Dissertations / Theses on the topic 'Columbanus'

This thesis aims at an exploration of the ascetical theology and praxis of the sixth to the eighth century Irish monasticism viewed as a radical response to the Christian evangelium. It also aims to analyse the extent to which the distinctive response of the monastic Irish in the period arose from their Celtic cultural context. Culture influences all aspects of life and given that this work is addressing the critical period of the emergence of a people from primitive forms of religious belief and practice to Christianity it would be important to evaluate the influence of culture. The thesis is an exploration in the sense that, though much has been written about monasticism and specifically the Irish monastic movement up to and beyond the tenth century, the discussion of the ascetical theology and praxis has the potential to open up new pathways to better understanding and appreciation of this phenomenon within the wider Irish Church.  The scope of the work ranges briefly over the cultural context of Irish society in the pre and post-Christian era: its social organisation, sagas, Brehon laws and druidism. The primary sources utilised include the penitentials, the monastic rules, the Vitae and writings of ColumCille and Columbanus. These formative works regarding two of the most influential early Irish monastic founders are seen as encapsulating, and broadly illustrating, the ascetical emphasis and praxis of this time. The work draws on the ancient notions and practices of asceticism and the principle of contraries brought to light by Cassian. One facet of the radicality of Irish monasticism, manifested specifically in the penitentials, lies partly in the fact that, whereas asceticism is usually perceived as a personal response to the call to change one's lifestyle, the Irish praxis was, on the whole, undertaken in the context of a community.  Chapter One looks briefly at the Irish Church as part of that phenomenon called the Celtic Church. Other aspects of the topic addressed in this chapter include history (the Irish of the period had a particular way of looking at it), theology, asceticism, radicality and how each of these facilitates the future analysing of the primary sources. Chapter Two analyses the Irish penitentials that traditionally, and often today, have been seen as harsh and inflexible. Chapter Three analyses the monastic rules of some early founders and demonstrates that they are a call to a radical lifestyle for those committed to the religious life, compared with the ordinary demands of the Christian evangel. In Chapters Four and Five, the lives and writing of ColumCille and Columbanus are treated. The Sermons of Columbanus are the primary material used in Chapter Five. The conclusions of this work are that the radicality in the monastic rules, penitentials and the Vitae of its most prominent founders reveals that all the practices were designed to promote personal growth in the spiritual life and were not primarily focussed on punishment. They were about an inner transformation that enhanced one's personal, spiritual and human well being rather than a humiliation and belittling of the person. Present day psychology and the behavioural sciences in general would affirm the wisdom of the fundamental belief inherent in Cassian's contraries, which underpinned the injunctions in both the monastic rules and penitentials. The evidence deduced from many of the injunctions in the extant penitentials is that of a balanced presentation of the ideals of asceticism, which were a guide for the inner transformation of the person. Both the penitentials and the monastic rules also point to the emphasis on individuality that is evident in much Irish secular writing. The injunctions of the extant rules make it clear that their asceticism was, through prayer, sacrifices or mortification and work, to aid in the transforming of the energy of self-denial into a spiritual power. The asceticism thus recommended in these primary sources of the sixth to the eighth century Irish monastic movements was not harsh and inhuman, for the radicality of their lives depended on the fact that it was deliberately and personally chosen by the monks. They were captured by the beauty of their newly found faith in the Christian God, incarnated in Jesus whose life they contemplated in the daily recitation of the Canonical Hours and whose presence surrounded them in the totality of creation.

