Journal articles: 'Celtic Church'

1

Choi, Sungil. "The Celtic Church and Its Spirituality." Theological Studies 73 (December 31, 2018): 427–56. http://dx.doi.org/10.46334/ts.2018.12.73.427.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Márkus, Gilbert. "Pelagianism and the ‘Common Celtic Church’." Innes Review 56, no. 2 (November 2005): 165–213. http://dx.doi.org/10.3366/inr.2005.56.2.165.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Tyler, Peter. "Auricular Confession: the Celtic Gift to the Church." Perichoresis 15, no. 3 (October 1, 2017): 67–79. http://dx.doi.org/10.1515/perc-2017-0016.

Full text

Abstract:

Abstract This article traces the evolution of auricular confession from its origins in the spiritual diakresis in the early desert tradition and argues that through the Celtic churches of Northern Europe the practice is introduced into the Western Church culminating in the decrees of the Fourth Lateran Council in 1215. By developing the desert tradition of diakresis it will be argued that the Celtic system triumphed because of its stronger psychological verisimilitude compared to the Southern Mediterranean traditions of public one-off penance.

APA, Harvard, Vancouver, ISO, and other styles

4

Angell, Jeanneite. "Evangelism and Hospitality in the Celtic Church." Liturgy 9, no. 2 (January 1990): 81–86. http://dx.doi.org/10.1080/04580639009409990.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Johnston, E. "Women in a Celtic Church: Ireland, 450-1150." English Historical Review 119, no. 483 (September 1, 2004): 1025–26. http://dx.doi.org/10.1093/ehr/119.483.1025.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Mytum, H. C. "The Celtic West and Europe: Studies in Celtic Literature and the Early Irish Church (review)." Catholic Historical Review 88, no. 4 (2002): 751–52. http://dx.doi.org/10.1353/cat.2003.0041.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Swift, Catherine. "Review: Women in a Celtic Church: Ireland 450–1150." Irish Economic and Social History 30, no. 1 (June 2003): 128–29. http://dx.doi.org/10.1177/033248930303000111.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Bitel, Lisa M. "Women in a Celtic Church: Ireland 450-1150 (review)." Catholic Historical Review 89, no. 4 (2003): 749–51. http://dx.doi.org/10.1353/cat.2003.0187.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Contributors. "Women in a Celtic Church: Ireland 450-1150 (review)." Spiritus: A Journal of Christian Spirituality 4, no. 1 (2004): 117–19. http://dx.doi.org/10.1353/scs.2004.0003.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Muradova, Anna. "Breton Lanneg and Russian Ляда: Aspects of Liminality in Celtic and Slavic Folk Tales." Studia Celto-Slavica 3 (2010): 239–49. http://dx.doi.org/10.54586/bmke3860.

Full text

Abstract:

In Modern Breton, the word lann, lanneg has two meanings – ‘the wasteland’ and ‘a sacred place’ (‘church’, ‘chapel’; ‘lieu consacre du village’, GBV). These meanings are present in other Celtic languages. The Old Church Slavonic cognate, *leda/ledъ/ledo has a meaning close to the Celtic one. Not only it is the wasteland, but the cognate lexemes both in Celtic and in Slavic derive from the IE stem *lendh- ‘wasteland’. This stem obtains a connotation of malicious sacred force. As far as the Russian language is concerned, the IE stem *lendh- finds its cognates in a dialectal Russian lexeme lyada (Russ. ляда). In Rolland’s Jozebik ha Merlin the wasteland is a liminal zone separating the human world (cultivated zone) and the Otherword. There is often a wood to the rear of the wasteland where the supernatural creatures live, the Otherworld, or the uncultivated land. In order to get access to the Otherworld and to get a permission to cross the boundary zone, the hero must first become a shepherd. The earlier Russian folklore, and, in particular, some contemporary ethnographic material from the twentieth century Northern Russia, provides some examples of magic rituals concerned with the initiation and other practices of the shepherds.

APA, Harvard, Vancouver, ISO, and other styles

11

NEVILLE, CYNTHIA J. "Native Lords and the Church in Thirteenth-Century Strathearn, Scotland." Journal of Ecclesiastical History 53, no. 3 (July 2001): 454–75. http://dx.doi.org/10.1017/s0022046901008715.

Full text

Abstract:

The thirteenth century in Scotland witnessed a determined effort on the part of the crown and its ecclesiastical officials to initiate a series of reforms comparable to those that had so deeply altered the social and religious life of England and continental Europe. An important aspect of the transformation that occurred in Scotland was the consolidation of a network of parish churches throughout the kingdom. Scottish authorities, however, encountered several obstacles in their attempts to create parishes, and especially to assign sufficient revenues to them. In the lordships controlled by old Celtic families in particular the Church's designs sometimes clashed with the interests of great native land-holders and their kinsmen. In many of these lordships the process of parish formation was ultimately the result of negotiation and litigation which saw the Church forced to accommodate the claims of Celtic landowners. This article examines, in the context of the native lordship of Strathearn, the struggles that marked the creation and consolidation of some parishes in thirteenth-century Scotland.

APA, Harvard, Vancouver, ISO, and other styles

12

Africa, Dorothy. "The Celtic West and Europe: Studies in Celtic Literature and the Early Irish Church. Doris Edel." Speculum 78, no. 1 (January 2003): 161–62. http://dx.doi.org/10.1017/s003871340009919x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

Markey, Tom, and Bernard Mees. "A Celtic orphan from Castaneda." ZCPH 54, no. 1 (April 30, 2004): 54–120. http://dx.doi.org/10.1515/zcph.2005.54.

