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Artykuły w czasopismach na temat "Celtic church – history"
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Johnston, E. "Women in a Celtic Church: Ireland, 450-1150". English Historical Review 119, nr 483 (1.09.2004): 1025–26. http://dx.doi.org/10.1093/ehr/119.483.1025.
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Swift, Catherine. "Review: Women in a Celtic Church: Ireland 450–1150". Irish Economic and Social History 30, nr 1 (czerwiec 2003): 128–29. http://dx.doi.org/10.1177/033248930303000111.
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Markey, Tom, i Bernard Mees. "A Celtic orphan from Castaneda". ZCPH 54, nr 1 (30.04.2004): 54–120. http://dx.doi.org/10.1515/zcph.2005.54.
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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.
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Shanneik, Yafa. "Conversion to Islam in Ireland: A Post-Catholic Subjectivity?" Journal of Muslims in Europe 1, nr 2 (2012): 166–88. http://dx.doi.org/10.1163/22117954-12341235.
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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.
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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, nr 2 (2024): 74–89. http://dx.doi.org/10.15826/izv2.2024.26.2.024.
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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.
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McGrath, Paul. "Knowledge management in monastic communities of the medieval Irish Celtic church". Journal of Management History 13, nr 2 (17.04.2007): 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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McLeod, Hugh. "Kirk (ed.), The Church in the Highlands; Porter (ed.), After Columba; Meek, The Quest for Celtic Identity". Scottish Historical Review 82, nr 2 (październik 2003): 326–28. http://dx.doi.org/10.3366/shr.2003.82.2.326.
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Slate, C. Philip. "Two Features of Irenaeus' Missiology". Missiology: An International Review 23, nr 4 (październik 1995): 431–42. http://dx.doi.org/10.1177/009182969502300404.
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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.
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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.
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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.
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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, nr 47 (3.06.2008): 119–27. http://dx.doi.org/10.32420/2008.47.1954.
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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.).
Rozprawy doktorskie na temat "Celtic church – history"
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Blows, Matthew J. "Studies in the pre-Conquest history of Glastonbury Abbey". Thesis, King's College London (University of London), 1991. https://kclpure.kcl.ac.uk/portal/en/theses/studies-in-the-preconquest-history-of-glastonbury-abbey(621c14bf-65e5-403a-b087-b8970696f90e).html.
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Woods, Vance E. McDaniel Charles A. "Whitby, Wilfrid, and church-state antagonism in early medieval Britain". Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5332.
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McGuigan, Neil. "Neither Scotland nor England : Middle Britain, c.850-1150". Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/7829.
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In and around the 870s, Britain was transformed dramatically by the campaigns and settlements of the Great Army and its allies. Some pre-existing political communities suffered less than others, and in hindsight the process helped Scotland and England achieve their later positions. By the twelfth century, the rulers of these countries had partitioned the former kingdom of Northumbria. This thesis is about what happened in the intervening period, the fate of Northumbria's political structures, and how the settlement that defined Britain for the remainder of the Middle Ages came about. Modern reconstructions of the era have tended to be limited in scope and based on unreliable post-1100 sources. The aim is to use contemporary material to overcome such limitations, and reach positive conclusions that will make more sense of the evidence and make the region easier to understand for a wider audience, particularly in regard to its shadowy polities and ecclesiastical structures. After an overview of the most important evidence, two chapters will review Northumbria's alleged dissolution, testing existing historiographic beliefs (based largely on Anglo-Norman-era evidence) about the fate of the monarchy, political community, and episcopate. The impact and nature of ‘Southenglish' hegemony on the region's political communities will be the focus of the fourth chapter, while the fifth will look at evidence for the expansion of Scottish political power. The sixth chapter will try to draw positive conclusions about the episcopate, leaving the final chapter to look in more detail at the institutions that produced the final settlement.