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The aim of this dissertation is to discuss comparatively the construction of the concept of sainthood based on two distinct works: The Life of St Columba, written by Adomnán, abbot of Iona, in the last decades of the 7th century and The Life of St Columban, written by Jonas of Bobbio, in the mid-7th century. In both cases it is the pursuit of the image of sainthood that gives the narrative its primary sense; therefore they can and in fact are referred to as hagiographies. However, their history cannot be fully understood if the wider context is not first comprehended. Therefore, this dissertation opens up with a sketch of the surrounding events that made them possible, that is to say, Celtic Christianity. We also aim to point out the various interpretations surrounding the phenomenon and its implications in the final shaping of a theoretical model of Medieval monastic Saints: illuminated men, withdrawn from society, capable of articulating under their wings a great number of followers, whose power flowed from their example and illustration. Such people represent part of the Medieval Imaginary, articulators of its mentality, translators in deeds as well as in words of the ways in which Medieval Society saw the world: an eternal struggle to be worthy of God´s love. Entwined both with History and Sociology, such model becomes part of the Religious Studies and ends up guiding the reading of the mentioned hagiographies, helping us understand the role these monks played during the first centuries of Christianity, not only as spiritual but also as political leaders
O objetivo dessa dissertação é discutir, de forma comparada, a construção do conceito de santidade baseado em duas obras distintas: The Life of St Columba, escrita por Adomnán, abade de Iona, nas últimas décadas do século VII e The Life of St Columban, escrita por Jonas de Bobbio, em meados do século VII. Em ambos os casos, é a busca da imagem de santidade que dá às narrativas seu sentido primário; portanto, elas podem e, de fato, devem ser chamadas de hagiografias. Entretanto, sua história não pode ser completamente entendida se o contexto mais amplo não for também compreendido. Desta forma, essa dissertação se inicia com um apanhado dos eventos ao redor desses santos que tornaram as narrativas possíveis; a saber, o Cristianismo Celta. Também objetivamos apontar as várias interpretações ao redor do fenômeno e suas implicações na forma final de um modelo teórico de santos monásticos medievais: homens iluminados, retirados da sociedade, capazes de articular sob seu domínio um grande número de seguidores, cujo poder advém de seu exemplo e sua ilustração. Tais pessoas representam parte do imaginário medieval, articuladores de sua mentalidade, tradutores em feito e em palavras das formas pelas quais a sociedade medieval vê o mundo: uma eterna luta pelo direito ao amor Divino. Imbricado entre a História e a Sociologia, tal modelo se torna parte das Ciências da Religião e termina por guiar a leitura das ditas hagiografias, ajudando a entender o papel que esses monges desempenharam durante os primeiros séculos do Cristianismo, não apenas como líderes espirituais, mas também políticos

Tese apresentada para cumprimento dos requisitos necessários à obtenção do grau de Doutor em História da Arte Contemporânea (Séculos XIX-XX)
Columbano Bordalo Pinheiro (1857-1929) foi um pintor que viveu e trabalhou numa das épocas mais ricas da história da cultura portuguesa. Filho de um artista do Romantismo, de seu nome Manuel Maria Bordalo Pinheiro, teve como irmão o famoso caricaturista e ceramista Rafael Bordalo Pinheiro. Columbano frequentou a Academia de Belas-Artes de Lisboa (1872-1876) e passou por Paris (1881-1883), com uma Bolsa de Estudo. Em Lisboa, fez parte do Grupo do Leão, um grupo de artistas que esteve ligado à introdução do Naturalismo na pintura portuguesa, mas destacou-se por preferir dedicar-se ao retrato e a cenas de interior. Em vez da paisagem e do sol, optou por um mundo íntimo e sombrio - pelo que a sua pintura era mais bem aceite nos meios intelectuais, e era destes meios que saíam os modelos dos seus retratos. Deste modo, compôs uma importante galeria de retratos das mais eminentes figuras da cultura portuguesa, mas também se destacou na realização de numerosas pinturas intimistas e naturezas mortas, que espelhavam o seu apreço pelos espaços fechados e silenciosos. Apaixonado por Camões, a maioria das suas pinturas históricas foram dedicadas a temas camonianos, o que liga a sua pintura ao patriotismo que dominava a cultura nacional. Columbano foi um homem que expressou a cultura do seu tempo, que passou pelo fim da Monarquia e trabalhou durante a Primeira República, tendo sido escolhido para alguns cargos oficiais, nomeadamente como um dos membros da Comissão que desenhou a nova bandeira nacional, e também como Director do Museu Nacional de Arte Contemporânea, ao qual se entregou devotamente.

Quatro obras da autoria de Columbano Bordalo Pinheiro (1857-1929), respectivamente, Retrato de Maria Cristina Bordalo Pinheiro (1922), Alegoria à poesia (1893), Cabeça de Velho do Restelo (1901?) e Retrato de Rodrigues Faria (1918) foram estudadas e intervencionadas no decorrer de um estágio integrante do Mestrado em Conservação e Restauro que decorreu no Instituto dos Museus e da Conservação. Estas intervenções de conservação e restauro foram complementadas com um estudo laboratorial que permitiu aprofundar os conhecimentos sobre a técnica e os materiais empregues por este pintor. Para cada obra foram desenvolvidos as seguintes fases de trabalho: identificação da obra, exames e análises, técnicas e materiais de produção, intervenções posteriores, estado de conservação, proposta de tratamento e intervenção.

