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Eyler shows how West describes the evolution of the human soul - with its antipodal capacities for destruction and creation - and charts its stages of development. Maturation of the soul is integrated with that of the body, and together they paradigmatically suggest for West the development of the culture and of the human race. Materialism, no intrinsically destructive thing to West, nevertheless dominates and impedes modern thought and action, feeds the insatiable Ego, promotes violence, and threatens true, healthy Egoity, essential human community, and even the planet. Eyler traces West's sources to demonstrate the syncretism and integrity of his approach. The four novels West published during his lifetime (The Native Moment, Rebel to Judgment, The Ferret Fancier, and As Towns With Fire) appeared independently of each other and stand firmly as separate works.
This book is a companion to my book The Theoretical Solution to the British/Irish Problem, which gives a suggested constitution for the Federal Kingdom of Ireland and it recognizes a right, center, and left political structure of the Federation. The left structure is the Irish Christian Social and Democratic Party. Christian Socialism is peaceful in its origins and present form and is opposed to the violence of Marxist class conflict. In place of class struggle, Christian Socialism places class togetherness. Christian Socialism envisages a New Ireland and a New Ireland needs a new economic theory of the left. Georgeist economics fits the bill. George argued that land shouldnt be owned by individuals but collectively by the people. He held that there should be only a single land tax raised to meet the expenses of the state. This was a popular economic theory in the nineteenth century but was crushed by neoclassical economists such as Marx in the interests of the landed gentry in Ireland and England. Marx condemned the excesses of capitalists in their exploitation of labor but was silent when it came to the exploitation of tenant farmers in Ireland by the landed gentry. Georgeist economics need to be looked at again in twenty-first century Ireland.
This lively and original account of early Celtic Christianity - which was of far greater importance in the development of Western culture than we commonly realize - is told against the background of European history of the first seven centuries A.D. It focuses on the lives of Saints Brendan, Columba, and Columbanus, who lived active and effective lives in the cause of the early Church. Brendan, one of the founding fathers of Christianity in Ireland, was known in legend as a voyager and was thought to have reached the Western Hemisphere long before the Vikings. Columba took Celtic Christianity to Scotland and helped to re-establish it in Wales and in the North and West of England. Columbanus was the great Irish missionary to continental Europe, where he and his followers helped to convert the heathen invaders from the East. When Rome, in the person of St. Augustine, Pope Gregory's apostle to the Angles, penetrated again to England, a showdown between Roman and Celtic Christianity was inevitable. The dramatic confrontation occurred at the Council of Whitby in 664. Rome, with its organization and authority, won, and Celtic Catholicism went into eclipse. But some of its influence persisted all over Europe, and it had a large share in shaping the culture that ultimately emerged from the dark ages. This book's fascination is the picture that it gives of the movements of peoples, the shaping of new countries, and the development of ideas during those too-little-known centuries.
A fierce mirth characterizes antic Irish comedy. To the degree to which everyone sympathizes with the need to mock repressive authority, everyone is potentially Irish. It is the Irish dramatists themselves, says David Krause, that are the true authors of the profane book of Irish comedy. The body of literature they have produced desecrates the sacred in Ireland and launches a sardonic attack on the queen of Irish nationalism, Cathleen Ni Houlihan, the old sow who, according to Joyce's tragicomic jest, tries to devour her creative farrow. Krause discusses the major works of fourteen Irish playwrights—Samuel Beckett, Brendan Behan, Dion Boucicault, William Boyle, Paul Vincent Carroll, George Fitzmaurice, Lady Gregory, Denis Johnston, Sean O'Casey, Lennox Robinson, Bernard Shaw, George Shields, J. M. Synge, and W. B. Yeats—and shows the ways in which these works are linked, emotionally and thematically, to early Gaelic literature and the tradition of the mythic pagan playboy Oisin or Usheen. As the last great pagan hero of Ireland, Oisin emerges as an archetype for the many playboys and paycocks of Irish comedy. Oisin was the antithesis of St. Patrick, the first great Christian saint of Ireland, who, condemning pleasure and threatening eternal damnation, came to represent all authority. The bearers of this dark and wild Celtic tradition, which Synge and O'Casey associated with a daimonic or barbarous impulse, laugh irreverently at their own creations. This laughter, the laughter of the culture's mythmakers, brings with it emotional relief, comic catharsis.
The Celtic Christians beheld the world around them and perceived the divine life of God as upholding every aspect of the material universe. Their prayers and poems, their liturgies and theological interpretations give Christians a sense of faith that is confident in a merciful and infinitely creative, healing God.
Daniel L. Smith-Christopher focuses on the life and efforts of Keir Hardie, one of the founders of the UK Labour Party and one of the foremost figureheads of trade unionism. Drawing upon the work of two contemporary and significant American theorists-Herbert Gutman's classic essay on “Working-Class Religion” and Michael Gold's call for “Proletarian Literature”-Smith-Christopher marries British and American historical and theoretical debates to argue that Hardie's work is surely the quintessential example of a “proletarian exegesis” of the Bible. Beginning with a summary of the major events in Hardie's life, Smith-Christopher draws both upon existing biographies and more recent historical discussions that question assumption of British social history. He then reviews previous debates upon the influence of Hardie's own Christian faith upon his journalistic output, and assesses three Christian Socialists whose work was advertised and reviewed by Hardie himself: Dennis Hird, John Morrison Davidson, and Caroline Martyn. Smith-Christopher proceeds to Hardie's copious writings, both for The Labour Leader and separately published lectures, pamphlets, and somewhat longer works of autobiography and comment. Highlighting Hardie's tendency to cite favorite texts (heavily from the Gospels and James, but also some notable Old Testament discussions), Smith-Christopher proves Hardie's serious discussion of these texts beyond mere political rhetoric; concluding by comparing a selection of Hardie's favorite Biblical arguments with contemporary research in Biblical Studies about these same passages, evaluating the problems and possibilities of proposing a “Proletarian Exegesis”.
The history of Britain and Ireland is incomprehensible without an understanding of the Christian faith that has shaped it. Introduced when the nations of these islands were still in their infancy, Christianity has provided the framework for their development from the beginning. Gerald Bray's comprehensive overview demonstrates the remarkable creativity and resilience of Christianity in Britain and Ireland. Through the ages, it has adapted to the challenges of presenting the gospel of Christ to different generations in a variety of circumstances. As a result, it is at once a recognizable offshoot of the universal church and a world of its own. It has also profoundly affected the notable spread of Christianity worldwide in recent times. Although historians have done much to explain the details of how the church has evolved separately in England, Ireland, Scotland and Wales, a synthesis of the whole has rarely been attempted. Yet the story of one nation cannot be understood properly without involving the others; so, Gerald Bray sets individual narratives in an overarching framework. Accessible to a general readership, The History of Christianity in Britain and Ireland draws on current scholarship to serve as a reference work for students of both history and theology.
An overview of Celtic spirituality and its implications for us today.