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                <text>(1)	Engraving of the Old Church of St Serf&amp;rsquo;s, 1853 (Source: William Muir, ed, Notices of the Local Records of Dysart (Glasgow: Maitland Club 1853), p. 22.</text>
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                <text>&amp;lsquo;Prior Walls&amp;rsquo; / Chapel Site by the Sea</text>
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                <text>By the late eighteenth century there was a tradition in Crail that there had once been a medieval priory by the sea, a little to the south of what is now called Prior’s Croft. In reality the name probably arises from the land being owned by the nuns at Haddington Priory. However, there may have been a small chapel in this area in the Middle Ages. In the 1790s it was noted that there stood by the sea ‘a ruin evidently of great antiquity, the east gable of which is still standing’. This ruin bore ‘the name of the prior walls’. The gable (which according to a nineteenth-century writer had ‘Gothic windows’) was washed away by the sea during storms in about 1801. Some foundations remained visible into the 1860s, but by the twentieth century they too had been lost to coastal erosion.</text>
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                <text>(1) Andrew Bell, ‘Parish of Crail’ in the Old Statistical Account (1793), vol. 9, pp. 450-451.&#13;
(2) William Merson, ‘Parish of Crail’ in the New Statistical Account (1845), vol. 9, p. 964.&#13;
(3) Anne Turner Simpson and Sylvia Stevenson, Historic Crail: The Archaeological Implications of Development (1981),  p. 21.&#13;
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                <text>A plot of land on the south side of the Nethergate in Crail has long been known as ‘The Nunnery’. However, written records suggest that there was at no point a convent of nuns in Crail. The name is perhaps derived from an association with the nuns at Haddington Priory (who owned property in Crail and had for many years the patronage of the parish church). It is possible that there was in the Middle Ages a small chapel on this site. In the nineteenth century human remains were discovered in this area during work to level the road surface. Along the boundary of the property there is an old wall which has been tentatively dated to the sixteenth century. A stone with what appears to be a medieval consecration cross could be seen in this wall in the late twentieth century.</text>
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                <text>(1) William Merson, ‘Parish of Crail’ in the New Statistical Account (1845), vol. 9, p. 955.&#13;
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                <text>In 1215 the Fourth Lateran Council officially declared the Roman Catholic Church’s belief in the doctrine of purgatory. This was the idea that most people did not proceed directly to heaven when they died, but spent time in an unpleasant waiting area where they suffered and were purged of their sins. To lessen the time a soul spent in purgatory it was important to lead a good life, sincerely confess sins, and have prayers and masses said after death. In the late Middle Ages a number of churches in Fife were adapted to make space for more altars where chaplains could perform masses and prayers for the dead. Most ranks of Scottish society from kings down to craftsmen invested in prayers for the souls of the dead.</text>
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                <text>Queen Margaret (the wife of Malcolm III) seems to have been regarded as a saint by the residents of Fife soon after her death in 1093. Miracles were recorded at Margaret’s tomb in Dunfermline in the twelfth and early thirteenth century. Margaret was formally canonised by Pope Innocent IV in 1250 following a long campaign supported by the Scottish and English kings.</text>
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                <text>The origins of the close connection between St Andrew and the people of Scotland go back into the early Middle Ages. However, during the wars between Scotland and England in the 1290s and 1300s a particular emphasis was placed on St Andrew’s role as a protector of the Scots. In 1320, the famous letter known as the Declaration of Arbroath referred to St Andrew as the ‘patron for ever’ of the Scottish people. At this time St Andrews Cathedral was increasingly portrayed as a symbol of the Scottish nation.</text>
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                <text>During the thirteenth century some people felt that monasteries had become too wealthy. In response new religious orders of friars were created. The friars were committed to extreme poverty and earned much of their income from begging. Unlike many monks who shut themselves away from society, the friars spent a lot of time out in the world preaching and supporting the poor. The Franciscans (founded by St Francis) and the Dominicans (founded by St Dominic) were two of the largest orders of friars. The Franciscans and Dominicans seem to have arrived in Scotland in the thirteenth century. The first evidence for the friars in Fife comes from the founding of a Dominican friary at Cupar in 1348. Further Dominican houses were established at St Monans and St Andrews. The Franciscans set up communities at Inverkeithing and St Andrews.</text>
