Celtic Prayers from Iona
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Philip Newell. This is a beautiful prayer book of morning and evening personal liturgy based on Monday through Saturday.
It includes a lectionary of psalms and readings for each day of the church year. Now in its eighth year of publication, Sacred Space for Lent continues to attract and retain a devoted readership for whom it serves as a complement to the hugely popular website sacredspace. Click here for Sacred Space. The Glenstal Book of Prayer.
Created by the Benedictine monks of Glenstal Abbey, this is a beautifully bound book that includes prayers for all occasions.
Once you read it, it's easy to understand why it is a best-seller in Ireland. A fascinating, very cleverly written account that's part fiction and part fact. But don't be misled by the "fiction" part.
Celtic prayers from Iona | syrrenewalcenter library | TinyCat
The stories that Mr. Moorhouse tells are all based on thoroughly researched historical evidence. Bridget Haggerty "Moorhouse writes with eloquence and a quiet humor calculated to charm even the blackest of heathens. Celtic Prayers by Robert Van de Wyer. Illustrated with designs from the Book of Kells and other Celtic and Irish designs, the prayers reflect a profound view of nature and life.
I strongly recommend this to pastors or lay people with any interest in Celtic culture. Edited from an Amazon review Click here for Celtic Prayers. John O'Donohue. Click here for Anam Cara. Gifts from Within: Women's Meditations for Lent. Brigid's Place is a spiritual organization in Houston that focuses on the feminine side of the Divine. This Lenten Meditation book is a composite of several works that were published locally over the past few years.
It gives voice to women's spirit and each day a different woman creatively gives voice to her connection to the Divine.
13 thoughts on “Celtic Blessings”
A beautiful work. Amazon Reviewer Click for Gifts from Within. Irish Blessings by Pat Fairon. Click here for Irish Blessings Book.
It is also a place where people of differing lifestyles can discuss social issues with a degree of freedom. During the middle decades of the twentieth century, the medieval abbey was rebuilt as one of the activities of the ecumenical Christian Iona Community, which receives weekly guests. This Community's considerable impact within Scotland and beyond can be linked to its charismatic founder who further developed some of the attributes of celticity already linked to the island, to suit evangelical purposes.
These and subsequent developments in music and liturgy have since been appropriated and produced as evidence of celticity, by the wider Celtic movement.
Figure 1 Sites associated with Celtic spirituality and pilgrimage. In this case, the paradoxical nature of the movement is particularly evident, for the Iona Community is expected by many to be a leading proponent of Celtic spirituality, but it has at best an ambiguous relationship with it. Much of the reason for the attribution of a Celtic character to it can be seen by an exploration of its origins, the geographical situation of Iona, and the social situation on the mainland from which it grew and with which it interacted.
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An examination of its origins may also to some extent explain both its wider attraction, including those aspects emulated by other communities, and the limited impact Celtic attributes have had, recently, and in their previous manifestations, on the residents of the Hebridean island of Iona. London: Collins New ed. He worked in Govan, the shipbuilding area of Glasgow, and saw at first hand the misery caused by the poverty of the Depression. A socialist from a wealthy background, who became a pacifist, MacLeod was acutely aware that the churches appeared to have nothing to say to this situation.
He had been powerfully influenced by experience of Greek Orthodox liturgy, and believed that quality in church services, and consequent attractiveness, was lacking in the extempore style current in his own time Ferguson ; He was already well known when he gained permission for the rebuilding of the ruined abbey of Iona as a place for training future Church of Scotland ministers who would engage in particular with the industrial poor.
The project thus caused both interest and scandal, and was described by McLeod in the Community magazine The Coracle —. He also used The Coracle as a fundraising tool, which provided him with a forum for expounding and promoting his theological perspectives. Although the war years —45 interrupted the work, the rebuilding of the abbey on Iona was completed in the s. By this time MacLeod and his colleagues had attracted a wide number of people to the Community, they had developed a youth centre on an isolated part of the Isle of Mull, originally for public schoolboys and then for Borstal boys who had demonstrated good behaviour, and they were succeeding in influencing social action and regeneration in Scotland and beyond.