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Taaffe, Thomas H. "Good Fridays, Celtic Tigers and the Drumcree Church Parade: Media, politics and the state in Northern Ireland". 2006. https://scholarworks.umass.edu/dissertations/AAI3215758.
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This dissertation ethnographically examines media-political power relations during the negotiations, ratification and implementation stages of the Good Friday Agreement in Northern Ireland. The Good Friday Agreement marks the latest effort to construct an 'agreed-upon' state where none has previously existed. This effort is contextualized within the socio-economic changes brought about by an emergent 'Celtic Tiger' Irish economy and set against Unionist opposition to the peace process, as expressed by the Loyalist Marching Season and the annual violence around the Drumcree Church Parade. These processes are further contextualized within the long historical processes that gave rise to contending Irish and British nationalisms and the role of the news media in producing them. Drawing on Gramsci, Weber, Anderson, dialogic and articulation theory, this work argues that the nation-state is historically 'produced' and---if successful---its ideals are embodied by those who claim that nationality as a part of their identity. If so, then the project of producing the nation-state is ongoing process where the ideological ties that bind members of that community to each other and to the state must be constantly reinforced and re-articulated in order to sustain that nation-state. Hegemonic and coercive strategies are seen here as intertwined tactics of power that shape and define the social fabric of any cultural matrix---including historic blocs and nation-states---conditioning and shaping the terms of discourse and parameters of violence. As Foucault pointed out, these relations trace their way upward from the micro-physics of meaning/value production upward to larger social value/meaning systems, including news production and ethno-political struggle. This dissertation explores the ways the news media and the political realm---including international capital and the state---overdetermine each other and shape the terms of political discourse and the capacity to express violence. This work also explores the limits of media-based, political strategies to gain popular consent. In the intimate social landscape of Northern Ireland converges with the historically deep argument over national aspiration, to reveal the fragility and contingent character of the nation-state project and the limits of state-inspired propaganda campaigns to gain consent.
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Post, Andy. "Political Atheism vs. The Divine Right of Kings: Understanding 'The Fairy of the Lake' (1801)". 2014. http://hdl.handle.net/10222/50412.
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In 'Political Atheism vs. The Divine Right of Kings,' I build on Thompson and Scrivener’s work analysing John Thelwall’s play 'The Fairy of the Lake' as a political allegory, arguing all religious symbolism in 'FL' to advance the traditionally Revolutionary thesis that “the King is not a God.”
My first chapter contextualises Thelwall’s revival of 17th century radicalism during the French Revolution and its failure. My second chapter examines how Thelwall’s use of fire as a symbol discrediting the Saxons’ pagan notion of divine monarchy, also emphasises the idolatrous apotheosis of King Arthur. My third chapter deconstructs the Fairy of the Lake’s water and characterisation, and concludes her sole purpose to be to justify a Revolution beyond moral reproach. My fourth chapter traces how beer satirises Communion wine, among both pagans and Christians, in order to undermine any religion that could reinforce either divinity or the Divine Right of Kings.A close reading of an all-but-forgotten Arthurian play as an allegory against the Divine Right of Kings.
Książki na temat "Celtic church – history"
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The Celtic connection. Grantham: Stanborough, 1994.
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Bradley, Ian C. The Celtic way. London: Darton, Longman and Todd, 1993.
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Early Celtic Christianity. London: Constable, 1994.
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The quest for Celtic Christianity. Edinburgh: Handsel Press, 2000.
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Exploring Celtic Ireland. Dublin: History Press Ireland, 2011.
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The Celtic Church in Britain and Ireland. London: David Nutt, 1990.
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Elaine, Gill, red. The Celtic saints. London: Cassell, 2000.
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Mackey, James Patrick. An introduction to Celtic Christianity. Edinburgh: T. & T. Clark, 1989.
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Patrick, Mackey James, red. An Introduction to Celtic Christianity. Edinburgh: T&T Clark, 1989.
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Saints, seaways, and settlements in the Celtic lands. Wyd. 2. Cardiff: University of Wales Press, 1988.