Full text

Abstract:

In November of 1935, a uniquely puzzling inscription in Etruscoid characters was discovered among the remains of an Iron Age necropolis west of the church at Castaneda in Canton Grisons (Graubünden, Grigione). The inscription is engraved along the spout of a bronze oinochoe (Schnabelkanne), and apart from a solitary chi inscribed on another find from this necropolis, is the only evidence of alphabetism to have been unearthed from the site. Castaneda is a hamlet strategically perched some 780 meters above sea level along the northern slope of the Calanca Valley (Val Calanca) as it opens onto the Misox Valley (Val Mesolcina), an age-old trade and communication artery that leads northward to the Lesser Saint Bernard Pass. The necropolis is, therefore, situated about 11 kilometers (seven miles) northeast of Bellinzona, which lies just across the cantonal border to Ticino (Tessin); see Map 1 and Nagy (2000a, 2000b) for a site history.

APA, Harvard, Vancouver, ISO, and other styles

14

Nagy, Joseph Falaky. "Women in a Celtic Church: Ireland, 450-1150. Christina Harrington." Speculum 79, no. 4 (October 2004): 1085–88. http://dx.doi.org/10.1017/s0038713400086991.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Effa, Allan. "Celtic and Aboriginal Pathways toward a Contemporary Ecospirituality." International Bulletin of Mission Research 41, no. 1 (July 28, 2016): 54–62. http://dx.doi.org/10.1177/2396939316658602.

Full text

Abstract:

In the fifth century a contextualized expression of Christianity emerged in Ireland that profoundly revitalized the church across Europe. The encounter of St. Patrick’s Gospel proclamation with the Irish sense of natural mysticism and sacredness of the world produced an expression of faith that was decidedly earth-affirming. Themes of ecospirituality emerged from this Gospel-culture encounter that are shared with the aboriginal cultures of North America. As we seek to re-express Christian faith in response to today’s ecological crisis, we may shape our conversation by the insights gained by the Christian encounter with Celtic and aboriginal cultures.

APA, Harvard, Vancouver, ISO, and other styles

16

McGrath, Paul. "Knowledge management in monastic communities of the medieval Irish Celtic church." Journal of Management History 13, no. 2 (April 17, 2007): 211–23. http://dx.doi.org/10.1108/17511340710735591.

Full text

Abstract:

PurposeThis paper aims to use the case of early medieval Irish monasticism to highlight the implicit a historicism of the knowledge management (KM) literature and to show how such a historical study can be used to increase the level of discourse and reflection within the contested and increasingly fragmented field of KM.Design/methodology/approachThe author uses secondary source analysis from a diversity of academic fields to examine the relatively sophisticated processes through which the monks gathered, codified, created, interpreted, disseminated and used religious and secular knowledge. The author then draws out a number of insights from this literature to aid current thinking on and debates within the field of KM.FindingsThe paper presents a church metaphor of KM operating at two levels. Internally the metaphor highlights the deliberate but politically contentious nature of knowledge creation, a process of developing both explicit and tacit knowledge among the monks, revolving around ideologies and cults, and primarily concerned with the avoidance, constraining and settling of controversies and debates. Externally, the metaphor highlights the political use of and the mediation of access to knowledge for the purposes of social position and influence.Originality/valueThis paper is original in providing a detailed consideration of KM activities within a specific early medieval historical context and in drawing from the study to contribute to current thinking within the field of KM.

APA, Harvard, Vancouver, ISO, and other styles

17

Shestakova, Nadezhda F. "Inventing the Past: Iolo Morganwg and His Neo-Druidic Doctrine." Izvestia of the Ural federal university. Series 2. Humanities and Arts 26, no. 2 (2024): 74–89. http://dx.doi.org/10.15826/izv2.2024.26.2.024.

Full text

Abstract:

This article examines the historical mythmaking of the multifaceted Welsh intellectual Edward Williams and his bardo-druidic doctrine known as “Bardism” and developed by him based on the ideas of the main ancient religions (Christianity, Judaism, Buddhism, Hinduism, etc.). Drawing on Barddas, the purpose of this study is to identify and reveal the main “dogmas” of neo-druidism and identify the peculiarities of interpretation of the Celtic past by this historian-polymath. Relying on the methodology of intellectual history, the author not only manages to trace the origins of neo-druidism in the work of Edward Williams but also reveal the very context of the era which the main hoaxer of Wales belonged to. During the study, the author concludes that the doctrine developed by the antiquary was aimed at refuting the image of the Celts as barbarians, which appeared in the Roman historical tradition and entrenched in the perception of the British. This was accomplished by Edward Williams by creating a bardic-druidic doctrine, which demonstrated that the Druids were not bloodthirsty pagan priests at all, but on the contrary, sages who spread monotheism and principles of truth, piety, freedom, and peace. Based on the blending of Druidism and Christianity, Celtic church arose, which was destroyed by the Roman Catholic Church. However, the ancient teaching survived thanks to the poetic tradition of the Bards of Glamorgan, successors of the Druids. Thus, building this line of succession, Iolo Morganwg was able to consolidate the status of the centre of Druidism for his motherland both in ancient times and in modern times, and demonstrate a high degree of development of the Celtic civilization.

APA, Harvard, Vancouver, ISO, and other styles

18

Smith, Julia M. H. "Celtic Asceticism and Carolingian Authority in early medieval Brittany." Studies in Church History 22 (1985): 53–63. http://dx.doi.org/10.1017/s0424208400007877.

