tag:blogger.com,1999:blog-80205014089828851742024-02-18T21:29:30.688-06:00A N G L A N D I C U SFACIEM TVAM, DOMINE, REQVIRAMShane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.comBlogger86125tag:blogger.com,1999:blog-8020501408982885174.post-26855159701419012962018-09-12T16:40:00.003-05:002018-09-13T16:12:52.232-05:00Carmen de Hiberniae insula<span style="font-family: "arial" , "helvetica" , sans-serif;">Alexander O’Hara in his excellent translation and study of Jonas of Bobbio’s <i>Vita Columbani </i>notes that this seventh century account of the wandering Irish pilgrim Columbanus opens with a citation from the earliest poem about Ireland, the <i>Carmen de Hiberniae insula</i>. Jonas was not the author of this poem, rather it was written by an Irishman most probably a disciple of Columbanus in the late sixth or early seventh century.</span><br />
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<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: "arial" , "helvetica" , sans-serif;">The poem Carmen de Hiberniae insula <br />in Codex S Gall 533, folio 12 </span></td></tr>
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<span style="font-family: "arial" , "helvetica" , sans-serif;">We can tell that the poem is of Irish provenance because of the poem’s peculiar style of Latin, namely the flamboyant style employed by Irish monks and known to scholars as <i>Hisperic </i>Latin. In addition the poem refers to the western coast of Ireland as something known first-hand to the author. This is certainly not true of Jonas of Bobbio, an Italian monk who never visited Ireland. So where did Jonas come across this poem?</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Jonas was a monk in the Irish monastery at Bobbio in northern Italy, a monastery established by Columbanus in 614. Jonas entered the monastery shortly after Columbanus’ death in 615, and as O’Hara notes, he was “influenced by his monastic formation at Bobbio, where he would have come into contact with Columbanus’s Irish monks, who had travelled with the saint following their expulsion from Burgundy in 610. In a multi-ethnic community such as Bobbio the Irish members of the community could voice their own perception of their island home as opposed to the liminal and pejorative views of classical ethnographers” (O’Hara, 308). <o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Classical geographers and their successors in late antiquity generally had very little to say about Ireland, and what they did say was usually negative, tales of cannibalism and barbarism etc. What stands out in the </span><i style="font-family: arial, helvetica, sans-serif;">Carmen de Hiberniae insula </i><span style="font-family: arial, helvetica, sans-serif;">is that the poet has nothing to say about his fellow Irishmen and women, its the island itself, the land of his birth, its climate and her ocean view that he seeks to describe and remember. His theme is the rugged Atlantic seaboard, the wild Atlantic way if you will. The poet knows the western coast of Ireland well, which may suggest he was from the west of Ireland. Could he even have been a Clare man? His Ireland lies at the end of the world, battered by monster waves and ocean swells. A land of the setting sun.</span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;">Coming from Ireland to the European mainland in the early medieval period was in the words of Columbanus “coming from the world’s end” (<i>de extremo mundo</i>) (Ep. 5.7). Columbanus himself could also wax lyrical about Ireland as the edge of the inhabited world, an island on the periphery but still within God's plan of salvation. I</span><span style="font-family: arial, helvetica, sans-serif;">n his letter to Pope Boniface in 613 he described the Gospel's first arrival to Ireland as coming on the chariot of God which came racing over the seas from Rome “<i>over the dolphin’s backs over the swelling flood, </i>[and]<i> reached even unto us</i>” (Ep. 5.11). Here Columbanus was probably referring to Rome sending Palladius to Ireland as its first bishop in 431 (years before St. Patrick later came on the scene).</span></div>
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<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: small;">Columanus and his fellow monks<br />from Codex S Gall 602, folio 33</span></td></tr>
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<span style="font-family: "arial" , "helvetica" , sans-serif;">In chiding Pope Boniface for his failure to lead the Church and his divergence from orthodoxy - as Columbanus understood it - he employed metaphors of the ocean and its waves breaking over the swamped curragh that is the Church. In the mind of Columbanus the crisis of the Tri-Capitoline Schism that he waded into in northern Italy was no rogue wave, it was a full blown tempest.<o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><i>“Watch, for the sea is stormy and whipped up by fatal blasts, for it is not a solitary threatening wave such as, even across a silent ocean, is raised to overweening heights from the ever-foaming eddies of a hollow rock, though it swells from afar, and drives the sails before it while Death walks the waves, but it is a tempest of the entire element, surging indeed and swollen upon every side, that threatens shipwreck of the mystic vessel… For all we Irish, inhabitants of the world's edge, are disciples of Saints Peter and Paul and of all the disciples who wrote the sacred canon by the Holy Ghost, and we accept nothing outside the evangelical and apostolic teaching”</i> (Ep. 5.2).<o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;">A with that, here’s the poem on the island of Ireland, the <i>Carmen de Hiberniae insula</i>: <o:p></o:p></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><i>The island of Ireland situated at the far end of the ocean, </i></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><i>and there it awaits the setting of the sun while the world is turning, </i></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><i>and light descends into the sea in the western shadows.</i></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><i>There the huge mountains of waves, wild in colour, </i></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><i>with profuse snaking locks, beat everywhere on the caves, </i></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><i>and there, in a cloak that its blue backs suddenly reveal, </i></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><i>they strike the foamy seashores, the final curve of the land, </i></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><i>and do not allow the coast that we know well to release a small questing boat into the salt-swell. </i></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Above these, yellow haired Titan descends and, </i></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><i>with dimmed light wheeling, heads for the regions of [the star] Arcturus.</i></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Following the North Wind, he seeks his rising place in the East, </i></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><i>so that, revived, he may give back a pleasant light to the world, </i></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><i>and, with fire, show himself far and wide to the shivering world</i>. (O’Hara, 95)</span><br />
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<span style="font-family: Arial, Helvetica, sans-serif;">Jonas of Bobbio: Life of Columbanus, Life of John of Réomé, and Life of Vedast. </span><span style="font-family: Arial, Helvetica, sans-serif;">Alexander O'Hara and Ian Wood. Liverpool University Press, 2017.</span></div>
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Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com0tag:blogger.com,1999:blog-8020501408982885174.post-30370402832080026982018-01-04T17:58:00.002-06:002018-01-06T11:48:28.018-06:00The Táin Bó Cúailnge: A 12th Century Review<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
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<tr><td class="tr-caption">Opening page of the<i> Táin Bó Cúailnge</i> in the Book of Leinster</td></tr>
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<span style="text-align: center;">The medieval Irish monastery's role in preserving native Irish literature has been well documented. It should be remembered, however, that not every scribe was impressed with the content they had to copy.</span></div>
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<span style="text-align: center;">Among the greatest of the medieval Irish sagas that was preserved on parchment was the <i>Táin Bó Cúailnge</i> (The Cattle Raid of Cooley). This epic tale was passed on as part of a bardic oral tradition before it was redacted, compiled and written down in the twelfth century. Its textual history is complex and three recensions survive in different manuscripts. According to the Irish tale <i>Do faillsigud Tána bó Cúailnge</i> (‘How (the) Táin bó Cúailnge was found’) the best striving manuscript of the Táin was pawned off by a monk for a copy of one of Isidore of Seville's works. Only then was it discovered that no-one could remember the </span><i style="text-align: center;">Táin</i><span style="text-align: center;"> in its entirety.</span></div>
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In the Book of Leinster there is an interesting scribal colophon at the end of its own peculiar recension of the <i>Táin Bó Cúailnge</i>. <br />
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"But I who have copied this history or, more accurately, fable, do not give credence to certain things in this history or fable. For certain things in it are the illusions of demons; certain are poetic fictions; certain are plausible, certain are not; certain are for the entertainment of fools."</blockquote>
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<tr><td class="tr-caption" style="text-align: center;">Book of Leinster, Folio 399. The Scribe's 1 Star Amazon Review</td></tr>
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Professor Pádraig Ó Néill offered some reflections on "the rather complex reactions of a twelfth-century Irish ecclesiastic to his native literature." The cantankerous scribe in question was likely, according to O'Neill, <i>magister</i> of a scriptorium or <i>fer légind </i>of a monastic school. Such criticism of Irish literature in the Medieval era was by no means limited to the Irish themselves. An English scribe who copied out the Irish account of Saint Brendan the Navigator finished off his manuscript with the verdict that "it is not true, nor [even] probable. . . [and] these fabulous tales ought to be consigned to the fire."</div>
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For O'Neill the Irish scribe's poor review of the <i>Táin</i> "betrays a new, critical, attitude towards native Irish literature, one which presages the end of the compact between the two learned classes of native <i>filid</i> and monastic <i>literati</i>... The explanation for this change almost certainly is to be sought in the ecclesiastical reforms, especially the introduction of foreign religious orders, which were being effected in the Irish Church during the second half of the twelfth century."<br />
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See:<br />
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Pádraig Ó Néill, “The Latin colophon to the Táin bó Cúailnge in the Book of Leinster: a critical view of Old Irish literature”, <i>Celtica</i> 23 (1999): 269–275.<br />
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Ernst Windisch, <i>Die altirische Heldensage Táin Bó Cúalnge nach dem Buch von Leinster</i> - Leipzig 1905.</div>
Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com1tag:blogger.com,1999:blog-8020501408982885174.post-4271650577195504422017-12-23T16:07:00.000-06:002017-12-23T16:07:11.855-06:00Augustine on what Christ became <div class="MsoNormal">
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[Christmas] It is called the Lord’s birthday when the wisdom
of God presented itself to us as an infant, and the Word of God without words
uttered the flesh as its voice. Let us joyfully celebrate the coming of our
salvation and redemption.</div>
