Academic literature on the topic 'Abbey of Iona (Iona, Scotland)'
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Journal articles on the topic "Abbey of Iona (Iona, Scotland)"
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Owen, Kirsty. "Iona Island and Abbey." Archaeological Journal 164, sup1 (January 2007): 52–54. http://dx.doi.org/10.1080/00665983.2007.11771003.
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Campbell, Ewan, and Adrián Maldonado. "A NEW JERUSALEM ‘AT THE ENDS OF THE EARTH’: INTERPRETING CHARLES THOMAS’S EXCAVATIONS AT IONA ABBEY 1956–63." Antiquaries Journal 100 (June 11, 2020): 33–85. http://dx.doi.org/10.1017/s0003581520000128.
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Iona was a major European intellectual and artistic centre during the seventh to ninth centuries, with outstanding illustrated manuscripts, sculpture and religious writings produced there, despite its apparently peripheral location ‘at the ends of the earth’. Recent theological discourse has emphasised the leading role of Iona, and particularly its ninth abbot, Adomnán, in developing the metaphor of the earthly monastery as a mirror of heavenly Jerusalem, allowing us to suggest a new appreciation of the innovative monastic layout at Iona and its influence on other monasteries in northern Britain. The authors contend that the unique paved roadway and the schematic layout of the early church, shrine chapel and free-standing crosses were intended to evoke Jerusalem, and that the journey to the sacred heart of the site mirrored a pilgrim’s journey to the tomb of Christ. The key to this transformative understanding is Charles Thomas’s 1956–63 campaign of excavations on Iona, which this article is publishing for the first time. These excavations were influential in the history of early Christian archaeology in Britain as they helped to form many of Thomas’s ideas, later expressed in a series of influential books. They also revealed important new information on the layout and function of the monastic complex, and produced some unique metalwork and glass artefacts that considerably expand our knowledge of activities on the site. This article collates this new information with a re-assessment of the evidence from a large series of other excavations on Iona, and relates the results to recent explorations at other Insular monastic sites.
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Grenier, Katherine Haldane. "‘Awakening the echoes of the ancient faith’: the National Pilgrimages to Iona." Northern Scotland 12, no. 2 (November 2021): 132–54. http://dx.doi.org/10.3366/nor.2021.0246.
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This article examines two pilgrimages to Iona held by the Scottish Roman Catholic Church in 1888 and 1897, the first pilgrimages held in Scotland since the Reformation. It argues that these religious journeys disrupted the calendar of historic commemorations of Victorian Scotland, many of which emphasized the centrality of Presbyterianism to Scottish nationality. By holding pilgrimages to “the mother-church of religion in Scotland” and celebrating mass in the ruins of the Cathedral there, Scottish Catholics challenged the prevailing narrative of Scottish religious history, and asserted their right to control the theological understanding of the island and its role in a “national” religious history. At the same time, Catholics’ veneration of St. Columba, a figure widely admired by Protestant Scots, served as a means of highlighting their own Scottishness. Nonetheless, some Protestant Scots responded to the overt Catholicity of the pilgrimages by questioning the genuineness of “pilgrimages” which so closely resembled tourist excursions, and by scheduling their own, explicitly Protestant, journeys to Iona.
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Heuer, Gottfried M. "Stone-Balance & photograph: Gottfried M. Heuer, Iona, Scotland, 2016." Psychotherapy and Politics International 15, no. 1 (February 2017): e1406. http://dx.doi.org/10.1002/ppi.1406.
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Veitch, Kenneth. "Broun and Clancy (eds.), Spes Scotorum: St Columba, Iona and Scotland." Scottish Historical Review 80, no. 2 (October 2001): 262–63. http://dx.doi.org/10.3366/shr.2001.80.2.262.
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McAteer, Claire A., J. Stephen Daly, Michael J. Flowerdew, Martin J. Whitehouse, and Niamh M. Monaghan. "Sedimentary provenance, age and possible correlation of the Iona Group SW Scotland." Scottish Journal of Geology 50, no. 2 (October 2014): 143–58. http://dx.doi.org/10.1144/sjg2013-019.
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Bulgaru, Alexandru. "Situația creștinismului în Insula Britanică în primele patru secole." Teologie și educație la "Dunărea de Jos" 17 (June 12, 2019): 313–46. http://dx.doi.org/10.35219/teologie.2019.14.
