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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 25 stycznia 2023

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1

Forristal, Desmond. Columbanus: Bangor - Luxeuil - Bobbio. Dublin: Messenger Publications, 1992.

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2

Fiaich, Tomás Ó. Columbanus: In his own words. Wyd. 2. Dublin: Veritas, 1990.

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Fiaich, Tomás Ó. Columbanus in his own words. Dublin: Veritas, 1990.

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4

Metlake, George. Life and writings of St. Columbanus. Felinfach, Lampeter, Dyfed: J.M.F. Books, 1993.

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Columbanus: The earliest voice of Christian Ireland. Blackrock, Co. Dublin: Columba, 2010.

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6

Barton, Peter Friedrich. Von Columbanus zu Karl dem Grossen, 615-788. Wien: Böhlau, 1995.

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7

Bobbio in the early Middle Ages: The abiding legacy of Columbanus. Dublin: Four Courts Press, 2008.

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8

Lack, Katherine. The eagle and the dove: The spirituality of the Celtic Saint Columbanus. London: Triangle, 2000.

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9

Canon James Kearney O'Neill, 1857-1922: Founder of the Knights of St. Columbanus. Northern Ireland]: [Frank Rogers], 2012.

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10

Barton, Peter Friedrich. Von der Gotennot zum Slovenensturm: Zwischen Alarich und Columbanus vom späten 4. bis zum frühen 7. Jahrhundert. Wien: Bohlau, 1992.

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11

Dowling, Kristopher. A Celtic breviary: From the Antiphonary of Bangor and the Rules of Columbanus, Maelruain of Tallaght, and the Céli Dé. [Akron, Ohio?]: K.G. Dowling, 1997.

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12

Romero, Catalina. Los padres columbanos en el Perú: 1952-2002. Lima, Perú: Sociedad Misionera San Columbano, 2007.

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13

Philippines) Our Lady of Remedies (Manila. Columbans 75 years in Malate. Manila, Philippines: Our Lady of Remedies Parish, Malate Catholic Church, 2004.

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14

St. Columban's Foreign Mission Society., red. With no regrets: Francis Vernon Douglas, SSC biography. Quezon City, Philippines: Claretian Publications, 1998.

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15

St Columba's High School, Perth. St Columba's millennium yearbook. Perth: St Columba's, 2000.

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16

Jonas. Life of St. Columban. Felinfach: Llanerch Publishers, 1993.

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17

Pedro, Lapa, i Museu do Chiado, red. Columbano Bordalo Pinheiro, 1874-1900. Lisboa: Instituto Português de Museus, 2007.

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18

Columba's Iona: A new history. Highland, Scotland: Sandstone Press, 2013.

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19

Murchu, Padraig O. Na Colmbanaigh, 1963-2005. Baile Atha Cliath: Foilseachain Abhair Spioradalta, 2005.

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20

Hospice, St Columba's, red. Letting go and living: The storyof St Columba's Hospice. Edinburgh: St Columba's Hospice, 1991.

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21

Lacey, Brian. Coum Cille and the Columban tradition. Dublin: Four Courts Press, 1997.

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22

Lacey, Brian. Colum Cille and the Columban tradition. Dublin: Four Courts Press, 1997.

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23

The Chinese batch: The Maynooth Mssion to China origins, 1911-1920. Dublin, Ireland: Four Courts Press, 1994.

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24

Columba's island: Iona from past to present. Edinburgh: Edinburgh University Press, 1995.

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25

Taylor, Lucy Sanderson. A history of St. Columba's church, Portree. Broadford: Lucy Sanderson Taylor, 2001.

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26

Donatus, of Besançon, Saint, -approximately 660, red. Monastica: Donati Regula, Pseudo-Columbani Regula monialium (frg.). Berlin: De Gruyter, 2015.

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27

Collins, Michael. Long Tower Church. [Londonderry]: [The author], 1991.

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28

Collins, Michael. Long Tower Church. Belfast: Produced by Advertising Design and Photography, 1990.

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29

A, Coulter J. Ballinascreen: St. Columba's Church (1853), Straw : Celebrating 150 years. Draperstown: Ballinascreen Historical Society, 2003.

