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Journal articles on the topic 'Abbey of Iona (Iona, Scotland)'
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1
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.
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Blythe, Stuart McLeod. "George Calling: A Rhetorical Analysis of Four Broadcast Sermons Preached by the Rev. George F. MacLeod from Govan in 1934." Religions 13, no. 5 (May 6, 2022): 420. http://dx.doi.org/10.3390/rel13050420.
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George F. MacLeod was one of the most significant Church leaders in twentieth-century Scotland. He advocated parish renewal and mission within the Church of Scotland and founded the Iona Community. His contributions to the Church received national and international recognition. His notable strengths included the quality and popularity of his preaching. Be this as it may, there has been little detailed and systematic analysis of his sermons. This article provides an in-depth rhetorical analysis of four of his sermons. These four sermons were delivered in 1934 from Govan and broadcast on the radio. These sermons were chosen because Govan was a particularly formative context for MacLeod, 1934 was a significant year, and his radio preaching reflected and extended his wider popularity. This analysis drawing of the rhetorical codes of homiletician John S. McClure explores the nature of MacLeod’s popular radio preaching in terms of how he used Scripture, language, expressed theology, and interacted with culture. It demonstrates that MacLeod’s preaching was kerygmatic, image-driven, realistic but hopeful, and dialectically portrayed aspects of culture as sources of divine revelation.
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Dempster, Tim J., Allan D. Hollinsworth, Euan McIntosh, Shannon Edgar, John W. Faithfull, and Daniel Koehn. "Deformation-Induced and Reaction-Enhanced Permeability in Metabasic Gneisses, Iona, Scotland: Controls and Scales of Retrograde Fluid Movement." Geofluids 2021 (January 27, 2021): 1–18. http://dx.doi.org/10.1155/2021/8811932.
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The spatial distribution of greenschist-facies retrograde reaction products in metabasic gneisses from Iona, western Scotland, has been investigated. The retrograde products may be broadly accounted for by a single reaction, but their different spatial and temporal development indicates that a series of reactions occur with significantly different scales of metasomatic transfer. After initial fluid influx linked to deformation-induced high permeability, reaction-enhanced permeability, coupled to cycling of fluid pressure during faulting, strongly controls the pervasive retrogression. Ca-plagioclase and pyroxene in the gneisses are replaced by albite and chlorite in pseudomorphic textures, and this is followed by localized epidotization of the albite. Two main generations of epidote are formed in the gneisses. Epidosite formation is associated with prominent zones of cataclasite indicating a strong link between faulting and fluid influx. In contrast, complete alteration of albite to epidote in the host metabasic gneisses is spatially complex, and areas of pervasive alteration may be constrained by both epidote-rich veins and cataclasites. In other instances, reaction fronts are unrelated to structural features. Volume changes associated with individual stages of the reaction history strongly control the localized distribution of epidote and the earlier more widespread development of chlorite and albite. Such behaviour contrasts with adjacent granitic gneisses where epidotization is restricted to local structural conduits. Many small-scale mineralized fractures with evidence of having previously contained fluids do not enhance the pervasive retrogression of the metabasic gneisses and represent conduits of fluid removal. Retrogression of these basement gneisses is dominated by a complex combination of reaction-enhanced and reaction-restricted permeability, kinetic controls on the nucleation of reaction products, changes in fluid composition buffered by the reactions, and periodic local migration of fluids associated with fault movements. This combination generates spatially complex patterns of epidotization that are limited by cation supply rather than fluid availability and alternations between focused and pervasive types of retrogression.
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Black, Ronald. "Hegarty’s lists: Jura names in 1625." Innes Review 73, no. 2 (November 2022): 178–208. http://dx.doi.org/10.3366/inr.2022.0334.
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In 1624–25 a Franciscan brother, Patrick Hegarty, visited the isle of Jura as part of an apostolic mission to the West Highlands, and brought forty-two individuals back to the faith. He listed their names in latinised form in a document which survives in the Vatican. Ronald Black attempts a thorough analysis of the names with the aim of establishing the identity of each individual. To do this he presents a numbered table of the names in their Latin, Gaelic and English forms, summarises the history of Jura landownership from 1334 to 1624, and then discusses each name individually. The names represent about 10% of Jura’s population, concentrated in the south. Black finds that at least 40% of them represent the hereditary professional classes of Gaelic Scotland, those whose heritage was most under threat from the Reformation, the recent Campbell takeover of most of the island, and the Statutes of Iona.
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Cipriano, Salvatore. "“Students Who Have the Irish Tongue”: The Gaidhealtachd, Education, and State Formation in Covenanted Scotland, 1638–1651." Journal of British Studies 60, no. 1 (January 2021): 66–87. http://dx.doi.org/10.1017/jbr.2020.186.
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AbstractThis article examines the Scottish Covenanters’ initiatives to revamp educational provision in the Gaidhealtachd, the Gaelic-speaking portions of Scotland, from the beginning of the Scottish Revolution in 1638 to the Cromwellian conquest of Scotland in 1651. Scholars have explored in detail the range of educational schemes pursued by central governments in the seventeenth century to “civilize” the Gaidhealtachd, but few have engaged in an analysis of Covenanting schemes and how they differed from previous endeavors. While the Statutes of Iona are probably the best-known initiative to civilize the Gaidhealtachd and extirpate the Gaelic language, Covenanter schemes both adapted such policies and further innovated in order to serve the needs of a nascent confessional state. In particular, Covenanting schemes represented a unique and pragmatic way to address the Gaidhealtachd's educational deficiencies because they sought practical accommodation of the Gaelic language and preferred the matriculation of Gaelophone scholars into the universities. These measures not only represented a new strategy for integrating the Gaelic periphery into the Scottish state but were also notable for the ways in which they incorporated Gaelophone students into Scotland's higher education orbit—a stark departure from the educational situation in Ireland. By drawing on underutilized manuscript and printed sources, this article examines how the Covenanters refurbished education in the Gaidhealtachd and posits that the Covenanter schemes represented a key facet of the broader process of state formation in 1640s Scotland.
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MEGAW, B. R. S. "Iona, by John G. Dunbar and Ian Fisher. Pp 32 + 2 maps. (Royal Commission on the Ancient and Historical Monuments of Scotland, H.M.S.O., Edinburgh, 1983. £1.40)." Innes Review 36, no. 1 (June 1985): 51–52. http://dx.doi.org/10.3366/inr.1985.36.1.51.
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Wooding, Jonathan M. "Island monasticism in Wales: towards an historical archaeology." Studia Celtica 54, no. 1 (December 1, 2020): 1–28. http://dx.doi.org/10.16922/sc.54.2.
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Wales has a significant number of islands that have supported monastic life at some time in their histories. These monastic islands do not command quite the same international attention as those from other Celtic nations, for example Skellig Michael (Ireland) or Iona (Scotland), but islands such as Ynys Enlli (Bardsey) and Caldey Island (Ynys Bŷr) have sustained recognition as 'holy islands' in Welsh tradition. Those seeking assessments of the phenomenon of island monasticism in Wales will also find only a modest literature, now requiring some careful recalibration in the light of changing interpretations of Welsh church history. This discussion is an attempt to establish the data and models for a holistic reassessment. This is not necessarily just an academic desideratum. Welsh islands have recently, for example, been identified as assets for the emerging trend of 'faith tourism', with potential economic as well as environmental impact.<br/> In this study I will approach the archaeology of the Welsh islands initially by way of their historical context. There are a number of reasons for this choice of approach. It is arguable that only a multi-disciplinary approach here offers a sustainable body of data for analysis. Island sites are characteristically materially poor and the eremitical ethos of much island monasticism converges with that tendency. The 'island monastery' is also prone to rather singular conception as an 'early Christian' artefact, whereas much of what we think we know concerning the Welsh islands speaks most definitely of later medieval use—and only uncertainly of the early medieval. So a strongly diachronic approach is essential. For one or two of the islands, moreover, there is a requirement simply to resolve their historical identities. Finally, there is a pressing need to uncouple these islands from dated historical models of evangelism via the seaways and other models in which monasticism is conflated with secular Christianity—assumptions that can influence interpretation of archaeological evidence for settlement.
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Crawford, Barbara E. "Spes scotorum. Hope of Scots. Saint Columba, Iona and Scotland. Edited by Dauvit Broun and Thomas Owen Clancy. Pp. xv+314 incl. 9 ills. Edinburgh: T & T Clark, 1999. £15.95 (paper). 0 567 08682 8." Journal of Ecclesiastical History 52, no. 4 (October 2001): 702–79. http://dx.doi.org/10.1017/s0022046901311454.
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Maurice A. Cucci. "Quaternary Sediments and Facies Relationships in the Sound of Iona, Western Scotland: ABSTRACT." AAPG Bulletin 74 (1990). http://dx.doi.org/10.1306/44b4af50-170a-11d7-8645000102c1865d.
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Krabbendam, Maarten, Rob Strachan, and Tony Prave. "A new stratigraphic framework for the early Neoproterozoic successions of Scotland." Journal of the Geological Society, September 3, 2021, jgs2021–054. http://dx.doi.org/10.1144/jgs2021-054.