Full text

Abstract:

In the earlier Middle Ages, Brittany enjoyed a mixed reputation as a region in which to lead a life of ascetic discipline and dedication to God. The (eleventh-century?) Life of Me wan describes Samson and his disciples leaving Britain for a life of spiritual exile. They headed for Brittany because, according to the hagiographer, the region was not only a ‘desert’ where life would be harsher than elsewhere, but also because the ferocity of its inhabitants made it crueller. Others were not so sure whether this was an advantage. Abelard’s tribulations as abbot of Saint-Gildas-de-Rhuys are well known: though himself originating fromBretagne gallo, he complained that the Bretons ofBretagne bretonnantewere a barbarian, lawless race, and that the monks of Saint-Gildas were dissolute and uncontrollable. Abelard’s comments echo a long tradition of French, or Frankish, castigation of the Bretons, stretching back at least to the ninth century. This criticism often expresses more than hostility to agenswhose language made them incomprehensible and hence ridiculous: amongst the tensions it reflects are problems of Christian discipline and ecclesiastical authority which the Frankish church was unable fully to resolve. In exploring behind the Bretons’ bad reputation, it is worthwhile investigating both the ascetic practices of early medieval Brittany and the reactions to those practices of the Frankish church. In so doing, I hope to elucidate my juxtaposition of ‘Celtic asceticism’ and ‘Carolingian authority’ by showing how Breton ascetic traditions were modified under the impact of Carolingian political circumstances.

APA, Harvard, Vancouver, ISO, and other styles

19

Shanneik, Yafa. "Conversion to Islam in Ireland: A Post-Catholic Subjectivity?" Journal of Muslims in Europe 1, no. 2 (2012): 166–88. http://dx.doi.org/10.1163/22117954-12341235.

Full text

Abstract:

Abstract This article discusses the conversion experiences as recalled by Irish women who converted to Islam during the so-called ‘Celtic-Tiger’ period—the years of Ireland’s dramatic economic boom and major socio-cultural transformations between 1995 and 2007. In this period, the increasing religious diversity of Irish society and the decline of the social authority of the Catholic Church facilitated the exploration of alternative religious and spiritual affiliations. Irish women converts to Islam are an example of the emergence of a post-Catholic subjectivity in Ireland during the Celtic Tiger years. The women’s agency is illustrated through the choice of Islam as a religion and a cultural space different to Catholicism in order to gain status, power and control within the various religious and ethnic communities. This article is the first major study on conversion to Islam in Ireland during this period.

APA, Harvard, Vancouver, ISO, and other styles

20

Matte, Isabelle. "Boom économique et déclin des pratiques religieuses en Irlande: quand le tigre celtique dévore le sens." Social Compass 58, no. 3 (September 2011): 302–8. http://dx.doi.org/10.1177/0037768611412144.

Full text

Abstract:

Ireland’s Celtic Tiger years are a spectacular example of the passage from a traditional society to one where the market becomes the new reference point. That sociological mutation took place during the economic boom of 1995–2005, when a whole new generation, born during the Irish baby-boom of the 1970s and 1980s, experienced their coming of age. It is within that period that the major religious/economic change took place, making Ireland’s Celtic Tiger a fascinating anthropological case study for the passage from traditional modalities of life to consumerist ones. The culture shock felt by the author when returning to the field after the economic boom becomes the core of the comprehension of that passage: that culture shock informs the anthropologist looking at the profound religious mutation that propelled the market to become the transcendent reference, while the Catholic Church of Ireland was losing power and social meaning and significance.

APA, Harvard, Vancouver, ISO, and other styles

21

Litovskikh, Elena V. "THE FIRST ICELANDIC HERMITS IN A PAGAN ENVIRONMENT: ÁSÓLFS ÞÁTTR IN LANDNÁMABÓK." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 1 (2024): 66–76. http://dx.doi.org/10.28995/2686-7249-2024-1-66-76.

Full text

Abstract:

Despite the uniformity of the main body of the Icelandic Landnámabók the þáttr about Ásólfr alskik, a hermit of the initial period of the settlement of the island, varies greatly in its early redactions. In the manuscript Sturlubók, Ásólfr’s voluntary life as a hermit is motivated by his reluctance to have contact his pagan neighbours, and the miracles he performs are open to rational interpretation. In addition, this redaction does not emphasise Ásólfr’s nationality at all. A completely different picture is presented by the second redaction, Hauksbók. The text of the þáttr here is about three times longer. In particular, additional posthumous miracles and prophetic dreams led to the discovery of the hermit’s relics and their transfer to the church. Ásólfr’s family ties are specified in detail, and his Celtic roots are especially noted. Analysis of this version clearly demonstrates how important the role of Celtic and AngloSaxon Christianity was in the Christianisation of Iceland. This is probably why, according to the Hauksbók version, the text of Ásólfs þáttr is reproduced in all subsequent redactions of Landnámabók.

APA, Harvard, Vancouver, ISO, and other styles

22

Ellis, John S. "Reconciling the Celt: British National Identity, Empire, and the 1911 Investiture of the Prince of Wales." Journal of British Studies 37, no. 4 (October 1998): 391–418. http://dx.doi.org/10.1086/386173.

