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Journal articles on the topic 'Irish monasticism'

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Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Wooding, Jonathan M. "Irish Monasticism." Expository Times 120, no. 11 (July 13, 2009): 556. http://dx.doi.org/10.1177/00145246091200110902.

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2

Campbill, Patrick J., and John Ryan. "Irish Monasticism Origins and Early Development." Seanchas Ardmhacha: Journal of the Armagh Diocesan Historical Society 15, no. 1 (1992): 330. http://dx.doi.org/10.2307/29742574.

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3

O'DWYER, B. W. "Celtic-Irish Monasticism and Early Insular Illuminated Manuscripts." Journal of Religious History 14, no. 4 (June 28, 2008): 425–35. http://dx.doi.org/10.1111/j.1467-9809.1989.00425.pp.x.

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4

O'DWYER, B. W. "Celtic-Irish Monasticism and Early Insular Illuminated Manuscripts." Journal of Religious History 15, no. 4 (December 1989): 425–35. http://dx.doi.org/10.1111/j.1467-9809.1989.tb00213.x.

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5

Ohst, Martin. "Early Irish Monasticism. An Understanding of its Cultural Roots." Theologische Rundschau 76, no. 1 (2011): 129. http://dx.doi.org/10.1628/004056911794487410.

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6

Bitel, Lisa M. "John Ryan, Irish monasticism; Brendan Lehane, Early Celtic christianity." Peritia 9 (January 1995): 412–15. http://dx.doi.org/10.1484/j.peri.3.262.

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7

McGrath, Paul. "Thinking Differently about Knowledge-Intensive Firms: Insights from Early Medieval Irish Monasticism." Organization 12, no. 4 (July 2005): 549–66. http://dx.doi.org/10.1177/1350508405052756.

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8

Bodnaryuk, Bogdan. "Western missionaries on the Ukrainian territory in middle ages: religious, cultural and diplomatic contacts." Ukrainian Religious Studies, no. 73 (January 13, 2015): 91–98. http://dx.doi.org/10.32420/2015.73.464.

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A Ukrainian historian of Canadian origin, Yuriy Tys-Krokhmalyuk, highlighting the pages of the early missionary history of the Irish monasticism, states that about 600 g. They from the territory of Western Europe went further to the East, reaching the land of the Antes and Kiev. In this regard, the researcher expresses the following opinion: "It is not known whether the Irish monks were the first on our (Ukrainian - B. B.) land. Apparently not, because they were not the first either in Burgundy, nor in France, nor in Switzerland. It was at that time that the Roman cultural center grew up, and between these two centers - the Gellensky (Gallic - B. B.) and the Roman - there was a misunderstanding in the competition for influence. Irish monks, coming to our lands, apparently intended to spread the Gaelic spirit in theology and science. Times have changed: there were those when the Gellian culture developed freely, but there were also those that were in the spread of difficulties and obstacles. Then Irish monks were looking for new peaceful centers for their activities "

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9

O’LOUGHLIN, THOMAS. "EARLY IRISH MONASTICISM: AN UNDERSTANDING OF ITS CULTURAL ROOTS by Catherine ThomT. & T. Clark." New Blackfriars 90, no. 1030 (November 2009): 740–41. http://dx.doi.org/10.1111/j.1741-2005.2009.01326_2.x.

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10

Friesen, Milton J. "Monasticism in 5th -- 7th c. Ireland: A Study of the Establishment of Christianity in Irish-Celtic Culture." Religious Studies and Theology 23, no. 2 (March 14, 2007): 79–98. http://dx.doi.org/10.1558/rsth.v23i2.79.

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11

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.

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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.

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12

DARK, KEN. "Stones of the Saints? Inscribed Stones, Monasticism and the Evangelisation of Western and Northern Britain in the Fifth and Sixth Centuries." Journal of Ecclesiastical History 72, no. 2 (January 15, 2021): 239–58. http://dx.doi.org/10.1017/s0022046920002559.

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Despite the paucity of written sources for fifth- and sixth-century Britain, there are many inscriptions containing brief texts in Latin or Irish. This paper reinterprets these inscribed stones, showing that, contrary to the universal current assumption that most represent the memorials of secular notables, a much stronger case can be made for understanding them as ecclesiastical monuments associated with the cult of saints. Read in this way, they offer new insights into the fifth- and sixth-century British Church and the evangelisation of the west and north of Britain during these centuries.

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13

Mercer, Calvin. "Early Irish Monasticism: An Understanding of its Cultural Roots. By Catherine Thom. New York: T&T Clark/Continuum, 2006. xxix + 226 pages. $130.00." Horizons 35, no. 2 (2008): 383–84. http://dx.doi.org/10.1017/s0360966900005612.

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14

Bitel, Lisa M. "Catherine. Thom, Early Irish Monasticism: An Understanding of Its Cultural Roots. New York: T&T Clark, 2006. xxx+226 pp. $140.00 (cloth); $44.95 (paper)." Journal of Religion 88, no. 2 (April 2008): 232–33. http://dx.doi.org/10.1086/587583.

