Brittany is a cultural region in the northwest of France, covering the western part of what was known as Armorica during the period of Roman occupation. It became an independent kingdom and a duchy before being united with the Kingdom of France in 1532 as a province governed as if it were a separate nation under the crown. Brittany has been referred to as Less, Lesser or Little Britain, it is bordered by the English Channel to the north, the Celtic Sea and the Atlantic Ocean to the west, the Bay of Biscay to the south. Its land area is 34,023 km². Brittany is the site of some of the world's oldest standing architecture, home to the Barnenez, the Tumulus Saint-Michel and others, which date to the early 5th millennium BC. Today, the historical province of Brittany is split among five French departments: Finistère in the west, Côtes-d'Armor in the north, Ille-et-Vilaine in the north east, Loire-Atlantique in the south east and Morbihan in the south on the Bay of Biscay. Since reorganisation in 1956, the modern administrative region of Brittany comprises only four of the five Breton departments, or 80% of historical Brittany.
The remaining area of old Brittany, the Loire-Atlantique department around Nantes, now forms part of the Pays de la Loire region. At the 2010 census, the population of historic Brittany was estimated to be 4,475,295. Of these, 71 % lived in the region of Brittany. In 2012, the largest metropolitan areas were Nantes and Brest. Brittany is the traditional homeland of the Breton people and is recognised by the Celtic League as one of the six Celtic nations, retaining a distinct cultural identity that reflects its history. A nationalist movement seeks greater autonomy within the French Republic; the word Brittany, along with its French and Gallo equivalents Bretagne and Bertaèyn, derive from the Latin Britannia, which means "Britons' land". This word had been used by the Romans since the 1st century to refer to Great Britain, more the Roman province of Britain; this word derives from a Greek word, Πρεττανικη or Βρεττανίαι, used by Pytheas, an explorer from Massalia who visited the British Islands around 320 BC.
The Greek word itself comes from the common Brythonic ethnonym reconstructed as *Pritanī, itself from Proto-Celtic *kʷritanoi. The Romans called Brittany Armorica, together with a quite indefinite region that extended along the English Channel coast from the Seine estuary to the Loire estuary, according to several sources, maybe along the Atlantic coast to the Garonne estuary; this term comes from a Gallic word, which means "close to the sea". Another name, was used until the 12th century, it means "wide and flat" or "to expand" and it gave the Welsh name for Brittany: Llydaw. After the fall of the Western Roman Empire, many Britons settled in western Armorica, the region started to be called Britannia, although this name only replaced Armorica in the sixth century or by the end of the fifth. Authors like Geoffrey of Monmouth used the terms Britannia minor and Britannia major to distinguish Brittany from Britain. Breton-speaking people may pronounce the word Breizh in two different ways, according to their region of origin.
Breton can be divided into the dialect of Vannes. KLT speakers pronounce it and would write it Breiz, while the Vannetais speakers pronounce it and would write it Breih; the official spelling is a compromise with a z and an h together. In 1941, efforts to unify the dialects led to the creation of the so-called Breton zh, a standard which has never been accepted. On its side, Gallo language has never had a accepted writing system and several ones coexist. For instance, the name of the region in that language can be written Bertaèyn in ELG script, or Bertègn in MOGA, a couple of other scripts exist. Brittany has been inhabited by humans since the Lower Paleolithic; the first settlers were Neanderthals. This population was scarce and similar to the other Neanderthals found in the whole of Western Europe, their only original feature was a distinct culture, called "Colombanian". One of the oldest hearths in the world has been found in Finistère, it is 450,000 years old. Homo sapiens settled in Brittany around 35,000 years ago.
