Question: Which historical event is known as the Revolution of 1688 and caused the noble in Scotland to lose control over the Church of Scotland parish churches?

full_context: Document 1: Protestant Revolution (Maryland): The Protestant Revolution of 1689, sometimes called "Coode's Rebellion" after one of its leaders, John Coode, took place in the Province of Maryland when Puritans, by then a substantial majority in the colony, revolted against the proprietary government led by the Roman Catholic Charles Calvert, 3rd Baron Baltimore. The rebellion followed the "Glorious Revolution" in England of 1688, which saw the Protestant Monarchs William III and Mary II, replace the English, Catholic monarch, King James II. The Lords Baltimore lost control of their proprietary colony, and for the next 25 years, Maryland would be ruled directly by the British Crown. The Protestant Revolution also saw the effective end of Maryland's early experiments with religious toleration, as Catholicism was outlawed, and Roman Catholics forbidden from holding public office. Religious toleration would not be restored in Maryland until after the American Revolution.
Document 2: Royal Marriages Act 1772: The Royal Marriages Act 1772 was an act of the Parliament of Great Britain, which prescribed the conditions under which members of the British Royal Family could contract a valid marriage, in order to guard against marriages that could diminish the status of the royal house. The right of veto vested in the sovereign by this act provoked severe adverse criticism at the time of its passage. It was repealed on 26 March 2015 as a result of the 2011 Perth Agreement. Its provisions were replaced by more limited restrictions that apply only to the first six people in the line of succession (currently Prince Charles, Prince William, Prince George, Princess Charlotte, Prince Harry, and Prince Andrew).
Document 3: Portrait painting in Scotland: Portrait painting in Scotland includes all forms of painted portraiture in Scotland, from its beginnings in the early sixteenth century until the present day. The origins of the tradition of portrait painting in Scotland are in the Renaissance, particularly through contacts with the Netherlands. The first portrait of a named person that survives is that of Archbishop William Elphinstone, probably painted by a Scottish artist using Flemish techniques around 1505. Around the same period Scottish monarchs turned to the recording of royal likenesses in panel portraits, painted in oils on wood. The tradition of royal portrait painting in Scotland was probably disrupted by the minorities and regencies it underwent for much of the sixteenth century. It began to flourish after the Reformation, with paintings of royal figures and nobles by Netherlands artists Hans Eworth, Arnold Bronckorst and Adrian Vanson. A specific type of Scottish picture from this era was the "vendetta portrait", designed to keep alive the memory of an atrocity. The Union of Crowns in 1603 removed a major source of artistic patronage in Scotland as James VI and his court moved to London. The result has been seen as a shift "from crown to castle", as the nobility and local lairds became the major sources of patronage.
Document 4: Religion in Scotland: Religion in Scotland includes all forms of religious organisation and practice. Christianity is the largest faith in Scotland. In the 2011 census, 53.8% of the Scottish population identified as Christian (declining from 65.1% in 2001) when asked: "What religion, religious denomination or body do you belong to?". The Church of Scotland, a Presbyterian denomination often known as The Kirk, is recognised in law as the national church of Scotland. It is not an established church and is independent of state control. However, it is the largest religious grouping in Scotland, with 32.4% of the population according to the 2011 census. The other major Christian church is the Roman Catholic Church, the form of Christianity in Scotland prior to the Reformation, which accounted for 15.9% of the population and is especially important in West Central Scotland and the Highlands. Scotland's third largest church is the Scottish Episcopal Church.
Document 5: William III of England: William III (Dutch: "Willem" ; 4 November 1650 – 8 March 1702), also widely known as William of Orange, was sovereign Prince of Orange from birth, Stadtholder of Holland, Zeeland, Utrecht, Gelderland, and Overijssel in the Dutch Republic from 1672, and King of England, Ireland, and Scotland from 1689 until his death. It is a coincidence that his regnal number (III) was the same for both Orange and England. As King of Scotland, he is known as William II. He is sometimes informally known in Northern Ireland and Scotland as "King Billy".
Document 6: Prince William, Duke of Gloucester: Prince William, Duke of Gloucester (24 July 1689 – 30 July 1700 ) was the son of Princess Anne, later Queen of England, Ireland and Scotland from 1702, and her husband, Prince George, Duke of Cumberland. He was their only child to survive infancy. Styled Duke of Gloucester, he was viewed by contemporaries as a Protestant champion because his birth seemed to cement the Protestant succession established in the "Glorious Revolution" that had deposed his Catholic grandfather James II the previous year.
Document 7: Church Patronage (Scotland) Act 1711: The Church Patronage (Scotland) Act 1711 or Patronage Act is an Act of the Parliament of Great Britain (10 Ann. C A P. XII). The long title of the act is "An Act to restore the Patrons to their ancient Rights of presenting Ministers to the Churches vacant in that Part of Great Britain called Scotland." Its purpose was to allow the noble and other Patrons in Scotland to gain control over the Church of Scotland parish churches again, having lost that custom in the so-called Glorious Revolution.
Document 8: William II, Prince of Orange: William II (27 May 1626 – 6 November 1650) was sovereign Prince of Orange and stadtholder of the United Provinces of the Netherlands from 14 March 1647 until his death three years later. His only child, William III, reigned as King of England, Ireland, and Scotland.
Document 9: Hew Scott: Hew Scott (1791–1872), was a minister of the Church of Scotland Parish of Anstruther Wester. His most extensive, multi-volume work, "Fasti Ecclesiae Scoticanae: The succession of ministers in the parish churches of Scotland, from the reformation, A.D. 1560, to the present time", is a detailed, biographic record of the ministers of the parishes of the Church of Scotland from its foundation in the sixteenth century. (It also refers to earlier priests/ministers, where possible). It was first published between 1866 and 1871 but it is regularly updated by the Church of Scotland. It is used extensively by historians and genealogists. Scott has numerous other books of history and biography to his credit.