The breeding population of the Merlin in Britain in 1993 and 1994 was estimated at 1300 ± 200 pairs following a survey of around 60% of the range and calculated extrapolation of the remaining suitable habitat. This reflected a recovery, following widespread declines in numbers and range earlier in the 20th century. Over 1000 nest records from the survey were analysed, with habitat and nest site described and quantified, and related to clutch size, successful brood size and productivity. Heather moor or mixed grass-heather moor, and tall conifer plantations were the main core habitats at 88% and 9% of territories respectively. Habitat choice influenced nest site, with 77% of nests on the ground, 2% on crags and 19% in trees. Productivity averaged 2.25 fledged young per pair and was indicative of a stable or increasing population. In north-east Scotland, part of a delimited Merlin study area was afforested with conifers, providing an opportunity to monitor the effects of this land-use change on Merlin breeding ecology. One of the forestry schemes led to public outcry, official objections, Government assessment, judicial Review and an appeal to the European Commission. These events were unprecedented in British forestry history and were seen as a test-case. Despite modifications to the scheme, by leaving approximately 30% of land unpianted, the Merlins declined to zero, as they also did at the other afforested areas. Breeding phenology and clutch size at the afforested areas were similar to comparable adjacent and further afield Merlin study areas, where there was minimal change in habitat management. However, productivity was significantly less and it was concluded that commercially afforested moorland was an inappropriate breeding habitat for Merlin in north-east Scotland. Identifying and quantifying prey remains assessed breeding season diet, with small birds accounting for 95% of numbers and 99% of biomass from 11,225 items. It is reasoned that the majority of the new potential prey resource associated with commercial afforestation was unavailable for Merlin, due to the protection provided by dense thicket plantations. Guidelines for retaining breeding Merlin within commercial forestry schemes in Britain are recommended. These could be requested by conservation planners, adopted by foresters or tested by raptor ecologists, and their use could be a condition within new grant-aided forestry schemes in Britain.

This thesis fills a manifest gap in the history of end-of-life care in England through an exploration of the circumstances, position and importance of the Friedenheim, Home of Peace for the Dying (1885-1981), thought to be the first proto-hospice in this country. As yet virtually unexplored in published works, the nature of this hospital and the ethos of care provided there are demonstrated through evidence drawn from a multiplicity of sources, including archival records and personal testimony. By definitively establishing the chronological evolution of the institution, its locations and facilities, discrepancies in current lists and commentaries are clarified. Analysis of the nature, scope and influence of this hospital, which offered specialised care only for the terminally ill, illustrates and informs the emergence of specialised care for the dying in England. The thesis tests the accepted primacy of the institution by an examination and comparison of coeval establishments for the sick and dying. The founder, Frances Davidson, sought to provide a place for the poor to die and the space thus provided for clinical, spiritual and social care is explored. The complexities of managing this philanthropic institution and sustaining its financial viability are exposed through consideration of its administration and evolution. Analysis of patient profiles, morbidity data and referral statistics furnishes insight into the evolving nature and place of the hospital within London’s medical and philanthropic worlds. Details of the clinical, social and spiritual attention given to the patients reveal the breadth of care provided for them. Finally, the thesis discloses links with Cicely Saunders and challenges the received assumption that the Friedenheim, by now called St. Columba’s Hospital, played no part in the establishment of the so-called ‘modern’ hospice movement. The extensive and detailed results of this research confirm and justify for the first time the Friedenheim’s accepted place as the London pioneer of dedicated institutional care for dying people and place it at the inception of specialised care in England for those at the end of life.

