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Relevant bibliographies by topics / Celtic church – history

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Journal articles

Academic literature on the topic 'Celtic church – history'

Author: Grafiati

Published: 25 July 2024

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Journal articles on the topic "Celtic church – history"

1

Johnston, E. "Women in a Celtic Church: Ireland, 450-1150." English Historical Review 119, no. 483 (2004): 1025–26. http://dx.doi.org/10.1093/ehr/119.483.1025.

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2

Swift, Catherine. "Review: Women in a Celtic Church: Ireland 450–1150." Irish Economic and Social History 30, no. 1 (2003): 128–29. http://dx.doi.org/10.1177/033248930303000111.

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3

Markey, Tom, and Bernard Mees. "A Celtic orphan from Castaneda." ZCPH 54, no. 1 (2004): 54–120. http://dx.doi.org/10.1515/zcph.2005.54.

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In November of 1935, a uniquely puzzling inscription in Etruscoid characters was discovered among the remains of an Iron Age necropolis west of the church at Castaneda in Canton Grisons (Graubünden, Grigione). The inscription is engraved along the spout of a bronze oinochoe (Schnabelkanne), and apart from a solitary chi inscribed on another find from this necropolis, is the only evidence of alphabetism to have been unearthed from the site. Castaneda is a hamlet strategically perched some 780 meters above sea level along the northern slope of the Calanca Valley (Val Calanca) as it opens onto th

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Shanneik, Yafa. "Conversion to Islam in Ireland: A Post-Catholic Subjectivity?" Journal of Muslims in Europe 1, no. 2 (2012): 166–88. http://dx.doi.org/10.1163/22117954-12341235.

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Abstract This article discusses the conversion experiences as recalled by Irish women who converted to Islam during the so-called ‘Celtic-Tiger’ period—the years of Ireland’s dramatic economic boom and major socio-cultural transformations between 1995 and 2007. In this period, the increasing religious diversity of Irish society and the decline of the social authority of the Catholic Church facilitated the exploration of alternative religious and spiritual affiliations. Irish women converts to Islam are an example of the emergence of a post-Catholic subjectivity in Ireland during the Celtic Tig

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5

Shestakova, Nadezhda F. "Inventing the Past: Iolo Morganwg and His Neo-Druidic Doctrine." Izvestia of the Ural federal university. Series 2. Humanities and Arts 26, no. 2 (2024): 74–89. http://dx.doi.org/10.15826/izv2.2024.26.2.024.

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This article examines the historical mythmaking of the multifaceted Welsh intellectual Edward Williams and his bardo-druidic doctrine known as “Bardism” and developed by him based on the ideas of the main ancient religions (Christianity, Judaism, Buddhism, Hinduism, etc.). Drawing on Barddas, the purpose of this study is to identify and reveal the main “dogmas” of neo-druidism and identify the peculiarities of interpretation of the Celtic past by this historian-polymath. Relying on the methodology of intellectual history, the author not only manages to trace the origins of neo-druidism in the

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6

McGrath, Paul. "Knowledge management in monastic communities of the medieval Irish Celtic church." Journal of Management History 13, no. 2 (2007): 211–23. http://dx.doi.org/10.1108/17511340710735591.

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PurposeThis paper aims to use the case of early medieval Irish monasticism to highlight the implicit a historicism of the knowledge management (KM) literature and to show how such a historical study can be used to increase the level of discourse and reflection within the contested and increasingly fragmented field of KM.Design/methodology/approachThe author uses secondary source analysis from a diversity of academic fields to examine the relatively sophisticated processes through which the monks gathered, codified, created, interpreted, disseminated and used religious and secular knowledge. Th

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7

McLeod, Hugh. "Kirk (ed.), The Church in the Highlands; Porter (ed.), After Columba; Meek, The Quest for Celtic Identity." Scottish Historical Review 82, no. 2 (2003): 326–28. http://dx.doi.org/10.3366/shr.2003.82.2.326.

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8

Slate, C. Philip. "Two Features of Irenaeus' Missiology." Missiology: An International Review 23, no. 4 (1995): 431–42. http://dx.doi.org/10.1177/009182969502300404.

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Irenaeus flourished toward the end of the second century as a bishop in Lugdunum (modern Lyons, France). He is important for several reasons, but scholarly interests in Irenaeus have focused chiefly on his place in the history of Christian thought and his churchmanship. Although his mission/evangelistic work is routinely mentioned by church historians, little effort has been made to extract from his apologetical-catechetical writings something of his missiology. As a native of Asia Minor, he engaged in cross-cultural work among the pagan Celtic peoples of southern Gaul. Two aspects of his miss

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9

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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10

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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