Znajdź pełny tekst źródłaCzęści książek na temat "Celtic church – history"
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Harding, D. W. "The Celtic Debate". W Rewriting History, 185–202. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198817734.003.0010.
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The conventional assumption that the pre-Roman populations of Britain and Ireland were ethnically Celtic, and that Celtic culture survived in the north and west beyond the Roman occupation of Britain, was first challenged in the 1990s in a critical process that has sometimes since been parodied beyond the legitimate questions raised by Celtosceptics. Whilst it is true that the term ‘Celtic’ was only widely applied to speakers of a language group from the eighteenth century, the equation of linguistically Celtic speaking Gauls with Celts of ancient historians still seems archaeologically and linguistically tenable, even if the case for equating Celtic-speaking Britons with ethnic Celts is no more than inference. By the same rationale, Celtic art should refer to the art of people who might reasonably be regarded as ethnic Celts (including those who regarded themselves as Celtiberians), and not just to La Tène art, which is both chronologically and geographically restricted. The case for regarding early Irish Christian art as Celtic is largely specious, except as a product of the ‘Celtic’ church. The case for regarding the origins of the Celts as extending back into earlier prehistory carries conviction, though the further suggestion that these origins lay in South-Western Europe remains far from persuasive to many linguists as well as to archaeologists.
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Kudenko, Ksenia. "Hagiography as Political Documentation : The Case of Betha Beraigh (The Life of St Berach)". W Myth and History in Celtic and Scandinavian Traditions. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789463729055_ch07.
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The focus of the article is on the historical stimuli which might have prompted the compilation of the Irish Life of St Berach, Betha Beraigh, and on the textual structure and motifs employed by the hagiographer to achieve his goals, i.e. to extol his patron saint and to claim territories for his church. Although the twelfth century was characterized by Church reform, Betha Beraigh seems to show little interest in contemporary religious discourse. Instead, the main purpose of the text seems to be concern with property, as well as desire to forge or revive connections with secular dynasties. The Life, therefore, represents a property record and accordingly, should be read against a political background as a document similar in its intent to continental charters.
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Stiùbhart, Domhnall Uilleam. "The Theology of Carmina Gadelica". W The History of Scottish Theology, Volume III, 1–18. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0001.
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Alexander Carmichael’s compendium of Gaelic prayers, blessings, and charms, Carmina Gadelica, is one of the most remarkable Scottish art-books of its time, and a fundamental source for the Celtic Christianity movement. It is also exceptionally controversial, given that the evidence of his field notebooks suggests that during the editing process Carmichael and his circle adapted, reworked, and rewrote his originally oral sources for the printed page. Looking beyond debates over authenticity and forgery, this chapter offers broader nineteenth-century contexts in which to situate Carmichael’s magnum opus. Carmina Gadelica is clearly inspired by contemporary political, religious, and cultural developments: the controversies of the 1880s Crofters War; the project of spiritual reinvigoration envisaged by the fin de siècle ‘Celtic Renascence’ movement; and the ferocious Lowland–Highland disputes that eventually sundered the Free Church of Scotland in 1900, the year in which Carmina was eventually published. Another influence was the liturgical, devotional, and aesthetic ideals of High Church Tractarianism as mediated through Carmichael’s Episcopalian wife, Mary Frances MacBean. In Carmina Gadelica, the Oxford Movement met Catholic Hebridean piety, allowing Carmichael to delineate an alternative, pre-Reformation portrait of traditional, communal Highland religiosity as a riposte to contemporary stereotypes of intolerant evangelicalism, strict Sabbatarianism, and uncompromising biblical literalism.
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Fraser, W. Hamish. "Not Ireland". W The Edinburgh History of Scottish Newspapers, 1850-1950, 354–79. Edinburgh University Press, 2023. http://dx.doi.org/10.3366/edinburgh/9781399511537.003.0018.