Full text

Abstract:

With the notable exception of Scotland, Queen Victoria was never very enthusiastic about her kingdoms of the “Celtic fringe.” During the sixty-four years of her reign, Victoria spent a healthy seven years in Scotland, a mere seven weeks in Ireland, and a paltry seven nights in Wales. Although there was little overt hostility, the nonconformist Welsh often felt neglected by the monarch and embittered by the queen's position as the head of the Church of England. Her Irish visits, however, were subject to more open opposition by stalwart republicans. Her visit to Dublin in 1900 was accompanied by embarrassing incidents and coercive measures to ensure the pleasant reception and safety of the monarch.The reign of King Edward VII was notable for its warmer attitude toward Wales and Ireland, but this transformation in the relationship between the monarchy and the nations of the “Celtic fringe” reached its most clear expression with the 1911 investiture of the Prince of Wales during the reign of his son, King George V. The press considered the ceremony to be more important than any other royal visit to the Celtic nations and publicized it widely in the United Kingdom and British Empire. The organizers of the event erected telegraph offices at the site of the ceremony, and the railways established special express trains running from Caernarfon to London that were equipped with darkrooms in order to send stories and photographs of the event directly to the newspapers of Fleet Street.

APA, Harvard, Vancouver, ISO, and other styles

23

Slate, C. Philip. "Two Features of Irenaeus' Missiology." Missiology: An International Review 23, no. 4 (October 1995): 431–42. http://dx.doi.org/10.1177/009182969502300404.

Full text

Abstract:

Irenaeus flourished toward the end of the second century as a bishop in Lugdunum (modern Lyons, France). He is important for several reasons, but scholarly interests in Irenaeus have focused chiefly on his place in the history of Christian thought and his churchmanship. Although his mission/evangelistic work is routinely mentioned by church historians, little effort has been made to extract from his apologetical-catechetical writings something of his missiology. As a native of Asia Minor, he engaged in cross-cultural work among the pagan Celtic peoples of southern Gaul. Two aspects of his missiology are probed: cultural adjustment in linguistics and his motivation for the task. Missiologically, he stands as a thoughtful combination of missionary-theologian-churchman.

APA, Harvard, Vancouver, ISO, and other styles

24

Loyal, Steven. "From the Sanctity of the Family to State Sovereignty: The Irish Supreme Court’s Changing Role in Maintaining National Sovereignty." Critical Sociology 43, no. 1 (July 28, 2016): 73–90. http://dx.doi.org/10.1177/0896920514543154.

Full text

Abstract:

The problem that this paper seeks to address is ostensibly a simple one: why did the Irish Supreme Court dramatically reverse its long-term stance between 1990 and 2003, with regard to the sanctity of the family unit, including that of non-Irish nationals who had children in Ireland, to adopt one emphasizing the sanctity of state sovereignty? The answer, it is argued, requires looking at a complex matrix of interlocking sociological factors including a rise in asylum applications from Nigeria, a decline in the power of the Catholic church, the emergence of the Celtic Tiger economy, a shift in the meaning of Irish nationalism, and finally the interests and world-view of the Irish judicial doxa.

APA, Harvard, Vancouver, ISO, and other styles

25

Holford-Strevens, Leofranc. "Caitlin Corning, The Celtic and Roman traditions: conflict and consensus in the early medieval church." Peritia 21 (January 2010): 310–22. http://dx.doi.org/10.1484/j.perit.1.102382.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Bradshaw, Brendan. "The Wild and Woolly West: Early Irish Christianity and Latin Orthodoxy." Studies in Church History 25 (1989): 1–23. http://dx.doi.org/10.1017/s042420840000855x.

Full text

Abstract:

In recent historiography a rather unlikely alliance has emerged which is concerned to normalize Early Irish Christianity by emphasizing its links with the religious culture of Western Europe. One wing of the alliance represents a historiographical tradition that originated in the debates of the Reformation with the introduction of a formidable Aunt Sally by the erudite ecclesiastical historian Archbishop Ussher, who purported to discover in the Early Irish Church a form of Christianity in conformity with the Pure Word of God, uncorrupted by papal accretions. Ussher’s A Discourse of the Religion anciently professed by the Scottish and Irish initiated a debate that has reverberated down the centuries around the issue of which of the two major post-Reformation Christian traditions may claim Early Irish Christianity for its heritage. The debate continues to echo, even in these ecumenical times, in a Roman Catholic tradition of writing about the history of the Early Irish Church which emphasizes its links with Roman Orthodoxy—which were, in reality, tenuous and tension-ridden—and glosses over its highly characteristic idiosyncrasies. More recently that tradition has received unlikely and, indeed, unwitting support in consequence of the development of a revisionist trend in Celtic historical studies against a perception of Celtic Ireland that originated in the romantic movement of the nineteenth century and that was taken over holus-bolus by the cultural nationalists. This romantic-nationalist interpretation pivots upon an ethnographic antithesis between the Celt and the other races of Western Europe which endows the former with singular qualities of spirit and of heart and interprets Early Irish Christianity accordingly. By way of antidote modern scholarship has taken to emphasizing external influences and the European context as the key to an understanding of the historical development of Christianity in Ireland, playing up its debt to the Latin West and playing down the claims made on its behalf as the light of Dark Age Europe.

APA, Harvard, Vancouver, ISO, and other styles

27

McLeod, Hugh. "Kirk (ed.), The Church in the Highlands; Porter (ed.), After Columba; Meek, The Quest for Celtic Identity." Scottish Historical Review 82, no. 2 (October 2003): 326–28. http://dx.doi.org/10.3366/shr.2003.82.2.326.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Fjellström, Phebe. "Cultural- and traditional-ecological perspectives in Saami religion." Scripta Instituti Donneriani Aboensis 12 (January 1, 1987): 34–45. http://dx.doi.org/10.30674/scripta.67151.

