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Journal articles on the topic 'Celtic Christianity'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Baoill, Colm Ó. "Book Reviews : Celtic Christianity." Expository Times 102, no. 4 (1991): 121. http://dx.doi.org/10.1177/001452469110200419.

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2

Cooper, Michael. "Missiological Reflections On Celtic Christianity." Mission Studies 20, no. 1 (2003): 35–55. http://dx.doi.org/10.1163/157338303x00142.

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AbstractThe cultural context of contemporary western culture suggests that people continue to demonstrate strong religious and superstitious beliefs. Many suggest that pre-Christian religions such as Druidry, Asatru and Wicca (although debatable as a pre-Christian religion) are successfully confronting the west European context. With ideals of egalitarianism and environmental responsibility, Paganism criticizes western Christianity for its oppressive nature. While western culture has benefitted from modernization, however, it does not seem all that dissimilar from the religious climate of the

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3

Bradley, Ian. "How Green was Celtic Christianity." Journal for the Study of Religion, Nature and Culture 3, no. 1 (2007): 58–69. http://dx.doi.org/10.1558/ecotheology.v3i1.58.

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4

Hall, Gill. "The Re-Emergence of Celtic Christianity." Rural Theology 12, no. 1 (2014): 17–28. http://dx.doi.org/10.1179/1470499414z.00000000019.

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5

de Waal, Esther. "Book Review: Celtic Christianity and Nature." Theology 100, no. 795 (1997): 222–23. http://dx.doi.org/10.1177/0040571x9710000326.

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6

Donnelly, Jason M. "Early Celtic Christianity - By Brendan Lehane." Religious Studies Review 34, no. 3 (2008): 214. http://dx.doi.org/10.1111/j.1748-0922.2008.00300_11.x.

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7

Kitishat, Amal, and Hana Fathi Farajallah. "The Conflict between Paganism and Christianity in Irish Theatre: A Cultural Study of O’Casey’s The Drums of Father Ned." Journal of Language Teaching and Research 10, no. 4 (2019): 791. http://dx.doi.org/10.17507/jltr.1004.14.

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While Irish theatre assures that it reflects Irish reality and aims at building a national identity in which religion is a significant marker, the plays of O’Casey contradict with this tendency. This study aims at discussing the conflict between an anti- Christian and pagan beliefs and Christian values in favor of anti- Christianity over Christianity. In this article, the researcher takes O'Casey’s The Drums of Father Ned as an example. The study discussed the tension between the pagan and Christian values as represented in the conflict between the pagan and religious characters, represented b

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8

Meek, Donald E. "Book Review: Celtic-Inspired Revivalist Movements, Celtic Christianity: Making Myths and Chasing Dreams." Expository Times 111, no. 3 (1999): 100–101. http://dx.doi.org/10.1177/001452469911100313.

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9

Jeon, Sa Ha. "Celtic Christianity and its Significance for Contemporary Society." Theological Forum 97 (September 30, 2019): 187–213. http://dx.doi.org/10.17301/tf.2019.09.97.187.

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10

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

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11

Borsje, Jacqueline. "The Secret of the Celts Revisited." Religion & Theology 24, no. 1-2 (2017): 130–55. http://dx.doi.org/10.1163/15743012-02401007.

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What makes the Celts so popular today? Anton van Hamel and Joep Leerssen published on the popularity of imagery connected with pre-Christian Celts, Van Hamel seeing the holistic worldview and Leerssen mysteriousness as appealing characteristics. They explain waves of ‘Celtic revival’ that washed over Europe as reaction and romanticising movements that search for alternatives from contemporaneous dominant culture. Each period has produced its modernized versions of the Celtic past. Besides periodical heightened interest in things Celtic, Van Hamel saw a permanent basis of attraction in Celtic t

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12

Clancy, Thomas Owen. ""An Introduction to Celtic Christianity," edited by James P. Mackey." Chesterton Review 18, no. 2 (1992): 266–72. http://dx.doi.org/10.5840/chesterton199218215.

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13

Dilworth, Mark. "Celtic Christianity: Making Myths and Chasing Dreams by Ian Bradley." Catholic Historical Review 86, no. 1 (2000): 96–97. http://dx.doi.org/10.1353/cat.2000.0147.