They replaced or absorbed the Neanderthals and developed local industries, similar to the Châtelperronian or to the Magdalenian. After the last glacial period, the warmer climate allowed the area to become wooded. At that time, Brittany was populated by large communities who started to change their lifestyles from a life of hunting and gathering, to become settled farmers. Agriculture was introduced during the 5th millennium BC by migrants from the east. However, the Neolithic Revolution in Brittany did not happen due to a radical change of population, but by slow immigration and exchange of skills. Neolithic Brittany is characterised by important megalithic production, it is sometimes designated as the "core area" of megalithic culture; the oldest monuments, were followed by princely tombs and stone rows. The Morbihan département, on the southern coast, comprises a large share of these structures, including the Carnac stones and the Broken Menhir of Er Grah in the Locmariaquer megaliths, the largest single stone erected by Neoli
Roman Catholic Diocese of Koszalin-Kołobrzeg
The Roman Catholic Diocese of Koszalin-Kołobrzeg is a Latin rite suffragan diocese in the Ecclesiastical province of the Metropolitan Archdiocese of Szczecin-Kamień in northwestern Poland. It has its cathedral episcopal see is the Katedra Niepokalanego Poczęcia NMP, in Koszalin, as well as a Co-Cathedral, the Minor Basilica: Bazylika Konkatedralna Wniebowzięcia NMP, in Kołobrzeg, both in Zachodniopomorskie, a former Cathedral: Katedra Świętej Rodziny Katedra Świętej Rodziny, in Piła, in Wielkopolskie; as per 2014, it pastorally served 822,058 Catholics on 14,640 km² in 220 parishes with 574 priests, 367 lay religious and 53 seminarians. According to the Polish Institute of the Catholic Church Statistics, weekly mass attendance was 25% in 2013 making the diocese the second least devoutly religious one in Poland after the Archdiocese of Szczecin-Kamień. In 1000 a Diocese of Kolberg was established at present Kołobrzeg, one of several German cities in Pomerania. In 1015 it was however suppressed, its territory being reassigned to the Metropolitan Archdiocese of Gniezno (from 1145 however signed over to the exempt Diocese of Kammin, to establish the Diocese of Kujawy–Pomorze.
Only one residential bishop of Kolberg is recorded: Reinbern, died 1013. Established on June 28, 1972 as Diocese of Koszalin – Kołobrzeg, on territories split off from the Diocese of Berlin and from the suppressed Territorial Prelature of Piła, but formally restoring the Kolberg diocese. Enjoyed a Papal visit from the Polish Pope John Paul II in June 1991. Gained territory on 1992.03.25 from the Diocese of Chełmno Lost territory on 2004.02.24 to establish the Diocese of Bydgoszcz Suffragan Bishops of Koszalin-Kołobrzeg Ignacy Ludwik Jeż, died 2006. Silvestro e Martino ai Monti Edward Dajczak Titular Bishop of Azura as Auxiliary Bishop of Diocese of Zielona Góra-Gorzów. List of Catholic dioceses in Poland Roman Catholicism in Poland GCatholic.org, with Google map and satellite photo - data for all sections Catholic Hierarchy Diocesan website
Gaul was a historical region of Western Europe during the Iron Age, inhabited by Celtic tribes, encompassing present day France, Belgium, most of Switzerland, parts of Northern Italy, as well as the parts of the Netherlands and Germany on the west bank of the Rhine. It covered an area of 494,000 km2. According to the testimony of Julius Caesar, Gaul was divided into three parts: Gallia Celtica and Aquitania. Archaeologically, the Gauls were bearers of the La Tène culture, which extended across all of Gaul, as well as east to Raetia, Noricum and southwestern Germania during the 5th to 1st centuries BC. During the 2nd and 1st centuries BC, Gaul fell under Roman rule: Gallia Cisalpina was conquered in 203 BC and Gallia Narbonensis in 123 BC. Gaul was invaded after 120 BC by the Cimbri and the Teutons, who were in turn defeated by the Romans by 103 BC. Julius Caesar subdued the remaining parts of Gaul in his campaigns of 58 to 51 BC. Roman control of Gaul lasted for five centuries, until the last Roman rump state, the Domain of Soissons, fell to the Franks in AD 486.
