Three of Jura's churches through time: Left, Kilmhoire, known today as Cille Challuim-Chille (The Church of Columba), whose earliest remains date to the Columban period (6th and 7th centuries AD), centre, Leargybreac, used in the 19th century and today a holiday home, and right, the present day Jura Parish Church, which is pastored by Rev. George Campbell.
One of the Island of Jura’s
best-kept secrets
has been its religions connections. Many scholars have long thought of
it as
‘Saint Columba’s’ mystical island of Hinba. Those who have made contact
with
the island will well understand why Columba (in Gaelic called
Columkille or
Calum Chille) could fall in love with the island as he strove to bring
Christianity to Britain. The powerful Paps, which dominate all around.
Glistening in the bright sunlight, foreboding in the storm, mystical in
the
early morning as the mist rolls over them, serene when they stand
covered in the
pure winter snow. Amalgamate that with the haunting moorland, quiet and
discreet bays and it becomes easy to find solitude, serenity, wholeness
and
perhaps godliness. We do not know if
Jura was or is the mystical island of Hinba, though current academic
research tends to support the idea.
Yet many religious pilgrims still come to Jura today, and not
all, are
Christians but from faiths from the other side of the world.
The island always had strong religious connotations. Before this area became the centre of Christianity, there was religion, of what kind we are unsure. The many standing stones show some form of belief, possibly relating to astrology and nature. Some of these beliefs still are active today. It is considered wrong to turn against the sun (anti clockwise) or to pass food round the table against the sun. Rowan trees are considered protectors of the spirit and should not be cut down or burnt. Some would say that true Christianity has no room for such idealism or pagan thoughts but it has to be remembered that the first Christians who came with Calum Chille adopted some of the existing standing stones for Christian inscriptions and crosses. The early Christian Gael continued many of his ancestors beliefs, especially the farmers and hunters who believed that life was ‘holistic’ encompassing the phases of the moon, the stars, the seasons, the cycle of mother nature, respect for your fellow man and of course the divinity. It may be that the early Celtic church was in some respects a religion, which covered everyone’s beliefs.
The coming of the Norse men must have shocked the beliefs of the people in the islands as they desecrated the churches and monastic cells and butchered the monks. In Jura there is little evidence (at present) of any great religious buildings. Three chapel sites are mentioned as being here, but there are no buildings there now. There are however burial grounds at each, which are still in use. Can it be that the raiders destroyed these chapels or any others, which existed, completely, or is it because those of the Columban faith found no need for such effigies on the mystical island of Hinba ? The belief of the men from the north was that the strong and victorious in battle were the ones who were welcomed into the house of the gods. In essence not that tremendously different from the beliefs of the early Celts or that matter the early Christians who used their might to dominate world politics. Perhaps that is why the Norse eventually adopted the so-called new religion as they merged with the local Gaels.
Little is actually know about Jura during the period of the Lords of the Isles but we do know that they were staunch supporters of the church within the kingdom. Paying and arranging for the building of many of the monasteries, which still exist on the other islands. Did they erect any religious buildings on Jura ? The existing church was built in 1777, but was there a chapel there prior to then ? Archdeacon Donald Munro visited Jura in 1549 and mentions the parish Kirk of Kilearnadill. So we know there was a building at that time, but we are unclear where. Killearnadill (the parish of Earnan) the name of the main graveyard is thought to be named after Calum Chilles uncle St Earnan who administered to the flock on the island. Tradition relates that there was a chapel at this spot but today there is little evidence to prove this.
There are no records, which show when, or how the reformation came to Jura. The first minister the Rev Colin Campbell was appointed to the parish in 1614 but as he had stipends for other parishes he may never have stayed on Jura. In 1624 four Franciscan monks came from Ireland to re-convert the people to catholism. Their time was spent hiding in caves as they baptized and converted 42 named persons. As the total population is unknown at that time, we cannot say if that was a significant number. The good Friars were eventually captured on other islands, some being returned to Ireland or imprisoned. The fate of the 42 converts will never be known. Lack of records again deprives us of knowledge of what transpired on Jura during the Covenanting wars. A tale from an America family, whose ancestors came from Jura, records that their ancestor returned to the island from fighting at the battle of the Boyne in Ireland to find his home and family gone. It would possibly be foolish to think that Jura escaped the ravages of the religious wars.
The ‘Disruption’ of the Church of Scotland in the mid 1800’s did come to Jura with at one time three churches being active. The Church of Scotland, which is still used today, the United Free Church which is now gone and the Free Church which is now a dwelling house. The last service was held in the Free Church in 1968. The late Donald Darroch and the late Sandy Buie used to tell the story of how the ‘young ones’ would go to both churches on a Sunday to ‘pass the time’. Does that show an acceptance of others beliefs or was it just making use of the available facilities.