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14

Effa, Allan. "Celtic and Aboriginal Pathways toward a Contemporary Ecospirituality." International Bulletin of Mission Research 41, no. 1 (2016): 54–62. http://dx.doi.org/10.1177/2396939316658602.

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In the fifth century a contextualized expression of Christianity emerged in Ireland that profoundly revitalized the church across Europe. The encounter of St. Patrick’s Gospel proclamation with the Irish sense of natural mysticism and sacredness of the world produced an expression of faith that was decidedly earth-affirming. Themes of ecospirituality emerged from this Gospel-culture encounter that are shared with the aboriginal cultures of North America. As we seek to re-express Christian faith in response to today’s ecological crisis, we may shape our conversation by the insights gained by th

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15

Brady, Erika, William W. Heist, and Patrick K. Ford. "Celtic Folklore and Christianity: Studies in Memory of William W. Heist." Western Folklore 44, no. 1 (1985): 71. http://dx.doi.org/10.2307/1499962.

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16

Busby, Graham, and Patrick Laviolette. "Authenticating belief and identity: the visitor and Celtic Christianity in Cornwall." International Journal of Tourism Anthropology 2, no. 2 (2012): 164. http://dx.doi.org/10.1504/ijta.2012.048994.

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17

Rosenberg, Bruce A., and Patrick K. Ford. "Celtic Folklore and Christianity: Studies in Memory of William W. Heist." Journal of American Folklore 98, no. 387 (1985): 104. http://dx.doi.org/10.2307/540882.

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18

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 Religio

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19

Coyle, Adrian. "The Relationship between Adomnán of Iona’sLife of St Columbaand Celtic Christianity/Spirituality." Journal for the Study of Spirituality 2, no. 1 (2012): 77–90. http://dx.doi.org/10.1558/jss.v2i1.77.

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20

Clancy, Thomas Owen. "“Celtic” or “Catholic”? Writing the history of Scottish Christianity, AD 664–1093." Scottish Church History 32, no. 1 (2002): 5–39. http://dx.doi.org/10.3366/sch.2002.32.1.12.

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21

Sadowski, Ryszard F. "Resources within Spiritual and Mystical Christian Traditions for the Care of Earth – our Common Home." Studia Ecologiae et Bioethicae 18, no. 1 (2020): 43–53. http://dx.doi.org/10.21697/seb.2020.1.05.

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Research on the ecological crisis has revealed its global and total character, which implies that any attempts at overcoming it must take into account a wide variety of perspectives. It is not surprising, therefore, that for several decades the study of the ecological crisis has been undertaken by philosophers and religologists who seek inspirations for ways to shape an environmentally friendly lifestyle in various religious traditions. Notwithstanding the prevailing stereotypes as regards Christianity and its allegedly anti-ecological attitudes, there are many indications that this rich relig

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22

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 Ir

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23

Armstrong, Richard Stoll. "Book Review: The Celtic Way of Evangelism: How Christianity Can Reach the West … Again." Missiology: An International Review 31, no. 1 (2003): 104–5. http://dx.doi.org/10.1177/009182960303100117.

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24

Abraham, William. "Book Review: The Celtic Way of Evangelism: How Christianity can Reach the West … Again." International Bulletin of Missionary Research 26, no. 2 (2002): 93. http://dx.doi.org/10.1177/239693930202600224.

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25

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, no. 47 (June 3, 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

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26

Meek, Donald E. "Low, Mary. 1996. Celtic Christianity and Nature: Early Irish and Hebridean Traditions. Edinburgh University Press." Studies in World Christianity 5, no. 1 (1999): 98–101. http://dx.doi.org/10.3366/swc.1999.5.1.98.

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27

Meek, Donald E. "Low, Mary. 1996.Celtic Christianity and Nature: Early Irish and Hebridean Traditions. Edinburgh University Press." Studies in World Christianity 5, Part_1 (1999): 98–101. http://dx.doi.org/10.3366/swc.1999.5.part_1.98.

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28

Hall, Dianne, Ph D. "Christ in Celtic Christianity: Britain and Ireland from the Fifth to the Tenth Century (review)." Catholic Historical Review 90, no. 1 (2004): 98–100. http://dx.doi.org/10.1353/cat.2004.0016.