Document 10: Monmouth Rebellion: The Monmouth Rebellion, also known as The Revolt of the West or The West Country rebellion, was an attempt to overthrow James II, the Duke of York who had become King of England, Scotland, and Ireland upon the death of his elder brother Charles II on 6 February 1685. James II was a Roman Catholic, and some Protestants under his rule opposed his kingship. James Scott, 1st Duke of Monmouth, an illegitimate son of Charles II, claimed to be rightful heir to the throne and attempted to displace James II.
Document 11: Scottish religion in the seventeenth century: Scottish religion in the seventeenth century includes all forms of religious organisation and belief in the Kingdom of Scotland in the seventeenth century. During the sixteenth century, Scotland had undergone a Protestant Reformation that created a predominately Calvinist national kirk, which was strongly Presbyterian in outlook. James VI favoured doctrinal Calvinism, but also episcopacy. His son Charles I authorised a book of canons that made him head of the Church and enforced the use of a new liturgy, seen as an English-style Prayer Book. In the resulting rebellion the Scottish bishops were formally expelled from the Church and representatives of various sections of Scottish society drew up the National Covenant. In the subsequent Bishop's Wars the Scottish Covenanters emerged as virtually independent rulers. Charles I's failure led indirectly to the English civil war (1642–46). The Covenanters intervened on the side of Parliament, who were victorious, but became increasingly alienated from the Parliamentary regime. The Scottish defeats in the subsequent Second and Third civil wars, led to English occupation and incorporation in a Commonwealth of England, Scotland and Ireland led by Oliver Cromwell from 1652 and the imposition of religious toleration for Protestants. The Scottish Covenanters divided into parties of Resolutioners and Protesters.
Document 12: Aberdeen Charitable Trusts: Across the United Kingdom, many services such as hospitals and schools depend on private or corporate donation. In the sixteenth century, the Church and the nobility were the only source of such support. By the nineteenth century government and local authorities had taken over this responsibility. Sometimes a hospital, Bedehouse or care home was given money directly to further its purposes. The City of Aberdeen like many across Scotland, and in the rest of the United Kingdom, administers charitable trusts to benefit its residents. Some of these date back to the fourteenth and fifteenth centuries. In general these mortifications were endowed to benefit Guildry members, the poor, medical, educational, cultural, arts and heritage purposes individuals and groups. Recently the City Council has re-organised these charities together with OSCR. Some of the charities have been wound up with residual funds allocated to other charities with similar purposes in Aberdeen.
Document 13: Hospital Chantry: During the period 1100 to 1600 the western Latin Church developed a comprehensive theology of charity and what came to be known as Purgatory. In Scotland together with England and Wales, different traditions developed in the provision of care for the elderly, the sick and the dying In Scotland hospitals provided a number of functions: Travellers rest, Care homes for elderly men and women; and sub-monastic prayer communities. Hospitals such as Bishop Dunbar’s Hospital in Old Aberdeen were in part prayer communities and in part care homes. Most Hospitals or Maison Dieu had a place or room set aside as a Chantry Chapel, or an Oratory. In the Kincardine O’Neil Hospital, the situation on a drove road offered a travellers rest as well as a care and prayer community. Cowan et al. provide details of some 165 hospitals that offered all or some of these functions. In England, similar conditions from the early to late medieval period applied. In addition to care for the elderly, the church in Scotland and England became dominated by what might be called a theology care for the elderly, The theology and practice of Purgatory came to dominate the church and the country as a whole. Across the Western world Charity and Purgatory became the two themes that were often in conflict. Bedehouses and Hospitals were founded to meet the requirements of Charity and Purgatory. In response to this theology individuals often made provision for their after-life by endowing priests and others to say what became known as the Requiem Mass. The Chantry became the place where such masses where said. Chantries owe their name and function of providing an endowment or place for the maintenance of priests to sing daily mass for the souls of founders. In some cases alters or chapels in churches were endowed in this fashion. In Scotland Bishop Dunbar, in the months before he died in 1532, founded a "chantry" or chapel in Elgin Cathedral in memory of his father and mother. The mortification records his wishes and obligations as follows ""…in honorem Sanctse Trinitatis et fanctorum Columbae et Thomae martyris, et pro falute animarum Regis ejufque predeceflbrum et fucceflbrum, Alexandri Dunbar de Weftfeld militis et dominse Elizabethie Suthirland ejus fponfse ..."" Howard Colvin provides a definitive account of the origins of chantries in England. Further evidence of their Anglo-Norman origins is provided by David Crouch. Colvin summarizes the situation as follows:
Document 14: Battle of the Boyne: The Battle of the Boyne (Irish: "Cath na Bóinne" ] ) was a battle in 1690 between the forces of the deposed King James II of England, and those of Dutch Prince William of Orange who, with his wife Mary II (his cousin and James's daughter), had acceded to the Crowns of England and Scotland in 1688. The battle took place across the River Boyne near the town of Drogheda in the east of Ireland, and resulted in a victory for William. This turned the tide in James's failed attempt to regain the British crown and ultimately aided in ensuring the continued Protestant ascendancy in Ireland.
Document 15: Glorious Revolution: The Glorious Revolution, also called the Revolution of 1688, was the overthrow of King James II of England (James VII of Scotland) by a union of English Parliamentarians with the Dutch stadtholder William III, Prince of Orange. William's successful invasion of England with a Dutch fleet and army led to his ascension to the throne as William III of England jointly with his wife, Mary II, James's daughter, after the Declaration of Right, leading to the Bill of Rights 1689.
ground_truth: Glorious Revolution