Full text

Abstract:

The period of Christmas peace, established by the Hälsinge law, was a firmly established custom in the Nordic countries going back to the official Christmas celebrations laid down by the Catholic church at Tours in 867. Christmas Eve was respected as a day of fasting and "no meat was eaten", beliefs about Christmas folk were common in western Scandinavia and Celtic areas, –the Catholic celebrations of the twelve days of Christmas—the period of Christmas peace—was linked with these beliefs and the sacrificial rite took place relatively close to the tent with a sacrificial dish shaped like a boat complete with sail and oars being hung up in a tree, probably a tall tree so that the Christmas folk could reach it on their wanderings through the air. This last that-clause does not seem to have any Catholic connections but rather pre-Christian ones. An analysis of these different phenomena can perhaps provide us with examples of parallel phenomena in Saami materials.

APA, Harvard, Vancouver, ISO, and other styles

29

Connolly, Hugh. "The Irish Penitentials and Conscience Formation." Religions 13, no. 12 (November 23, 2022): 1134. http://dx.doi.org/10.3390/rel13121134.

Full text

Abstract:

As commonly used in its moral sense I will, for the purposes of this paper, take the concept of “conscience” to be the inherent ability of every healthy human being to perceive what is right and what is wrong and, on the strength of this perception, to control, monitor, evaluate and execute their actions. Such values as right or wrong, good or evil, just or unjust, and fair or unfair have existed throughout human history and are also shaped by an individual’s cultural, political and economic environment. The medieval penitential literature offers just one such historical snapshot. These manuals or guides for confessors, including prayers, lists of questions to be asked by the confessor, and penances to be assigned for various sins were an integral part of the practice of private penance which began in the Celtic Church and later spread through Europe with the Celtic and Anglo-Saxon missions. Penitential books for use by confessors in private penance appeared in the sixth through ninth centuries. These texts were not as a rule decreed by episcopal synods. Their authority generally rested on the reputation of their compiler or editor. Public penances were assigned for public sins that caused scandal for the church. Private penances were assigned for private sins or matters of conscience. The Penitentials were generally more flexible than the churches’ ancient canonical penitential system which they largely replaced. While later European Penitentials tended to provide more complete guidance for the confessor instead of mere lists of rules and penalties; such instruction is not entirely absent from the earlier Irish texts and ancillary documents. Thus, the goal of penance in the early middle ages was not only sacramental but also didactic. It would have been an occasion to inculcate Christian beliefs, an opportunity to model proper Christian behaviour and by extension a key part of the formation of conscience. As was the case with later expressions of casuistry (Etym. Latin casus, case, or problem to be solved) the purpose of the penitential literature was thus to adapt and apply the unchangeable norms of Christian morality to the changing and variable circumstances of human life albeit in somewhat rudimentary fashion. As such this literary genre and the pastoral practices stemming from it are a valid and worthy object of any historical study and theological analysis concerning the ‘formation of conscience.’

APA, Harvard, Vancouver, ISO, and other styles

30

Campbell, Ewan. "The Archaeology of the Early Medieval Celtic Churches Society for Medieval Archaeology/Society for Church Archaeology, Bangor, September 2004." Scottish Archaeological Journal 25, no. 2 (October 2003): 179–81. http://dx.doi.org/10.3366/saj.2003.25.2.179.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Polyakov, E. N., and T. V. Donchuk. "ARCHITECTURAL HERITAGE OF Ch.R. MACKINTOSH." Vestnik Tomskogo gosudarstvennogo arkhitekturno-stroitel'nogo universiteta. JOURNAL of Construction and Architecture, no. 6 (January 2, 2019): 9–32. http://dx.doi.org/10.31675/1607-1859-2018-20-6-9-32.

Full text

Abstract:

The article is devoted to the most famous architectural projects of residential, public and religious buildings of Charles Rennie Mackintosh (1868–1928). It is shown that he adhered to the traditions of neo-romanticism, preferred the traditions of Celtic symbolical art, the Scottish folk architecture and the so-called baronial style which make his buildings similar to medieval castles. It is noted that in design solutions and especially organization of internal space of buildings, the architect used the most advanced construction technologies, structures and materials. The article considers six of the most famous architectural projects by Macintosh made in neo-romanticism traditions. Among them, the Lighthouse Tower for the Glasgow Herald (1893–1894), the Glasgow School of Art (1897–1909), Queen's Cross Church in Glasgow (1898–1899), Scotland Street School (1903–1906), the project of the House for an Art lover in Darmstadt (1901), the Нill House in Helensburgh (1902–1904.). The main reasons for the creative crisis of the master on the eve of the I World War are revealed.

APA, Harvard, Vancouver, ISO, and other styles

32

Buchovskyi, V. R. "Features of the formation of the Celtic version of Christianity in Ireland in the V - at the beginning of VI century." Ukrainian Religious Studies, no. 47 (June 3, 2008): 119–27. http://dx.doi.org/10.32420/2008.47.1954.

Full text

Abstract:

Throughout Christianity, its activities are in one way or another connected to the historical reality of its time. Usually, for different epochs, the strength of these bonds was different, but during the Middle Ages, they were significantly stronger than before and after. It is here that perhaps the most important moment was the rise of Christianity, which spread over a relatively short period of time almost throughout Europe. It was then - and never again in all its history - that the Church was able to participate in the formation of all aspects of its contemporary life (including the social), in accordance with its spirit. When solving this task, it inevitably came in close contact with the "world" and the various forms in which it was represented (ie with culture, state, etc.).