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29

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

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30

Francis, Leslie J., Charlotte L. Craig, and Gill Hall. "Psychological Type and Attitude towards Celtic Christianity among Committed Churchgoers in the United Kingdom: An Empirical Study." Journal of Contemporary Religion 23, no. 2 (2008): 181–91. http://dx.doi.org/10.1080/13537900802024543.

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31

White, Timothy J. "Historical sociology in the field: Teaching Irish identity through field experience." Irish Journal of Sociology 24, no. 1 (2016): 54–77. http://dx.doi.org/10.1177/0791603515627045.

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Teaching Irish Historical Sociology in the field offers unique opportunities for students to engage with sites critical to the historical development of Irish identity. For the past fourteen years, I have taught an Irish Historical Sociology course in Ireland designed to teach students the contested nature and layers of Irish identity based on the waves of migration that have come to Ireland throughout the centuries. The course begins by examining the earliest people to come to Ireland and then examines the impact of the Celtic Migrations, the introduction of Christianity, the Anglo-Norman inv

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32

Cróinín, Dáibhí Ó. "Celtic Folklore and Christianity. Edited by Patrick K. Ford. Pp xii, 225. Santa Barbara: McNally & Loftin. 1983. $18.00." Irish Historical Studies 24, no. 95 (1985): 396–98. http://dx.doi.org/10.1017/s0021121400034295.

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33

Macrae, Clare. "Joyce, Timothy J. 1998. Celtic Christianity, a Sacred Tradition, a Vision of Hope. Maryknoll N.Y.: Orbis Books, pp. 169." Studies in World Christianity 5, no. 2 (1999): 253–55. http://dx.doi.org/10.3366/swc.1999.5.2.253.

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34

Macrae, Clare. "Joyce, Timothy J. 1998.Celtic Christianity, a Sacred Tradition, a Vision of Hope. Maryknoll N.Y.: Orbis Books, pp. 169." Studies in World Christianity 5, Part_2 (1999): 253–55. http://dx.doi.org/10.3366/swc.1999.5.part_2.253.

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35

Crites, Garry J. "Celtic Christianity: Making Myths and Chasing Dreams. By Ian Bradley. New York: St. Martin's, 1999. x + 246 pp. $45.00 cloth." Church History 70, no. 2 (2001): 351–53. http://dx.doi.org/10.2307/3654464.

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36

Chazelle, Celia. "Christ in Celtic Christianity: Britain and Ireland from the Fifth to the Tenth Century. Michael W. Herren , Shirley Ann Brown." Speculum 79, no. 1 (2004): 201–3. http://dx.doi.org/10.1017/s0038713400095178.

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37

Kim, Nam-Sik. "The Evangelistic Study of Early Medieval(5th‐10th Century) Celtic Christianity and Culture for Korean Church Renewal in the 21st Century." Theology and Praxis 68 (February 28, 2020): 675–96. http://dx.doi.org/10.14387/jkspth.2019.68.675.

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38

Kim, Nam-Sik. "The Evangelistic Study of Early Medieval(5th‐10th Century) Celtic Christianity and Culture for Korean Church Renewal in the 21st Century." Theology and Praxis 68 (February 28, 2020): 675–96. http://dx.doi.org/10.14387/jkspth.2020.68.675.

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39

Bonner, Gerald. "Michael W. Herren & Shirley Ann Brown, Christ in Celtic Christianity: Britain and Ireland from the fifth to the tenth century." Peritia 16 (January 2002): 510–13. http://dx.doi.org/10.1484/j.peri.3.516.

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40

Zdilla, Matthew J. "The Hand of Sabazios: Evidence of Dupuytren’s Disease in Antiquity and the Origin of the Hand of Benediction." Journal of Hand Surgery (Asian-Pacific Volume) 22, no. 03 (2017): 403–10. http://dx.doi.org/10.1142/s0218810417970012.

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Dupuytren’s disease gained its eponym from the surgeon Baron Guillaume Dupuytren (1777-1835). However, the terms “Cline’s contracture” and “Cooper’s contracture,” named after the two surgeons who proposed the treatment for the palmar contractures prior to Dupuytren, have also been used to describe the disease. In addition to the eponyms attributed to these three surgeons, a number of other appellations with interesting provenance exist for Dupuytren’s disease including the “Curse of the MacCrimmons,” “Celtic hand,” “Viking’s disease,” and the “Hand of Benediction.” These terms all have interes

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41

Willms, Lothar. "Augusta Treverorum Vulgaris: Linguistic Change and Cultural Integration in the Vulgar Latin Inscriptions of Trier (germany)." Acta Antiqua Academiae Scientiarum Hungaricae 59, no. 1-4 (2020): 651–61. http://dx.doi.org/10.1556/068.2019.59.1-4.56.