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The Christianity in Britain has developed in the first centuries, spreading together with the Romanity, Constantine the Great himself being crowned emperor inthis providence. But after the withdrawal of the Roman troops in 410 by Emperor Honorius and after the invasion of the Saxons, Angles and Ithians, Christianity disappeared almost entirely, remaining only among the British natives who run from the Saxon invasion in the Cornwall peninsula, in Wales and on the NW coast of the province. Among the most active missionaries in this province, St. Patrick, who is considered to be the apostle of Ireland, was noted during the same period. Under his influence, the number of monasteries increased and the society that shepherded was profoundly changed. In this universe of faith St. Columba made himself known. Together with his 12 disciples, he headed to the kingdom of Dalriada, a maritime state encompassing the northern Ulster region of Ireland and the south-west coast of Scotland. Here, Saint Columba converted the entire monarchy, obtaining from the king an island to establish a monastery. He was granted the island of Iona on the west coast of Scotland, where he founded a monastery that will become a true focal point of culture and Christianity in the area. From Iona, Celtic Christianity spread throughout Scotland, converting the picts, then passing Hadrian’s Wave to Britain, where the Holy Bishop Aidan founded a monastery on the island of Lindisfarne. Later, St. Augustine of Canterbury, brought the Christianity back into the British Island, being sent there by Pope Gregory the Great.
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Geddes, Jane. "The earliest portrait of St Columba: Cod Sang 555, p 166." Proceedings of the Society of Antiquaries of Scotland 147 (November 21, 2018): 127–45. http://dx.doi.org/10.9750/psas.147.1245.
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The portrait of St Columba was made on the last page of a version of The Life of St Columba by Adomnán. The book, Cod Sang 555, was written at the monastery of St Gallen in the later 9th century and the drawing possibly added shortly afterwards. The image shows Columba both on a mountain and inside a church, both alive with hands raised in prayer and dead, represented by his adjacent reliquary. The shape of the reliquary is matched by an illustration of the Ark of the Covenant, made at St Gallen at about the same time. This reveals the meaning of the picture: as God spoke to his people from the mercy seat on the Ark of the Covenant, Columba speaks directly to his reader and devotees through his relics in the shrine. It is proposed that the smaller container beside the reliquary is a satchel, possibly for containing this book itself. Typological exegesis relating the Old Testament to Columba explains Columba’s mystical appearance simultaneously on the mountain and in a church; and his ability to appear in person after his death. The concept of praesentia accounts for his active role as intercessor for his followers. The picture was composed at a time when illustrated saints’ lives were beginning to develop with detailed narrative sequences. This image stands apart because it does not illustrate events from the accompanying text. The text of Cod Sang 555 had already excised details of Columba’s Irish/ Scottish background on Iona to make it more relevant to a continental audience. Likewise, this image places Columba, through the power of his relics, no longer on Iona but directly before his followers in St Gallen Abbey.
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Lambkin, Brian. "‘Emigrants’ and ‘Exiles’: migration in the early Irish and Scottish church." Innes Review 58, no. 2 (November 2007): 133–55. http://dx.doi.org/10.3366/e0020157x07000030.
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A central theme in both Irish and Scottish migration studies is the distinction between voluntary and forced migration, which is highlighted in the titles of major books in the field by the contrasting terms ‘emigrants’, or ‘adventurers’, and ‘exiles’.1 However, it has received relatively little attention with regard to the medieval period.2 Migration was central to the process by which the early Irish Church established itself in Scotland, most notably on Iona, in the sixth century. This article is concerned mainly with migration between Ireland and Scotland as evidenced by Adomnán's Life of Columba – ‘a source of the first importance for the early history of Ireland and Scotland’.3 In particular it is concerned with how the distinction between ‘emigrants’ and ‘exiles’ was understood, in both secular and sacred contexts, and it finds that in the early medieval period, c.300–800, as distinct from later periods, Irish migrants to Scotland and Irish and Scottish migrants further afield were thought of less as ‘exiles’ than as ‘emigrants’ or ‘adventurers’
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Fiaich, Tomás Ó. "Irish Monks in Germany in the Late Middle Ages." Studies in Church History 25 (1989): 89–104. http://dx.doi.org/10.1017/s0424208400008603.
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Everyone has some acquaintance with the Irish missionaries and scholars who from the sixth until the ninth century abandoned their homeland to go on a peregrinata pro Christi nomine and left a lasting imprint on the history of many countries in Western Europe. They included St Columba of Iona, Apostle of Scotland († 597), St Aidan of Lindisfarne, Aposde of Northern England († 651), St Columbanus of Luxeuil and Bobbio († 615), St Gall, after whom Sankt Gallen in Switzerland is named († c. 630), St Fursey († 650) and St Fiachra († 670) of northeast France, St Feuillen († 652) of Belgium, St Kilian and his companions of Würzburg († 689), St Fergal or Virgilius of Salzburg († 784), whose twelfth centenary was celebrated four years ago, and several others.