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30

King of the stars: Saint Columba's journey to Scotland. Chicago: Moody Press, 1995.

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31

Blackhall St. Columba's Church (Edinburgh). Information booklet. [Edinburgh]: [Blackhall St. Columba's Church], 2003.

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32

(Edinburgh), Blackhall St Columba's Church. Celebration and thanksgiving for one hundred years of worship within the sanctuary of Blackhall St Columba Church, Sunday 30 May 2004. [S.l.]: [s.n.], 2004.

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33

Metlake, George. The life and writings of Saint Columban 542?-615. Llanerch, Felinfach, Lampeter: J.M.F. Books, 1993.

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34

Blackhall St. Columba's Church: The first hundred years, 1900-2000. Edinburgh: Roxburgh, 1999.

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35

Columban. Lord, work good in me: Prayers and sayings of St Columban. Navan, Co. Meath: 'Far East' Magazine, 1992.

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36

Lynch, Luke. To the end of the road: Travels of a Columban missionary. Galway, Ireland: Campus Publishing, 1996.

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37

Collins, Neil. The splended[sic] cause: The Missionary Society of St. Columban, 1916-1954. Blackrock, Co. Dublin: Columba Press, 2009.

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38

O'Hara, Alexander. Conflicting Visions of Community: The Legacy of Columbanus. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190858001.003.0002.

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This chapter approaches Columbanus’s writings and monastic philosophy as a source for Jonas. Jonas remained silent on some issues that were important to Columbanus—calculating the date of Easter, tensions in the early community, the Three Chapters Schism—which reveal key aspects of Jonas’s work. Columbanus’s writings illustrate his monastic philosophy and how it was shaped by his experience of ascetic exile (peregrinatio). It explores whether the Regula Columbani, mentioned by Jonas, referred to the rules written by Columbanus or to a more general process linked to the founding of monasteries by Frankish aristocrats. Could the unsystematic Rules of Columbanus have been programmatic texts for the monastic network developing in Merovingian Gaul during the seventh century? Or did the Vita Columbani function as the normative text for this network? The chapter argues that Columbanus’s rules had a normative function and that the VC was not written to regulate the monastic life.

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39

O'Hara, Alexander. Columbanus in Brittany. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190857967.003.0006.

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Columbanus landed in Brittany and made his way into the heartland of Merovingian Gaul, where he established his monastic communities in the Vosges region of eastern France. There he encountered an established monastic community, Salicis, which may have included some British monks. This chapter examines the extent to which Columbanus’s work in Gaul followed on from the work of British and Breton ascetics in both Neustria and Austrasia. It suggests that Columbanus originally landed not on the north coast of Brittany, but in the region of the Golfe de Morbihan, and that although Gregory of Tours makes no direct reference to the Irish saint, his narrative provides a context for Columbanus’s arrival, and for his move from Brittany to Burgundy.

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40

O'Hara, Alexander. Columbanus and Shunning. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190857967.003.0007.

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Although it is easy to read our patchy evidence about Columbanus as depicting a lone Irish figure with his deviant Easter tradition battling against a continental ecclesiastical hierarchy comprising bishops and the pope, this paper’s close reading and contextualization of the evidence provides a more nuanced picture. It reveals extensive common ground between the high Christian standards of both Columbanus and Gregory the Great, over against the laxity of the Gallic episcopate, and then focuses on the issue of “shunning,” or withholding oneself from relations with Christians one perceives as sinful, although they have not been excommunicated. A second section examines the Insular background to this, focusing on Gildas’s writings. Finally the third section turns to Columbanus’s dealings with the Merovingians, using the Insular tradition of shunning as a way of re-reading Jonas’s account of how relations between Columbanus and the royal court soured, ending in his exile. Encounters between Columbanus and those with whom he came into contact on the continent have been characterized as confrontation and controversy, reflecting one important aspect of his relations with leading figures. This perception of Columbanus arises from the patchy nature of historical sources. This chapter interrogates the few available sources and tries to place them in context and understand the issues surrounding them. First it investigates his relationship with Gregory the Great, raising the issue of “shunning,” or withholding oneself from relations with Christians one perceives as sinful, although they have not been excommunicated. Then it turns to Columbanus’s dealings with the Merovingians leading up to his exile, using the awareness of shunning as a way of re-reading Jonas’s account of how relations between Columbanus and the royal court soured, ending in his exile.

