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John Ogilvie (saint)

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Saint

John Ogilvie

SJ
John Ogilvie
Martyr
Born1580[1]
Drumnakeith, Banffshire, Scotland
Died10 March 1615(1615-03-10) (aged 34–35)
Glasgow Cross, Scotland
Cause of deathExecution by Hanging
Venerated inCatholic Church
Beatified22 December 1929, Rome, Vatican City by Pius XI
Canonized17 October 1976, Rome, Vatican City by Paul Vl
Feast10 March

John Ogilvie, SJ (1580 – 10 March 1615) was an outlawed Scottish Jesuit priest and martyr during the 1560 - 1829 religious persecution of the Catholic Church in Scotland.

Ogilvie was born into the Scottish nobility of rural Banffshire and brought up as a Presbyterian, but sent to Catholic Europe for his education. His curiosity was piqued by witnessing public debates between Catholic and Calvinist scholars and he decided to convert to Catholicism. He first took up studies with the Benedictines in Regensburg and then switched to the Society of Jesus in the Czech lands. He was ordained as a Roman Catholic priest and was sent back to Scotland in 1613, where, disguised as a military officer, he served the secret and underground Catholic community, first in the Highlands and Islands, then in Edinburgh, and lastly in and around Glasgow.[2]

Arrested by Church of Scotland Archbishop of St Andrews John Spottiswoode after less than a year, Ogilvie was tortured before being tried for high treason. In a deeply ironic parallel to the religious persecution of Presbyterian Covenanters, also by Scottish Episcopalians, during the later events known as The Killing Time, Ogilvie's "high treason" involved merely refusing to take the Oath of Supremacy and renounce the independence of the Church from control by the State.[3] Ogilvie was found guilty and sentenced to death by hanging. Despite repeated offers of a full pardon, a high position within the Established Church, and the hand in marriage of the Archbishop's daughter, Ogilvie refused to conform to Anglicanism and was hanged at Glasgow Cross on 10 March 1615. For his work in service to persecuted Scottish Catholics, and in being hanged as a martyr for his faith, Ogilvie was canonized by Pope Paul VI on 17 October 1976 as the first post-Reformation Scottish saint.

Early life

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An 1845 illustration by R. R. McIan, from James Logan's The Clans of the Scottish Highlands showing the Ogilvie tartan

John was the eldest son of Walter Ogilvie, a respected Calvinist member of the Scottish nobility and Laird of Drumnakeith, in what was then a Doric- and Scottish Gaelic-speaking district of Banffshire. His family was partly Roman Catholic and partly Presbyterian. At the age of twelve he was sent to continental Europe to be educated. He attended a number of Catholic educational establishments, under the Benedictines at Regensburg in Germany and with the Jesuits at Olmutz and Brunn in Moravia.

In the midst of the religious controversies and turmoil that engulfed the Europe of that era, he decided to become a Catholic. In 1597, aged seventeen, he was received into the Catholic Church by Cornelius a Lapide S.J., professor of sacred scripture at Leuven, Belgium. Ogilvie joined the Society of Jesus in 1599 and was ordained a priest at Paris in 1613.[1] After ordination he served in Rouen in Normandy where he made repeated requests to be sent to Scotland to minister to the few remaining Catholics in the Glasgow area. Under the legislation passed by the Scottish Reformation Parliament in 1560 it was illegal to preach, proselytise for, or otherwise endorse Catholicism.[4]

Priestly ministry

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Ogilvie returned to Scotland, accompanied by fellow underground priests Father Moffat of Halyburton and Friar Campbell of Sinclair, in November 1613. Ogilvie adopted the disguise of a military officer and horse trader named Captain John Watson. After landing at Leith, the three missionaries immediately separated. Ogilvie first spent six weeks preaching in secret and offering the Tridentine Mass in the Highlands and Islands.[5]

According to historian George Scott-Moncrieff, "They were like smugglers, bringing a contraband Faith, and bringing it to what we would now call a police state. Even when they were not the ascendant party, the Covenanters could always worship in private how they wished, but for Catholics there was no privilege of privacy; all their prayers were Penal. Their houses could at any time be broken into and a search made for evidence that they worshipped in the immemorial way of Christians, which could bring down upon them fines, eviction, banishment, or death itself."[6]