Dissertations / Theses on the topic "Abbey of Iona (Iona, Scotland)"
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Chew, Michelle Wu-Hwee. "Living the liminal : facilitating pilgrimage on the Isle of Iona." Thesis, University of Oxford, 2006. http://ora.ox.ac.uk/objects/uuid:4c1d0266-ce69-4bd2-b0ca-661d6be00f1b.
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This thesis spotlights a social group pilgrimage site staff heretofore neglected in anthropological research. The main subjects are the Resident Group ('ressies') working at the lona Community's guest centres. Based on an accumulative 16-month fieldwork, the ethnographic evidence challenges the assumptions that pilgrims' 'sacred' encounters are unmediated, that site staff passively acquiesce with the dominant ideology, and that the production of pilgrimage experience is unproblematic. Building on existing paradigms of pilgrimage as 'contested', 'movement'-oriented, and a form of'practice', the Turners' classic view of pilgrimage as rite de passage is deployed to show that 'place' and 'landscape' are key themes in people's understanding of and engagement with this ancient pilgrimage isle today. Part I lays the theoretical and methodological groundwork and introduces the research locale, locating it within recent Celtic revivalisms. It also addresses how the lona Community (ressies' employers) situate their religio-political vision within the wider sociological and theological contexts of contemporary British Christianity. Part II recounts the historical and contemporary formulations of lona pilgrimage and tourism. A Heideggerian perspective of 'dwelling' illuminates how devotees appropriate lona's 'sacred' geography as a resource for personal revelation and self- transformation. Ethnographic accounts of visitors' 'Iona experience' are provided as a comparative foil to the site staff who enable this distinctive pilgrimage encounter. Part III explores ressies' motivations, discourses, and experiences at lona as a locus of 'holistic' work (and worship). It elucidates their complex relationship with the lona Community and how ressies contest their idealised corporate identity. Van Gennep's concept of 'liminality' and Ardener's 'paradox of remote places' emerge as central themes in analysing ressies' 'betwixt and between' 'selves'. An investigation of the social and ideological structures of the Resident Group setup as a 'total institution' further reveals the impact of the 'leaving lona' rhetoric and reality upon ressies' post-Iona lives.
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Somerville, Anastasia. "Renewal in the church, social reconstruction and a community on Iona : the origins and development of George MacLeod's Christian Social Vision in 1930s Scotland." Thesis, University of Aberdeen, 2010. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=156330.
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This thesis argues that George MacLeod, Church of Scotland minister and popular radio preacher, developed a distinctive Christian social vision whilst working in Govan, in the 1930s. The vision, which called for renewal in corporate worship and a new ‘social gospel’, has been underestimated in its importance. For renewal, he promoted aspects of liturgical and sacramental traditions within Scoto and Anglo-Catholicism and reinterpreted doctrine and scripture in the light of modern scientific and biblical scholarship, encouraging more sophisticated expressions of faith for increasingly literate congratulations. His ‘social gospel’ and new theological profile, influenced by Anglican expressions of ‘Christian Socialism’, developed in response to endemic social injustices within mature capitalist economies, rising collective movements and communist and fascist ideologies, which threatened to remove injustices through violent means. MacLeod sympathised increasingly with political socialism, supporting gradual and peaceful reform. His eclectic vision grew out of experiences of war, the legacy of previous MacLeod Tory paternalists and radical clerics, by the theatre and symbolism of Eastern Orthodox traditions and popular themes within ‘Celtic Christianity’. These reinforced his emphasis on the incarnation, divine immanence, ecumenism and community; themes associated with ‘Christian Socialism’. MacLeod joined John White’s crusade, in the 1930s, to review national religion, the parish system and godly commonwealth ideal. However, admiring the ecumenical movement and figures like John Baillie and William Temple, he sought a united Christian witness across boundaries of nation, ethnicity, class and denomination. Iona, boasting its important pre-reformation Christian witness, seemed to symbolise an indigenous yet ecumenical expression of the faith, during Scotland’s interwar romantic cultural renaissance. This research contextualises his teachings, explains the development of his vision and uncovers the original purpose of the Iona Community he founded in 1938, more fully than any previous research.
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Bhattacharjee, Krittika. "Once upon a place : the construction of specialness by visitors to Iona." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31532.