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                <text>In 1349 the Black Death (probably a severe epidemic of bubonic plague) reached Fife. Churchmen were particularly likely to catch the disease as they often tended to the sick and dying. The communal lifestyles of monasteries also proved ideal for spreading infection. At least twenty-four canons at St Andrews Cathedral died of plague (this was at a time when there were about forty canons attached to the cathedral). Following the 1349 outbreak, waves of plague repeatedly swept through Scotland until the middle of the seventeenth century. The constant exposure to sudden death may have encouraged the focus on salvation and the afterlife which characterised late medieval Scottish society.</text>
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                <text>For many years there were bitter debates about how the new Protestant Church of Scotland should be governed. In the 1560s each region had a superintendent who oversaw religious affairs and reported back to the General Assembly (an annual meeting of ministers serving in the Church of Scotland). The first superintendent of Fife was John Winram – who had previously been involved in Archbishop Hamilton’s plans for Roman Catholic reform. In the early 1570s pressure from central government led to the reintroduction of bishops to the Church of Scotland. John Douglas, an academic from St Mary’s College, was chosen as the first Protestant archbishop of St Andrews.</text>
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                <text>By the 1570s the Church of Scotland was adopting an increasingly hard line on religious festivals. In particular there was a campaign against celebrating Christmas (or Yule as it was often known in Scotland). At the beginning of 1574 the St Andrews Kirk Session punished a number of people that ‘observed superstitiously the said Yule day’. The kirk session ordered that anyone who ‘abstained from work’ at Christmas or any other holy day ‘except Sunday’ should be prosecuted.</text>
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                <text>The later decades of the sixteenth century saw ongoing tensions about how radical the Church of Scotland should be. Many of these arguments became focused around the question of church government. In 1592 the Scottish Parliament abolished the role of bishops – a brief victory for those Scots who wanted a more strictly Reformed version of Christianity. Instead the Scottish Church would adopt a more democratic form of church government with regional presbyteries reporting back to the General Assembly. Churches which adopt this type of administrative structure are often known as Presbyterian.</text>
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                <text>Reading the Bible formed a vital part of Protestant religious activity. In particular Protestants believed that people should have access to the Bible in their native language. Yet there were significant problems with many of the early translations of the Bible into English. In 1601 a meeting of the General Assembly at the Fife parish of Burntisland suggested the commissioning of an improved translation of the Scriptures. This proposal received the backing of the Scottish King James VI who implemented the scheme after he became ruler of England in 1603. The resulting translation is often called the King James Bible, and was for many centuries the main version of the Scriptures used in English-speaking countries.</text>
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                <text>As he grew older King James VI became opposed to the relatively democratic government of the Church of Scotland. He had bitter disputes with what he termed the ‘fiery ministers’ of the General Assembly. The king believed that Presbyterianism led to disorder and the undermining of royal authority. As a result he campaigned for the reintroduction of bishops to Scotland – a policy which was backed by the Scottish Parliament in July 1606. James VI’s religious policies were resisted by some residents of Fife. In the autumn of 1606 the St Andrews academic Andrew Melville was sent to the Tower of London for criticising James VI’s changes to the Church. </text>
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                <text>The 1630s saw growing tensions about religion in Scotland. At this time King Charles I tried to bring the Church of Scotland more in line with English practices. Charles firmly supported the role of bishops and wanted more elaborate services. In 1637 a new prayer book was published for Scotland, partly based on the English Book of Common Prayer. This move was deeply disliked by many Scots. When Archbishop John Spottiswoode of St Andrews tried to impose the new prayer book it triggered riots. One of the key opponents of the changes in worship was Alexander Henderson (who came from Fife and had previously served as minister at Leuchars). Henderson helped draw up the National Covenant – a document in which Scots expressed their opposition to alterations to the Church of Scotland.</text>
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                <text>In 1639 Scotland slipped into religious war. Supporters of the National Covenant (sometimes known as Covenanters) took up arms in defence of their beliefs. The response of Charles I to this crisis led to civil war across his three kingdoms – namely England, Ireland, and Scotland. For most of the 1640s the Scottish Parliament opposed the king. However, following Charles I’s execution in 1649, the Scottish government gave support to the Royalist side and backed the crowning of Charles II at Scone. This prompted the English Parliament and the military dictator Oliver Cromwell to invade Scotland. During the 1650s Fife was occupied by English forces. The invaders were resented and there were complaints that English soldiers did not behave properly in Fife churches. Despite these issues Presbyterian preaching and services continued in most places.</text>