After six weeks ministering in the countryside between Aberdeen and Banff, Ogilvie spent Christmas Day at Strathbogie. Shortly afterwards, he again came to the south and arrived in Edinburgh,[7] where he at first found himself unable to convince local Catholics, who had every reason to be afraid of spies, that he was who he said he was. In February 1614, Ogilvie went to London, where he tried in vain to convince the King to grant religious toleration to the Catholics of the realm. He then travelled to Paris, where he was rebuked for even attempting this by his superiors, who had seen far too many similar efforts fail in the past.[8]

Following his return to Scotland, here he ministered with the help of a Franciscan priest and fellow member of Clan Ogilvie. Ogilvie resided for nearly a year as a guest in the Edinburgh homes of William Sinclair, Robert Wilkie, and John Philipps.[9] One eyewitness later recalled, "I know of a considerable number of persons whom he converted from heresy to the obedience of the Catholic Faith during the short time he spent in Scotland outside of prison. Among them were his fellow captives, and two or three barons in Renfrew, and some other gentlemen. He also visited the prisons at great risk to his life, in order to give religious consolations to the afflicted Catholics."[10]

Beginning in August 1614, Ogilvie began making pastoral visit to Glasgow,[11] where he usually stayed at the home of Marion Walker, a widow who later died as a prisoner for her religion.[12] Ogilvie was later found to have received into the Catholic Church, "sundrie young men", and many individuals, "of the better sort."[13]

Arrest

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John Spottiswoode, Church of Scotland Archbishop of St Andrews and Primate of Scotland, as depicted by Anglo-Czech engraver Wenzel Hollar.

On 14 October 1614, Ogilvie was, by his own admission, "betrayed by one of those whom I was to have reconciled to the Church",[14] and arrested in Glasgow under the orders of Anglo-Catholic Archbishop John Spottiswood.

According to historian George Scott-Moncrieff, "Archbishop Spottiswoode [was] a Presbyterian minister who had confirmed to the Episcopal Church as it was re-established in Scotland by James VI in 1610. He was one of the ablest and most fervent of the King's statesmen in Scotland. A certain Adam Boyd, pretending to an interest in the Catholic Faith, had discovered the true identity of Captain Watson, and sold his information to the Archbishop. On October 4th at sundown Boyd arranged a meeting with the priest at the mercat cross. James Stewart, a Protestant, although he knew Ogilvie's identity, tried to save him when Boyd and the Archbishop's servant came to arrest him; but he was seized and forcibly taken to the Provost's house."[15]

In a written report to King James, Spottiswoode wrote, "Most Sacred and Gracious Sovereign, It has pleased God to cast into my hands a Jesuit that calls himself Ogilvie. He came to this city and said some Masses, at which we have tried eight of our burgesses to being present. He was busy in preventing some others that went too far with him, for some of them presumed to stop my servants in his apprehension. Himself will answer nothing that serves for discovering his traffic in the country, that appears to be great."[16]

According to Ogilvie, however, the Archbishop was inaccurately informed following his arrest, "that those whom he had sent to me had been killed, that a general slaughter was taking place, and that the city was up in arms." After assembling "the lairds and barons who happened to be at that time in the city", the Archbishop arrived on the scene intending to restore order, but instead found that the arrest has proceeded without incident. He then asked where Ogilvie was then being kept and proceeded there with his whole company.[17]

When he arrived at the magistrate's house, Spottiswoode first summoned Ogilvie to approach, then struck the Jesuit a blow, and said, "You were an over-insolent fellow, to say your Masses in a Reformed city."[18]

Ogilvie replied, "You do not act like a bishop, but like an executioner in striking me." He later recalled, "Then, as though the signal had been given them, they showed their blows from all sides upon me, the hair is plucked from my beard, my face is torn with their nails, until Count Fleming, by his authority and by main force, restrains those who were striking me." After first being stripped, Ogilvie was committed to the Glasgow Tolbooth.[19]

Incarceration

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The following morning, Ogilvie was led out of the Tollbooth and brought to the Archbishop's palace for interrogation.[20] Despite being fully aware of the consequences, Ogilvie aggravated his position, not only by refusing to name anyone who had attended his Masses or received the sacraments from him, but also by firmly rejecting the royal supremacy of King James VI over the Church within his dominions. He explained, "Neither King nor false pastor have any power over sacred things, and could not confer upon others that which they do not possess themselves. I have received Christ's priesthood from his lawful Vicar, who alone has power in sacred things."[21]