APA, Harvard, Vancouver, ISO, and other styles

33

Gatch, Milton McC. "F. E. Warren: The Liturgy and Ritual of the Celtic Church. Edited by Jane Stevenson. Second edition. Studies in Celtic History 9. Wolfeboro, New Hampshire: Boydell Press, 1987. cxlvii + 291 pp. $39.50." Church History 60, no. 1 (March 1991): 151–52. http://dx.doi.org/10.2307/3168575.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

López Sabatel, José Antonio. "The Role of Divine Retribution in the Twelfth-Century Lives of Saint Winefride." Itinerantes. Revista de Historia y Religión, no. 16 (July 7, 2022): 223–40. http://dx.doi.org/10.53439/revitin.2022.1.11.

Full text

Abstract:

We tend to think of the saints as miracle workers and credit them with offering useful services and assistance to the faithful - in particular, healing the sick and even raising the dead (often associated with pilgrimage sites - churches, relics/reliquaries, and holy wells), but many miracles involve punishments (often associated with disrespecting the saint, stealing church property or trespassing on the saint's burial ground or sanctuary). To a modern audience, some of these miracles might appear harsh, but from the point of view of the hagiographer these punishments were fully justified and, of course, there were many biblical precedents. The following lines will try to elucidate the role that was given to Saint Winefride as a vessel for divine justice. For this purpose, the two twelfth-century Vitae dedicated to this Welsh saint will be analysed for parallels with the Sacred Scriptures and other hagiographical motifs. This information will be put into the historical context of this period without forgetting to highlight the deep-rooted tradition of the Celtic countries. It will also be determined to what extent the role and function of miracles illustrating divine retribution may be linked with the ecclesiastical interests of the time

APA, Harvard, Vancouver, ISO, and other styles

35

Breeze, Andrew. "Stephen J. Joyce, The Legacy of Gildas: Constructions of Authority in the Early Medieval West. Woodbridge: Boydell, 2022, x, 190 pp." Mediaevistik 35, no. 1 (January 1, 2022): 414–15. http://dx.doi.org/10.3726/med.2022.01.76.

Full text

Abstract:

Abstract The British-Latin writer Gildas (493‐570) is an enduring presence in Celtic tradition. So this monograph is welcome. Its author, thanks to his command of Latin, places Gildas firmly within the context of classical, patristic, and early medieval learning, identifying him as one who contributed much to understanding of “political and ecclesiastical authority in the early medieval West” (11). The volume, consisting of six chapters, starts off with the relation of Gildas’s De Excidio Britanniae to other sources for the early Middle Ages (St. Patrick’s Confession, Bede, the ninth-century Historia Brittonum), all of them problematic, especially for fifth- and sixth-century dates. (Yet the difficulties are less than imagined.) In chapter two we encounter images of Gildas, who (53) devised “a providential history of Britain” to underpin his own “authority on Church law.” Chapter three has as subject the monastic features of De Excidio, with useful statements on Gildas as a cleric “directed by God to edify a fallen kingship and priesthood” (77). The remaining three chapters provide explorations of Gildas’s influence on St. Columbanus (d. 615), Hiberno-Latin canon law, and Bede (d. 737). There follow a conclusion and some ancillary matter.

APA, Harvard, Vancouver, ISO, and other styles

36

Kim, Nam-Sik. "The Evangelistic Study of Early Medieval(5th‐10th Century) Celtic Christianity and Culture for Korean Church Renewal in the 21st Century." Theology and Praxis 68 (February 28, 2020): 675–96. http://dx.doi.org/10.14387/jkspth.2019.68.675.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

Kim, Nam-Sik. "The Evangelistic Study of Early Medieval(5th‐10th Century) Celtic Christianity and Culture for Korean Church Renewal in the 21st Century." Theology and Praxis 68 (February 28, 2020): 675–96. http://dx.doi.org/10.14387/jkspth.2020.68.675.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

Kelly, Joseph F. "Women in a Celtic Church: Ireland 450–1150. By Christina Harrington. New York: Oxford University Press, 200. x + 329 pp. $65.00 cloth." Church History 72, no. 3 (September 2003): 660–62. http://dx.doi.org/10.1017/s0009640700100599.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Garcia Quintela, Marco V. "La construcción del paisaje cristiano de Galicia: hacia la definición de un modelo de transformación." Estudos do Quaternário / Quaternary Studies, no. 12 (July 21, 2015): 143–59. http://dx.doi.org/10.30893/eq.v0i12.121.

Full text

Abstract:

El monoteísmo y el universalismo cristianos llevan implícita su difusión por todas partes. Se convierten las personas y sus prácticas, pero también el orden del tiempo y las percepciones del espacio. En el artículo se estudian los procedimientos seguidos para construir el paisaje cristiano de Galicia. La metodología empleada es una combinación de arqueología del paisaje, arqueoastronomía e historia de las religiones. Se aprecia una reutilización coherente de los paisajes paganos preexistentes, sobre todo de la Edad del Hierro celta, sin que ello suponga una subordinación de la Iglesia sino, por el contrario, un reaprovechamiento del pasado desde una posición dominante. The making of the galician christian landscape: towards the definition of a model of transformation - Monotheism and Christian universalism aim to be spread everywhere. People and practices become Christian, but also the order of time and the perceptions of space. In our work we study the procedures implemented to build up the Christian landscape of Galicia. The methodology is a combination of landscape archeology, archaeoastronomy and history of religions. We can detect a coherent reuse of pre-existing pagan landscapes, especially those of the Celtic Iron Age, but this does not imply the subordination of the Church but, o the opposite, a reading of previous landscapes from a dominant position.