While the Celtic Gauls had lost their original identities and language during Late Antiquity, becoming amalgamated into a Gallo-Roman culture, Gallia remained the conventional name of the territory throughout the Early Middle Ages, until it acquired a new identity as the Capetian Kingdom of France in the high medieval period. Gallia remains a name of France in modern modern Latin; the Greek and Latin names Galatia and Gallia are derived from a Celtic ethnic term or clan Gal-to-. The Galli of Gallia Celtica were reported to refer to themselves as Celtae by Caesar. Hellenistic folk etymology connected the name of the Galatians to the "milk-white" skin of the Gauls. Modern researchers say it is related to Welsh gallu, Cornish galloes, "capacity, power", thus meaning "powerful people"; the English Gaul is from French Gaule and is unrelated to Latin Gallia, despite superficial similarity. The name Gaul is derived from the Old Frankish *Walholant "Land of the Foreigners/Romans", in which *Walho- is reflex of Proto-Germanic *walhaz, "foreigner, Romanized person", an exonym applied by Germanic speakers to Celts and Latin-speaking people indiscriminately, making it cognate with the names Wales and Wallachia.
The Germanic w- is rendered as gu- / g- in French, the historic diphthong au is the regular outcome of al before a following consonant. French Gaule or Gaulle cannot be derived from Latin Gallia, since g would become j before a, the diphthong au would be unexplained. Proto-Germanic *walha is derived from the name of the Volcae. Unrelated, in spite of superficial similarity, is the name Gael; the Irish word gall did mean "a Gaul", i.e. an inhabitant of Gaul, but its meaning was widened to "foreigner", to describe the Vikings, still the Normans. The dichotomic words gael and gall are sometimes used together for contrast, for instance in the 12th-century book Cogad Gáedel re Gallaib; as adjectives, English has the two variants: Gallic. The two adjectives are used synonymously, as "pertaining to Gaul or the Gauls", although the Celtic language or languages spoken in Gaul is predominantly known as Gaulish. There is little written information concerning the peoples that inhabited the regions of Gaul, save what can be gleaned from coins.
Therefore, the early history of the Gauls is predominantly a work in archaeology and the relationships between their material culture, genetic relationships and linguistic divisions coincide. Before the rapid spread of the La Tène culture in the 5th to 4th centuries BC, the territory of eastern and southern France participated in the Late Bronze Age Urnfield culture out of which the early iron-working Hallstatt culture would develop. By 500 BC, there is strong Hallstatt influence throughout most of France. Out of this Hallstatt background, during the 7th and 6th century representing an early form of Continental Celtic culture, the La Tène culture arises under Mediterranean influence from the Greek and Etruscan civilizations, spread out in a number of early centers along the Seine, the Middle Rhine and the upper Elbe. By the late 5th century BC, La Tène influence spreads across the entire territory of Gaul; the La Tène culture developed and flourished during the late Iron Age in France, Italy, southwest Germany, Moravia and Hungary.
Farther north extended the contemporary pre-Roman Iron Age culture of northern Germany and Scandinavia. The major source of materials on the Celts of Gaul was Poseidonios of Apamea, whose writings were quoted by Timagenes, Julius Caesar, the Sicilian Greek Diodorus Siculus, the Greek geographer Strabo. In the 4th and early 3rd century BC, Gallic clan confederations expanded far beyond the territory of what would become Roman Gaul, into Pannonia, northern Italy and Asia Minor. By the 2nd century BC, the Romans descr
Roman Britain was the area of the island of Great Britain, governed by the Roman Empire, from 43 to 410 AD. It comprised the whole of England and Wales and, for a short period, southern Scotland. Julius Caesar invaded Britain in 54 BC as part of his Gallic Wars. According to Caesar, the Britons had been overrun or culturally assimilated by other Celtic tribes during the British Iron Age and had been aiding Caesar's enemies, he received tribute, installed a friendly king over the Trinovantes, returned to Gaul. Planned invasions under Augustus were called off in 34, 27, 25 BC. In 40 AD, Caligula assembled 200,000 men at the Channel on the continent, only to have them gather seashells according to Suetonius as a symbolic gesture to proclaim Caligula's victory over the sea. Three years Claudius directed four legions to invade Britain and restore an exiled king over the Atrebates; the Romans defeated the Catuvellauni, organized their conquests as the Province of Britain. By the year 47, the Romans held the lands southeast of the Fosse Way.