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This is an ethnographic study of visitors to the island of Iona on the west coast of Scotland, popularly reputed to be a 'special' place. Using qualitative data obtained through interviews and participant observation, it explores the situated category of the 'special' as visitors apply it to Iona: analysing its form, its key elements, the process of its construction, and its application across a range of interactions and settings on the island. The thesis argues that the ascription of 'specialness' to Iona is a visitor narrative of belonging, a form of visitor 'work', and a way for Iona's transient subjects to participate in the ongoing, everyday life on the island. The thesis marks its origins in the idea of tourists as producers (chapter 1), the academic field of religion and tourism (chapter 2) and the field site of Iona (chapter 3). It then 'turns', arguing that the theoretical frameworks used in religion and tourism cannot be readily applied to the case of visitors on Iona, and advocating a shift to the vocabulary of the 'special', borrowed from visitors and theorised in light of the work by Ann Taves (chapter 4). In its second half, it provides a systematic study of specialness on Iona through an analysis of various 'moving parts': its form (the story; chapter 5), its contents (safety; connectedness and a sense of being 'out-of-time'; chapter 6), its construction (the processes of gazing and possessing; chapter 7), its functions (enabling visitors to make 'homes' and mark their 'place' on the island; chapter 8), and its implications for wider studies of religion and tourism (chapter 9). In offering a malleable conceptualisation of specialness with broad explanatory value, in considering visitors to be agents and producers of their own experience, and in providing an in-depth ethnography of narratives about a significant and contemporary visitor destination, this thesis aims to expand the scope of the 'Religion and Tourism' nexus in which it began.
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Sneddon, Duncan Stewart. "Adomnán of Iona's 'Vita Sancti Columbae' : a literary analysis." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31169.
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Written in c. 700 at the island monastery of Iona, Adomnán’s Vita Sancti Columbae (VSC) is an important source for the study of early medieval Scotland and Ireland. This thesis analyses the text as a literary work, seeking to understand more about its internal logic and the ways in which it relates to other kinds of literary texts. These include Biblical texts, other early insular, continental and late antique hagiographies, vernacular secular sagas, legal texts, scholarly literature and wisdom literature. Adomnán did not necessarily know all of these texts, and some of them post-date him, but they provide a wider interpretative context for VSC. Adomnán’s other known work, De Locis Sanctis, and texts connected to him, such as Cáin Adomnáin, will also be considered. I look for points of similarity and divergence between Vita Sancti Columbae and these other texts, which I term “adjacent literature”, looking to see how the text relates to its wider literary and intellectual context. By taking this approach, we are able to understand the text better on its own terms, making it more useful as a source for historical study. The text is studied, and set within its wider context, with respect to the following main areas: The Manuscripts of Vita Sancti Columbae: the visual construction of the text: Considering the five surviving manuscripts of the first recension of VSC, but focussing especially on the earliest (Schaffhausen Stadtbibliothek Generalia 1, of near authorial date and Ionan provenance), this chapter considers how the visual presentation of VSC relates to its production and reproduction as a literary text. Page layout, illumination, the use of the Greek alphabet and different colours of ink and manuscript context are all discussed. Structure and Narrative Sequencing in Vita Sancti Columbae: VSC is not a chronologically-structured account of Columba’s life, but rather a hagiography made up of many short narratives that demonstrate his sanctity and power in different ways. These narratives are arranged thematically, with a basic tripartite structure, with one book concerned with prophecies, one with miracles and one with visions. The narratives within the three books are often arranged into small, tightly constructed clusters of related stories. This chapter is an investigation of both the overall structure of the work and the “micro-structure” of the sequencing of narratives. Language and Vita Sancti Columbae: This chapter explores Adomnán’s style as a Hiberno-Latin writer, including discussions of such techniques as hyperbaton, alliteration and variatio. Adomnán’s use of and attitudes to Greek and Hebrew are also explored, as is his use of and attitudes to Old Irish. Sex, Women and Violence in Vita Sancti Columbae: This chapter investigates Adomnán’s presentations of sexual behaviour, the role of women as givers of advice, and the violence inflicted on the innocent. Several of the narratives about violence clearly have a strong gendered dimension, and relate in interesting ways to Cáin Adomnáin, and they are discussed in this light. Dangerous Beasts in Vita Sancti Columbae: VSC contains several encounters with dangerous beasts of various kinds, some of which are not unambiguously identifiable. These episodes are studied in turn, including discussions about identifying the beasts, and investigating the functions that they have within the text. Vita Sancti Columbae and Cult Practice: The thesis concludes with an exploration of the roles VSC might have played in the life of the Columban familia. The use of blessed objects and relics within the text is studied, with suggestions as to their relation to cult practice. The final section concerns the possibility that certain parts of VSC were intended to be used in processions, or to be read with the active participation of an audience.
Books on the topic "Abbey of Iona (Iona, Scotland)"
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MacArthur, E. Mairi. Iona. Grantown-on-Spey, Scotland: Colin Baxter Photography, 1997.