APA, Harvard, Vancouver, ISO, and other styles

40

MĂNĂILESCU, Sorana. "The Bible and Musical Postmodernism." Bulletin of the Transilvania University of Braşov. Series VIII:Performing Arts 14(63), Special Issue (January 27, 2022): 117–26. http://dx.doi.org/10.31926/but.pa.2021.14.63.3.11.

Full text

Abstract:

The paper examines formal changes of traditional church music in postmodernism: the choice of brief passages in the Bible characterised by soul searching (Jesus musing on his destiny, experiencing confusion about his purpose and mission), heroic acts (Esther and Judith saving the Jewish people), self-sacrifice and moral fables rather than key chapters of dogmatic stringency. Characteristic of postmodernist aesthetics are the combination of high and low art, fragmentation, and hybridity. Music rooted in the Bible draws on heterogeneous sources, such as medieval religious mysteries (the Wakefield Mysteries), jazz, folk music (Celtic, Far Eastern or East European, as in James MacMillan’s Seven Last Words from the Cross, 1994) quasi ancient music (actually a pastiche, as in Howard Goodall’s The Beautitudes, 2009). The sacramental atmosphere is lost in a narrative about a tamed and belittled Jesus figure: The Boy (1977) by David Palmer, or El Niňo (2000) by John Adams. These compositions at the turn of the millennium are belated and sublimated echoes of the rock operas of the ’70s, which carried with them intimations of politics (as in Yale Marshall’s The Business of Good Government, 1970), disseminating concern for the public spirit, care for the wretched of the earth, support for the hippie movement and ideology (especially Lloyd-Weber’s Jesus Christ Superstar).

APA, Harvard, Vancouver, ISO, and other styles

41

Sims-Williams, Patrick. "The Liturgy and Ritual of the Celtic Church. By F. E. Warren. Second edn by Jane Stevenson. (Studies in Celtic History, ix.) Pp. cxxviii + xix + 291 incl. plate. Woodbridge: Boydell Press, 1987 (first publ. 1881). £29.50. 085115 473 5; 0261 9865." Journal of Ecclesiastical History 40, no. 4 (October 1989): 594–95. http://dx.doi.org/10.1017/s0022046900059078.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Chudzikowska-Wołoszyn, Małgorzata. "Glossa do enigm biskupa Aldhema (ok. 639-709)." Studia Warmińskie 48 (December 31, 2011): 275–89. http://dx.doi.org/10.31648/sw.300.

Full text

Abstract:

Though the Latin language appeared on British Island in common with Roman Invasion, exactly after 55 AD, yet his real popularization had become until after 597 AD, in which the Romans missionary gets to the Anglo-Saxon Canterbury and started great evangelization on this lands. The British Clergy and Aristocracy were very quickly mastered the arcana of Latin language which in this days was a synonym of a culture and a imperial traditions. Anglo-Saxon like any another nation managed to subordinate to themselves the Church language and not resign at the same time about an old traditions and fondness. Remarkable thing is that the anglo-saxon literature was creating on the spur of the three abnormally valuable inspiration source – the Roman, Irish and nativ influence – settled in Celtic culture. Creativeness of an Adhelm who was writing about VII and VIII AD was perfectly mirrored the colour of medieval culture of British Island. His corpus of a hundred riddles display over the reader unprecedented in early middle ages universal. In Sherborne bishop enigmas we can find an Irish boldness which didn’t want to fight with the Greek and Roman paganism but on the contrary it foster an advancement of Christian latin culture. In riddles we can find an Irish culture as well which cherish the bard tradition, attached attention to art of word and found an likes in that what is mannerism and vivid. And finally the Roman culture along with latin alphabet and monastery scholarship contribute to final combined all of drifts forming the original writing of Adhelm.

APA, Harvard, Vancouver, ISO, and other styles

43

Coativy, Yves. "The History of Brittany from the 13th to the 21st Century." Studia Celto-Slavica 13 (2023): 45–58. http://dx.doi.org/10.54586/lrrt6148.

Full text

Abstract:

Attempting to present eight centuries of Breton history in one article is of course a daunting task and my aim here is simply to provide an outline highlighting the major trends and events that will enable the reader seeking a historical introduction to better understand Breton history and culture. Covering such a long span of time necessarily implies selecting only the most salient historical events and aspects of Brittany’s cultural development. Until the Revolution of 1789, there were nine Catholic dioceses in Brittany and Breton history inscribed itself within the administrative framework of the Church. In three of these Breton dioceses (Léon, Trégor, Cornouaille) Breton was by far the dominant language; in the dioceses of Saint-Brieuc and Vannes people spoke Breton and French or Gallo (a romance language with Latin roots), while in those of Nantes and Dol, Gallo or French were spoken, with Breton used in an enclave situated in the area around Guérande. The diocese of Dol was particular in that its possessions were disseminated throughout Brittany and as far as the Norman border. This reflects the donations it had received from the Breton aristocracy. The use of the Breton language varied through the centuries, with the Breton-speaking areas receding westwards as time went by. The impact that this had on Breton history should not be underestimated: Brittany shares this linguistic plurality with other regions or states like Belgium, Switzerland or Canada and the Celtic countries. The linguistic status of Breton is considerably different though since it is not officially recognised by the French government. This should be kept in mind when considering the nature of Breton cultural and political identities until the present day.