Control over Wales was delayed by reverses and the effects of Boudica's uprising, but the Romans expanded northward. The conquest of Britain continued under command of Gnaeus Julius Agricola, who expanded the Roman Empire as far as Caledonia. In the summer of 84, Agricola faced the armies of the Caledonians, led by Calgacus, at the Battle of Mons Graupius. Battle casualties were estimated by Tacitus to be around the 10,000's on the Caledonian side and about 360 on the Roman side; the bloodbath at Mons Graupius concluded the forty-year conquest of Britain, a period that saw between 100,000 and 250,000 Britons killed. In the context of pre-industrial warfare and of a total population of Britain of c.2 million, these are high figures. Under the 2nd-century emperors Hadrian and Antoninus Pius, two walls were built to defend the Roman province from the Caledonians, whose realms in the Scottish Highlands were never controlled. Around 197, the Severan Reforms divided Britain into two provinces: Britannia Superior and Britannia Inferior.
During the Diocletian Reforms, at the end of the 3rd century, Britannia was divided into four provinces under the direction of a vicarius, who administered the Diocese of the Britains. A fifth province, Valentia, is attested in the 4th century. For much of the period of the Roman occupation, Britannia was subject to barbarian invasions and came under the control of imperial usurpers and imperial pretenders; the final Roman withdrawal from Britain occurred around 410. Following the conquest of the Britons, a distinctive Romano-British culture emerged as the Romans introduced improved agriculture, urban planning, industrial production, architecture; the Roman goddess Britannia became the female personification of Britain. After the initial invasions, Roman historians only mention Britain in passing. Thus, most present knowledge derives from archaeological investigations and occasional epigraphic evidence lauding the Britannic achievements of an emperor. Roman citizens settled in Britain from many parts of the Empire.
Britain was known to the Classical world. The Greeks referred to the Cassiterides, or "tin islands", placed them near the west coast of Europe; the Carthaginian sailor Himilco is said to have visited the island in the 5th century BC and the Greek explorer Pytheas in the 4th. It was regarded with some writers refusing to believe it existed at all; the first direct Roman contact was when Julius Caesar undertook two expeditions in 55 and 54 BC, as part of his conquest of Gaul, believing the Britons were helping the Gallic resistance. The first expedition was more a reconnaissance than a full invasion and gained a foothold on the coast of Kent but was unable to advance further because of storm damage to the ships and a lack of cavalry. Despite the military failure it was a political success, with the Roman Senate declaring a 20-day public holiday in Rome to honour the unprecedented achievement of obtaining hostages from Britain and defeating Belgian tribes on returning to the continent; the second invasion involved a larger force and Caesar coerced or invited many of the native Celtic tribes to pay tribute and give hostages in return for peace.
A friendly local king, was installed, his rival, was brought to terms. Hostages were taken, but historians disagree over whether any tribute was paid after Caesar returned to Gaul. Caesar conquered no territory and left no troops behind but he established clients and brought Britain into Rome's sphere of influence. Augustus planned invasions in 34, 27 and 25 BC, but circumstances were never favourable, the relationship between Britain and Rome settled into one of diplomacy and trade. Strabo, writing late in Augustus's reign, claimed that taxes on trade brought in more annual revenue than any conquest could. Archaeology shows. Strabo mentions British kings who sent embassies to Augustus and Augustus's own Res Gestae refers to two British kings he received as refugees; when some of Tiberius's ships were carried to Britain in a storm during his campaigns in Germany in 16 AD, they came back with tales of monsters. Rome appears to have encouraged a balance of power in southern Britain, supporting two powerful kingdoms: the Catuvellauni, ruled by the descendants of Tasciovanus, the Atrebates, ruled by the descendants of Commius.