An excellent speaker, MacLeod's talks and religious services from Iona were broadcast on the radio. The rebuilding projects attracted young people to the island, who lived during the summer in camps, under the eye of MacLeod and his followers. Iona has since continued as a place for popular pilgrimage and for visiting holidaymakers. The growth of the Community and details of MacLeod's life have been written about by another former Leader, the Scottish minister and journalist Ron Ferguson ; Norman Shanks Shanks, Norman.
An oral history project designed to collect the stories of others associated with the early days of the Community, ran from until , Some of the material is to be published by Wild Goose Publications lona Community , in press, Glasgow.quiditermatttem.cf
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They did not, however, come to an uninhabited island, but one with a local crafting and fishing population, and one accustomed to receiving summer visitors. Moreover, it had been repeatedly interpreted by visitors for centuries; and during the last one hundred and fifty years, these visitors had left records that in turn influenced the interpretations of later comers. The Columban monastery was replaced by a flourishing Benedictine one in the Middle Ages, but the buildings fell into disrepair after the Reformation Argyll 4 ; Brown and Clancy There are accounts of the island dating from , , , and about , which describe inter alia the condition of the monastic buildings, and some measures taken to remedy the situation.
The descriptive interpretations of the site increased in the late eighteenth century with the accounts of the tours made by Richard Pococke in , followed by Thomas Pennant in , and Samuel Johnson and James Boswell in These later writings speak of the decayed grandeur of the buildings that still evoked sentiments of prayer in the onlooker. Edinburgh : University Press.
Glasgow : Stanhope Press. London : Heinemann. See also Ferguson , 43—5. The imposition of personal rather than local interpretations on the Iona ruins is evident when Johnson complains of the use of an outer chapel as a byre, and of only two inhabitants speaking English, while Boswell returned alone after breakfast to say his prayers: I then went into the cathedral, which is really grand enough when one thinks of its antiquity and of the remoteness of the place … I again addressed a few words to Saint Columbus … I read with an audible voice the fifth chapter of St.
James, and Dr. Ogden's tenth sermon. I suppose there has not been a sermon preached in this church since the Reformation Boswell Boswell, James. In fact, it seems likely that the islanders had services in the ruined church on Sundays, continuing the practice observed a century previously Sacherverell , A new Presbyterian Church and manse , followed by a Free Church, were built in the following century.
Other visitors, well known or not, provided prose accounts or sketches of the ruined abbey and the smaller nunnery. Further reinterpretations followed when the abbey church was rebuilt at the turn of the twentieth century, at the instigation of the landowner, the Duke of Argyll, and an Episcopalian retreat house was built on the island at about the same time. In the landowner made a gift of the monastic sites to the care of Trustees mainly Church of Scotland, who still own the site on condition that the abbey could be used as a place of worship by all denominations, a gift that allowed not only Church of Scotland worship, but that of other Protestant denominations, and, more controversially, the Catholic Church.
Soon after the end of the First World War, it was suggested that the monastic buildings should be rebuilt as well. Also present on Iona between the s and the s, in particular during the summer months, was a population of artists, mostly painters Christian and Stiller Christian, Jessica and Charles, Stiller. The ruins of monastery and nunnery were sketched repeatedly from all angles, fishing and farming scenes were portrayed, occasionally including women and children, and, above all, scenic paintings were produced.
While some painters came to experiment with a view to the quality of the light on the island, others came because the island was relatively accessible and geared to the reception of visitors. The early years of the twentieth century had many well-known artists spending a substantial amount of time on the island. While painters were thus numerous on Iona, photographers seem to have been in much shorter supply.
By the s, the ferry company Caledonian MacBrayne, was commissioning paintings made on Iona for its advertising posters Christian and Stiller , 79— Late-nineteenth-century authors joined this group, including William Sharp — , who, from onwards, wrote twelve books under the pen-name Fiona MacLeod. Sharp's earlier works were mainly from a neo-classical pagan perspective and he published and wrote under different pen-names the solitary issue of the Pagan Review Brooks Brooks, W.
Pagan Review , Sussex : Rudgwick. No further issues.