APA, Harvard, Vancouver, ISO, and other styles

44

Bray, Dorothy Ann. "The Transformation of the Irish Church in the Twelfth Century. By Marie Therese Flanagan. Studies in Celtic History XXIX. Woodbridge, U.K.: Boydell, 2010. xii + 295 pp. $115.00 cloth." Church History 80, no. 4 (November 18, 2011): 893–95. http://dx.doi.org/10.1017/s000964071100134x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

Kiselev, M. S. "Apgitir chrábaid in the context of an intertextual approach." Concept: philosophy, religion, culture 4, no. 2 (July 31, 2020): 144–54. http://dx.doi.org/10.24833/2541-8831-2020-2-14-144-154.

Full text

Abstract:

This article is dedicated to methodological problems of intertextual relations studies which appear during the research of primary sources. The subject matter stands at the joint between several branches of knowledge: Religious studies, Cultural studies, Philology and Celtic studies. In this article, we make an attempt to find the most adequate methodological approach for the detection and description of intertextual relations. The source for our experiment would be an Irish primary source — Apgitir chrábaid, the earliest surviving Christian prose tract written in Old Irish. Moreover, the article contains a brief analysis of existing hypotheses which attempt to explain what exact Christian texts, written in Latin, influenced the structure and content of this treatise in particular: P.P. Ó Néill — John Cassian; T.O. Clancy and G. Márkus John Cassian and Basil the Great; A.A. Korolev — Isidore of Seville and John Cassian. Then we make critical remarks about the methodology of identification of said influences on Apgitir chrábaid chosen by those researchers and on the language of scientific description used by them. It is proposed to use methods developed within the theory of intertextuality as a more correct approach for marking and description of intertextual relations. The use of the intertextual description in working with primary sources is shown by the example of the analysis of the fragment from Apgitir chrábaid (§ 8). The result of the analysis is the hypothesis that the source of influence, the intertext, for the indicated fragment in addition to the text of the Holy Scripture, is the work «Homilies on Ezekiel» by Pope Gregory I the Great. As an additional argument in favor of this hypothesis, a brief review of the veneration of Pope Gregory I, recorded in Irish church literature, is given.

APA, Harvard, Vancouver, ISO, and other styles

46

Herren, Michael W. "Karen George, Gildas's “De excidio Britonum” and the Early British Church. (Studies in Celtic History, 26.) Woodbridge, Eng., and Rochester, N.Y.: Boydell and Brewer, 2009. Pp. x, 199; tables. $95." Speculum 85, no. 3 (July 2010): 674–76. http://dx.doi.org/10.1017/s0038713410001594.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

PEARSON, M. J. "The book of Llandaf and the Norman Church in Wales. By John Reuben Davies. (Studies in Celtic History.) Pp. xii+244. Woodbridge: Boydell Press, 2003. £50. 1 84383 024 8." Journal of Ecclesiastical History 56, no. 1 (January 2005): 135–36. http://dx.doi.org/10.1017/s0022046904412184.

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

FLANAGAN, M. T. "Women in a Celtic Church. Ireland, 450–1150. By Christina Harrington. Pp. x+329 incl. 4 maps and 1 fig. Oxford: Oxford University Press, 2002. £40. 0 19 820823 5." Journal of Ecclesiastical History 55, no. 2 (April 2004): 355–56. http://dx.doi.org/10.1017/s0022046904420776.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Parsons, Geraldine. "Marie Therese Flanagan, The Transformation of the Irish Church in the Twelfth and Thirteenth Centuries. (Studies in Celtic History 29.) Woodbridge, UK: Boydell Press, 2010. Pp. xii, 295. $115. ISBN: 9781843835974." Speculum 88, no. 4 (October 2013): 1092–93. http://dx.doi.org/10.1017/s0038713413003357.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Wooding, Jonathan M. "Island monasticism in Wales: towards an historical archaeology." Studia Celtica 54, no. 1 (December 1, 2020): 1–28. http://dx.doi.org/10.16922/sc.54.2.

Full text

Abstract:

Wales has a significant number of islands that have supported monastic life at some time in their histories. These monastic islands do not command quite the same international attention as those from other Celtic nations, for example Skellig Michael (Ireland) or Iona (Scotland), but islands such as Ynys Enlli (Bardsey) and Caldey Island (Ynys Bŷr) have sustained recognition as 'holy islands' in Welsh tradition. Those seeking assessments of the phenomenon of island monasticism in Wales will also find only a modest literature, now requiring some careful recalibration in the light of changing interpretations of Welsh church history. This discussion is an attempt to establish the data and models for a holistic reassessment. This is not necessarily just an academic desideratum. Welsh islands have recently, for example, been identified as assets for the emerging trend of 'faith tourism', with potential economic as well as environmental impact.<br/> In this study I will approach the archaeology of the Welsh islands initially by way of their historical context. There are a number of reasons for this choice of approach. It is arguable that only a multi-disciplinary approach here offers a sustainable body of data for analysis. Island sites are characteristically materially poor and the eremitical ethos of much island monasticism converges with that tendency. The 'island monastery' is also prone to rather singular conception as an 'early Christian' artefact, whereas much of what we think we know concerning the Welsh islands speaks most definitely of later medieval use—and only uncertainly of the early medieval. So a strongly diachronic approach is essential. For one or two of the islands, moreover, there is a requirement simply to resolve their historical identities. Finally, there is a pressing need to uncouple these islands from dated historical models of evangelism via the seaways and other models in which monasticism is conflated with secular Christianity—assumptions that can influence interpretation of archaeological evidence for settlement.

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic 'Celtic Church'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles