Abstract
Ask many people browsing through popular books on Celtic Christianity to describe the Celtic Church and several well-known ideas will probably emerge. They might state, for instance, that the Celtic Church did not acknowledge papal authority and was less authoritarian and bureaucratic than the Roman Church because it was guided by holy abbots, rather than bishops. Depending on their interests, they might add that it allowed women more power than was customary at the time, it was environmentally friendly, it was continually influenced by native paganism, or that the Irish had a special link with the spiritual realm. Simply stated, most would agree that the Roman and Celtic Churches were inherently dissimilar and in conflict throughout the Middle Ages until the Roman Church conquered and suppressed the Celtic tradition.1
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Preview
Unable to display preview. Download preview PDF.
Notes
Deborah Cronin, Holy Ground: Celtic Christian Spirituality (Nashville, TN: Upper Room Books, 1999);
Edward Sellner, The Wisdom of the Celtic Saints (Notre Dame, IN: Ave Maria Press, 1993);
Graydon Snyder, Irish Jesus, Roman Jesus (Harrisburg: Trinity Press International, 2002).
Thomas Charles-Edwards, Early Christian Ireland (Cambridge, UK: Cambridge University Press, 2000), pp. 241–48;
Colmân Etchingham, Church Organisation in Ireland (Maynooth: Laigin Publications, 1999);
Colmân Etchingham and Catherine Swift, “Early Irish Church Organisation,” Breifne 9 (2001): 285–312.2.
Christina Harrington, Women in a Celtic Church (Oxford: Oxford University Press, 2000), pp. 1–19;
Gilbert Mârkus, “Iona: Monks, Pastors and Missionaries,” in Spes Scotorum: Hope of the Scots, edited by Dauvit Broun and Thomas Clancy (Edinburgh: T & T Clark, 1999), pp. 115–38.
The idea of local theologies is explored in Thomas O’Loughlin, “ ‘A Celtic Theology’: Some Awkward Questions and Observations,” in Identifying the “Celtic,” edited by Joseph Falaky Nagy (Dublin: Four Courts Press, 2002), pp. 59–65.
Peter Brown, The Rise of Western Christendom, 2nd ed. (Oxford: Blackwell, 2003), esp. pp. 355–79.
O’Loughlin identifies three versions of the “distinction equals opposition” theory and its influence on Celtic studies in O’Loughlin, “ ‘A Celtic Theology,’” pp. 55–58.
Donald Meek, The Quest for Celtic Christianity (Millfield: Handsel Press, 2000 Celtic Theology (London: Continuum, 2000), pp. 1–23.
Celtic Christianity: Making Myths and Chasing Dreams (Edinburgh: Edinburgh University Press,1999). 192 NOTES TO PAGES 2–7
Patrick Sims-Williams, “The Visionary Celt: The Construction of an Ethnic Preconception,” CMCS 11 (1986): 1–35.
Oliver Davies, “Celtic Christianity: Texts and Representations,” in Celts and Christians, edited by Mark Atherton (Cardiff: University of Wales Press, 2002), pp. 23–38.
Wendy Davies, “The Myth of the Celtic Church,” in The Early Church in Wales and the West, edited by Nancy Edwards and Alan Lane (Oxford: Oxbow Press, 1992), pp. 12–21.
Patrick Sims-Williams, “Celtomania and Celtoscepticism,” CMCS 36 (1998): 1–35.
Kenneth Harrison, “Easter Cycles and the Equinox in the British Isles,” ASE 7 (1978): 1–8.
Duncan Steel, Marking Time: The Epic Quest to Invent the Perfect Calendar (New York: John Wiley & Sons, 2000).
Faith Wallis, Bede: Reckoning of Time (Liverpool: Liverpool University Press, 2000), pp. xxxiv–lxiii.
Jane Stevenson, The “Laterculus Malalianus” and the School of Archbishop Theodore (Cambridge: Cambridge University Press, 1995), pp. 168–69.
Wesley Stevens, “Cycles of Time: Calendrical and Astronomical Reckonings in Early Science,” in Cycles of Time and Scientific Learning in Medieval Europe, edited by Wesley Stevens, vol. I (Aldershot, Hampshire: Variorum, 1995), pp. 27–51, at 39.
Bonnie Blackburn and Leofranc Holford-Stevens, The Oxford Companion to the Year (Oxford: Oxford University Press, 1999), pp. 791–97.
Georges Declercq, Anno Domini: The Origins of the Christian Era (Turnhout: Brepols, 2000).
Kenneth Harrison, “Episodes in the History of Easter Cycles in Ireland,” in Ireland in Early Mediaeval Europe, edited by Dorothy Whitelock et al. (Cambridge, UK: Cambridge University Press, 1982), pp. 307–19, at 311–13.
Dâibhí Ó Cróinín, “‘New Heresy for Old’: Pelagianism in Ireland and the Papal Letter of 640,” Speculum 60, no. 3 (1985): 505–16, at 508–11
Charles Jones, “The Victorian and Dionysiac Paschal Tables in the West,” Speculum 9, no. 4 (1934): 408–21.
Gregory of Tours, History of the Franks, trans. Lewis Thorpe (London: Penguin, 1974), 10.23.
Daniel McCarthy, “The Origin of the Latercus Paschal Cycle of the Insular Celtic Churches,” CMCS 28, no. 2 (1994): 25–49.
Daniel McCarthy and Dâibhí Ó Cróinín, “The ‘Lost’ Irish 84-Year Easter Table Rediscovered,” Peritia 6–7 (1987/88): 227–42.
Daniel McCarthy, “Easter Principles and a Fifth-Century Lunar Cycle Used in the British Isles,” Journal of the History of Astronomy 24, no. 3 (1993): 204–24.