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The circum-North Atlantic region archives three major late-Mesoproterozoic to Neoproterozoic tectonic episodes, the Grenville-Sveconorwegian and Renlandian orogenies followed by rifting and formation of the Iapetus Ocean, and each is bracketed by sedimentary successions that define three megasequences. In this context, we summarise sedimentological and geochronological data and propose a new stratigraphic framework for the iconic Torridonian-Moine-Dalradian successions and related units in Scotland. The Iona, Sleat, Torridon and Morar groups of the Scottish mainland and Inner Hebrides, and the Westing, Sand Voe and Yell Sound groups in Shetland, form the newly named Wester Ross Supergroup. They were deposited c. 1000–950 Ma within a foreland basin to the Grenville Orogen and, collectively, are in Megasequence 1. Some of these units record Renlandian orogenesis at c. 960-920 Ma. The newly named Loch Ness Supergroup consists of the Glenfinnan, Loch Eil and Badenoch groups of the Scottish mainland, deposited c. 900–870 Ma and are assigned to Megasequence 2. These units record Knoydartian orogenesis c. 820-725 Ma. The regionally extensive Dalradian Supergroup belongs to Megasequence 3; it was deposited c. <725-500 Ma and records the opening of the Iapetus Ocean, ultimately leading to deposition of the passive margin Cambrian-Ordovician Ardvreck and Durness groups.
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"Introduction." Geological Society, London, Memoirs 24, no. 1 (2002): 1–4. http://dx.doi.org/10.1144/gsl.mem.2002.024.01.01.
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Torridonian is an informal stratigraphic name for the Proterozoic reddish-brown sandstones overlying the Lewisian gneiss complex of the NW Scottish mainland. These sandstones form one of the principal elements of British stratigraphy, comparable in volume (over 150000 km3) to the Lower Old Red Sandstone of eastern Scotland, or the Triassic of England. They form the majestic mountains of NW Scotland, but also extend westwards under the Minch basin (Fig. 1). The subcrop has been identified 20 km north of Cape Wrath on the MOIST seismic reflection profile (Blundell et al. 1985), and beneath Devonian strata in the west Orkney basin (Cheadle et al. 1987). It extends south for 330 km to the latitude of Iona (Binns et al. 1974; Evans et al. 1982). The Torridonian was deposited on the edge of the Laurentian shield, near the roughly contemporaneous Grenville orogenic belt. It lies just outside the Caledonian orogen and has consequently escaped appreciable deformation, except in the Moine Thrust zone. Dips are generally low and the thermal history reflects little more than burial, giving ample scope for studies of the sedimentology, geochemistry, palaeoclimate and palaeomagnetism. Combined investigations of the sedimentology and chemistry of the rocks by several workers over the last ten years, using a total of nearly 600 whole rock analyses, have been particularly fruitful despite the relative neglect of the petrography. The most surprising lacuna in Torridonian studies is the paucity of published work on the micropalaeontology.The main objects of this memoir are to provide a comprehensive
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Troll, Valentin R., Graeme R. Nicoll, Robert M. Ellam, C. Henry Emeleus, and Tobias Mattsson. "Petrogenesis of the Loch Bà ring-dyke and Centre 3 granites, Isle of Mull, Scotland." Contributions to Mineralogy and Petrology 176, no. 2 (February 2021). http://dx.doi.org/10.1007/s00410-020-01763-4.
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AbstractThe Loch Bà ring-dyke and the associated Centre 3 granites represent the main events of the final phase of activity at the Palaeogene Mull igneous complex. The Loch Bà ring-dyke is one of the best exposed ring-intrusions in the world and records intense interaction between rhyolitic and basaltic magma. To reconstruct the evolutionary history of the Centre 3 magmas, we present new major- and trace-element, and new Sr isotope data as well as the first Nd and Pb isotope data for the felsic and mafic components of the Loch Bà intrusion and associated Centre 3 granites. We also report new Sr, Nd and Pb isotope data for the various crustal compositions from the region, including Moine and Dalradian metasedimentary rocks, Lewisian gneiss, and Iona Group metasediments. Isotope data for the Loch Bà rhyolite (87Sr/86Sri = 0.716) imply a considerable contribution of local Moine-type metasedimentary crust (87Sr/86Sr = 0.717–0.736), whereas Loch Bà mafic inclusions (87Sr/86Sri = 0.704–0.707) are closer to established mantle values, implying that felsic melts of dominantly crustal origin mixed with newly arriving basalt. The Centre 3 microgranites (87Sr/86Sri = 0.709–0.716), are less intensely affected by crustal assimilation relative to the Loch Bá rhyolite. Pb-isotope data confirm incorporation of Moine metasediments within the Centre 3 granites. Remarkably, the combined Sr–Nd–Pb data indicate that Centre 3 magmas record no detectable interaction with underlying deep Lewisian gneiss basement, in contrast to Centre 1 and 2 lithologies. This implies that Centre 3 magmas ascended through previously depleted or insulated feeding channels into upper-crustal reservoirs where they resided within and interacted with fertile Moine-type upper crust prior to eruption or final emplacement.