Today the church is still a vibrant part of everyday life on the island, indeed the back room at the church contains a photographic display, which is one of the islands main tourist features. There are a 76 members/adherents from a population of 170. Many inner city churches would be overwhelmed if they had such a high percentage of support from the community. The weekly Sunday service is lead by the Rev George Campbell who is the long-term locum minister.
It is interesting that the Jura Gaelic, the term for thank you is “Gu robh maith agad” which means, “It is my wish that you may have good”. Is that another indicator of the islands long religious tradition ?
The island always had strong religious connotations. Before this area became the centre of Christianity, there was religion, of what kind we are unsure. The many standing stones show some form of belief, possibly relating to astrology and nature. Some of these beliefs still are active today. It is considered wrong to turn against the sun (anti clockwise) or to pass food round the table against the sun. Rowan trees are considered protectors of the spirit and should not be cut down or burnt. Some would say that true Christianity has no room for such idealism or pagan thoughts but it has to be remembered that the first Christians who came with Calum Chille adopted some of the existing standing stones for Christian inscriptions and crosses. The early Christian Gael continued many of his ancestors beliefs, especially the farmers and hunters who believed that life was ‘holistic’ encompassing the phases of the moon, the stars, the seasons, the cycle of mother nature, respect for your fellow man and of course the divinity. It may be that the early Celtic church was in some respects a religion, which covered everyone’s beliefs.
The coming of the Norse men must have shocked the beliefs of the people in the islands as they desecrated the churches and monastic cells and butchered the monks. In Jura there is little evidence (at present) of any great religious buildings. Three chapel sites are mentioned as being here, but there are no buildings there now. There are however burial grounds at each, which are still in use. Can it be that the raiders destroyed these chapels or any others, which existed, completely, or is it because those of the Columban faith found no need for such effigies on the mystical island of Hinba ? The belief of the men from the north was that the strong and victorious in battle were the ones who were welcomed into the house of the gods. In essence not that tremendously different from the beliefs of the early Celts or that matter the early Christians who used their might to dominate world politics. Perhaps that is why the Norse eventually adopted the so-called new religion as they merged with the local Gaels.
Little is actually know about Jura during the period of the Lords of the Isles but we do know that they were staunch supporters of the church within the kingdom. Paying and arranging for the building of many of the monasteries, which still exist on the other islands. Did they erect any religious buildings on Jura ? The existing church was built in 1777, but was there a chapel there prior to then ? Archdeacon Donald Munro visited Jura in 1549 and mentions the parish Kirk of Kilearnadill. So we know there was a building at that time, but we are unclear where. Killearnadill (the parish of Earnan) the name of the main graveyard is thought to be named after Calum Chilles uncle St Earnan who administered to the flock on the island. Tradition relates that there was a chapel at this spot but today there is little evidence to prove this.
There are no records, which show when, or how the reformation came to Jura. The first minister the Rev Colin Campbell was appointed to the parish in 1614 but as he had stipends for other parishes he may never have stayed on Jura. In 1624 four Franciscan monks came from Ireland to re-convert the people to catholism. Their time was spent hiding in caves as they baptized and converted 42 named persons. As the total population is unknown at that time, we cannot say if that was a significant number. The good Friars were eventually captured on other islands, some being returned to Ireland or imprisoned. The fate of the 42 converts will never be known. Lack of records again deprives us of knowledge of what transpired on Jura during the Covenanting wars. A tale from an America family, whose ancestors came from Jura, records that their ancestor returned to the island from fighting at the battle of the Boyne in Ireland to find his home and family gone. It would possibly be foolish to think that Jura escaped the ravages of the religious wars.
The ‘Disruption’ of the Church of Scotland in the mid 1800’s did come to Jura with at one time three churches being active. The Church of Scotland, which is still used today, the United Free Church which is now gone and the Free Church which is now a dwelling house. The last service was held in the Free Church in 1968. The late Donald Darroch and the late Sandy Buie used to tell the story of how the ‘young ones’ would go to both churches on a Sunday to ‘pass the time’. Does that show an acceptance of others beliefs or was it just making use of the available facilities.
Today the church is still a vibrant part of everyday life on the island, indeed the back room at the church contains a photographic display, which is one of the islands main tourist features. There are a 76 members/adherents from a population of 170. Many inner city churches would be overwhelmed if they had such a high percentage of support from the community. The weekly Sunday service is lead by the Rev George Campbell who is the long-term locum minister.
It is interesting that the Jura Gaelic, the term for thank you is “Gu robh maith agad” which means, “It is my wish that you may have good”. Is that another indicator of the islands long religious tradition ?