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41

O'Hara, Alexander. New Rules: The Agrestius Affair and the Regula Benedicti. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190858001.003.0003.

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This chapter considers changes in Columbanian monastic practices that arose with growth and expansion. Agrestius, a renegade monk, accused the deceased Columbanus and his practices of being heretical, provoking the Synod of Mâcon in 626/627. While Agrestius’s attempt failed, the synod led to a modification in Columbanian practices. The severity of Columbanus’s legislation was modified by incorporating the Regula Benedicti with Columbanian practices. Through this “mixed rule,” the Regula Benedicti—the foundational text for Western monasticism—was disseminated throughout Merovingian Gaul. These modifications, initiated by the Frankish communities, marked a fundamental break with the monastic vision of Columbanus. Columbanus is seen as an autocratic abbot with a definite idea of how monastic life was to be regulated. The Regula Benedicti and the mixed rule are seen in the context of an attempt to modify the punitive nature of Columbanus’s monasticism. In response to this crisis, Jonas wrote his Vita Columbani.

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42

O'Conor, Charles. Columbanus Ad Hibernos. HardPress, 2020.

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43

O'Hara, Alexander. Movers and Shakers? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190857967.003.0004.

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This chapter considers Columbanus’s cultural background and how this influenced his dealings with women, both in early medieval Ireland and on the Continent. In particular, women as inspiration, patrons, and antagonists are portrayed as having had a formative influence on Columbanus, primarily in the Vita Columbani, written by Jonas of Bobbio. To what extent are these relationships true of Columbanus’s own experience? In order to tease this out more fully special attention will be given to women such as Columbanus’s unnamed mother as well as to the powerful queens, Brunhild and Theodelinda.

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44

McAleese, Mary, i Alexander O'Hara. Saint Columbanus: Selected Writings. Veritas, 2015.

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45

O'Hara, Alexander. Columbanus and the Mission to the Bavarians and the Slavs in the Seventh Century. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190857967.003.0009.

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In the Vita Columbani Jonas of Bobbio convinced his audience that Columbanus was the spiritus rector of the mission to the Bavarians and Slavs in the seventh century. But Columbanus twice turned down missionary activities he had originally or allegedly pursued. When he and his followers reached Bregenz he became involved almost against his will in converting Alemanns. In a vision he gladly accepted angelic advice to leave the Slavic world alone. Nevertheless, Columbanus’s disciple Eustasius of Luxeuil launched a very successful mission to Bavaria and probably founded the oldest Bavarian monastery on Herrenchiemsee. The Slavs still did not know what to do with Western missionaries, deeply frustrating Saint Amandus,whom they did not even care to kill. It took another Irishman, Virgil of Salzburg, to organize the mission to the Carantanians, who became the first Christianized Slavonic people.

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46

Fiaich, Tomás Ó. Columbanus in His Own Words. Veritas Publications, 2012.

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47

Columbanus: Poet, Preacher, Statesman, Saint. Imprint Academic, 2010.

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Columbanus in His Own Words. Wyd. 2. Hyperion Books, 1989.

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O'Hara, Alexander. Columbanus, Bobbio, and the Lombards. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190857967.003.0014.

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The monastery of Bobbio was characterized by a strong connection with the Lombard court of Pavia, beginning with the arrival of Columbanus in Italy in 612 or 613. The relations between the monastery and the Lombard court are proved by many royal diplomas. There was in particular a very strong relationship between Bobbio and the Lombard monarchy. The popes also favored Bobbio and issued two bulls placing the monastery under their jurisdiction. Bobbio’s role in the history of the Lombard kingdom has traditionally been linked to the Three Chapters heresy and the schism associated with it. Columbanus is part of this context because he sent one letter to Pope Boniface IV, urging him to assemble a council to resolve the schism. Bobbio was the first example of a royal monastery, a model reprised, with great success, with San Salvatore of Brescia in the following century.

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50

Columbanus: Studies on the Latin writings. Woodbridge, Suffolk, UK: Boydell Press, 1997.

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