and do more harm than good. It leads to others expecting the yes, which in turn can cause weakened physical health, such as burn-out as well as spiritual brokenness. If the yes we gave overstretched us to such an extent that we rush through welcoming people as mass, letting people down by cancelling the bible study because we are too busy, and visiting the sick and elderly but being too tired to engage with them, the question remains what is the point? we can lose sight of what we are doing, and Who we are serving.

                        The Lord is my chosen portion and my cup;

                        you hold my lot.

                        The boundary lines have fallen for me in pleasant places;

                        I have a goodly heritage (Ps 16:5-6).

Furthermore, by saying yes to a ministry for the wrong reasons we are removing the opportunity for another person to serve the Lord. The saying “If you want a job doing, ask a busy person” is often true. It is also the reason why the same person, with an already overflowing cup, is asked over and over again to help. After all, it is well known how willing they are. But what about a person who is also willing to help, but in their shyness or uncertainty is overlooked, and therefore misses out on what God had intended for them. Of course, asking a new person to perform a ministry the question will be if the task at hand will be done well. But at the same time, we should all be given the chance. God wants all of his creation to shine, not a selected few. And while things might not be done in the way that others have gotten used to, it will still bear fruits. Breaking a few eggs to make an omelette, Pope Francis notes:

Faith in God's Son, who became man and who died for me, must make a mess, must disturb us out of our complacency … as for young people – it is the same. They do not have the experience and the dignity of work … Young people must be able to go out and fight for their values (Pope Francis, 2013, World Youth Day)

As we read in Scripture: “Let your word be ‘Yes, Yes’ or ‘No, No’” (Matt 5:37). Therefore, every time we are asked to perform a task, fulfil a ministry or volunteer our time, we should start by praying about it. What is being asked, is it a task that God is willing me to perform or may it indeed cause me to be spread too thin or even keep another from executing a task the Lord want them to take upon themselves? In prayer we seek wisdom, we listen to God’s voice, weighing each request against God’s will. For God is always working (cf John 5:17) and we need to discern where it is that God wants us to join him in His work. This is when every yes becomes a true yes, and every no becomes a faithful no.

By Kirsten Schouwenaars-Harms

Kirsten Schouwenaars-Harms is a Catholic theologian, published author and freelance writer. She holds a masters degree in Christian Spirituality from St Mary’s University Twickenham, London. She is currently working towards a Doctorate in Ministry at said university, concentrating her research on the domestic church in the Roman Catholic Diocese of Aberdeen, where she lives. 

We are in the middle of the ‘dog days of summer’ (yes that’s a thing!) with July slipping away and a hazy August to come, or rainy, who knows. There are many local Scottish Saints for us to read into and devote sometime in prayer with. Go over to our ministry site: www.maryswell.net/augustsaints to learn more about some of them. They include St Walthen of Melrose, St Berchan of Renfrewshire and Argyll, St Blaan of Bute and the great St Aidan of Lindisfarne.

“For the Church, pilgrimages, in all their multiple aspects, have always been a gift of grace"

(John Paul II)

My earliest memory of going on a real pilgrimage is as an early teen, visiting the Sanctuary of Our Lady of the Rosary of Fátima, Portugal. Apart from my father pouring holy water on his balding head, I don’t remember much of the occasion. But what did leave a lasting impression were the many people shuffling along on their knees while praying the rosary. Hopeful that their effort in this pilgrimage done for the love of our Lord would bare its fruit. This voluntary suffering during their pilgrimage is an image that has stayed with me all these years.

One of the saints who knows about suffering on a pilgrimage, and whose feast day we celebrate in the month of May is that of 12th Century martyr St William of Perth (died c. 1201). Not a great deal is known about his early life. The Nova legenda Anglie notes that he was born in Perth, he was a baker by trade and in adulthood, he converted to Christianity. In his great charity was accustomed to leaving out a tenth of his loaves for the poor. He went to mass daily and on one occasion he found an abandoned child outside of the church, whom he adopted, teaching it his trade. He names the child Cockermay Doucri (David the Foundling).

The pair undertook a pilgrimage, most likely to Jerusalem. Near Rochester David betrayed his adoptive father by luring him to a remote spot, now near St Williams hospital, and slit his throat, making him a martyr. St William’s body was initially found by a mad woman who roamed about the country half-naked. She garlanded his body with honeysuckle, after which she was reportedly cured of her mental illness. Hearing about this miraclous healing, his body is transferred to Rochester Cathedral by the monks where he is buried. His story made it to Rome and in 1256 Pope Alexander IV canonist him.

Most of the evidence of his shrine is now gone as it was destroyed in 1538 on the orders of Henry VIII. This does however not mean that his witness is destroyed. He is still a saint in heaven and as such much of his saintly life is worthy of imitation. He truly embraced the three theological virtues. The virtue of faith when he converted after a dissolute and profligate youth. In his charity and feeding the hungry and taking care of those on the margins, such as his adopted son. And in his hope, after all, what is a pilgrimage if it isn’t hope.