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SummaryThe copious corpus of deviations from standard Latin from Trier spans more than 800 years (50 BC–800 AD) and comprises both pagan and Christian inscriptions, the latter exclusively on tombstones. This paper points out the most salient non-standard features in the categories of phonetics, morphology, syntax and vocabulary. Most of them conform to standard Vulgar Latin, but some yield features of the inscriptions’ area, such as Western Romance (preservation of final -s, voicing intervocalic stops), Gallo-Romance (qui instead of quae, nasalisation), and the extinct Moselle Romance. A few f

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42

Macrae, Clare. "Davies, Oliver. 1996. Celtic Christianity in Early Medieval Wales. The Origins of the Welsh Spiritual Tradition. Cardiff: University of Wales Press, pp. 180." Studies in World Christianity 5, no. 2 (1999): 250–53. http://dx.doi.org/10.3366/swc.1999.5.2.250.

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43

Macrae, Clare. "Davies, Oliver. 1996.Celtic Christianity in Early Medieval Wales. The Origins of the Welsh Spiritual Tradition. Cardiff: University of Wales Press, pp. 180." Studies in World Christianity 5, Part_2 (1999): 250–53. http://dx.doi.org/10.3366/swc.1999.5.part_2.250.

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44

Gruffydd, R. Geraint. "The Quest for Celtic Christianity by Donald E. Meek (Edinburgh: Handsel Press, 2000. viii + 273 pp. pb. £9.95. ISBN 1-871828-51-1)." Evangelical Quarterly 75, no. 2 (2003): 190–92. http://dx.doi.org/10.1163/27725472-07502010.

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45

Stancliffe, Clare E. "An Introduction to Celtic Christianity. Edited by James P. Mackey. Pp. 440 incl. ills. Edinburgh: T. & T. Clark, 1989. £17.95. 0 567 09507 X." Journal of Ecclesiastical History 42, no. 2 (1991): 302–3. http://dx.doi.org/10.1017/s0022046900000154.

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46

MCDERMOTT, UNA. "LOW, M. Celtic Christianity and Nature, Early Irish and Hebridean Traditions. The Blackstaff Press, Belfast: 1996. Pp xii, 232. Price £12.99. ISBN 0-85640-579-5." Archives of Natural History 25, no. 1 (1998): 142. http://dx.doi.org/10.3366/anh.1998.25.1.142.

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47

FREND, W. H. C. "Christ in Celtic Christianity. Britain and Ireland from the fifth to the tenth century. By Michael W. Herren and Shirley Ann Brown. (Studies in Celtic History, 20.) Pp. xii+321 incl. 5 figs+16 plates. Woodbridge: Boydell Press, 2002. £50. 0 85115 889 7." Journal of Ecclesiastical History 55, no. 1 (2004): 139–40. http://dx.doi.org/10.1017/s0022046903407197.

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48

BREEZE, ANDREW. "Celtic Christianity in early medieval Wales. The origins of the Welsh spiritual tradition. By Oliver Davies. Pp. xii+193. Cardiff: University of Wales Press, 1996. £12.95 (paper). 0 7083 1287 X." Journal of Ecclesiastical History 49, no. 1 (1998): 149–81. http://dx.doi.org/10.1017/s0022046997335271.

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49

O'Beirne, Marguerite. "The Book of Creation: The Practice of Celtic Spirituality. By J. Philip Newell New York: Paulist, 1999. 128 pages. $7.95 (paper). - One Foot in Eden: A Celtic View of the Stages of Life. By J. Philip Newell. New York: Paulist, 1999. 112 pages. $8.95 (paper). - Discovering Celtic Christianity: It's Roots, Relationship and Relevance. By Bruce R. Pullen. Mystic, CT: Twenty-Third, 1999. 158 pages. $12.95 (paper)." Horizons 27, no. 2 (2000): 414–15. http://dx.doi.org/10.1017/s0360966900032886.

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50

Wooding, Jonathan M. "Island monasticism in Wales: towards an historical archaeology." Studia Celtica 54, no. 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 int

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