Bibliography: p. 164-188.
In a number of senses, this dissertation represents something of a challenge to orthodoxy. In the first instance, it breaks with the traditional triumphalist approach to South African school-history writing by attempting to place the history of St Columba's High School within its socio-political context. It examines the nature of its unique ethos, and attempts to trace the complex interaction between this ethos and the external societal pressures it was subject to, especially those generated by the protracted South African political crisis beginning in 1976. In doing so, its historical research component relies, unlike some earlier, pioneering South African works in this field (which might be termed the social history of education) largely upon primary sources, especially oral evidence. In the second place, it investigates the challenge from below, especially on the part of students, to the "official ideology" (or ethos) of St Columba's that developed :from the watershed year of 1976, specifically in the areas of governance, discipline, student representation, politics, and the teaching of history. It finds that, though the traditional authoritarian, hierarchical ethos remained largely intact by the end of the 1980s, it had been modified by pressures on the ground, and that the challenge to achieve a more liberal, participatory dispensation at St Columba's was set to continue into the 1990s, spearheaded now by a committed cohort of teachers. Thirdly, it employs the popular-history technique of oral history both as an appropriate technique for exploring the challenge from below to the official ideology of St Columba's, and as an unorthodox pedagogical strategy in the senior-secondary classroom for deepening students' understanding of the nature of history, improving their attitude towards its study, and developing in them, at least at a rudimentary level, some of the skills of the historian. It describes the implementation of an oral history project in the senior high-school classroom, and concludes that this is a most efficacious way of achieving the desired ends and, indeed, other positive results not anticipated.

This thesis aims to show that the Columban Society made definable and significant contributions to the Australian Catholic missionary movement. The scope of the thesis is an analysis of the work of the Missionary Society of St Columban (Columban Society) in Australia from 1920-2000. Rather than the Society's foundation in Ireland or its overseas missionary work, the focus is the activity of the Columban Society in Australia. The thesis argues that the Columban Society helped advance the understanding and practice of overseas mission within the Australian Catholic Church in four major ways. Firstly, by organising support for its own missionary venture in China and elsewhere, it helped foster mission mindedness among Australian Catholics and established structures for the ongoing resourcing of missionary activity. Secondly, it set up seminaries to train missionary priests and later opened its reformed tertiary level missionary formation programs to all church personnel in Australia. Thirdly, it helped mould Catholic opinion through its commentary on such international issues as Australian relations with Asian peoples. Finally, it contributed to the development and dissemination of new Catholic theological teaching, particularly in relation to social justice and indigenous churches, religious dialogue and the connections between faith and ecology. The Columban Society carved out a position for itself in Australia through negotiating with the local Catholic Church. Starting as a group of diocesan priests and, from 1920 onwards, tapping into the numerous Irish church personnel in Australia, the Society grew to become a missionary arm of the local church. It created a network of financial support and influence at the grass roots level in parishes and schools through a system of regular visits, collections and a monthly magazine.;As the world and church changed, it added mission education programs that fed back to Australian Catholics ideas and experiences coming from the new indigenous churches. The distinctive contribution of the Columban Society to the Australian Catholic Missionary Movement lies in its close relationship with diocesan based parish Catholics and the teaching role it developed about missionary experiences of overseas churches within the context of international affairs. The Society has a significant placewithin the social history of Australia because of the direct influence it had on the opinions of the more than a quarter of the Australian population who identified as Catholics. The history of the Society is also a case study in the application of the reforms of the Second Ecumenical Vatican Council of the Catholic Church 1962-1965 and the consequent redefinition of orthodox belief and practice.

This thesis aims to show that the Columban Society made definable and significant contributions to the Australian Catholic missionary movement. The scope of the thesis is an analysis of the work of the Missionary Society of St Columban (Columban Society) in Australia from 1920-2000. Rather than the Society’s foundation in Ireland or its overseas missionary work, the focus is the activity of the Columban Society in Australia. The thesis argues that the Columban Society helped advance the understanding and practice of overseas mission within the Australian Catholic Church in four major ways. Firstly, by organising support for its own missionary venture in China and elsewhere, it helped foster mission mindedness among Australian Catholics and established structures for the ongoing resourcing of missionary activity. Secondly, it set up seminaries to train missionary priests and later opened its reformed tertiary level missionary formation programs to all church personnel in Australia. Thirdly, it helped mould Catholic opinion through its commentary on such international issues as Australian relations with Asian peoples. Finally, it contributed to the development and dissemination of new Catholic theological teaching, particularly in relation to social justice and indigenous churches, religious dialogue and the connections between faith and ecology. The Columban Society carved out a position for itself in Australia through negotiating with the local Catholic Church. Starting as a group of diocesan priests and, from 1920 onwards, tapping into the numerous Irish church personnel in Australia, the Society grew to become a missionary arm of the local church. It created a network of financial support and influence at the grass roots level in parishes and schools through a system of regular visits, collections and a monthly magazine. As the world and church changed, it added mission education programs that fed back to Australian Catholics ideas and experiences coming from the new indigenous churches. The distinctive contribution of the Columban Society to the Australian Catholic Missionary Movement lies in its close relationship with diocesan based parish Catholics and the teaching role it developed about missionary experiences of overseas churches within the context of international affairs. The Society has a significant placewithin the social history of Australia because of the direct influence it had on the opinions of the more than a quarter of the Australian population who identified as Catholics. The history of the Society is also a case study in the application of the reforms of the Second Ecumenical Vatican Council of the Catholic Church 1962-1965 and the consequent redefinition of orthodox belief and practice.