Yitzhak Hen, Culture and Religion in Merovingian Gaul, A.D. 481–751 (Leiden: E.J. Brill, 1995), pp. 61–81.
Edward James, “Bede and the Tonsure Question,” Peritia 3 (1984): 85–98;
Daniel McCarthy, “On the Shape of the Insular Tonsure,” Celtica 24 (2003): 140–67;
Sayers, “Early Irish Attitudes towards Hair and Beards, Baldness and Tonsure,” Zeitschrift für celtische Philologie 44 (1991): 154–89.
Alberto Ferreiro, “A Reconsideration of the Celtic Tonsure and the Ecclesia Britoniensis in the Hispano Roman-Visigothic Councils,” Annuarium Historiae Conciliorum 23 (1991): 1–10.
Simon Coates, “Scissors or Sword: The Symbolism of a Medieval Haircut,” History Today 49, no. 5 (1999): 7–13.
J. K. Elliott, The Apocryphal New Testament (Oxford: Clarendon Press, 1993), pp. 390–426, 431–38.
Alberto Ferreiro, “Simon Magus: The Patristic Medieval Traditions and Historiography,” Apocrypha 7 (1996): 29–38.,
Peter Brown, “The Decline of the Empire of God: Amnesty, Penance, and the Afterlife from Late Antiquity to the Middle Ages,” in Last Things: Death and the Apocalypse in the Middle Ages, edited by Caroline Walker Bynum and Paul Freedman (Philadelphia, PA: University of Pennsylvania Press, 2000), pp. 41–59, at 41–42.
Mayke de Jong, “Transformations of Penance,” in Rituals of Power from Late Antiquity to the Early Middle Ages, edited by Frans Theuws and Janet Nelson (Leiden: Brill, 2000), pp. 203–05.
Thomas O’Loughlin, “Penitentials and Pastoral Care,” in A History of Pastoral Care, edited by G. R. Evans (London: Cassell, 2000), pp. 94–95.
Rob Meens, “Frequency and Nature of Early Medieval Penance,” in Handling Sin: Confession in the Middle Ages, edited by Peter Biller and Alastair Minnis (Woodbridge, Suffolk: Boydell & Brewer, 1998), pp. 47–52.
John McNeill and Helena Gamer, eds., Medieval Handbooks of Penance (New York: Columbia University Press, 1938; reprint, 1990), pp. 86–97, 174–78.
Thomas Charles-Edwards, “Britons in Ireland, c.550–800,” in Ild4nach Ildírech, edited by John Carey, John Koch, and Pierre-Yves Lambert (Andover: Celtic Studies Publications, 1999), pp. 14–26, at 17–19;
David N. Dumville, “St. Finnian of Movilla: Briton, Gael, Ghost?” in Down: History and Society, edited by L. Proudfoot (Dublin: Geography Publications, 1997), pp. 71–84;
Columbanus, “Paenitentiale,” in Sancti Columbani Opera, edited by G. S. M. Walker (Dublin: Dublin Institute for Advanced Studies, 1957; reprint, 1970), pp. 168–81, at 175, 177.
Hugh Connolly, The Irish Penitentials (Dublin: Four Courts Press, 1995), pp. 30–36.
Richard Price, “Informal Penance in Early Medieval Christendom,” in Retribution, Repentance, and Reconciliation, edited by Kate Cooper and Jeremy Gregory (Woodbridge: Boydell Press, 2004), pp. 29–38, at 32–33.
Kate Dooley, “From Penance to Confession: The Celtic Contribution,” Bijdragen, tijdschrift voor filosofie en theologie 43 (1982): 390–411.
Brad Bedingfield, “Public Penance in Anglo-Saxon England,” ASE 31 (2002): 223–55.
Richard Fletcher, The Barbarian Conversion (Berkeley, CA: University of California Press, 1997), pp. 30–32.
Manuela Brito-Martins, “The Concept of Peregrinatio in St. Augustine and Its Influences,” in Exile in the Middle Ages, edited by Laura Napran and Elisabeth Van Houts (Turnhout: Brepols, 2004), pp. 83–94, at 83–86.
Gillian Clark, “Pilgrims and Foreigners: Augustine on Traveling Home,” in Travel, Communication and Geography in Late Antiquity, edited by Linda Ellis and Frank Kidner (Burlington, VT: Ashgate Publishing, 2004), pp. 149–58.
Michael Maher, “Peregrinatio pro Christo: Pilgrimage in the Irish Tradition,” Milltown Studies 43 (1999): 5–39, at 26–32.
Thomas Charles-Edwards, “The Social Background to Irish Peregrinatio,” in The Otherworld Voyage in Early Irish Literature, edited by Jonathan Wooding (Dublin: Four Courts Press, 2000), pp. 94–108, at 96–102.
Michael Richter, Ireland and Her Neighbours in the Seventh Century (New York: St Martin’s Press, 1999), pp. 41–47.
Marilyn Dunn, The Emergence of Monasticism (Oxford: Blackwell, 2002), pp. 140–42;
Marilyn Dunn, Life of St. Samson of Dol, translated by Thomas Tayler (Llanerch: Llanerch Press, 1991).
Copyright information
© 2006 Caitlin Corning
About this chapter
Cite this chapter
Corning, C. (2006). Introduction. In: The Celtic and Roman Traditions. Palgrave Macmillan, New York. https://doi.org/10.1057/9780230601154_1
Download citation
DOI: https://doi.org/10.1057/9780230601154_1
Publisher Name: Palgrave Macmillan, New York
Print ISBN: 978-1-349-53424-1
Online ISBN: 978-0-230-60115-4
eBook Packages: Palgrave History CollectionHistory (R0)