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… For whose benefit did such sublimity come in such
humility? Certainly for not of his own; but, if we are believers, totally for
ours. Wake up, mankind, for your God became man!<o:p></o:p></div>
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… Let us celebrate the festal day on which the great and
timeless One came from the great and timeless day to this brief span of our
day. He has become for us ‘justice, and sanctification, and redemption;’ (1
Cor. 1.30, 31)<o:p></o:p></div>
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…. Hence, when the Lord whose birthday we are celebrating
today was born of the Virgin, the announcement of the angelic choir was made in
the words: 'Glory to God in the highest, and on earth peace among men of good
will.' (Luke 2.14) How can peace exist on earth unless it be because 'truth is
sprung out of the earth,' (Psalm 81.11) that is, because Christ has been born in
the flesh? Moreover, 'He Himself is our peace, he it is who has made both one'
(Eph. 2.14) so that we might become men of good will, bound together by the
pleasing fetters of unity. <o:p></o:p></div>
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… Let us then rejoice in this grace, so that our glorying
may bear witness to our good conscience by which we glory, not in ourselves,
but in the Lord. That is why Scripture says: He is my glory, the one who lifts
up my head (Psalm 3.4). For what greater grace could God have made to dawn on
us than to make his only Son become the son of man, so that a son of man might
in his turn become a son of God? Ask if this were merited; ask for its reason,
for its justification, and see whether you will find any other answer but sheer
grace.</div>
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<w:LsdException Locked="false" Priority="9" SemiHidden="true"
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<w:LsdException Locked="false" Priority="9" SemiHidden="true"
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<w:LsdException Locked="false" Priority="9" SemiHidden="true"
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<w:LsdException Locked="false" Priority="9" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="35" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
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<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
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<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
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<w:LsdException Locked="false" Priority="21" QFormat="true"
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<w:LsdException Locked="false" Priority="31" QFormat="true"
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<w:LsdException Locked="false" Priority="32" QFormat="true"
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<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
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Augustine, Sermon 185<o:p></o:p></div>
Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com0tag:blogger.com,1999:blog-8020501408982885174.post-74862889018212754722015-05-04T20:58:00.001-05:002015-05-04T20:58:21.652-05:00Aoibhinn beatha an scoláire - Sweet is the scholar's life!The Scholar's Life (Beatha an Scoláire) is a seventeenth century Irish poem that describes the life of leisure and privilege enjoyed by the scholars of Ireland. I'm not sure where exactly this particular Irish scholar was studying, but it sounds very relaxed! Apparently in seventeenth century Ireland, school days were indeed the best days of your life! Here is Thomas Kinsella's translation.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhmFq-OaeCJgqFVPn4FyAKHqSH_Hd20hIWCqaTEJxB-6FWkRMO-vDtsefOi_2h-9Gli8zaebhdmNu9zGD3vWfEYUNU5S_ps1TY4FooV1Bskfc_yTnmVoUqJQkYX8XkVIAslvxGuewYshxk/s1600/0_0_0_0_250_304_csupload_45923962.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhmFq-OaeCJgqFVPn4FyAKHqSH_Hd20hIWCqaTEJxB-6FWkRMO-vDtsefOi_2h-9Gli8zaebhdmNu9zGD3vWfEYUNU5S_ps1TY4FooV1Bskfc_yTnmVoUqJQkYX8XkVIAslvxGuewYshxk/s400/0_0_0_0_250_304_csupload_45923962.jpg" width="328" /></a>Sweet is the scholar's life<br />
busy about his studies;<br />
the sweetest lot in Ireland<br />
as all of you know well<br />
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No king or prince to rule him<br />
nor lord however mighty;<br />
no rent to the chapter house<br />
no drudging, no dawn-rising<br />
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Dawn-rising or shepherding<br />
never required of him;<br />
no need to take his turn<br />
as watchman in the night<br />
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He spends a while at chess<br />
and a while with the pleasant harp;<br />
and a further while wooing<br />
and winning lovely women<br />
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His horse-team hale and hearty<br />
at the first coming of Spring;<br />
the harrow for his team<br />
is a fistful of pens.<br />
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Seán Ó Tuama and Thomas Kinsella, eds. <i>Duanaire, 1600-1900: Poems of the Dispossessed</i> (Dublin: Foras na Gaelige, 1981), 16-17.Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com3tag:blogger.com,1999:blog-8020501408982885174.post-34400286522682276152015-04-29T20:24:00.000-05:002015-04-29T20:25:13.065-05:00The Tree of the Knowledge of Good and Evil: Early Irish Speculations<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg_XYWIVSFEkNvUIRINg9Y9WR6Cu4GcaG3WjZ8xfoNxBxIwjdr_bo63B4JuDSOn6day_-KkpoEBhQmzJOaKsDXnOhgOZR7t9UiwaJgb5gp88XEnEqm4P8AlXhGXww7lYtEhgQ4oGqebdh8/s1600/tree.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg_XYWIVSFEkNvUIRINg9Y9WR6Cu4GcaG3WjZ8xfoNxBxIwjdr_bo63B4JuDSOn6day_-KkpoEBhQmzJOaKsDXnOhgOZR7t9UiwaJgb5gp88XEnEqm4P8AlXhGXww7lYtEhgQ4oGqebdh8/s1600/tree.jpg" height="200" width="198" /></a></div>
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The incident of Adam and Eve eating the forbidden fruit from the Tree of the Knowledge of Good and Evil has long fascinated readers of the Bible. </div>
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Many scholars in late antiquity and the early Middle Ages speculated concerning exactly what kind of fruit Adam and Eve ate. </div>
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An interesting seventh century Irish theological work entitled "The Odering of Nature" (<i>De Ordine Creaturarum</i>) proposed that Adam and Eve had eaten from a fig-tree.</div>
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“It is not at all clear from what species of tree Adam ate, but it is clear that immediately after sinning he covered his nakedness with the leaf of a fig tree (Gen. 3.7), the only tree Jesus cursed when he was in the flesh – not long before he accepted death on account of the fault of Adam. The tree immediately withered when he said: “henceforth no fruit will ever come from you” (Matt. 21.19), that is, it could no longer harm men as it had done before. For Christ gathered in that tree, that is, in the fig tree, the curse of the sin of Adam which infected the whole earth until he cleansed it with the drops of his own blood. For the Lord would have known for sure whether the first man received his guilt from this tree or from another.” (DOC X.13-14).</div>
Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com0tag:blogger.com,1999:blog-8020501408982885174.post-90082366026716351512014-12-29T18:19:00.001-06:002014-12-29T18:19:18.584-06:00Patrick Fleming and the Letters of Columbanus<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgaxPM-bbtdhyphenhyphenlmHTytpdt99phyphenhyphenLtzWwv_LrvZmuZfbJfTAPVSWPp6NEAGDYpmTrg-m1W1QXzA9UuhPIESLaFqgAYkgfNAPzHoWPBNhznXXquu3tsbl77NnQqeI7iBVoOHCSGeJoFg_q_I/s1600/F1.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgaxPM-bbtdhyphenhyphenlmHTytpdt99phyphenhyphenLtzWwv_LrvZmuZfbJfTAPVSWPp6NEAGDYpmTrg-m1W1QXzA9UuhPIESLaFqgAYkgfNAPzHoWPBNhznXXquu3tsbl77NnQqeI7iBVoOHCSGeJoFg_q_I/s1600/F1.jpg" height="400" width="248" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">The First Printed Edition <br />of Columbanus' works<br />by Patrick Fleming in 1667</td></tr>
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The Irish monastic leader Columbanus wrote several letters during his time in Europe (c. 598-615). These letters are some of the earliest examples of Hiberno-Latin and our only surviving source from the conservative Irish camp on the Easter dating controversy. The letters were written to three popes (Gregory the Great, Sabinian (?), and Boniface III), a synod of Gallic bishops that wanted to censure him, and to his own monks at Luxeuil following his expulsion from Gaul. <div>
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Columbanus was a man who spoke his mind and was proud of that fact (Ep. 5.9). At times he had to excuse his abrasive style on the grounds that he was Irish, and appealed to "the freedom of my country's customs, for among us it is not a man's station but his principles that matter" (Ep. 5.11). This appeal to Irish free speech emboldened him to lambaste the bishop's of Gaul and occasionally a pope or two. </div>
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<span style="text-align: center;">The fact that we can read the letters of Columbanus today is largely down to the work of a 17th century Irish Franciscan scholar, Patrick Fleming. Fleming was a lecturer in theology at the Irish college at Louvain. His chief theological interest was the work and life of Columbanus, and he set out to collect and transcribe any manuscript material relating to Columbanus that he could find in European libraries. On a trip to Bobbio, Italy, he came across an ancient but badly written copy of Columbanus' letters, which he transcribed. That manuscript has since been lost and Fleming's 17th century transcription formed the basis of the <i>editio princeps</i> that was published in 1677. Had Fleming not made his own copy of the Bobbio manuscript, the letters would have been lost forever.*</span></div>
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Fleming was later appointed director of an Irish college in Prague in 1630, but was murdered in 1631 during the Thirty Years War. His <i>magnum opus</i> on the life and works of Columabanus was finally printed some 36 years later. The modern critical edition of Columbanus' letters is still primarily reliant on Fleming's work.</div>
<br />*note: There was a second 17th century transcription produced by a scholar named Joadoc Metzler, but this is very probably a transcription of Fleming's work and not from the Bobbio manuscript. See Johannes Wilhelmus Smit, <i>Studies on the language and style of Columba the Younger</i> (Columbanus) (Amsterdam, Hakkert, 1971), 33-8.Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com1tag:blogger.com,1999:blog-8020501408982885174.post-57410739647606192822014-12-21T14:41:00.002-06:002014-12-21T14:43:13.877-06:00Celebrating Christmas with Wise Men from Ireland<div>
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgItaQk0G_W_hZyB_W59fKnBr67J93E42OJ5UVoCplRalelKCoGas9X8ly5RURJMsi3FbCrEs3UzSEb9kvl7-icxDcQdess_8rPNI8jngRrl0JII14Qvfy5oCM2e_ikw9eFxHMFbgz7B0s/s1600/St.+Gallen,+Stiftsbibliothek,+Cod.+Sang.+521.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgItaQk0G_W_hZyB_W59fKnBr67J93E42OJ5UVoCplRalelKCoGas9X8ly5RURJMsi3FbCrEs3UzSEb9kvl7-icxDcQdess_8rPNI8jngRrl0JII14Qvfy5oCM2e_ikw9eFxHMFbgz7B0s/s1600/St.+Gallen,+Stiftsbibliothek,+Cod.+Sang.+521.jpg" height="175" width="200" /></a></div>
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Sedulius Scottus, (fl. 840-860) lived in Liège at a time when Irish scholarly influence in western Europe was at its zenith. He was a scribe, poet, grammarian, philosopher, and theologian; a professional wise man of sorts. In one of his poems he mentions his fellow Irish compatriots, Fegus, Blandus, Marcus, and Beuchell, as the "four-span of the Lord, [and] the glory of the Irish race" (<i>Quadraige domini, Scottensis gloria gentis</i>), no false modesty here.</div>
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In a Christmas poem he wrote around 850 he described a Christmas celebration in Liège. The imagery of the nativity is applied to the church and her bishop. The church choir emulates the angelic hosts in their praise of God and the bishop is the shepherd who leads his flock to the true Shepherd Christ.</div>