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Community, Iona. Iona Abbey music book: Songs from the Iona Abbey worship book. Glasgow: Wild Goose Publications, 2003.
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Ian, Fisher, Foster Sally M, Grove Doreen, and Historic Scotland, eds. Iona Abbey and nunnery. [Edinburgh]: Historic Scotland, 2001.
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Community, Iona, ed. Iona Abbey worship book. Glasgow: Wild Goose Publications, 2001.
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Scotland, Historic, ed. Iona Abbey and nunnery. Edinburgh: Historic Scotland, 2012.
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Community, Iona, ed. Iona Community worship book: The Abbey services of the Iona Community. Glasgow: Wild Goose Publications, 1991.
Find full textBook chapters on the topic "Abbey of Iona (Iona, Scotland)"
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"Iona (Inner Hebrides, Scotland)." In Northern Europe, 348–51. Routledge, 2013. http://dx.doi.org/10.4324/9780203059159-83.
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Fraser, James E. "Sighs of Sorrow: Iona and the Kingdoms of Northern Britain (616–43)." In From Caledonia to Pictland Scotland to 795, 155–74. Edinburgh University Press, 2009. http://dx.doi.org/10.3366/edinburgh/9780748612314.003.0008.
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"Marriage, Divorce and Concubinage in Gaelic Scotland." In Continuity, Influences and Integration in Scottish Legal History, edited by Hector L. MacQueen, 84–106. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474488761.003.0004.
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The chapter argues that the nineteenth-century historians Skene and Gregory were correct in drawing attention to peculiar Highland marriage customs, although their misappropriation of the word “handfasting” to describe these customs was unfortunate and has confused the issue. In Scotland, as in Ireland, customs of marriage based ultimately on ancient Irish law, continued until the seventeenth century. It is convenient to refer to these customs, adopting recent Irish academic usage, as “Celtic secular marriage”. These were indeed the customs to which Martin Martin referred to in 1695, albeit in garbled fashion, and which were struck at by Article One of the Statutes of Iona 1609, which forbade “mariageis contractit for certane yeiris”.
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Fraser, James E. "League and Iron: Bridei son of Der-Ilei, Iona and Argyll (692–707)." In From Caledonia to Pictland Scotland to 795, 237–63. Edinburgh University Press, 2009. http://dx.doi.org/10.3366/edinburgh/9780748612314.003.0012.
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Forsyth, Alexander. "Theology and Practice of Mission in Mid-Twentieth-Century Scotland." In The History of Scottish Theology, Volume III, 242–58. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0018.
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The post-war period in Scotland saw a dramatic resurgence of mission and evangelism, seeking to contextualize the Gospel to the rhythms of everyday life to re-establish its meaning and relevance. This would require a dedicated engagement with all levels of society, which in turn would lead the churches to be revolutionized into ‘missionary parishes’ of constant witness and service. The work was consciously ecumenical and diverse theologically. The missional key was the ‘apostolate of the laity’. This chapter considers the theology and practice of central figures such as Tom Allan, as well as the ‘Tell Scotland’ movement, the Iona Community, the Gorbals Group Ministry, and Scottish Churches House. Conclusions are drawn as to their missiological legacy.
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Leask, Nigel. "‘Werry romantic…among these Mountains & Lakes’." In John Keats and Romantic Scotland, 56–71. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780198858577.003.0004.
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My essay explores Keats’s ‘Cockneyism’ in the letters describing his six-week ‘northern tour’ in 1818 with Charles Brown in letters to his brother Tom and other family members, as well as to friends like Reynolds and Bailey. His tour letters and poetry are placed in the context of post-Waterloo travel accounts of Scotland, and of contemporary criticisms of the Highland tour as a commodified and Cockneyfied cliché, especially in the wake of the craze for Scott’s Highland romances. The essay considers the literary influence of Wordsworth, Burns, and Scott, although the latter is a conspicuous absence from Keats’s account. Keats’s pedestrian tour is interpreted as an exercise in masculine self-fashioning and social mobility, a distinctive cultural performance, rather than merely an episode in the poet’s creative development. Attention is paid to Keats’s accoutrements and itinerary, and new research identifies the guidebooks he consulted, as well as his relations with local people, especially in the Gaelic-speaking Highlands. Keats’s account of key sites, like Loch Lomond, Inveraray, Mull, Iona, Staffa, and Ben Nevis are explored in relation to the light-hearted tour poetry that they inspired. My essay explores how Keats negotiated this ‘beaten track’, both as a cultural and as a literary practice, anticipating the ironic sense of poetic identity that he developed in the poems of his last years.