Ogilvie further stated, "This religion you talk about is not ten years old yet; when I was a boy you believed there was no head of the Church save Christ alone, and you forbade men to say otherwise. Now you all take Oath and subscribe to the doctrine that the King is head of the Church in his own kingdom. You used to take Oath and subscribe to the denial of that doctrine... That cannot be Apostolic teaching, for Paul says, 'If I destroy what I have built up I make myself a liar.'"[22]

To Andrew Knox, another former Presbyterian minister who had confirmed and then been appointed as Bishop of the Isles, Ogilvie said, "You used to preach at Paisley against episcopacy; yes, you said, 'If anyone is made a bishop, I shall openly call him a devil and say that he deserves to be spat upon!' A fortnight after that you were made a bishop. And you were not content with the bishopric of the Isles, but took a fatter one in Ireland as well. Yes, and William Andrew Couper wrote a book against the order of bishops: he is Bishop of Galloway today."[23]

When his interrogators brought up the Gunpowder Plot, Ogilvie, "repelled the calumny, and showed that the Jesuits were acknowledged to be entirely free from blame with regard to it, and reminded them of the numerous conspiracies in which they themselves had been engaged against the King in former years, a retort which reduced them to silence."[24]

For this reason, King James granted Spottiswoode written permission to torture Ogilvie, similarly to Elizabethan era Irish Catholic Martyr Dermot O'Hurley, by using the "hot boots". The judges, however, were unwilling to put Ogilvie to the hot boots, "because it left permanent traces of the cruelty inflicted".[25]

Ogilvie was instead tortured by "eight days and nine whole nights", of sleep deprivation using "styles, needles, and pinchings".[26] After Ogilvie remained unmovable and even stated afterwards to his interrogators, "Try your worst, on with your boots", he was transported with the Archbishop, who needed to return to Glasgow for Christmas Day, to Glasgow Tolbooth. Ogilvie later recalled that in Glasgow he, "was then fastened by both feet to an iron pole; but now I am fastened by only one foot, with a bolt and two iron chains binding the iron, lest I should contract disease from always lying on my back."[27]

In a deeply ironic parallel to the religious persecution of the Presbyterian Covenanters during the later events known as The Killing Time, it was for high treason based on his refusal to take the Oath of Supremacy that Fr. Ogilvie was tried. During the trial, Ogilvie criticised the King for 'playing the runagate from God', dishonouring his mother, Mary, Queen of Scots, and breaking Faith with all his predecessors. Ogilvie also vowed that he would acknowledge the Church of Scotlands religious monopoly and the State's control over the Church no more than he would acknowledge the authority of an 'old hat'.[28] A further reason was that 1615 was a time of internal battles between Episcopalian and Presbyterian factions over control of the Church of Scotland and the religious persecution of whichever faction had just fallen from power. As was a very common tactic for Presbyterians seeking to discredit Episcopalian clergymen, Spottiswoode, who was a High Church adherent of Laudianism, had repeatedly been accused of Crypto-Catholicism by his enemies in both the Church of Scotland and at Court. Spottiswoode chose accordingly to use Ogilvie's arrest, torture, and trial to prove the falseness of the accusations.[29][30]

Found guilty, Fr. Ogilvie was sentenced to be hanged at Glasgow Cross on 10 March 1615, aged thirty-six.[31] He was reportedly relieved and, "joyfully invited his friends to his wedding." When an offer was made to help him escape on the night before his execution, Ogilvie, "expressed his extreme gratitude", but explained, "that death for so grand a cause was more acceptable than any life and that he looked forward to it with so sincere a desire as to fear nothing so much as that by any accident he should snatched from it."[32]

Death and burial

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The Jesuit John Ogilvie, who was publicly hanged and drawn on 10 March 1615 in Glasgow

On the day assigned for his execution, Ogilvie was accompanied to the gallows at Glasgow Cross by Mr Robert Scott,[33] a Church of Scotland minister, who repeatedly sought to convince him to accept a full pardon and high preferment within the Established Church. At the gallows, the minister announced to the crowd, "I promise to Mr Ogilvie life, the Lord Archbishop's daughter, and a very rich prebend, provided he be willing to come over to our side."[34]