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                <text>After the Jacobite rising of 1715 the British government became increasingly suspicious of Scottish Episcopalians. Ministers in the Scottish Episcopal Church were required to take an oath renouncing the Stuart claim to the throne and promising to pray for George I. Most Episcopal ministers refused to do this. Episcopalians who did not accept George I were known as ‘non-jurors’ and were banned from conducting services with more than nine attendees. There were several ‘non-juring’ ministers and congregations in Fife. Because of the restrictions non-jurors often worshipped in private houses. In Pittenweem the non-juring Episcopalians met for a time in a barn on the site of the medieval Pittenweem Priory.</text>
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                <text>Disagreements about the appointment of ministers and the role of powerful landowners as patrons led to a split in the Church of Scotland. A small group of ministers who wished for congregations to have greater control over church appointments broke away and founded the more radical Secession Church. There was considerable support for the Secession Church in Fife. Some of the break-away congregations worshipped in converted secular buildings. Others constructed their own churches, like the now demolished Bethelfield Church in Kirkcaldy.</text>
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                <text>Thousands of Fife residents served in the armed forces during the First World War. Many were killed. After the war communities across Fife put up memorials to the dead. These war memorials are frequently located in churches. Others are free-standing, but often still take the shape of a cross. Fife churches also became the scene of Armistice Day commemorations where the sacrifices made in wartime are remembered.</text>
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                <text>There has been a parish church at Abdie since at least the 1190s. For most of the Middle Ages the rectorship of Abdie was held by Lindores Abbey. The abbey benefited from income from the parish, and in exchange appointed a vicar who was meant to take services and care for the local community. In the 1450s the vicar of Abdie was an unsatisfactory character named John Laing. It was alleged that Laing was ‘an open and notorious fornicator’ who was ‘ignorant of letters and unfit to hold divine office’. After this there may have been efforts to find Abdie a more educated priest, as in 1466 a university graduate named Alexander Meldrum became vicar. &#13;
&#13;
Until the late 1550s many of the parishioners of Abdie seem to have supported traditional Catholic piety. However, after the Reformation the structures of the new Protestant Church of Scotland were established relatively quickly. At the start of the 1660s the medieval church was extended by the addition of an aisle on the north side. The new aisle was funded by the then minister Alexander Balfour and his family, who lived at nearby Denmylne Castle.&#13;
&#13;
In 1689 the minister of Abdie, William Arnott, was removed from his post for refusing to accept William and Mary as monarchs. Perhaps chastened by this experience, many of the eighteenth-century ministers of Abdie appear to have avoided political controversy. Indeed, Thomas Millar (minister from 1788 to 1792) was described by contemporaries as being ‘distinguished for sedateness’. However, this was not the approach adopted by Robert Thomas, who became minister of Abdie in 1796. The new parish minister became involved in political writing, publishing an attack on the revolutionary theories of Thomas Paine. At over 430 pages it was one of the longest eighteenth-century responses to Paine’s work. Robert Thomas also became involved in a bitter dispute about his glebe (the area of land assigned to a parish minister). The disagreement about the glebe went all the way to the House of Lords, which was then the highest court of appeal in the United Kingdom.&#13;
&#13;
By the time of Robert Thomas, the medieval church at Abdie was deemed increasingly out of date. It was criticised as ‘an old narrow building, low in the walls, and poorly lighted’. In the 1820s the congregation moved to a new building a short distance away. The old church soon fell into disrepair and by 1836 was in ruins. Today the building is completely roofless, though most of the external walls still stand. Several notable medieval and early modern tombstones can be found in and around the old church.&#13;
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Hew Scott, Fasti Ecclesiae Scoticanae: The Succession of Ministers in Scotland from the Reformation (1925), pp. 124-125.&#13;
Robert Thomas, The Cause of Truth, Containing a Refutation of Errors in the Political Works of Thomas Paine (Dundee, 1797).&#13;
Historic Environment Scotland, Canmore entry for ‘Abdie Old Parish Kirk’: https://canmore.org.uk/site/30063/abdie-old-parish-kirk [Accessed 21 October 2021].&#13;
Corpus of Scottish Medieval Parish Churches, entry for Abdie / Lindores Parish Church: https://arts.st-andrews.ac.uk/corpusofscottishchurches/site.php?id=158367 [Accessed 21 October 2021].&#13;
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