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But what of the Wise Men? Well naturally for Sedulius, the Wise Men are the Irish scholars like himself who have come to Lèige bearing gifts of wisdom and eloquence!</div>
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Here is an excerpt from that Christmas poem;</div>
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<i>It is the time of snow, gleaming with perfect light; now is the season in which the Lord Jesus was born. O brothers shine like the purest snow, and glisten with unblemished souls. The blessed Virgin gave birth to Jesus, Ruler of the world, and son of the Almighty…<br /><br />The Messiah. the bread of life, is born in the town of Bethlehem. But here is the Lord's house, and bread too, and the nourishing drink of poor Bethlehem. </i></div>
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<i>As the angelic choirs chanted harmonious praises and sand melodious hymns to God on high, so our excellent choir, with one voice, celebrates O Zion, your glorious triumphs…</i></div>
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<i>The Lord was our Shepherd, and the shepherds its witnesses; and the Shepherd was the child who was born in Bethlehem...<br /><br />Out of the east came the Magi bearing gifts, hastening in their journey to the Christ child; but now Irish scholars arrive from western lands, bringing their precious gifts of learning…<br /><br />When the joyous day arrives, let all rejoice as one, and let gladness and love rule every man's heart. Divine radiance attests to Christ's birth, and heaven's splendor adores our True Light. Let us walk happily in the light of Christ, and go directly to his sacred land. Amen.</i><br />
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See Edward Doyle, <i>Sedulius Scottus: On Christian Rulers and The Poems</i>, Medieval & Renaissance Texts & Studies, Vol. 17 (Binghamton, NY: State University of New York, 1983), 112-113.</div>
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Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com0tag:blogger.com,1999:blog-8020501408982885174.post-16406019911329856432014-12-18T17:25:00.000-06:002014-12-18T17:25:02.247-06:00Live in Christ, that Christ may live in you<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXRIH_QrzVUrunNfs8xt9mqKTZLi5eD7mmUpyKxQx9Whee1uvGLHyNbNHDCEFQiDibPjaA8-1p3EabUhU1H-r8HzoS7bP-qS0t6IxlK2bc1sTsM7RU0xf_br4Xx0GbPCeJXzRTMhPsRzQ/s1600/Clm+pic2.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXRIH_QrzVUrunNfs8xt9mqKTZLi5eD7mmUpyKxQx9Whee1uvGLHyNbNHDCEFQiDibPjaA8-1p3EabUhU1H-r8HzoS7bP-qS0t6IxlK2bc1sTsM7RU0xf_br4Xx0GbPCeJXzRTMhPsRzQ/s1600/Clm+pic2.jpg" height="181" width="200" /></a></div>
"I live, yet no longer I, but Christ lives in me, he who for me has died; for that is the cry of the elect. But none can die to himself, unless Christ lives in him; but if Christ lives in him, he cannot live to himself. Live in Christ, that Christ may live in you (<i>Vive in Christo ut Christus in te</i>)."<div>
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Columbanus, Sermon 10.2</div>
Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com2tag:blogger.com,1999:blog-8020501408982885174.post-60498138468471653712014-12-07T21:50:00.000-06:002014-12-07T22:08:30.208-06:00Massive Scribal Hangovers: One Ninth Century Confession<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg0KC-KcWsnUJxza5Y4jz41I-biIcSMA5L2F_tQjFGD8iDN24b1mNnC_JPnQhAG4oDqf-chRkKP4JlqVip_SRdoY0MbfKLkWIxC7IxHTh4A1KYoJD1MgpNuH2-JnoFzK80gZSL1zlqStiE/s1600/San+Gal+904+p204.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg0KC-KcWsnUJxza5Y4jz41I-biIcSMA5L2F_tQjFGD8iDN24b1mNnC_JPnQhAG4oDqf-chRkKP4JlqVip_SRdoY0MbfKLkWIxC7IxHTh4A1KYoJD1MgpNuH2-JnoFzK80gZSL1zlqStiE/s1600/San+Gal+904+p204.jpg" height="640" width="457" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: xx-small; text-align: start;">Codex Sangallensis 904, page 204,<br />a ninth century copy of Priscian's Latin grammar<br />with an ogham gloss in the top margin</span></td></tr>
</tbody></table>
Medieval Irish scribes were habitually recording their emotional and physical state as they labored at the task of copying manuscripts. These scribal glosses range from pious prayers ("God bless my hands today" Laon MS 26, f18v) to curses on pens, parchment, and careless work by fellow scribes.<br /><br />Physical ailments were also described, sometimes in graphic detail. One scribe writing in Co. Clare informed whoever cared in a marginal gloss, "the phlegm is upon me like a mighty river, and my breathing is labored." (MS Egerton 88 f. 26).<br />
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<!--StartFragment--><!--EndFragment--><br />
One Irish ninth century copy of a Latin grammar, the<i> Institutiones grammaticae</i> by Priscian (c. 500), contains alongside the usual prayers and complaints a curious marginal gloss in ogham script.<br />
<br />
Ogham script was used by the Irish possibly as early as the fourth century AD, mainly in grave monuments scattered over Ireland (as well as some in western Britain).<br />
<br />
<div>
The ogham gloss on the top of page 204 in the Priscian grammar is a single word in Irish, <i>Latheirt</i>.<br />
<br />
This obscure word can be accurately defined thanks to the remarkable old Irish dictionary dating to possibly as early as the ninth century, the <i>Sanas Cormaic</i> (Cormac's glossary). The entry for the Irish word <i>Latheirt</i> is defined as follows;<br />
<br />
Ale [<i>Lait</i>] + killed [<i>ort</i>], i.e. ale has killed us, that is ale drinking.</div>
<div>
<br /></div>
<div>
McManus notes,</div>
<div>
<br />
"This [definition] together with other contexts shows the basic meaning to be 'excessive ale-consumption' with the logical extensions 'excessive drunkenness' and 'massive hangover', the last probably the meaning intended in the Priscian Oghams."<br />
<br />
The task of copying out a Latin grammar by hand was difficult enough for a monk without the added misery of a hangover. This was not our scribe's finest hour.<br />
<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiN2nYB7pWAs_1MCMfm-rk7CKLyN6H9w5J4CUxOAokvxQYWCIhhU6ud3eLCGpRVWhkf1n3TNs2w-K2EIAco2ruZ1da4cVxkXbBuL0cHaUHoKjxVLJg9_XHbXDFqUpgqPZWTZWXG1nJotaE/s1600/Cod.+Sang.+904+p204+ogham+'hangover'1.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiN2nYB7pWAs_1MCMfm-rk7CKLyN6H9w5J4CUxOAokvxQYWCIhhU6ud3eLCGpRVWhkf1n3TNs2w-K2EIAco2ruZ1da4cVxkXbBuL0cHaUHoKjxVLJg9_XHbXDFqUpgqPZWTZWXG1nJotaE/s1600/Cod.+Sang.+904+p204+ogham+'hangover'1.jpg" height="120" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Ogham gloss that reads in Irish <i>Latheirt</i>, i.e. "massive hangover."</td></tr>
</tbody></table>
</div>
<div>
See,</div>
<div>
<br /></div>
<div>
Damian McManus, <i>A Guide to Ogham</i>, Maynooth Monograph 4 (Maynooth: An Sagart, 1991), 133.<!--StartFragment--><!--EndFragment--></div>
Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com10tag:blogger.com,1999:blog-8020501408982885174.post-77580619040319062392014-12-06T18:19:00.000-06:002014-12-06T18:31:49.531-06:00The Apertio Aurium and Illuminated Manuscripts<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUEksEd6MXXKYB3N31Jr0ruNXjYQNCMhpsd01kKA1dQpGS0-g0MtLmtStGhiBcgCPQRrR6Gtnaetot6k3HuJA3_KNTAM6-c33xVhZ8576JKpM2Wkr_1J5EKQ7UgYzpk0EHgsnI3KN-HzE/s1600/f27v.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUEksEd6MXXKYB3N31Jr0ruNXjYQNCMhpsd01kKA1dQpGS0-g0MtLmtStGhiBcgCPQRrR6Gtnaetot6k3HuJA3_KNTAM6-c33xVhZ8576JKpM2Wkr_1J5EKQ7UgYzpk0EHgsnI3KN-HzE/s1600/f27v.jpg" height="400" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: 'TimesNewRomanPSMT'; font-size: 12.000000pt;">Book of Kells folio 27v</span></td></tr>
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Insular illuminated manuscripts like the Book of Kells often contain a page with the symbols of the four evangelists.<br /><br />This page was used in a ceremony for new believers known as the "Opening of the Ears" (<i>Apertio Aurium</i>).<br /><br />As new believers prepared for baptism they went through basic catechesis. During Lent catechumens were brought into the church for a reading of the first few verses from each of the four gospels, with an explanation of the four symbolic figures for the Evangelists (Man, Lion, Ox, Eagle). <a href="http://anglandicus.blogspot.com/2013/02/the-symbols-of-evangelists-in-irish.html" target="_blank"><span style="color: #6fa8dc;">See here for more on the background to these symbols. </span></a><br />
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Ó Carragáin has suggested that pages like folio 27v in the Book of Kells were displayed at the altar and the four-fold Gospel explained. This ceremony was a visual presentation of the Gospel to an illiterate audience preparing to join the church. This ceremony was part of the broader preparation of catechumens for their upcoming Easter baptism.<br /><br />The earliest account of the details of the <i>Apertio Aurium</i> ceremony are given by Bede (672-735), who notes in his allegorical commentary on the Tabernacle,<br /><br />"There are four pillars at the entrance of the court [of the Tabernacle] because no one is able to come into the unity of the holy church except through the faith and the sacraments of the gospel, which are contained in four books. For this reason, in that same church the pleasing custom has developed from ancient times that the beginnings of the four gospels are recited to those who are about to be catechized and initiated into the Christian sacraments, and at the opening of their ears they are carefully instructed concerning the figures [of the evangelists] and their order, so that from then on they may know and remember which books, and how many, [contain] the words by which they ought chiefly to be instructed in the true faith."<br /><br />Another brief reference by Bede is given in his commentary on Ezra-Nehemiah,<br /><br />"…not through our own freedom of will but through the illumination of divine light that, after hearing the prophetic worlds of the Gospels, we are incorporated into the members of the Holy Church. And a beautiful and wholesome custom has developed in the church through the teaching of the Fathers that the mystery of the four Gospels is explained and their beginnings are recited to those who are being catechized."<br /><br />The Book of Kells, and other Insular illuminated manuscripts, were not merely intended as objects of aesthetic beauty, but also as a means of teaching and instructing people in the faith of the Christian Gospel.<br /><br />See:<br /><br />Éamonn Ó Carragáin, “Traditio Evangeliorum and Sustentatio: The Relevance of Liturgical Ceremonies to the Book of Kells,” in <i>The Book of Kells: Proceedings of a Conference at Trinity College, Dublin, 6-9 September 1992</i>, edited by Felicity O’Mahony (Dublin: Scholar Press, 1994), 400-401.<br />
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Bede, <i>On the Tabernacle</i>, translated by Arthur G. Holder (Liverpool: Liverpool University Press, 1994), 101.</div>
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Bede, <i>On Ezra and Nehemiah</i>, translated by Scott DeGregorio (Liverpool: Liverpool University Press, 2006), 115.Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com0tag:blogger.com,1999:blog-8020501408982885174.post-57257125333234696722014-11-28T14:43:00.000-06:002014-11-28T17:31:03.544-06:00The sole sufficiency of grace: A ninth century Irish reflectionSedulius Scottus (fl. 840-860) was an Irish theologian and teacher who emigrated to Liège (Belgium) during the reign of holy Roman emperor Lothair I (840-855). Among Sedulius' literary outputs were a political treatise on the rule of kings, some poetry, and a biblical commentary on Paul's epistles. He also coped out a Greek psalter which is<span style="color: #6fa8dc;"> <a href="http://gallica.bnf.fr/ark:/12148/btv1b550008210/f7.image"><span style="color: #6fa8dc;">still preserved today in Paris</span></a></span>. His commentary on Paul's epistles was the subject of a study by <a href="http://www.amazon.ca/The-Harmonious-Organ-Sedulius-Scottus/dp/3110281228"><span style="color: #6fa8dc;">Michael Sloan</span></a>. Commenting on Galatians, Sedulius addressed the issue of the sufficiency of grace in Christian salvation. For Sedulius it is clear that faith alone (sola fide) and grace alone (sola gratia) were the basis, cause, and ground for Christian salvation. The supremacy of Christ is only truly maintained when one relies on Christ completely for salvation, "We esteem Christ dishonourably when we think that he is not sufficient for us to salvation" ([Christum] <i>vilem habetis, dum putatis eum vobis non sufficere ad salutem</i>).<br />