This policy was followed until 39 or 40
Celtic Christianity or Insular Christianity refers broadly to certain features of Christianity that were common, or held to be common, across the Celtic-speaking world during the Early Middle Ages. Celtic Christianity has been conceived of with differing levels of specificity: some writers have described a distinct Celtic Church uniting the Celtic peoples and distinguishing them from the Roman Church, while others classify it as a set of distinctive practices occurring in those areas. Varying scholars reject the former notion, but note that there were certain traditions and practices present in both the Irish and British churches that were not seen in the wider Christian world; such practices include: a distinctive system for determining the dating of Easter, a style of monastic tonsure, a unique system of penance, the popularity of going into "exile for Christ". Additionally, there were other practices that developed in certain parts of Britain and Ireland, that were not known to have spread beyond particular regions.
The term denotes the regional practices among the insular churches and their associates, rather than actual theological differences. The term "Celtic Church" is deprecated by many historians as it implies a unified and identifiable entity separate from that of mainstream Western Christendom. For this reason, many prefer the term "Insular Christianity"; as Patrick Wormald explained, "One of the common misconceptions is that there was a Roman Church to which the Celtic Church was nationally opposed."Popularized by German historian Lutz von Padberg, the term "Iroschottisch" is used to describe this supposed dichotomy between Irish-Scottish and Roman Christianity. As a whole, Celtic-speaking areas were part of Latin Christendom at a time when there was significant regional variation of liturgy and structure. Though, a general collective veneration of the Papacy was no less intense in Celtic-speaking areas. Nonetheless, distinctive traditions developed and spread to both Ireland and Britain in the 6th and 7th centuries.
Some elements may have been introduced to Ireland by the Briton St. Patrick, others from Ireland to Britain through the Irish mission system of Saint Columba. However, the histories of the Irish, Scots, Breton and Manx Churches diverge after the 8th century. Interest in the subject has led to a series of "Celtic Christian Revival" movements, which have shaped popular perceptions of the Celts and their religious practices - most notably, Celtomania. People have conceived of "Celtic Christianity" in different ways at different times. Writings on the topic say more about the time in which they originate than about the historical state of Christianity in the early medieval Celtic-speaking world, many notions are now discredited in modern academic discourse. One prominent feature ascribed to Celtic Christianity is that it is inherently distinct from – and opposed to – the Catholic Church. Other common claims include that Celtic Christianity denied the authority of the Pope, was less authoritarian than the Catholic Church, more spiritual, friendlier to women, more connected with nature, more comfortable dealing with Celtic polytheism.
One view, which gained substantial scholarly traction in the 19th century, was that there was a "Celtic Church", a organised Christian body or denomination uniting the Celtic peoples and separating them from the "Roman" church of continental Europe. Others have been content to speak of "Celtic Christianity" as consisting of certain traditions and beliefs intrinsic to the Celts. However, modern scholars have identified problems with all of these claims, find the term "Celtic Christianity" problematic in and of itself. Modern scholarship roundly rejects the idea of a "Celtic Church" due to the lack of substantiating evidence. Indeed, distinct Irish and British church traditions existed, each with their own practices, there was significant local variation within the individual Irish and British spheres. While there were some traditions known to have been common to both the Irish and British churches, these were few; these commonalities did not exist due to the "Celticity" of the regions, but due to other historical and geographical factors.
Additionally, the Christians of Ireland and Britain were not "anti-Roman". Caitlin Corning further notes that the "Irish and British were no more pro-women, pro-environment, or more spiritual than the rest of the Church."Corning writes that scholars have identified three major strands of thought that have influenced the popular conceptions of Celtic Christianity. The first arose in the English Reformation, when the Church of England declared itself separate from papal authority. Protestant writers of this time popularised the idea of an indigenous British Christianity that opposed the foreign "Roman" church and was purer in thought; the English church, they claimed, was not forming a new institution, but casting off the shackles of Rome and returning to its true roots as the indigenous national church of Britain. Ideas of Celtic Christianity were further influenced by the Romantic movement of the 18th century, in particular Romantic notions of the noble savage and the intrinsic qualities of the "Celtic race".