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15

De Bhaldraithe, Eoin. "Book Review: Early Irish Monasticism: An Understanding of its Cultural Roots. By Catherine Thom. London & New York: T & T Clark, 2006. Pp. xxx + 226. Price $140 hbk. ISBN 978-0-567-03071-9; $44.95 pbk. ISBN 978-0-567-03075-1." Irish Theological Quarterly 73, no. 1-2 (February 2008): 216–17. http://dx.doi.org/10.1177/00211400080730011217.

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16

Clanchy, Michael. "Images of Ladies with Prayer Books: What do they Signify?" Studies in Church History 38 (2004): 106–22. http://dx.doi.org/10.1017/s042420840001576x.

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Monastic illumination of manuscripts gave to writings a force and prestige which was unprecedented. Throughout the millennium of western monasticism (500-1500 A.D.), the rich founded monasteries so that monks might pray and worship on their behalf. The monks displayed the fruit of their labours to their patrons in their churches and other works of art, particularly in their books. When with growing prosperity from about 1250 onwards the demand for individual prayer reached down to the middle class of knights and burgesses, they began to want wonderworking books of their own. They could not afford to buy a chantry chapel or a jewelled reliquary, but a small illuminated manuscript came within their means as the first step towards the purchase of paradise. Ladies in particular took to reciting the Latin Psalter and treasuring illuminated Books of Hours. In fifteenth-century depictions of the Annunciation, Mary is often shown seated in a sunlit bower with an open Book of Hours on her lap or displayed on a lectern. Likewise she is sometimes depicted with the Child Jesus on her knee, showing him a Book of Hours. The habit of possessing books might never have reached the laity if writing had not been so luxurious and so covetable. Illumination introduced the laity to script through images which could not fail to attract the eye. The children of the prosperous were introduced to the Psalter by their mothers or a priest for the purpose both of learning to read and of beginning formal prayer. To own a Psalter was therefore an act of familial as well as public piety.These words were written twenty years ago, for a conference at the Library of Congress in 1980 on ‘Literacy in historical perspective’. Since then, these themes have been addressed in several lectures and research papers at conferences, and I would stand by the main ideas expressed in that passage. Monks had indeed given extraordinary prestige to books and in particular to the illuminated liturgical book, which is a medieval invention. By the thirteenth century such books were being adapted for lay use and ownership, typically in Books of Hours. However, it is mistaken to say that lay use ‘began’ then, as the aristocracy – particularly in Germany – had been familiar with prayer books for centuries. In the twelfth century, Hildegard of Bingen was said to have learned only the Psalter ‘as is the custom of noble girls’. A Psalter for lay use dating from c.1150, which belonged to Clementia von Zähringen, has been preserved. It contains a full-page portrait of a lady – presumably Clementia herself – at folio 6v between the end of the Calendar and the Beatus page beginning the Psalms. This book has 126 folios in its present state (possibly one folio is missing at the end) and it measures 11 cm X 7 cm, no larger than a woman’s hand. The biography of Marianus Scotus, the eleventh-century Irish hermit who settled at Regensburg, describes how he wrote for poor widows and clerics ‘many little books and many Psalter manuals’ (‘multos libellos multaque manualia psalteria’). The diminutive form ‘libellos’ and the adjective ‘manualia’ emphasise that these manuscripts were small enough to hold in the hand, like Clementia von Zähringen’s book.

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17

Etchingham, Colmán. "Christianity in Celtic lands. By Louis Gougaud. Reissue, with introduction by Jean-Michel Picard, of original edition (London, 1932). Pp 11, lx, 458. Dublin: Four Courts Press. 1992. IR£37.50 hardback; IR£19.95 paperback. - Irish monasticism: origins and early development. By John Ryan. Reprint of second edition (Dublin, 1972). Pp xv, 492. Dublin: Four Courts Press. 1992. IR£37.50 hardback; IR£19.95 paperback." Irish Historical Studies 28, no. 112 (November 1993): 442–43. http://dx.doi.org/10.1017/s0021121400011391.

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18

Masterson, Rory. "Tristernagh priory, County Westmeath: colonial monasticism in medieval Ireland. By Tadhg O'Keeffe. Pp 64. Dublin: Four Courts Press. 2018. €9.95. - The Nugents of Westmeath and Queen Elizabeth's Irish primer. By Denis Casey. Pp 47. Dublin: Four Courts Press. 2016. €9.95. - The Parnell split in Westmeath: the bishop and the newspaper editor. By Michael Nolan. Pp 54. Dublin: Four Courts Press. 2018. €9.95." Irish Historical Studies 43, no. 164 (November 2019): 328–29. http://dx.doi.org/10.1017/ihs.2019.59.

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19

Zimmer, Stefan. "Ex ore infantium: Hintergrund und Quelle eines Brigittenwunders." Zeitschrift für celtische Philologie 61, no. 1 (January 1, 2014). http://dx.doi.org/10.1515/zcph.2014.010.

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SummaryIn one of her miracles, St Brigit makes an infant speak in order to find our who his father is. The present investigation aims at finding a source for the story in an anecdote told by Gregory of Tours (6th century), and adduces a number of Christian (and one Quoranic) parallels from Ireland, from the Continent, and from the Orient. The kernel turns out to be a citation from the Psalter. Results may provide arguments for further discussion of (e.g.) philological and historical problems, such as the dating of Brigit’s or Ailbhe’s Lives or the influences from abroad on early Irish monasticism.

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