In reply, the Protestants in the crowd pleaded with Ogilvie to accept the offer, saying, "Go down, Mr Ogilvie! Go down!" They also promised if he did so to bear witness that, rather being guilty of high treason, he had stood condemned, "a criminal on the head of religion alone."[35]

Ogilvie replied, "Very well! That is plenty. On the head of religion alone am I condemned, and for that would I willingly pour out even a hundred lives. Snatch away that one which you have from me, and make no delay about it; but my religion you will never snatch away from me."[36]

As he climbed the platform, Ogilvie kissed the gallows and began to pray. Rev. Scott cried out, "Ogilvie is to die for treason", but the Jesuit only smiled and shook his head.[37]

In reply to Rev. Scott's next query, as to whether he was afraid to die, Ogilvie replied, "I fear death, as much as you do your dinner."[38] Baron Johann von Eckersdorff, a Reformed nobleman from the Kingdom of Hungary[39] who was then on his grand tour, later recalled, "I happened to be in Glasgow the day Father Ogilvie was led forth to the gallows, and it is impossible for me to describe his lofty bearing in meeting death."[40][41]

Moments before his hands were tied behind him, Ogilvie threw his concealed rosary, his last gift to the people of Glasgow, out into the crowd.[42] The executioner then told him, "Say, John, 'Lord have mercy on me. Lord receive my soul!'" Ogilvie meekly repeated these words, was thrown from the ladder, and then hanged as the executioner pulled on his legs to shorten his suffering.[43]

An eyewitness later recalled, "A deep groan broke from all the spectators; and then, as if their tongues were loosened, they proclaimed their sentiments freely enough, openly declaring their horror and detestation at the unjust sentence they had just seen executed."[44]

The customary beheading and quartering were omitted owing to undisguised popular sympathy, and Ogilvie's body was hurriedly buried in the Old Burial Ground of Glasgow High Kirk.[1] For precisely the same reason, King James ordered the commutation of all death sentences of the remaining condemned Catholic prisoners to perpetual banishment from the realm. The King is also alleged to have expressed regret for Ogilvie's execution. During a subsequent conversation with the Marquess of Huntley, King James attempted to deny his own involvement in Ogilvie's torture and death and instead laid the blame solely at the feet of Archbishop John Spottiswoode.[45]

Veneration

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The site of Ogilvie's arrest and later execution, Glasgow Mercat Cross with the Tollbooth in the background, as they appear today.

According to Baron Eckersdorff, "[Ogilvie's] rosary, thrown haphazard, struck me on the breast in such wise that I could have caught it in the palm of my hand; but there was such a rush of the Catholics to get hold of it that unless I wished to run the risk of being trodden down, I had to cast it from me. Religion was the last thing I was then thinking about; it was not on my mind at all; yet from that moment I had no rest. Those rosary beads had left a wound in my soul; go where I would I had no peace of mind... At last conscience won the day. I became a Catholic."[46][47]

Another eyewitness recalled, "It is most certain that his martyrdom has been of the greatest advantage to the Catholics of Scotland, for a great number of them have been encouraged by his example to a firmer adherence to the Catholic Faith. I know this by my own experience."[48]

As a martyr of the Reformation and the Counter-Reformation he was declared Venerable in the seventeenth century. Ogilvie was beatified in 1929 and canonised in 1976 on 17 October, becoming the only post-Reformation Scottish saint.[49][50] His feast day is celebrated on 10 March in the Catholic Church in Scotland. In the rest of the world it is celebrated on 14 October. In Corby, Northamptonshire — an English town with a strong Scottish heritage — a Catholic church registered in March 1980 is dedicated to John Ogilvie.[51] In the Scottish Highlands there is the Parish of Saint John Ogilvie comprising the Churches of Saint Joseph’s in Invergordon and Saint Vincent De Paul’s in Tain. At the service to mark the quadricentenary of his death, he was described as "Scotland's only Catholic martyr".[52]

See also

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Other Scottish Catholic Martyrs