I studied the foraging ecology of breeding Merlins (Falco columbarius) in Saskatoon (Canada) from May to July,1987-90. I identified 1332 prey items belonging to 36 vertebrate species from prey remains collected near 65 Merlin nests. The principal prey of breeding Merlins was the House Sparrow (Passer domesticus), which along with the Horned Lark (Eremophila alpestris) were usually taken more frequently than expected from their relative abundance in the environment. other potential prey species were usually taken in proportion to, or less than expected. The proportion of adult House Sparrows in the diet decreased while that of juveniles increased significantly as the Merlin breeding season progressed. During the incubation and nestling periods, the relative abundance of male and female House Sparrows did not differ significantly from rates at which they were consumed. In the fledging period, based on relative abundances, adult House Sparrows were taken less often than expected while juveniles were eaten more often than expected by Merlins. Twenty-seven Merlins were radio-tracked. Mean hunting range sizes of resident (hatched in the city) and immigrant (presumed to have hatched outside the city) males were 6.3 ± 1.3 (SE) km2 and 33.7 ± 12.1 km2, respectively. Mean hunting range sizes of resident and immigrant females were 6.6 ± 3.4 km2 and 8.6 ± 1.6 km2, respectively. Merlins that hunted exclusively in the city used all habitats in proportion to availability. Merlins that hunted both in and outside the city usually avoided hunting in agricultural areas, which were relatively low in prey abundance. During the incubation and nestling periods, males with more prey birds in their ranges had significantly smaller hunting ranges. Male Merlins with more prey birds in their ranges spent relatively less time hunting and males with larger broods spent more time hunting compared to those with smaller broods. For female Merlins, hunting range sizes were inversely correlated with both body mass and House Sparrow abundance.

Research object of this thesis is Magnus the Apostle of the Allgäu area in Germany. Based on the historical background, this thesis analyses Magnus concerning the way and impact of his apostolic ministry to understand and compare it to the ministry of the biblical apostolic ministry and thus describe criteria of apostolic ministry and consequences until today. The originality of this thesis lies, due to a limites written sources concerning the vita of Magnus, in firstly an investigation into historical developments of his context in the Allgäu, secondly evaluates his Iro-Scottish backround and thirdly describes the historical impact. The resulting insights are compared between the apostolic-missionary work of Magnus and the New Testament. The conclusion summarizes the ministry of the apostle into a number of statements Which are in harmony with the life of Magnus and the context of the New Testament.
Forschungsgegenstand dieser Arbeit ist Magnus (699-772 n. Chr.), der Apostel des Allgaus. Aufgabe der Untersuchung ist es, basierend auf dem literarhistorischen Hintergrund des Magnus seine Biographie zu untersuchen, um eine Vorstellung liber die Art und Weise seiner apostolischen Wirksamkeit zu gewinnen. Die Besonderheit dieser Arbeit besteht darin, dass auf Grund des eingeschrankten schriftlichen Quellenbefundes der Magnusvita zum Einen die Erfassung des geschichtlichen Werdens seines Wirkungsfeldes im Allgau, zum Zweiten die Untersuchung seines iroschottischen Hintergrundes und zum Dritten die Darstellung seiner Wirkungsgeschichte unabdingbar sind. Die so gewonnenen Kenntnisse ermoglichen einen thesenhaften Vergleich zwischen dem apostolisch-missionarischen Wirken des Magnus und dem der Apostel des Neuen Testamentes.
Christian Spirituality, Church History & Missiology
M. Th. (Missiology)