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O'Loughlin (Thomas)

  • s. xx–xxi
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OʼLoughlin, Thomas, “Reading Muirchú’s Life of St Patrick as a ‘sacred narration’”, Cambrian Medieval Celtic Studies 76 (2018): 35–51.
OʼLoughlin, Thomas, “The Eusebian apparatus in the Lindisfarne Gospels: Ailerán’s Kanon euangeliorum as a lens for its appreciation”, in: Richard Gameson (ed.), The Lindisfarne Gospels: new perspectives, 57, Leiden, Boston: Brepols, 2017. 96–111.
OʼLoughlin, Thomas, “The biblical dimension of early medieval Latin texts”, in: Katja Ritari, and Alexandra Bergholm (eds), Understanding Celtic religion: revisiting the pagan past, Cardiff: University of Wales Press, 2015. 83–98.
OʼLoughlin, Thomas, “The so-called capitula for the Book of the Apocalypse in the Book of Armagh (Dublin, Trinity College, 52) and Latin exegesis”, in: Pádraic Moran, and Immo Warntjes (eds), Early medieval Ireland and Europe: chronology, contacts, scholarship. A Festschrift for Dáibhí Ó Cróinín, 14, Turnhout: Brepols, 2015. 405–423.  
abstract:
In the Book of Armagh, on f 159v, we find a lozenge of text which suggests a division system for the text of the New Testament’s Book of the Apocalypse. This short text, which is also found in the Metz Bible, identifies fourteen moments in the Apocalypse in a manner very similar to the way a set of capitula identifies passages within a text while dividing it into sections-and this text has traditionally been studied as one more set of textual divisions for this biblical book. However, closer examination of the text, combined with a comparison with other sets of capitula from biblical codices and summaries in exegetical handbooks suggest this text neither sections the book efficiently nor does it provide an introduction to its content. Rather, the numbered list of items proceeds visually through the book, offering the reader a guide to imagining the visions directly while knowing the narrative account of those visions is to be found in the biblical book’s text.
OʼLoughlin, Thomas, Gildas and the Christian scriptures: observing the world through a biblical lens, Leiden, Boston: Brepols, 2013.  
abstract:
Gildas is the earliest insular writer who has left us a substantial legacy of theological writing. He is usually, however, not seen as a theological writer but as an historical source for ‘dark age’ Britain at the time of the Germanic invasions in the mid-sixth century. Yet the deacon Gildas saw himself as a prophet charged by God to call the rulers and clergy of his society back to being a chosen people of the covenant. The form this call took was that of an indictment of those groups based on the testimonia of the Christian scriptures. This book is a study both of Gildas’s use of the scriptures (his text, his canon, his exegetical strategies) and of how, from the way he interprets sacred history, he created a distinctive theology of the church and of salvation.
(source: Brepols)
OʼLoughlin, Thomas (ed.), Early medieval exegesis in the Latin West: sources and forms, Variorum Collected Studies Series, 1035, Farnham, Surrey: Ashgate, 2013.  
Contents: Preface -- Introduction -- Part 1. Processing the patristic inheritance: ‘Aquae super caelos (Gen 1:6-7): the first faith-science debate? -- The controversy over Methuselah’s death: proto-chronology and the origins of the western concept of inerrancy -- Adam’s burial at Hebron: some aspects of its significance in the Latin tradition -- A woman’s plight and the western fathers. -- Part 2. Developing New Exegetical Strategies: Julian of Toledo’s Antikeimenon and the development of Latin exegesis -- The exegetical purpose of Adomnán’s De locis sanctis -- The symbol gives life: Eucherius of Lyons’ formula for exegesis -- Biblical contradictions in the Periphyseon and the development of Eriugena’s method -- The plan of the New Jerusalem in the Book of Armagh. -- Part 3. Exegesis as a practice: Adam’s rib and the equality of the sexes: some medieval exegesis of Gen 2:21-22 -- The waters above the heavens, Isidore, and the Latin tradition -- Seeking the early medieval view on the Song of Songs -- The gates of Hell: from metaphor to fact -- The mysticism of number in the medieval period before Eriugena -- Individual anonymity and collective identity: the enigma of early medieval Latin theologians -- Indexes.
abstract:
One of the significant developments in scholarship in the latter half of the twentieth century was the awareness among historians of ideas, historians of theology, and medievalists of the importance of the Christian scriptures in the Latin Middle Ages. In contrast to an earlier generation of scholars who considered the medieval period as a ’Bible-free zone’, recent investigations have shown the central role of scripture in literature, art, law, liturgy, and formal religious education. Indeed, to understand the Latin Middle Ages one must understand the value they placed upon the Bible, how they related to it, and how they studied it. However, despite the new emphasis on the Bible’s role and the place of exegesis in medieval thought, our detailed understanding is all too meagre - and generalisations, often imagined as valid for a period of close to a millennium, abound. How the Scriptures were used in one pursuit (formal theology for example relied heavily on ’allegory’) was often very different to the way they were used in another (e.g. in history writing was interested in literal meanings), and exegesis differed over time and with cultures. Similarly, while most medieval writers were agreed that there were several ’senses’ within the text, the number and nature varied greatly as did the strategies for accessing those meanings. This collection of fifteen articles, concentrating on the early Latin middle ages, explores this variety and highlights just how patchy has been our understanding of medieval exegesis. We now may be aware of the importance of the Bible, but the task of studying that phenomenon is in its infancy.
OʼLoughlin, Thomas, “Varia I: The presence of the Breuiarius de Hierosolyma in Iona’s library”, Ériu 62 (2012): 185–188.
OʼLoughlin, Thomas, “Adomnán’s plans in the context of his imagining ‘the most famous city’”, in: Lucy Donkin, and Hanna Vorholt (eds), Imagining Jerusalem in the medieval West, 175, Oxford: Oxford University Press, for the British Academy, 2012. 15–40.  
abstract:
Adomnán of Iona's work on the holy places of Jerusalem and surrounding regions (De locis sanctis) has been used as a guide to seventh-century Palestine. In particular, its plans of monuments such as the Church of the Holy Sepulchre have been used by archaeologists for information about buildings, while their form interests historians of cartography. However, these plans must be read with the book's several purposes in mind. They attempt to harmonize biblical data (and Adomnán's other literary sources) visually. In addition, they project elements of Iona's monastic liturgy into an alien liturgical space. The plans are not simply illustrations to clarify the text but constitute a distinct, parallel text of their own, with elements shown that Adomnán would not have asserted in writing. They indicate that, for Adomnán, there were different orders of verification for written texts and visual materials such as plans.
OʼLoughlin, Thomas, “The De locis sanctis as a liturgical text”, in: Rodney Aist, Thomas Owen Clancy, Thomas OʼLoughlin, and Jonathan M. Wooding (eds), Adomnán of Iona: theologian, lawmaker, peacemaker, Dublin: Four Courts Press, 2010. 181–192.
Aist, Rodney, Thomas Owen Clancy, Thomas OʼLoughlin, and Jonathan M. Wooding (eds), Adomnán of Iona: theologian, lawmaker, peacemaker, Dublin: Four Courts Press, 2010.
OʼLoughlin, Thomas, “The biblical text of the Book of Deer (C.U.L. Ii.6.32): evidence for the remains of a division system from its manuscript ancestry; Appendix: A concordance of the display initials of the Book of Deer with the Ammonian sections / Eusebian canons”, in: Katherine Forsythe (ed.), Studies on the Book of Deer, Dublin: Four Courts Press, 2008. 3–31 (with appendix).
OʼLoughlin, Thomas, Adomnán and the Holy Places: the perceptions of an Insular monk on the locations of the biblical drama, London, New York: Clark, 2007. xx + 348 pp.
OʼLoughlin, Thomas, “Theology, philosophy and cosmography”, in: Thomas Owen Clancy, and Murray Pittock (eds), The Edinburgh history of Scottish literature, 3 vols, vol. 1: From Columba to the Union (until 1707), Edinburgh: Edinburgh University Press, 2007. 115–122.
OʼLoughlin, Thomas, “The myth of insularity and nationality in Ireland”, in: Joseph Falaky Nagy (ed.), Myth in Celtic literatures, 6, Dublin: Four Courts Press, 2007. 132–140.
OʼLoughlin, Thomas, “Muirchú’s poisoned cup: a note on its sources”, Ériu 56 (2006): 157–162.  
abstract:

In his account of events in Tara on Easter Sunday 432, Muirchú has Patrick involved in a miracle, whereby Patrick is unharmed by a poisoned cup of wine. While the ultimate source of this miracle is biblical, it has many variants in the tradition of hagiography. Muirchú knew this tradition and adapted it to his purposes in the Vita Patricii. His usage of this tale of the poisoned cup demonstrates both part of his library and his method of composition. Furthermore, the way that he portrays Patrick's reaction to the attempted poisoning illustrates particular qualities that Muirchú wished to associate with his subject.

OʼLoughlin, Thomas, “Canon law”, in: Seán Duffy (ed.), Medieval Ireland: an encyclopedia, New York and London: Routledge, 2005. 63–64.
OʼLoughlin, Thomas, “Devotional and liturgical literature”, in: Seán Duffy (ed.), Medieval Ireland: an encyclopedia, New York and London: Routledge, 2005. 123–125.
OʼLoughlin, Thomas, “Moral and religious instruction”, in: Seán Duffy (ed.), Medieval Ireland: an encyclopedia, New York and London: Routledge, 2005. 337–339.
OʼLoughlin, Thomas, “Penitentials”, in: Seán Duffy (ed.), Medieval Ireland: an encyclopedia, New York and London: Routledge, 2005. 371–372.
OʼLoughlin, Thomas, “Perceiving Palestine in early Christian Ireland: martyrium, exegetical key, relic and liturgical space”, Ériu 54 (2004): 125–137.  
abstract:

Adomnán's De locis sanctis provided to its readers in the late seventh century a landscape of Palestine and other eastern Mediterranean lands. This landscape's structure was determined by readers' own expectations of those places based in their religious culture as Latin Christians. The text appears to use four categories in its exploration of what can be seen as particularly significant in those places; as such it is less a portrait of locations in its period of composition, and more a description of an icon.

OʼLoughlin, Thomas, “Reading Muirchú’s Tara-event within its background as a biblical ‘trial of divinities’”, in: Jane Cartwright (ed.), Celtic hagiography and saints’ cults, Cardiff: University of Wales Press, 2003. 123–135.
OʼLoughlin, Thomas, “Muirchú’s theology of conversion in his Vita Patricii”, in: Mark Atherton (ed.), Celts and Christians: new approaches to the religious traditions of Britain and Ireland, Cardiff: University of Wales Press, 2002. 124–145.
OʼLoughlin, Thomas, “‘A Celtic theology’: some awkward questions and observations”, in: Joseph Falaky Nagy (ed.), Identifying the 'Celtic', 2, Dublin: Four Courts Press, 2002. 49–65.
OʼLoughlin, Thomas, “Imagery of the New Jerusalem in the Periphyseon and Eriugena’s Irish background”, in: J. McEvoy, and M. Dunne (eds), History and eschatology in John Scottus Eriugena and his time. Proceedings of the Tenth International Conference of the Society for the Promotion of Eriugenian Studies, Maynooth and Dublin, August 16–20, 2000, Leuven: Leuven University Press, 2002. 245–259.
OʼLoughlin, Thomas, “The tombs of the saints: their significance for Adomnán”, in: John Carey, Máire Herbert, and Pádraig Ó Riain (eds), Studies in Irish hagiography: saints and scholars, Dublin: Four Courts Press, 2001. 1–14.
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Dennis Groenewegen
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March 2018
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