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This chapter looks at attitudes in the Scottish press to the demands for home rule in Ireland and how these impinged on Scottish affairs. There was little sympathy in the majority of Scottish newspapers. In 1886 papers that had once been uncritical in their admiration for Gladstone became fervently opposed to any further concessions to Irish demands for Home Rule.There was also growing resentment that so much parliamentary effort was being expended in trying to deal with Irish matters that pressing needs for Scottish legislation were being ignored. Although there was extensive coverage of unrest in the Highlands over clearances to expand deer farms, most newspapers also showed very little sympathy for the distress in the Highlands in the 1880s and some of the views reflected racist attitudes towards Celtic culture. A recurring theme was that Scotland was different from Ireland, that its relationship with England was much more one of equality and that Scotland would never adopt the violent tactics of the Irish. Other issues such as disestablishment of the Church were also proving highly divisive, many newspapers found in Liberal Unionism a first gradual step towards Conservatism. There was a growing reluctance in most papers to press for radical change.
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Macculloch, Diarmaid. "The change of religion". W The Sixteenth Century1485-1603, 83–112. Oxford University PressOxford, 2001. http://dx.doi.org/10.1093/oso/9780198207672.003.0004.
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Abstract Christianity’s twenty-first-century profile in the four nations of the British Isles is a result of seventeenth-century upheavals: in particular the civil wars between 1640 and 1660. The picture has been blurred by the arrival and naturalisation of many other world faiths, by modern Christian ecumenism, and by general decline in institutional religion, but the fourfold character can still be recognized. English religious life is divided between a majority church priding itself on having evolved a distinctive ‘Anglican’ synthesis of historic Catholicism with Protestant reform, and a Protestant Nonconformity which has developed in reaction to this synthesis: still on the outside is Roman Catholicism, despite its numerical strength. Ireland presents majority Celtic Roman Catholicism and minority Anglo/Scottish Protestant ism: Wales equally sharply confronts Celtic Protestant Nonconform ity with English-oriented Anglicanism, while Scotland is dominated by an established church with a self-consciously Presbyterian and Calvinist tradition.
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Sanders, Andrew. "Old English Literature". W The Short Oxford History of English Literature, 16–27. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198711575.003.0002.
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Abstract The term ‘Old English’ was invented as a patriotic and philological convenience. The more familiar term ‘Anglo-Saxon’ has a far older pedigree. ‘Old English’ implied that there was a cultural continuity between the England of the sixth century and the England of the nineteenth century (when German, and later British, philologists determined that there had been phases in the development of the English language which they described as ‘Old’, ‘Middle’, and ‘Modern’). ‘Anglo-Saxon’ had, on the other hand, come to suggest a culture distinct from that of modern England, one which might be pejoratively linked to the overtones of’ Sassenach’ (Saxon), a word long thrown back by angry Celts at English invaders and English cultural imperialists. In 1871 Henry Sweet, the pioneer Oxford phonetician and Anglicist, insisted in his edition of one of King Alfred’s translations that he was going to use ‘Old English’ to denote ‘the unmixed, inflectional state of the English language, commonly known by the barbarous and unmeaning title of “Anglo-Saxon”‘. A thousand years earlier, King Alfred himself had referred to the tongue which he spoke and in which he wrote as ‘englisc’. It was the language of the people he ruled, the inhabitants of Wessex who formed part of a larger English nation. That nation, which occupied most of the fertile arable land in the southern part of the island of Britain, was united by its Christian religion, by its traditions, and by a form of speech which, despite wide regional varieties of dialect, was already distinct from the ‘Saxon’ of the continental Germans. From the thirteenth century onwards, however, Alfred’s ‘English’ gradually became incomprehensible to the vast majority of the English-speaking descendants of those same Anglo Saxons. Scholars and divines of the Renaissance period may have revived interest in the study of Old English texts in the hope of proving that England had traditions in Church and State which distinguished it from the rest of Europe.