Our lives are an ongoing pilgrimage of hope. We travel through our lives, and if we keep our ears and eyes open in discernment we are guided in this journey by God. It is not until heaven is reached that this pilgrimage of hope is completed. The moment in which the full beauty of Christ is revealed. As we read in Holy Scripture: “For now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known” (1 Cor 13:12).

A pilgrimage can be both spiritual or physical, but it does always involve movement of some sort and an engagement with God. As the Catechism of the Catholic Church notes a pilgrimage is; “a sign of our personal love for God” (ccc 2101). Jesus tells us to “Go”.

 Let the dead bury their own dead; but as for you, Go and proclaim the kingdom of God.  (Luke 9:60)

 Go on your way. See, I am sending you out like lambs into the midst of wolves. (Luke 10:3)

 Go therefore and make disciples of all nations. (Matthew 28:19)

 But Go, tell his disciples and Peter that he is going ahead of you to Galilee; there you will  see him, just as he told you. (Mark 16:7)

Go is a command to action, not to stand still, but to move out of the love of God. However, “I am sending you out like lambs into the midst of wolves” (Luke 10:3) implies the journey will not be easy. Jesus, however, never promised us an easy ride, He is asking us to “Go” and He is promising to be with us always (cf Matthew 28:20), during our lives pilgrimages.

So how could we be pilgrims in our busy lives? Physical pilgrimages are becoming more popular year by year. For instance one of the busiest pilgrimages is the Camino de Santiago, or Way of St. James in Spain, recorded a new high of 446,035 pilgrims in 2023. Without going abroad more local Scottish pilgrimage sites to visit such as Iona, Saint Andrews or the Northern Pilgrims Way are always a good choice. But this is not for everyone, some of us might not be able to take this amount of time out of our busy lives providing for family, or be physically or financially able to undertake such a journey. Lucky for us this does, however, not mean we can not be pilgrims. Aside from pilgrimage of our own life, being actively engaging in bringing people to Christ can take many forms which are all ways of journeying with Christ. As such pilgrimage doesn’t have to mean walking miles for days on end, it implies “going” as He instructed us to.

Furthermore, spiritual pilgrimages can be done without leaving the comfort of our homes. This does not imply we should not put effort into what we might plan to do, but it does give options to those that might not be physically or financially able to leave their homes. Online events have also made it easier to keep “going”. Particularly for those of us that might live rurally and access is difficult. However, online programs run by organisations that do not cost anything more than our time and effort, such as bible studies, ongoing formation courses, Lectio Divina, and prayer groups, all of which will aid our personal pilgrimages of hope. As George Basil Cardinal Hume O.S.B. (1923-1999) wrote “When on a pilgrimage, we are encouraged to keep going because we have the end of the journey to look forward to.”

Pope Francis has declared that 2025 will be a Jubilee, a Holy Year, and the theme he has chosen is ‘Pilgrims of Hope’. Holy Year Scotland 2025, is organising events and pilgrimages, in preparation, throughout 2024. What a wonderful way to start actively engaging with pilgrimages. Do have a look at their website and Facebook page “Holy Year Scotland 2025”. Or perhaps this is your call to organise something within your community. “Pilgrimages evoke our earthly journey towards heaven” (CCC 2691), taking that seriously, becoming creative in our efforts can be the way forward for many of us.

Therefore whether your next pilgrimage is of the spiritual kind or the physical kind, let us take the example of St William of Perth with us. He lived out the three theological virtues in his life, even if it was difficult. He went out on pilgrimage in hope, knowing that he was not alone. He was travelling in this world, on his way to the Lord our God, with every step he took. And while his ending was tragic, his journey was fruitful and done a sign of our personal love for God. His feast day is on May 23^rd. St William pray for us.

By Kirsten Schouwenaars-Harms

Sources:

Scriptural passages quoted according to the New Revised Standard Version Catholic Edition

 Catholic Church, (2016), Catechism of the Catholic Church, London, Catholic Truth Society

 Horstmann, J., (1901), Nova legenda Anglie, II Acta SS., XVII, 268; Oxford, Clarendon Press

 Hume, B., (1984), To Be a Pilgrim, PP. 121, Slough, St Paul Publication

 John Paul II, (1998), The Pilgrimage in the Great Jubilee,

<https://www.vatican.va/roman_curia/pontifical_councils/migrants/documents/rc_pc_migrants_doc_19980425_pilgrimage_en.htm>

Some of our Saints in May include the important Irish saint - Comgall, St Catten of Bute who is connected with St Blaan, St Conval who had a chariot, which you can still visit at Inchinnan in Renfrewshire; the great British church historian St Bede and of course St William of Perth.

Go to our website to find out more.

May Saints