Romantics idealised the Celts as a primitive, bucolic people who were far more poetic and freer of rationalism than their neighbours. The Celts were seen as having an inner spiritual nature that shone through after their form of Christianity had been destroyed by the authoritarian and rational Rome. In the 20th and 21st centuries, ideas about "Celtic Christia
Roman Catholic Diocese of Clogher
The Roman Catholic Diocese of Clogher was formed in 1111 at the Synod of Rathbreasail as the see for the Kingdom of Uí Chremthainn. It is part of the Archdiocese of Armagh; the original cathedral was in the village of Clogher in County Tyrone, site of a monastery founded in 454 by St. Macartan, appointed bishop by St. Patrick in the 5th century. Following the Reformation, Henry VIII confiscated Clogher Cathedral for his Church of Ireland and the Roman Catholic diocese was without a permanent see until 1851 when a decision was made to move to the larger town of Monaghan 32 kilometres south east of Clogher village; the foundation stone of a St Macartan's Cathedral was laid in Monaghan in June 1861. The cathedral was dedicated in August 1892. Today the diocese has a faithful of over 100,000 parishioners spread across 37 parishes; the current bishop is the Most Reverend Lawrence Duffy, appointed by the Holy See on 8 December 2018 and ordained bishop on 10 February 2019. The Diocese straddles the Irish border, consisting of County Monaghan, much of County Fermanagh with parts of Counties Tyrone and Donegal.
The main towns are Clones and Monaghan. The shrine of the diocese housed a copy of the Gospels and the Cross of the Clogher Diocese. According to tradition, these were given to St. Macartan by St. Patrick, although the manuscript as it exists today dates from the eighth century. Today these relics of ecclesiastical art are at the National Museum of Ireland in Dublin. St Macartan of Clogher St Tiarnach of Clones St Molaise of Devenish St Davóg of Lough Derg St Davnet of Sliabh Beagh St Maoldoid of Muckno St Fanchea of Rossory In 2011 London-based law firm Jeff Anderson-Ann Olivarius Law said they were to take action in Minnesota against a retired priest from the Clogher diocese, moved to the US in the 1980s. In 2011 a Nevada clerical abuse survivor sued the diocese, claiming that Father Francis Markey, suspended three times by the diocese of Clogher between the years 1964 and 1974 due to allegations of sexually abusing children. According to the lawsuit he was sent for treatment each time and reinstated into the priesthood, before being moved to Nevada.
In that same year the Sunday Business Post newspaper reported that the Bishop, Joseph Duffy, had admitted both to failing to pass abuse claims to police in 1989, to being party to victims and families being made to sign oaths of non-disclosure. A separate case in the 1970s and 1980s involved Bishop Duffy's uncle,Canon Peter Joe Duffy, who abused at least three victims; the abuse came to light in the diocese paid compensation. Other priests of the diocese involved in abuse of children include Fr. Eugene Lewis. John McCabe and Fr Jeremiah McGrath, described by the Belfast Telegraph as "the antithesis of what a priest should be. A lying, manipulative facilitator for a vicious paedophile": jailed for five years in 2007 for indecently assaulting a 12-year-old girl and facilitating another person to rape her whilst working in North West England after spending time in the diocese of Clogher. In 2013 a report from the Church's own investigatory body reported a total of 45 allegations against 13 priests in the diocese between 1975 and 2012, identified unsatisfactory responses to complaints, failure to address risky behaviour and the missing of preventative opportunities.
Retired bishop Joseph Duffy accepted the criticism. However, the Report did acknowledge that current procedures for dealing with allegations of abuse in the diocese had improved and it praised Bishop MacDaid's approach to the issue; the following is a list of the ten most recent appointments. Edward Kernan Charles McNally James Donnelly Richard Owens Patrick McKenna Eugene O'Callaghan Patrick Mulligan Joseph Duffy Liam MacDaid Lawrence Duffy Jefferies, Henry A.. History of the Diocese of Clogher. Dublin: Four Courts Press. ISBN 978-1-85182-886-9. Official website for the diocese Information of Monaghan County Catholic-Hierarchy.org – Diocese Profile Herbermann, Charles, ed.. "Clogher". Catholic Encyclopedia. New York: Robert Appleton Company