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References

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  1. ^ a b c Barrett, Michael. "Ven. John Ogilvie." The Catholic Encyclopedia Vol. 11. New York: Robert Appleton Company, 1911. 11 December 2021 Public Domain This article incorporates text from this source, which is in the public domain.
  2. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. pp. 297-298.
  3. ^ George Scott-Moncrieff (1960), The Mirror and the Cross: Scotland and the Catholic Faith, Burns & Oates, London. pp. 96-97.
  4. ^ "Patron Saints Index: Saint John Ogilvie". 15 January 2009. Archived from the original on 15 January 2009. Retrieved 14 May 2017.
  5. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. pp. 297-298.
  6. ^ George Scott-Moncrieff (1960), The Mirror and the Cross: Scotland and the Catholic Faith, Burns & Oates, London. pp. 93-94.
  7. ^ George Scott-Moncrieff (1960), The Mirror and the Cross: Scotland and the Catholic Faith, Burns & Oates, London. p. 92.
  8. ^ George Scott-Moncrieff (1960), The Mirror and the Cross: Scotland and the Catholic Faith, Burns & Oates, London. pp. 94.
  9. ^ George Scott-Moncrieff (1960), The Mirror and the Cross: Scotland and the Catholic Faith, Burns & Oates, London. pp. 94-95.
  10. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 298.
  11. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. pp. 298-299.
  12. ^ George Scott-Moncrieff (1960), The Mirror and the Cross: Scotland and the Catholic Faith, Burns & Oates, London. pp. 95.
  13. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. pp. 298-299.
  14. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 299.
  15. ^ George Scott-Moncrieff (1960), The Mirror and the Cross: Scotland and the Catholic Faith, Burns & Oates, London. p. 95.
  16. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 301.
  17. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 300.
  18. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 300.
  19. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. pp. 300-301.
  20. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 303-304.
  21. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 304.
  22. ^ George Scott-Moncrieff (1960), The Mirror and the Cross: Scotland and the Catholic Faith, Burns & Oates, London. p. 96.
  23. ^ George Scott-Moncrieff (1960), The Mirror and the Cross: Scotland and the Catholic Faith, Burns & Oates, London. p. 96.
  24. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 304.
  25. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. pp. 305-306, 307.
  26. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 307.
  27. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. pp. 308-309.
  28. ^ "10. mars: Den hellige John Ogilvie (~1580–1615)". 13 March 2010. Archived from the original on 13 March 2010. Retrieved 14 May 2017.{{cite web}}: CS1 maint: bot: original URL status unknown (link)
  29. ^ Thomas Wynne (2011), The Forgotten Cameron of the '45: The Life and Times of Alexander Cameron, S.J., Print Smith, Fort William, Scotland. Page 18.
  30. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. pp. 296-297.
  31. ^ "10. mars: Den hellige John Ogilvie (~1580–1615)". 13 March 2010. Archived from the original on 13 March 2010. Retrieved 14 May 2017.{{cite web}}: CS1 maint: bot: original URL status unknown (link)
  32. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 309.
  33. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 314.
  34. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. pp. 311-312.
  35. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. pp. 312.
  36. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 312.
  37. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 312.
  38. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 313.
  39. ^ George Scott-Moncrieff (1960), The Mirror and the Cross: Scotland and the Catholic Faith, Burns & Oates, London. pp. 98-99.
  40. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 313.
  41. ^ J. Schmidt, S.J. (1749), Historia Provinciae Bohemiae Volume II, Pragae. p. 795.
  42. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 313.
  43. ^ George Scott-Moncrieff (1960), The Mirror and the Cross: Scotland and the Catholic Faith, Burns & Oates, London. p. 98.
  44. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 314.
  45. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. pp. 314-315.
  46. ^ J. Schmidt, S.J. (1749), Historia Provinciae Bohemiae Volume II, Pragae. p. 795.
  47. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 313.
  48. ^ William Forbes-Leith (1889), Narratives of Scottish Catholics under Mary Stuart and James VI: Now First Printed from the Original Manuscripts in the Secret Archives of the Vatican and Other Collections, Thomas Baker, Soho Square, London. p. 313.
  49. ^ Solenne canonizzazione in San Pietro del beato Giovanni Ogilvie vatican.va, article in Italian
  50. ^ "Irondequoit Catholic Communities – – John Ogilvie". 11 October 2008. Archived from the original on 11 October 2008. Retrieved 14 May 2017.{{cite web}}: CS1 maint: bot: original URL status unknown (link)
  51. ^ "No. 48154". The London Gazette (Supplement). 14 April 1980. p. 5584.
  52. ^ "Jesuits in Britain - Call to honour Scotland's only martyr - 20 March 2017". Archived from the original on 22 July 2019. Retrieved 22 July 2019.

Sources

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