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Here Sedulius comments on Galatians 2:19-21.<br />
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"I died through the law of Christ to the law of the letter. Or rather, through the old law itself. So that I might live for God, who renewed his own law. I was crucified with Christ, because I died to all sins for which the law was given; therefore the law is completely unnecessary for me. And I live, that is, with a spiritual life. No longer I, that is the old self, or not by my ability. I live by faith in God, that is, in faith alone, because I owe nothing to the law (<i>in sola fide, quia nihil debeo levi</i>)."<br />
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"I shall not make the grace of God invalid, that is, I ought not to be ungrateful to him, who so greatly loved me, that he even died on my behalf. For grace is debased and invalid, if it alone does not suffice for me (<i>abjecta enim et irrita gratia est, si mihi sola non sufficit</i>)."<br />
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For more see:</div>
Sloan, Michael C. <i>The Harmonious Organ of Sedulius Scottus Introduction to His Collectaneum in Apostolum and Translation of Its Prologue and Commentaries on Galatians and Ephesians</i>. Berlin: Walter de Gruyter GmbH Co. KG, 2012.<br />
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<tr><td class="tr-caption" style="text-align: center;">A Greek colophon in MS 8407 (f.55r) from the hand of Sedulius Scottus. "I Sedulius Scottus wrote this."</td></tr>
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Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com0tag:blogger.com,1999:blog-8020501408982885174.post-20772638220453915772014-11-27T11:39:00.001-06:002014-11-27T11:50:45.635-06:00A Poem for an old Manuscript<br />
Irish poets were the first Europeans to write in the vernacular. A tenth century Irish poem - preserved in UCD manuscript MS A 9 - describes a reunion between old lovers. The poet is now an old man and comes across a dear old lady (<i>Crínoc</i>), who was once his first love. The poem's monastic themes have led some commentators to suggest that the poet is describing either a concubine or a <i>virgo subintroducta</i>, i.e. a nun who lived with a priest, monk, or hermit like a sister or 'spiritual wife' (<i>uxor spiritualis</i>).<br />
<br />
Martin McNamara is his work <i><a href="http://www.amazon.com/Psalms-Church-Library-Testament-Studies/dp/1850759251" target="_blank"><span style="color: #6fa8dc;">The Psalms in the Early Irish Church</span></a> </i>challenged this interpretation and offered the plausible suggestion that what this poem is actually describing is an old monk who has come across an old psalter manuscript that he used as novice when he first entered religious training. The Psalms formed the backbone of basic theological education in medieval Irish monasteries and young boys beginning at age seven would often learn how to read and write by copying out for themselves their own personal copy of the 'three fifties' (i.e. the book of Psalms). The Psalms were not only the means of introducing literacy to young novices, they also served as the hymnal for the canonical hours when monks would sing the psalms together. Some Irish monasteries would sing all 150 Psalms each day!<br />
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Evidentially this old psalter passed through several later owners before our poet came across it again as an old man.<br />
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<i>A Crínoc cubuidh do ceol </i><br />
Crínoc, melodious is your song.<br />
Though young no more you are still bashful. <br />
We two grew up together in Niall's northern land,<br />
When we used to sleep together in tranquil slumber. <br />
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That was my age when you slept with me,<br />
O peerless lady of pleasant wisdom:<br />
A pure-hearted youth, lovely without a flaw, <br />
A gentle boy of seven sweet years.<br />
<br />
We lived in the great world of Banba<br />
Without sullying soul or body,<br />
My flashing eye full of love for you, <br />
Like a poor innocent un-tempted by evil. </div>
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Your just counsel is ever ready, </div>
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Wherever we are we seek it:<br />
To love your penetrating wisdom is better <br />
Than glib discourse with a king.<br />
<br />
Since then you have slept with four men after me,<br />
Without folly or falling away:<br />
I know, I hear it on all sides, <br />
You are pure, without sin from man.<br />
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At last, after weary wanderings,<br />
You have come to me again,<br />
Darkness of age has settled on your face: <br />
Sinless your life draws near its end. <br />
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You are still dear to me, faultless one,<br />
You shall have welcome from me without stint;<br />
You will not let us be drowned in torment:<br />
We will earnestly practice devotion with you. <br />
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The lasting world is full of your fame,<br />
Far and wide you have wandered on every track:<br />
If every day we followed your ways,<br />
We should come safe into the presence of dread God. </div>
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You leave an example and a bequest </div>
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To everyone in this world,<br />
You have taught us by your life: <br />
Earnest prayer to God is no fallacy. </div>
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Then may God grant us peace and happiness! </div>
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May the countenance of the King<br />
Shine brightly upon us<br />
When we leave behind us our withered bodies.<br />
<br />
Kuno Meyer, <i>Zeitschrift für Celtische Philologie</i>, vol. 6 (London: David Nutt, 1912), 266.<br />
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Martin McNamara, <i>The Psalms in the Early Irish Church </i>(Sheffield: Sheffield Academic Press, 2000), 360-361; 394-395.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEioWb5S4tOGXqPwUPJPnC3hOiXz5d4ARpnL-53-VJr2-gZ41jVCM3Fz8zBj8hc59cmzCQ1MnwtCY2lM86Hz9nyN-1MHHisG2dU6brBRR8MF4ycICFnkBq1PZ9j07QIsB9gFDag7j7v-Sqw/s1600/Crinnoc+big+MS+A+9+p42-1.jpg"><img border="0" height="252" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEioWb5S4tOGXqPwUPJPnC3hOiXz5d4ARpnL-53-VJr2-gZ41jVCM3Fz8zBj8hc59cmzCQ1MnwtCY2lM86Hz9nyN-1MHHisG2dU6brBRR8MF4ycICFnkBq1PZ9j07QIsB9gFDag7j7v-Sqw/s1600/Crinnoc+big+MS+A+9+p42-1.jpg" width="640" /></a><br />
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UCD Franciscan MS A 9 P. 40</div>
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Early medieval Irish eschatology is a topic I did some limited research on last year.<br />
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This is an essay I wrote on the Chirstological emphasis in early Irish eschatology. I focused on the dominant theme of Christ in the eschatological expectation of early Irish theology.<br />
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Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com0tag:blogger.com,1999:blog-8020501408982885174.post-3039370457154464342014-09-28T12:48:00.001-05:002014-09-28T15:55:02.197-05:00Eriugena's View of the Eucharist<div class="separator" style="clear: both; text-align: center;">
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Eriugena's (c. 815 – c. 877) view of the Eucharist was an outworking of his view of creation and the physical world as “theophonies through which and in which God has appeared and appears and will appear.” (Com. in John 302A). Jesus Christ is revealed to the faithful, according to Eriugena, through the Scriptures which testify of him, and also the created world, which manifests visible the invisible attributes and character of God (PP 723D).<br />
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In other words, God manifests himself through visible, corporeal, and intelligible means, e.g. Scripture and creation. Any such self-manifestation by God is referred to by Eriugena as a theophany. <br />
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Eriugena defined theophanies as “certain divine apparitions comprehensible to the intellectual nature [of people]” (PP 446C), or “the forms of visible and invisible things, through whose order and beauty God’s existence is made known” (PP 919C).<br />
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The Carolingian world that Eriugena lived and taught in stressed a real presence and substantial change in the offering of the Eucharist. This can be seen in the Gallican liturgy used at this time. However, Eriugena seems to have purposely avoided these terms, and instead regarded the real presence of Christ in the Eucharist not in terms of substance but theophany. The Eucharist was the "spiritual food" of God's people (cf. 1 Cor. 10:3), but like all theophanies, it pointed beyond itself as a spiritual sign or marker, back to God. <br />
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Walker noted that in Eriugena's theological framework, sacraments are not final but significant pointers in the cosmic process. Eriugena states that the sacrament of the Eucharist is “a typical similitude of spiritual participation in Jesus whom we taste by faith in the understanding alone…and receive into the heart of our inner being for our salvation and spiritual growth and ineffable deification.” (Expos. Super Hierarchy Celestial 140B).<br />
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Hincmar archbishop of Reims (d. 882) regarded Eriugena's conception of the Eucharist as heretical because in Hincmar's words, Eriugena did not regard the Eucharist as truly the body and blood of the Lord but only a memorial (<i>non verum corpus et verus sanguis sit Dominis, sed tantum memoria</i>). <br />
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Eriugena's theology held that the universe in all its parts had a sacramental quality. “For in my opinion," he wrote, "there is nothing among visible and corporeal things which does not signify something incorporeal and intelligible.” (PP 866A). To speak of a real presence in the Eucharist (i.e. a change of substance from bread to flesh) was to miss the point of the role of the sacrament, which is to point beyond itself to a spiritual reality. The Eucharist was received by faith, and consumed by faith, because by faith the Christian is united to Christ through divine grace (<i>mente non dente</i>, Com. in John 311B).Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com0tag:blogger.com,1999:blog-8020501408982885174.post-27742482971811800672014-09-24T07:21:00.000-05:002014-09-24T07:21:44.149-05:00The Word within the word<style>
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“O Lord Jesus, I ask of you no other reward, no other blessedness, no other joy than this: to understand in all purity and without being led astray by faulty contemplation your words which are inspired by the Holy Spirit…For as there is no place in which it is more proper to seek you than in your words, so there is no place where you are more clearly discovered than in your words. For there you abide, and there you lead all who seek and love you. There you have prepared for your elect the spiritual banquet of true knowledge and passing you minister to them.”<br /><br />
John Scotus Eriugena, Periphyseon 5:1010DShane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com0tag:blogger.com,1999:blog-8020501408982885174.post-72414906904405102014-06-01T13:47:00.002-05:002014-06-01T13:47:59.605-05:00The Early Irish Church: Some Essential Sources
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Here are some of the more important primary sources relating to the early Irish church that are available in English translations. It's by no means exhaustive, but I've found these works to be interesting. They cover the period from around 590-880.<br />
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Columbanus, <i><span style="color: #0b5394;"><a href="http://books.dias.ie/index.php?main_page=product_info&cPath=13_34&products_id=222">The Complete Works</a></span> </i>(Letters, Sermons, Poems, and Monastic Rules) [c.590-615]<br /><br />
Cummian, <i><a href="http://www.amazon.com/Cummians-controversia-paschali-Pontifical-Medieval/dp/0888440863/ref=sr_1_1?s=books&ie=UTF8&qid=1401646356&sr=1-1&keywords=de+controversia+paschali">On the Easter Controversy</a></i> [c.633]<br /><br />
Alieran, <i><span style="color: #0b5394;"><a href="http://www.amazon.com/Ailerani-Interpretatio-Mystica-Moralis-Studies/dp/1851821937/ref=sr_1_fkmr0_1?s=books&ie=UTF8&qid=1401646573&sr=1-1-fkmr0&keywords=Ailerani+%3A+Interpretatio+mystica+et+moralis+progenitorum+Domini+Iesu+Christi">Mystical Interpretation of Jesus' Genealogy</a></span></i> [c.650]<br /><br />
Anonymous, <i><span style="color: #0b5394;"><a href="http://brepols.metapress.com/content/ng3g491133n8x7k7/">A Treatise on the Ordering of Creation</a></span> </i>[c.650]<br /><br /> Adomnan, <i><span style="color: #0b5394;"><a href="http://books.dias.ie/index.php?main_page=product_info&cPath=13_34&products_id=223">On the Sacred Places</a></span> </i>[c.680]<br /><br />
Adomnan,<i> <a href="http://www.amazon.com/Life-St-Columba-Penguin-Classics/dp/0140444629/ref=sr_1_1?s=books&ie=UTF8&qid=1401646600&sr=1-1&keywords=Adomnan%2C+The+Life+of+Columba">The Life of Columba</a> </i>[c.680]<br />
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Blathmac, <i><a href="http://www.amazon.com/Blathmac-Brettan-Together-Gospel-Society/dp/B002497AV2/ref=sr_1_4?s=books&ie=UTF8&qid=1401644206&sr=1-4&keywords=Blathmac">The Poems of Blathmac Son of Cú Brettan</a></i> [c.800]<br /><br />
Sedulius Scottus, <i><a href="http://www.amazon.com/Harmonious-Organ-Sedulius-Scottus-Millennium-Studien/dp/3110281899/ref=pd_rhf_se_p_tnr_6">Commentary on the Pauline Epistles</a></i> [c.840] (partial translation only)<br /><br />Sedulius Scottus, <i><span style="color: #0b5394;"><a href="http://www.amazon.com/Sedulius-Scottus-Rectoribus-Christianis-Christian/dp/1843835665/ref=sr_1_2?s=books&ie=UTF8&qid=1401646634&sr=1-2&keywords=Sedulius+Scottus%2C+On+Christian+Rulers">On Christian Rulers </a></span></i>[c.840]<br /><br /> Eriugena, <i><a href="http://www.amazon.com/Periphyseon-division-Cahiers-detudes-medievales/dp/2890076342/ref=sr_1_1?s=books&ie=UTF8&qid=1401645931&sr=1-1&keywords=Periphyseon+%3D%3A+The+division+of+nature+%28Cahiers+d%27etudes+medievales.+Cahier+special%29">The Division of Nature</a> </i>[c.850]<br /><br /> Eriugena, <i><a href="http://books.dias.ie/index.php?main_page=product_info&cPath=13_34&products_id=232">Hymns and Poems</a> </i>[c.850]<br />
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<span style="font-size: small;"><span class="a-size-large" id="productTitle"><i></i></span></span><br />
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For secondary sources I recommend these key texts:<br /><br />
Thomas M. Charles-Edwards, <i><a href="http://www.amazon.com/Early-Christian-Ireland-T-Charles-Edwards/dp/0521037166/ref=sr_1_1?ie=UTF8&qid=1401647840&sr=8-1&keywords=edwards%2C+early+christian+ireland%27">Early Christian Ireland</a></i><br /><br />
James Kenny, <i><a href="http://www.amazon.com/Early-History-Ireland-Ecclesiastical-Studies/dp/1851821155/ref=sr_1_1?ie=UTF8&qid=1401647976&sr=8-1&keywords=the+sources+for+early+ireland%2C+james+kenny">The Sources for Early History of Ireland</a></i><br /><br /> Dáibhí Ó Cróinín, <i><a href="http://www.amazon.com/Medieval-Ireland-400-1200-Longman-History/dp/0582015650/ref=sr_1_1?s=books&ie=UTF8&qid=1401648097&sr=1-1">Early Medieval Ireland 400-1200</a></i><br /><br /> Kathleen Hughes, <i><a href="http://www.amazon.com/Early-Christian-Ireland-Introduction-Sources/dp/0521073898/ref=sr_1_2?ie=UTF8&qid=1401647951&sr=8-2&keywords=the+sources+for+early+ireland">Early Christian Ireland: Introduction to the Sources</a> </i><br /><br />Catherin Thom, <i><a href="http://www.amazon.com/Early-Irish-Monasticism-Catherine-Thom/dp/0567030717/ref=sr_1_sc_1?s=books&ie=UTF8&qid=1401648361&sr=1-1-spell&keywords=Catherin+Thom%2C+Early+Irish+Monasticism">Early Irish Monasticism </a></i>Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com0tag:blogger.com,1999:blog-8020501408982885174.post-19206672174338586742014-04-14T16:35:00.002-05:002014-04-14T16:35:31.665-05:00Early Irish Easter Hymn<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgcf2UgHF0DgSGj1yOG4m4o000OC-CDL4R1rcyCkjYkzaxiiJgKWTEJV5CrresnFfBcMfQUWRg0KfGO4-UbdVgKwUzIM3TRElJJC8nYSEkGv9QlBmsmZYgCJOWlkYze1DH9KPYrvRzAnK4/s1600/advent-candle.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgcf2UgHF0DgSGj1yOG4m4o000OC-CDL4R1rcyCkjYkzaxiiJgKWTEJV5CrresnFfBcMfQUWRg0KfGO4-UbdVgKwUzIM3TRElJJC8nYSEkGv9QlBmsmZYgCJOWlkYze1DH9KPYrvRzAnK4/s1600/advent-candle.jpg" height="320" width="240" /></a>A seventh century Easter hymn is recorded in the Irish<i> Antiphonary of Bangor</i>, and also in a manuscript from the Irish monastery at Bobbio in Italy (<span style="font-family: 'TimesNewRomanPSMT'; font-size: 12.000000pt;">Turin G. v. 38</span>). Easter was an exciting time for the early Irish church. The celebration of the Resurrection of Christ coincided with the end of the Lentan fast. It also occurred after the Spring equinox which meant that the daylight was longer than nightfall. That Light had conquered darkness was a hugely important symbol for early Irish Easter celebration. Easter was <i>Lucis Solemnitas</i> - the festival of light (Columbanus, Ep. 1.3).<span style="font-family: 'TimesNewRomanPSMT'; font-size: 12.000000pt;"> </span><span style="font-family: 'TimesNewRomanPSMT'; font-size: 12.000000pt;"></span><br />
<br />
The Irish Easter Hymn focused on this imagery of light and fire as symbols of God's deliverance of his people from slavery in Egypt. The Resurrection of Christ was linked to the freedom of God's people from slavery to the devil. Easter was also the time when new converts were baptized. As catechumens they had studied basic doctrine and memorized Scripture. Now at Easter they would undergo baptism, which was viewed as spiritually joining Christ in his resurrection. As the beeswax candles burned our hymn describes the catechumens on the night before Easter morning as young bees awaiting to fly from their incubation in the honey comb of Catechesis. Easter was the great religious holiday in the early Irish church. The Resurrection of Christ and the new life of baptized converts resurrected with Christ in the waters of baptism met together in joyous praise.<br />
<br />
Fire [and] creator of fire,<br />
Light [and] giver of light<br />
Life and author of life,<br />
Salvation and giver of salvation<br />
In case the lamps should abandon<br />
The joys of this night<br />
You who do not desire our death<br />
Give light to our breast <br />
<br />
To those wandering from Egypt<br />
You bestowed the double grace<br />
You show the veil of cloud<br />
And give the nocturnal light<br />
With pillar of cloud in the day<br />
You protect the people as they go<br />
With a pillar of fire at evening<br />
You dispel the night with light <br />
<br />
You call out to your servant from the flame,<br />
You do not spurn the bush of thorns,<br />
And though you are consuming fire,<br />
You do not burn what you illuminate,<br />
Now it is time that the cloudy bee-bread<br />
Should be consumed, all impurity boiled away,<br />
And the waxen flesh should shine,<br />
With the glow of the Holy Spirit. <br />
<br />
You store up the nourishment of divine honey<br />
in the secret recess of the honey-comb:<br />
purifying the innermost cells of the heart,<br />
you fill them with your word,<br />
so that the swarm of new offspring,<br />
begotten by the word of Spirit,<br />
may leave behind the things of the earth<br />
and soar towards heaven on carefree wings.<br />
<br />
For more see,<br />
<br />
<span style="font-family: 'TimesNewRomanPSMT'; font-size: 12.000000pt;">Warpole, </span><span style="font-family: 'TimesNewRomanPSMT'; font-size: 12.000000pt;">A. S. </span><span style="font-family: 'TimesNewRomanPS'; font-size: 12.000000pt; font-style: italic;">Early Latin Hymns with Introductions and Notes. </span><span style="font-family: 'TimesNewRomanPSMT'; font-size: 12.000000pt;">Cambridge:
Cambridge Univsersity Press, 1922. 346-9. </span><br />
<br />
<span style="font-family: 'TimesNewRomanPSMT'; font-size: 12.000000pt;">Curran, Michael. <i>The Antiphonary of Bangor and the Early Irish Monastic Liturgy</i>. Blackrock, Co., Dublin: Irish Academic Press, 1984. 63</span><br />
<br />Davies, Oliver, and Thomas O'Loughlin. <i>Celtic Spirituality</i>. New York: Paulist Press, 1999.
<span style="font-family: 'TimesNewRomanPSMT'; font-size: 12.000000pt;">317-318
</span><br />
Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com3tag:blogger.com,1999:blog-8020501408982885174.post-19449326012170700102014-03-22T12:47:00.000-05:002014-03-22T13:18:34.721-05:00An Early Irish Eucharistic Hymn<style>
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<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWjG3lE0mPfbN1iaf5xfoBESf_6z4cHlDsX5PgoVknTNu3qW2NgK_fnsSCiF5dmE4U6DZHz7dlFlXd7SkUMrzFhDIKHwVPYprODYGCoOmmQonJRGdszcAF7ig_a5kwG4A_2f-ZYFrNO-o/s1600/detail+from+Ardagh.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWjG3lE0mPfbN1iaf5xfoBESf_6z4cHlDsX5PgoVknTNu3qW2NgK_fnsSCiF5dmE4U6DZHz7dlFlXd7SkUMrzFhDIKHwVPYprODYGCoOmmQonJRGdszcAF7ig_a5kwG4A_2f-ZYFrNO-o/s1600/detail+from+Ardagh.jpg" height="257" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Detail from the Ardagh Chalice c. 800</td></tr>
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The seventh century manuscript known as the <i>Antiphonary of Bangor</i> contains many hymns from the early Irish church. One of the earliest hymns it contains is the <i>Sancti Venite</i> (“Come ye saints”), which was probably written as early as the sixth century, making it one of the earliest Irish hymns known (Curran, <i>Antiphonary</i>, 47). This hymn was composed in Latin and was sung during the celebration of the Eucharist.<br />
<br />
<br />
<br />
Come, ye saints, receive the body of Christ, <br />
Drinking the holy Blood by which you were redeemed. <br />
<br />
You who were saved by the body and blood of Christ, <br />
Let us praise God, by whom we are made anew.<br />
<br />
By this sacrament of the body and the blood,<br />
All have escaped from the jaws of hell.<br />
<br />
Giver of salvation, Christ the Son of God,<br />
Has saved the world by his cross and blood.<br />
<br />
The Lord has been sacrificed for all,<br />
Himself both priest and victim,<br />
<br />
The law commanded the sacrifice of victims,<br />
Foreshadowing the mysteries divine.<br />
<br />
Bestowed of light and Saviour of all,<br />
He granted most noble grace to his holy people.<br />
<br />
Let all draw near with pure and faithful minds,<br />
Let all receive the protection of eternal salvation.<br />
<br />
Guardian of the saints, you are leader, O Lord, <br />
And dispenser of life eternal to those who believe.<br />
<br />
He gave heavenly bread to the hungry,<br />
And to the thirsty water from the living spring.<br />
<br />
Christ the Lord himself comes, who is Alpha and Ω, <br />
He shall come again to judge us all.<br />
<br />
The hymn's imagery of Christ as the fountain and bread of life is largely drawn from John's gospel. The great pilgrim Columbanus (d.615) who himself studied at Bangor (where this hymn was sung) draws on similar imagery in one of his sermons. Perhaps the hymn's melodious chant was echoing in his mind as he delivered this his last recorded sermon.<br />
<br />
"my brethren, let us follow this calling, with which we are called to the fountain of life by the Life Who is the Fountain, not only the Fountain of living water, but also of eternal life, the Fountain of light, yes, and the Fount of glory; for from Him come all these things, wisdom and life and light eternal. The Author of life is the Fountain of life, the Creator of light, the Fount of glory; and thus, spurning the things that are seen, making a passage through the world, in the loftier regions of the heavenlies let us seek the Fount of glory, the Fountain of life, the Fountain of living water, like intelligent and most wise fish, that there we may drink the [living] water which springs up to eternal life [John 4:14].... O Lord, you are yourself that Fountain ever and again to be desired, though ever and again to be drunk. Ever give [us], Lord [Christ,] this water,’’ [John 4:15] that it may be in us too a Fountain of water that lives and springs up to eternal life.’’ [John 4:14] I ask great gifts indeed, who knows it not? But you, the King of glory, know how to give greatly, and you have promised great things; nothing is greater than yourself and you have given yourself to us, you gave yourself for us! Therefore we ask you that we may know the thing we love, since we pray for nothing other than yourself to be given to us; for you are our all, our life, our light, our salvation, our food, our drink, our God. Inspire our hearts, I beg you, O our Jesus, with that breath of your Spirit, and wound our souls with your love, that the soul of each one of us may be able to say in truth, Show me Him Whom my soul has loved,’’ (Song of Songs 1:6).<br />
(Columbanus, <i>Sermon</i> 13.3).Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com0tag:blogger.com,1999:blog-8020501408982885174.post-77144930852619335802013-12-23T20:51:00.000-06:002013-12-24T10:29:51.522-06:00When the Word Safely Came<div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: inherit;">Aodh Mac Cathmhaoi</span>l <span style="font-family: inherit;">was an Irish Franciscan scholar who lived in the 17th century </span><span style="font-family: inherit;"> (1571-1626). He studied in Europe and helped established the Irish colleges at Louvain and Rome. He wrote several Christmas poems in Irish that focus on the mystery and magnificence of the Incarnation. To his friends he was known as </span><i>Aodh Mac Aingil </i>(Aodh son of an Angel) and he adopted this as his <i>nom de plume</i>. <br />
<br />
His poem entitled <i>A Naoidhe Naoimh </i>(O Holy Child) presents the author as a witness to the nativity of Christ. Here the mystery of the eternal Son of God and the Child of Mary are explored in this excerpt.<br />
<br />
<br />
Dia do bheatha, a naoidhe naoimh<span style="font-family: Verdana, Arial, Helvetica, sans-serif; font-size: medium;"> </span>[<i>My greetings to you, o holy child,</i>]<br />
Isan mainséar cé taoi bocht <span style="font-family: Verdana, Arial, Helvetica, sans-serif; font-size: medium;"> </span>[<i>Though in your manger you are so poor,</i>]<br />
Meadhrach saidhbhir atá tú<span style="font-family: Verdana, Arial, Helvetica, sans-serif; font-size: medium;"> </span>[<i>In your happiness you are so rich.</i>]<br />
'S glórmhar id dhún féin anocht<span style="font-family: Verdana, Arial, Helvetica, sans-serif; font-size: medium;"> </span>[<i>You are glorious in your stronghold this night.</i><span style="font-family: inherit;">]</span><i><span style="font-family: inherit;"></span><br /></i><br />
Míle fáilte a–nocht i gclí<span style="font-family: Verdana, Arial, Helvetica, sans-serif; font-size: medium;"> </span>[<i>My welcomes tonight to the Incarnate</i>]<br />
Le mo chroidhe dom rígh fial<span style="font-family: Verdana, Arial, Helvetica, sans-serif; font-size: medium;"> </span>[<i>With all my heart to my generous king;</i>]<br />
In dá nádúir ó do-chuaidh<span style="font-family: Verdana, Arial, Helvetica, sans-serif; font-size: medium;"> </span>[<i>Since he now has two natures,</i>]<br />
Póg is fáilte uaim do Dhia<span style="font-family: Verdana, Arial, Helvetica, sans-serif; font-size: medium;"> </span>[<i>A kiss of welcome to my God. </i>]<br />
<i><br /></i>A naoidhe bhig atá mór<span style="font-family: Verdana, Arial, Helvetica, sans-serif; font-size: medium;"> </span>[<i>O little child you are so great,</i>]<br />
A leanbáin óig atá sean<span style="font-family: Verdana, Arial, Helvetica, sans-serif; font-size: medium;"> </span>[<i>O young infant you are so old,</i>]<br />
San mainséar ní chuire a lán [<i>You couldn’t get a lot into that manger</i>]<br />
Cé nach bhfagha áit ar neamh<span style="font-family: Verdana, Arial, Helvetica, sans-serif; font-size: medium;"> </span>[<i>Yet all of heaven cannot contain you.</i>]<br />
<i><br /></i>Ar neamh dhíbh gan mháthair riamh<span style="font-family: Verdana, Arial, Helvetica, sans-serif; font-size: medium;"> </span>[<i>In heaven you never even had a mother</i>]<br />
Gan athair 'nar n-iath a-nos<span style="font-family: Verdana, Arial, Helvetica, sans-serif; font-size: medium;"> </span>[<i>Nor a father down here below,</i>]<br />
It fhír Dhia riamh atá tú<span style="font-family: Verdana, Arial, Helvetica, sans-serif; font-size: medium;"> </span>[<i>True God for ever are you</i>]<br />
Is id dhuine ar dtús a-nocht [<i>Yet tonight is your first ever as man.</i>]<br />
<br />
His most famous Christmas poem was entitled Don oíche úd i mBeithil (That Night in Bethlehem). It has been put to music and is still a popular Irish Christmas carol (I remember learning it on the tin whistle in school as a child). The incarnation of Christ is described as the safe arrival of the Word (go dtáinigh an Briathar slán). The message and the person of Christ are connected by the title an Briathar (the word). <br />
<br />
Don oíche úd i mBeithil, [<i>Of that night in Bethlehem</i>]<br />
beidh tagairt ar ghrian go brách, [<i>There will be mention made forever under the sun</i>]<br />
don oíche úd i mBeithil, [<i>Of that night in Bethlehem</i>]<br />
go dtáinigh an Briathar slán; [<i>When the Word Safely came</i>]<br />
<br />
Tá gríosghru' ar spéartha [<style><!--
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--></style><i>The skies are glowing</i>]<br />
'san talamh 'na chlúdach bán; [<i>and a blanket of white on the ground</i>]<br />
Féach Íosagán sa chléibhín, [<i>Behold little Jesus in the manger</i>]<br />
'san mhaighdean á dhiúl le grá. [<i>And the Virgin nursing him with love</i>]<br />
<br />
Ar leacain lom an tsléibhe [<i>On the bare mountain-side</i>]<br />
go nglacann na haoirí scáth, [<i>Where the shepherds seek shelter</i>]<br />
nuair in oscailt gheal na spéire [<i>When in the bright opening of the skies</i>]<br />
tá teachtaire Dé ar fáil: [<i>God's messenger appears</i>]<br />
<br />
Céad glóir' anois don Athair [<i>A hundred glories now to the Father</i>]<br />
i bhflaitheas thuas go hard! [<i>In the highest heaven</i>]<br />
is feasta fós ar talamh [<i>and henceforth now on earth</i>]<br />
d'fheara deamhéin' síocháin! [<i>peace of men and goodwill</i>] <br />
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</style> Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com2tag:blogger.com,1999:blog-8020501408982885174.post-91073563654621605092013-06-05T23:42:00.002-05:002015-05-04T21:34:42.063-05:00Irish Scribal Habits: Scriptio Continua And The Need For Space<div class="separator" style="clear: both; text-align: center;">
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3AtGU1J7qzdjaZ68jkCn8iIySN-N-5qD5MzpRPqnMkSSzPqtl3q2SypEG5OAzdxCGw5_fUMiUtODGpo9MyjM_94bhhnL2ofE9x_xV5xlpFc7qL21geL9LC5Qba2zw22htqJJDYAcd1Q4/s1600/Vergilius+Augusteus+Georgica+f141.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="124" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3AtGU1J7qzdjaZ68jkCn8iIySN-N-5qD5MzpRPqnMkSSzPqtl3q2SypEG5OAzdxCGw5_fUMiUtODGpo9MyjM_94bhhnL2ofE9x_xV5xlpFc7qL21geL9LC5Qba2zw22htqJJDYAcd1Q4/s320/Vergilius+Augusteus+Georgica+f141.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">A fourth century Latin codex with <i>Scriptio Continua</i></td></tr>
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Early Latin and Greek manuscripts employed Scriptio Continuo, i.e. sentences were written as a continuous line of text without spaces between the words. Tothemodernreaderthisseemsdifficult. Early biblical manuscripts in Greek (and in Latin) were also written in Scriptio Continua. As Greek is a heavily inflected language it is normally easy to know when a word ends and a new one begins, even without spaces. However, on rare occasions Scriptio Continua did cause textual problems. For example at Mark 10:40 ἄλλοις could be read as ("for others"), or it could be divided into two words ἀλλʼ οἷς ("but for those"). Syntactical concord favors the second reading. <br />
<br />
As Ireland was never part of the Roman Empire, Latin was a foreign language to the Irish. Their desire to learn and master Latin was driven by primarily theological and pastoral motives. Latin was the language of the western church, in her liturgy, theology, creeds, and scripture. The public reading of scripture in the early Irish church was an important part of theological training and also for the spiritual life of a monastic community.<br />
<br />
According to Frederick G. Kilgour, "For the Irish monk who did not have Latin as a native tongue and was not intimately familiar with its varying forms of declension, conjugation, and inflection, reading an unbroken string of Latin words out loud to others was a formidable task. To facilitate oral reading the Irish scribes used space between words to make them more readily visible. Irish monasteries introduced word separation to continental monasteries, but it was not until the eleventh century that the practice was generally accepted on the continent." <br />
<br />
This Irish scribal habit, the use of spaces between words, is probably the most obvious influence of the Irish Scriptoria still in vogue today.<br />
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhd0eJV2OLU0teP8oQ-SIfyi7lvobrtqC99PFGhwDhKRmh2ndAmDyGsdM0vGqBqKq5M6_W5aAeq4zKK0-lQ6ybOZUtVaVpTiQq8rHDzS7Y4o1okYiJDc2T99lW5ncoNinlLrrg8k7ejhTg/s1600/90v.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="396" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhd0eJV2OLU0teP8oQ-SIfyi7lvobrtqC99PFGhwDhKRmh2ndAmDyGsdM0vGqBqKq5M6_W5aAeq4zKK0-lQ6ybOZUtVaVpTiQq8rHDzS7Y4o1okYiJDc2T99lW5ncoNinlLrrg8k7ejhTg/s1600/90v.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Detail from an Irish manuscript (Book of Kells) showing word division in the Latin text </td></tr>
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<br />
<br />
For more see,<br />
<br />
Guglielmo Cavallo and Roger Chartier, eds.<i> A History of Reading in the West.</i> UMP, 1999.<br />
<br />
Frederick G. Kilgour. <i>The Evolution of the Book</i>. OUP, 1998.<br />
<br />
Edward M. Thompson. <i>An Introduction to Greek and Latin Palaeography</i>. OUP, 1912.Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com2tag:blogger.com,1999:blog-8020501408982885174.post-50622877188370740972013-05-26T21:13:00.000-05:002013-05-26T21:26:22.545-05:00Ecce Homo at the old Ennis Friary<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiIiTi_yt5vxqgsWYHkhNG_2nSgFN7Bg_q7_P-yIz-tqea7aoS7cPNEKFA8I9lC64GhCT9-iZSVOeXrOp-zMgK8qZ8rx06NtH39FFUfCpb9E_BK1f3gfkCP-ufVPLnLjUOc5A4jg38RW44/s1600/outside+1.JPG" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiIiTi_yt5vxqgsWYHkhNG_2nSgFN7Bg_q7_P-yIz-tqea7aoS7cPNEKFA8I9lC64GhCT9-iZSVOeXrOp-zMgK8qZ8rx06NtH39FFUfCpb9E_BK1f3gfkCP-ufVPLnLjUOc5A4jg38RW44/s400/outside+1.JPG" width="300" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">The old Franciscan Friary, Ennis, Ireland</td></tr>
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<span style="text-align: center;">During my last trip home to Ireland I visited the old Franciscan friary in my hometown of Ennis </span><span style="text-align: center;">with my mother</span><span style="text-align: center;">.</span><span style="text-align: center;"> The friary was established in the 13th century by the poweful O'Brien clan. It was a center for ecclesiastical study in its day with several hundred students studying theology in its schools. The town of Ennis later grew up around it. The old friary is mentioned in a 14th century Irish history - the <i>Caithréim Thoirdhealbhaigh</i> - which describes it as,</span><br />
<span style="text-align: center;"><br /></span>
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<tr><td class="tr-caption" style="text-align: center;">A new roof over the nave</td></tr>
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<span style="text-align: center;">"...</span><span style="font-family: 'Times New Roman'; font-size: 12pt;"><i>diversely beautiful,
delectable: washed by a fish-giving stream; having lofty arches, walls
limewhited; with its order of chastity and their golden books, its sweet
religious bells; its well-kept graves, homes of the noble dead; with furniture
of both crucifix and illuminated tomes, both friar's cowl and broidered
vestment; with windows glazed, with chalice of rare workmanship; a blessed and
enduring monument which for all time shall stand a legacy and memorial of the
prince that raised it</i>.</span><span style="text-align: center;">" </span><br />
<span style="text-align: center;"><br /></span>
<span style="text-align: center;">The old friary was disestablished by Henry VIII during the English Reformation and later passed into Church of Ireland ownership. It fell into much disrepair in the following centuries, though it was still in use as a Protestant church as late as the 19th century. It is undergoing repair and preservation at the moment.</span><br />
<span style="text-align: center;"><br /></span>
<span style="text-align: center;">In the nave there is an interesting sculpted panel depicting Christ being presented by Pilate to the crowds. The famous <i>Ecce Homo</i> (behold the man!) scene of John 19:5. The panel depicts Christ stripped and bound. Around him the panel is filled with the instruments of His passion. Most of the symbols are obvious (the nails, the pillar, the dice, the seamless garment etc.). Some are less obvious. The top right panel depicts a hand holding a clump of hair (cf. Isaiah 50.6). </span><br />
<span style="text-align: center;"><br /></span>
<span style="text-align: center;">The Ecce Homo panel at the old Ennis friary was intended to help the faithful reflect on the passion of Christ. It's an emotive scene replicated countless times in Christian art. D. A. Carson, in his commentary on John's Gospel gave the following reflection on Christ standing before his accusers,</span><br />
<span style="text-align: center;"><br /></span>
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<tr><td class="tr-caption" style="text-align: center;">The <i>Ecce Homo</i> panel at Ennis Friary</td></tr>
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<span style="font-family: 'Times New Roman'; font-size: 12pt;"><br /></span>
<span style="font-family: 'Times New Roman'; font-size: 12pt;"></span>
<span style="font-family: 'Times New Roman'; font-size: 12pt;">"Once more Pilate steps out of the praetorium to address the Jews. He delivers his verdict, and then
dramatically presents Jesus—a sorry sight, swollen, bruised, bleeding from
those cruel and ridiculous thorns. Aware as he is that it is the people who
must choose the man who will receive the governor’s amnesty, he presents Jesus
as a beaten, harmless and rather pathetic figure to make their choice of him as
easy as possible. In his dramatic utterance Here is the man! (in Latin, </span><i style="font-family: 'Times New Roman'; font-size: 12pt;">Ecce homo</i><span style="font-family: 'Times New Roman'; font-size: 12pt;">!), Pilate is speaking with
dripping irony: here is the man you find so dangerous and threatening: can you
not see he is harmless and somewhat ridiculous? If the governor is thereby
mocking Jesus, he is ridiculing the Jewish authorities with no less venom. But
the Evangelist records the event with still deeper irony: here indeed is the
Man, the Word made flesh. All the witnesses were too blind to see it at the
time, but this Man was displaying his glory, the glory of the one and only Son,
in the very disgrace, pain, weakness and brutalization that Pilate advanced as
suitable evidence that he was a judicial irrelevance."</span><br />
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Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com2tag:blogger.com,1999:blog-8020501408982885174.post-5543108379845186462013-02-24T19:34:00.005-06:002020-09-29T07:12:13.482-05:00Per Fidem Solam: Romans 3:24 in the Würzburg Glosses<!--[if gte mso 9]><xml>
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<div class="MsoNormal"><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggJvqkadRnR4ZnpF5waHE5s2n5WLXBYCIvPEVfXXQkv-Lm0eqws-9ReeX4Vwws0MvwC3Z-FageiY7QP1w1eMfLrLTMHIO-1UYuSBYEyRS1FV_HbPbrwBrVgj8u8Q5GcssbW4TaYxRLxOM/s674/F2R.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="674" data-original-width="503" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggJvqkadRnR4ZnpF5waHE5s2n5WLXBYCIvPEVfXXQkv-Lm0eqws-9ReeX4Vwws0MvwC3Z-FageiY7QP1w1eMfLrLTMHIO-1UYuSBYEyRS1FV_HbPbrwBrVgj8u8Q5GcssbW4TaYxRLxOM/w299-h400/F2R.png" width="299" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="background-color: white; caret-color: rgb(34, 34, 34); color: #222222; font-family: Georgia, Utopia, "Palatino Linotype", Palatino, serif; font-size: 12.319999694824219px;">Romans 3 in the Würzburg Codex (f2r)</span></td></tr></tbody></table></div><div class="MsoNormal">I have already written on the Irish Würzburg glosses <span style="color: #6fa8dc;"><u><a href="http://anglandicus.blogspot.com/2011/03/wurzburg-glosses.html">here</a>.</u></span> I'm working through Romans 3 for school at the moment and so I thought I would examine the Würzburg glosses to see how an early Irish theologian interpreted the same text in the 8th century.</div>
<br />
I've reproduced both the biblical text and the glosses here together. The glosses are italicized and were originally written in Gaelic and Latin.<br />
<br />
"(23) For all have sinned and do need the glory of God. (24) Being justified freely by his grace [<i>that is, by faith alone, i.e. the faith of belief in Jesus Christ</i>], through the redemption that is in Christ Jesus, [<i>that is, it is He that has redeemed and it is He also that is the ransom, i.e. by the blood</i>] (25) Whom God had proposed to be a propitiation [<i>that is, it has been set forth in the mysteries of the Godhead, to make atonement for those who believe his liberation would be in the blood</i>], through faith in his blood, [<i>that is, through the faith of every one who believes in his salvation through His blood</i>] to the showing of his justice, for the remission of former sins."<div><br />
<div style="text-align: right;">
<o:p></o:p></div>
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5KnuQdtEFtaFNNOl6tBdyrLMoU0Lv_Qxb6419gOc-Sq3xmYi9mlNdCmNqbgYIhsglvLWeJnNdV3lwCXDUki0xTttc_H3Dqk149_3zwwChqAGwl0t7q6DyXLRV44lDMi7QJAHARgLHS4g/s533/F2R+txt2.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="246" data-original-width="533" height="185" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5KnuQdtEFtaFNNOl6tBdyrLMoU0Lv_Qxb6419gOc-Sq3xmYi9mlNdCmNqbgYIhsglvLWeJnNdV3lwCXDUki0xTttc_H3Dqk149_3zwwChqAGwl0t7q6DyXLRV44lDMi7QJAHARgLHS4g/w400-h185/F2R+txt2.png" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="background-color: white; caret-color: rgb(34, 34, 34); color: #222222; font-family: Georgia, Utopia, "Palatino Linotype", Palatino, serif; font-size: 12.319999694824219px;">The gloss '</span><i style="caret-color: rgb(34, 34, 34); color: #222222; font-family: Georgia, Utopia, "Palatino Linotype", Palatino, serif; font-size: 12.319999694824219px;">Per Fidem Solam</i><span style="background-color: white; caret-color: rgb(34, 34, 34); color: #222222; font-family: Georgia, Utopia, "Palatino Linotype", Palatino, serif; font-size: 12.319999694824219px;">' </span><br style="caret-color: rgb(34, 34, 34); color: #222222; font-family: Georgia, Utopia, "Palatino Linotype", Palatino, serif; font-size: 12.319999694824219px;" /><span style="background-color: white; caret-color: rgb(34, 34, 34); color: #222222; font-family: Georgia, Utopia, "Palatino Linotype", Palatino, serif; font-size: 12.319999694824219px;">added in tiny a tiny hand over '</span><i style="caret-color: rgb(34, 34, 34); color: #222222; font-family: Georgia, Utopia, "Palatino Linotype", Palatino, serif; font-size: 12.319999694824219px;">per gratiam ipsius</i><span style="background-color: white; caret-color: rgb(34, 34, 34); color: #222222; font-family: Georgia, Utopia, "Palatino Linotype", Palatino, serif; font-size: 12.319999694824219px;">'</span></td></tr></tbody></table><div>What is interesting is the phrase 'by faith alone'. Our Irish scribe added this gloss in Latin (<i>per fidem solam</i>) over verse 24 'justified freely by his grace' (<i>Iustificati gratis per gratiam ipsius</i>) and then expanded it with a Gaelic gloss relating this justification by faith alone to faith in Christ.</div><div><div>
<br />
Luther was famously criticized for adding 'alone' (<i>allein</i>) to his German translation of Romans 3.28, 'man is justified by faith [alone]', although it doesn't appear in the Greek (or Latin text). Of course Luther's 1522 translation wasn't the first vernacular translation to add 'alone' to Romans 3.28. Several earlier Roman Catholic editions did the same thing (e.g. the Nuremberg Bible of 1488, the Geneva Italian version of 1476). In a similar fashion our 8th century Irish theologian interpreted Romans 3.24 as teaching justification <i>per fidem solam</i>. Luther, it seems, wasn't alone.</div><div><br />
<div class="MsoNormal"><br /></div><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgyaztmhydkzeD4i4HeEWrKva1OhNQuXjtrJMg4Q8lSI5SYUnZXvUZ9gGL0s6PLGrsAB6Xvbw88Qer5a4jFRtdTaZvmQ_H5DmNwyEcpgh1ukIx9S9m4rErWRD1kPaHRIR6PEINmkqTmG7k/s204/Per+Fide+Solam.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img alt="... id est per fidem solam ... ... per gratiam ..." border="0" data-original-height="118" data-original-width="204" height="231" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgyaztmhydkzeD4i4HeEWrKva1OhNQuXjtrJMg4Q8lSI5SYUnZXvUZ9gGL0s6PLGrsAB6Xvbw88Qer5a4jFRtdTaZvmQ_H5DmNwyEcpgh1ukIx9S9m4rErWRD1kPaHRIR6PEINmkqTmG7k/w400-h231/Per+Fide+Solam.png" title="... id est per fidem solam ... ... per gratiam ..." width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">... <i>id est per fidem solam</i> ...<br />... per gratiam ...</td></tr></tbody></table><div class="MsoNormal"><span style="font-family: Georgia, Utopia, "Palatino Linotype", Palatino, serif; font-size: 15px;"><span style="color: #222222;">To view the codex </span><a href="http://vb.uni-wuerzburg.de/ub/mpthf12/pages/mpthf12/3.html"><span style="color: #3d85c6;">see here</span></a><span style="color: #222222;">.</span></span></div><div class="MsoNormal"><span style="color: #222222; font-family: Georgia, Utopia, "Palatino Linotype", Palatino, serif; font-size: 15px;"><br /></span></div><div class="MsoNormal"><span style="color: #222222; font-family: Georgia, Utopia, Palatino Linotype, Palatino, serif;"><span style="font-size: 15px;">For </span><span style="caret-color: rgb(34, 34, 34); font-size: 15px;">further</span><span style="font-size: 15px;"> study see:</span></span></div><div class="MsoNormal"><span style="color: #222222; font-family: Georgia, Utopia, Palatino Linotype, Palatino, serif;"><span style="font-size: 15px;"><br /></span></span></div><div class="MsoNormal"><span style="color: #222222; font-family: Georgia, Utopia, Palatino Linotype, Palatino, serif;"><span style="font-size: 15px;">Ó Néill, Pádraig P., “The Old-Irish glosses of the prima manus in Würzburg, m.p.th.f.12: text and context reconsidered”, in: Richter, Michael, and Jean-Michel Picard (eds.), </span></span><i style="color: #222222; font-family: Georgia, Utopia, "Palatino Linotype", Palatino, serif; font-size: 15px;">Ogma: essays in Celtic studies in honour of Próinséas Ní Chatháin</i><span style="color: #222222; font-family: Georgia, Utopia, "Palatino Linotype", Palatino, serif; font-size: 15px;">, Dublin: Four Courts, 2002. 230–242.</span></div><div class="MsoNormal">
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<br /></div>
<div class="MsoNormal" style="color: #222222; font-family: Georgia, Utopia, "Palatino Linotype", Palatino, serif; font-size: 15px;">
<span lang="EN-GB">Breen, Aidan, “The Biblical text and sources of the Würzburg Pauline glosses (Romans 1–6)”, in: Ní Chatháin, Próinséas, and Michael Richter (eds.), <i>Irland und Europa im früheren Mittelalter: Bildung und Literatur / Ireland and Europe in the early Middle Ages: learning and literature</i>, Stuttgart: Klett-Cotta, 1996. 9–16.<o:p></o:p></span></div>
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<br style="color: #222222; font-family: Georgia, Utopia, "Palatino Linotype", Palatino, serif; font-size: 15px;" />
<div class="MsoNormal" style="color: #222222; font-family: Georgia, Utopia, "Palatino Linotype", Palatino, serif; font-size: 15px;">
<span lang="EN-GB">Ní Chatháin, Próinséas, “Notes on the Würzburg glosses”, in: Ní Chatháin, Próinséas, and Michael Richter (eds.), <i>Irland und die Christenheit: Bibelstudien und Mission. Ireland and Christendom: the Bible and the missions, Veröffentlichungen des Europa Zentrums Tübingen.</i> Kulturwissenschaftliche Reihe, Stuttgart: Klett-Cotta, 1987. 190–199.</span></div>
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<!--EndFragment--></div></div></div>Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com1tag:blogger.com,1999:blog-8020501408982885174.post-5479341306423874002013-02-16T17:18:00.001-06:002013-04-21T08:50:15.611-05:00Judas the Trógán<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiF-tkYmif7_sU3oLkVOV-jBXCkkkixaz7I75u48pAbj1mDJRdGiK-9zTaE5Ym3awdUS7pEnDQtPxIxWjbGcEF9nP9jp49txdC5R0dUXTDYbkyk1KbGf6NZuD_rH-u37yekFBLAPupQ4wg/s1600/Armagh+Matt+10.4+Judas.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiF-tkYmif7_sU3oLkVOV-jBXCkkkixaz7I75u48pAbj1mDJRdGiK-9zTaE5Ym3awdUS7pEnDQtPxIxWjbGcEF9nP9jp49txdC5R0dUXTDYbkyk1KbGf6NZuD_rH-u37yekFBLAPupQ4wg/s640/Armagh+Matt+10.4+Judas.jpg" width="433" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Book of Armagh <i>f</i>. 38a.<br />
Trógán is added to the second column half way<br />
down the page in the center margin.</td></tr>
</tbody></table>
<span style="font-family: inherit;">In <a href="http://anglandicus.blogspot.com/2010/11/book-of-armagh-bible-from-early-irish.html"><span style="color: #3d85c6;">the Book of Armagh</span></a> at Matthew 10:4, next to Judas Iscariot's name the Irish scribe wrote </span><i style="font-family: inherit;">trógán</i><span style="font-family: inherit;"> in the margin (i.e. miserable wretch). Irish commentators like Cummian regarded Judas as one the </span>chief heretics of the world, along with Simon Magus and Arius, "whose memory is deadly."<span style="font-family: inherit;"> </span><br />
<span style="font-family: inherit;"><br /></span>
<span style="font-family: inherit;">A far more elaborate scribal attack on the enemies of Christ can be seen in a 14th century Greek-Latin diglot manuscript of the Gospels (Greg. & Aland no. 54). In that particular manuscript, possibly written by an Armenian scribe, four different ink colours are used for the gospel content.</span><br />
<span style="font-family: inherit;"><br /></span>
<span style="font-family: inherit;">For the general narrative he used vermillion, for the words of Jesus he used red, (some bible's still employ this tradition today), for OT quotes of the followers of Jesus (e.g. Mary, John the Baptist, the disciples) he used blue. But for Judas, the Pharisees, the devil and (strangely) for the shepherds in the nativity account, he used black ink.</span><br />
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<!--StartFragment--><!--EndFragment-->Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com0tag:blogger.com,1999:blog-8020501408982885174.post-37654327862115113142013-02-03T16:11:00.002-06:002014-03-22T13:26:17.623-05:00The Symbols of the Evangelists in the Irish Tradition<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhglLiQAz1QJeTOUKki-wDfVXuP5JWzzFySxJa-80GepEaulh2QC6BOcAJEjDLRYSmBTuESfS9o9Qwnhyphenhyphen_f9ePX_s4fFzGOI7uTX8QIyIDOtoJs9QKpynTTSkp7cSQ43F3RhvnTBe9DceI/s1600/27v.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhglLiQAz1QJeTOUKki-wDfVXuP5JWzzFySxJa-80GepEaulh2QC6BOcAJEjDLRYSmBTuESfS9o9Qwnhyphenhyphen_f9ePX_s4fFzGOI7uTX8QIyIDOtoJs9QKpynTTSkp7cSQ43F3RhvnTBe9DceI/s400/27v.jpg" height="400" width="298" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Book of Kells, <i>f.</i> 27v</td></tr>
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<!--StartFragment-->A seventh century Irish commentary on the four Gospels (Expositio quattuor evangeliorum) explains the four symbols of the Evangelists; “There are four symbols which designate the four Evangelists: a man’s face for Matthew; a calf’s face for Luke; a lion’s face for Mark; and an Eagle’s face for John. All these our Lord Jesus Christ fulfilled in Himself. He was a man in his birth, a calf in his sacrifice, a lion in his resurrection, and an eagle in his ascension.”<br /><br />Another Irish writer applies the symbols to the Christian's life. The Lion represents the strong in faith; the Calf, the merciful; the Man, humility; and the Eagle stands for the mystic.<br /><br />
The ultimate source for these widespread symbols of the four evangelists is in Ezekiel 1.10 and Revelation 4.7. Next time you're in an old church keep your eye out for these four symbols, you're bound to see them somewhere. <br /><br />
(To my Corkonians, have you noticed them above the west front facade of St. Finbarr's Cathedral?)<br />
<!--EndFragment-->Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com2tag:blogger.com,1999:blog-8020501408982885174.post-50509425816995131952012-12-18T21:20:00.000-06:002012-12-18T21:31:13.724-06:00The Magi Tradition in the Early Irish Church<!--[if gte mso 9]><xml>
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<!--StartFragment-->
<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFGDk8PHbGTotMYLn2Og9lvETtLCodQsu5OYGnBMZ_86LHoDCQyet0Y-nfJFABaviTXrkYb5KC1P1EBBI27iUFWyUw85-8Suh1QLy8k-3ZK5ZEwcrDm9W0kMzlX4yuTEHsS57yG9bF_gY/s1600/5014-adoration-of-the-magi-gentile-da-fabriano1.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="410" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFGDk8PHbGTotMYLn2Og9lvETtLCodQsu5OYGnBMZ_86LHoDCQyet0Y-nfJFABaviTXrkYb5KC1P1EBBI27iUFWyUw85-8Suh1QLy8k-3ZK5ZEwcrDm9W0kMzlX4yuTEHsS57yG9bF_gY/s640/5014-adoration-of-the-magi-gentile-da-fabriano1.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Gentile da Fabriano's <i>Adoration of the Magi</i> (1423)</td></tr>
</tbody></table>
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The Three Wise Men or Magi are an integral part to our
conception of the traditional Christmas Nativity scene. The Magi’s cameo appearance in Scripture is
confined to Matthew’s Gospel, where they are simply referred to as Magi (μάγοι),
not kings and not three. Not surprisingly much of the traditional Christian
nativity scene is taken from Patristic exegesis and apocryphal writings. For
example, how many Christmas cards have we seen with Mary on a donkey en route
to Bethlehem? This story of the donkey is not found in the Bible but is drawn
from the apocryphal work known as the <i>Protoevangelium of James</i> (17.2). Also, why do we
always see nativity scenes with an ox and a donkey peering into the crib? They
are not mentioned in the Gospel accounts; rather this is the direct influence
of Patristic exegesis, which applied the ox and donkey of Isaiah 1.3 to the birth
of Jesus and the acceptance of Christ by the Gentiles (Greg. of Nazianzus, <i>On the Birth of Christ: Oration </i>38.17). A reminder that Israel had rejected her Messiah but the Gentiles had believed.<o:p></o:p></div>
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The brief account of the Magi in Matthew’s Gospel was
soon supplemented with plenty of legend and lore. The early Irish church was
among the earliest parts of the western church to develop the Magi stories. The
names of the Magi are given in two eighth century works associated with the
Irish tradition (<i>Collectanea et Flores, </i>and
<i>Excerptions partum</i>). The Magi are named
as; <i>Balthasar</i>, <i>Melchoir</i> and <i>Gaspar</i>. These names were not invented by the Irish
but were taken from earlier Greek Magi traditions.<o:p></o:p></div>
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The tradition of the Magi being three in number was derived
from the three different gifts listed in Matthew’s Gospel (gold, frankincense
and myrrh). The idea that they were kings was derived from Psalm 72.11, "And all kings of the earth shall adore him: all nations
shall serve him." (Tertullian, <span style="text-indent: -27pt;"><i>Adversus Marcionem </i>3.13</span>). In the east, however, there is an ancient tradition that the Magi were 12 in number. Several lists of the 12 Magi survive in Syriac and Armenian
manuscripts.</div>
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<o:p></o:p></div>
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Early Irish works (e.g. <i>Expositio IV Evangeliorum, </i>and <i>In
Matthaei Evangelium Expositio</i>) interpreted the three Magi as representing
descendants of the three sons of Noah, which encompassed all of humanity.
Furthermore, since the three Magi had come to see the Word incarnate, they also
represented the means of interpreting the written Word
of God, namely the historical, theological and eschatological aspects! <o:p></o:p></div>
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The seventh century Irish writer, Augustinus Hibernicus, suggested various interpretations on the nature of the star that guided the
Magi. He rejected the idea that it was a natural star on the basis that God had already fixed the stars in the firmament (Gen 1.7). He argued that the guiding star might have been an
angel (cf. Rev 1.20 where stars are symbolically referred to as angels), or
more likely the Holy Spirit.<o:p></o:p></div>
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEht70ge4vrBmhJVmvVyUu4erWhYdiGoT-9SguXbQ9eI-uPRh-q9HhiEJByla1Yn_U2ms-SsVvO7T0SsPnCxVxHSAKsaZxPn9uJbKWVpgIcidmMMk5DLVFDnW36RvHikUXXGfA6dpe0GUUw/s1600/Magi+story+from+LB.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEht70ge4vrBmhJVmvVyUu4erWhYdiGoT-9SguXbQ9eI-uPRh-q9HhiEJByla1Yn_U2ms-SsVvO7T0SsPnCxVxHSAKsaZxPn9uJbKWVpgIcidmMMk5DLVFDnW36RvHikUXXGfA6dpe0GUUw/s640/Magi+story+from+LB.jpg" width="217" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">The Story of the Arrival of the Magi in<br />
<i>an Leabhar Breac</i><br />
fol. 137a.</td></tr>
</tbody></table>
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Perhaps the most interesting development of the Magi
tradition in Ireland is an extended account of their arrival in Bethlehem. The manuscript <i>an Leabhar
Breac </i>preserves the story in Gaelic. The story begins
with St. Joseph standing outside a house in Bethlehem chatting to Simeon. He
sees the colorful Magi approach and wonders if they might be Druids because
they seem to be arguing over astrology. Joseph is not impressed with the
strange visitors and pointedly asks them, “<i>Tell me, for God’s sake, who you are, and
from where have you come to my house without my permission?</i>” Unperturbed the
Magi inform Joseph that they have come from India and Arabia and “<i>various lands
in the eastern world</i>.” They even inform Joseph on the names of their horses; <i>Dromann-Darii</i>, <i>Madian</i>, and <i>Effan</i> (this
is borrowed from Isaiah 60.6 <i>dromedarii
Madian et Epha</i> (i.e. “camels of Madian and Epha”). They tell Joseph that
they have come to worship the king of the world. Reluctantly Joseph lets them
enter the house, but sends Simeon after them to keep an eye on things.<o:p></o:p></div>
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Simeon
reports back to Joseph that these Druids are fine fellows for they all kissed
the child’s feet in reverence and presented him with beautiful gifts, moreover,
“<i>they are not like the shepherds who gave him no gifts!</i>”</div>
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The
Magi bless Joseph informing him that he is truly blessed to be
the foster father of the Son of God.</div>
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<o:p></o:p></div>
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“<i>O righteous
and holy man, you have great good fortune, if you but know it, for the son of
the King of heaven and earth is under your fosterage. For we, indeed, have more
knowledge of the one who is in your care than you have. The boy who is with you
is the God of gods, and Lord of lords, the creator of the elements, the angels
and the archangels</i>.”<o:p></o:p></div>
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Joseph’s
initial suspicion of these strange men gives way to joy and he invites them to
a meal. The Magi decline the invitation, “<i>For we have already been satisfied
with the heavenly banquet!</i>” The whole visit is interpreted by the narrator as
marking “<i>the beginning of the Gentiles’ belief in Christ, and the gifts they
offered were the first offerings of the Gentiles to God, their first-fruits.</i>”<o:p></o:p></div>
<!--EndFragment-->Shane Anglandhttp://www.blogger.com/profile/14342661098004682988noreply@blogger.com0