The current fascination with Celtic spirituality
continues unabated. Celtic books, music, art and
jewellery continue to flood the market. Some
Christians see this as a welcome rediscovery of
our roots while others are alarmed, fearing
associations with New Age religion.
There are at least three reasons for the
popularity of Celtic spirituality. First, there is
a revival interest in all things Celtic,
including, it should be noted, pre-Christian,
pagan beliefs. Second, when we look at the Celtic
church we appear to see a small, indigenous,
charismatic church being steam-rollered by the
huge imperial, bureaucratic Church of Rome. It may
not have been quite so simple as that but the
story of the oppression of the Celtic church fits
in well with the current mood of
anti-establishment.
Third, early Celtic Christians, it is claimed,
had a positive attitude to certain things which
are very much live issues today. They were, so we
are told, champions of sexual equality, they had a
simple lifestyle yet a deep spirituality, and they
had a respect for the environment. These issues
resonate with people today.
Like all expressions of the Christian faith,
Celtic spirituality has its strengths and
weaknesses. It should be noted that not all of the
several strengths were unique to the Celts. The
weaknesses are potentially serious and much
discernment is called for.
Through creation
Much is made of the fact that Celtic Christians
lived close to nature and reverenced God through
creation. Arguably the greatest artefact to come
down from Celtic times is the Book of Kells where
the gospel text is sumptuously illustrated with
pictures of peacocks, lizards, moths, hares, doves
and fish. In the corner of one page two mice are
to be seen playfully nibbling a piece of communion
bread. St Columbanus (not to be confused with
St.Columba) said, 'Understand created things, if
you want to understand the Creator.'
Legends abound of hermits living in harmony
with the animal kingdom: not only did they talk to
the animals but reputedly, the animals sometimes
talked to them. Such legends are not historically
reliable but they reveal something important. They
illustrate the desire of the Celtic people to live
at one with the natural world, anticipating the
day 'when the lion shall lay down with the lamb' (ls
11.6)
However, we ought not to exaggerate this aspect
of Celtic spirituality. Not only did all ancient
people live closer to nature than we do today but
not all the Celts particularly emphasised this.
Ian Bradley, a leading author on Celtic
Christianity, has pointed out that the theme of
praising God through nature is noticeably absent
from virtually all the writings of St. Columba,
the founder of lona. We must beware of
sentimentality when dealing with the Celts. On the
contrary, we can imagine that a hermit living in a
damp, cold, wooden cell, on meagre rations and at
the mercy of the British, climate might not feel
at one with nature all the time. Life was harsh in
those days and other texts; show that the Celts
often saw themselves in a battle against the
destructive forces of nature - flood, famine and
pestilence. Nevertheless their basic, starting
point was that creation was the good gift of a
bounteous God.
Salvation theme
Some advocates of Celtic spirituality tend to
exaggerate the differences between the Celtic and
Roman churches. It is true that the former was
basically 'world-affirming' while the latter was
dominated by the 'world-denying' philosophy of
St.Augustine of Hippo, for whom sin ,
predestination and Hell were constant themes.
Augustine's thought has been described by one
writer as a 'pessimism package' and it was
instrumental in establishing throughout most of
Western Christendom a dour, negative Christianity,
quite alien to Celtic culture and philosophy.
However, it would be wrong to assume that the
Celts were unconcerned about salvation. They had a
very realistic view of human nature and doctrines
of sin and forgiveness were central to their
thinking. The sacrament of Holy Communion was at
the heart of the monastic life. The penitential
rules that developed in Celtic monasteries were
very severe, evidence that sin was taken
seriously. Most striking of all are the remaining
high Celtic crosses of Ireland, many of which have
as their central themes the Crucifixion and Last
Judgement.
Celtic spirituality is to be welcomed in so far
as it seeks to restore a balance between affirming
both the essential goodness of Creation and
mankind's need for forgiveness. But discernment is
needed, for not all contemporary advocates of
Celtic spirituality keep that balance.
No one coming to Celtic spirituality for the
first time can fail to be amazed at the harsh
asceticism that Celtic monks imposed upon
themselves. Fasting, silence and abstinence from
sleep were regularly practised to extreme. Often
they forced themselves to perform quite
unnecessary work on deliberately meagre diets.
Sometimes they would pray in an uncomfortable
position for many hours or genuflect literally
hundreds of times in a day. Bede records that
Cuthbert prayed all night waist deep in the North
Sea.
These practices can be traced back to the
desert fathers, early Egyptian herrnits whose
self-mortification was legendary. Anthony of Egypt
was a major role model for the Celts, aithough he
seems to have had a less than rounded personality.
He was reputed to be very shy as a young man and
even before taking up the eremetical life he
shunned most human company. After the death of his
parents he withdrew to ithe desert to pray and in
his cell he would sometimes starve himself near to
death, becoming delirious or hallucinatory.
We find such behaviour difficult to understand
but the desert fathers represented a protest
movement. As persecution eased, so the Christian
church rapidly grew worldly and the growth of
asceticism was one interpretation of what it meant
to be 'a living sacrifice'. However, it may also
be the case that behind asceticism lay the
heretical influence of Gnosticism, against which
the early church fought many long battles.
Gnosticism was a form of spirituality that
taught that the physical body was of no value
whatsoever. Only the spirit, imprisoned in the
body, was important. For the spirit to be released
one had to be initiated into secret knowledge (GK
gnosis = knowledge). Paradoxically, gnosticism led
to two quite opposite lifestyles, Some concluded
that since their bodies were of no importance, and
since they now possessed the secret of eternal
life, they could indulge their bodies without
restraint. Gluttony and sexual licence were the
order of the day for some Gnostics. Others however
saw the body as the enemy of the spirit and
endeavoured to subdue their desires. Some New
Testament letters were partly written to counter
Gnosticism, for example, Colossians and 1 John.
Gnostic cults existed throughout the Roman
Empire and almost every part of the Christian
Church Game into contact with gnosticism at some
time or another. Gradually, orthodoxy was
established and gnosticism defeated. But by then,
the Romans had withdrawn from Britain, leaving the
church here isolated and still influenced by
gnostic thought. This influence can be seen both
in the extreme asceticism and the bizarre legends
of the saints. Another sign of gnostic influence
on the Celts is their particular love for the
Gospel of John, the most mystical book in the New
Testament.
Mission approach
Those who first brought the gospel to the Celts
had to face the issue that confronts all
missionaries: how to relate to an existing
religion. Should they attempt to sweep it away?.
Or should they try to re-direct misplaced devotion
towards Christ?
Many missiologists favour the latter approach
despite the fact there is the inherent danger that
the old religion lives on side by side with the
new. This was generally the way that the Celic
missionaries chose to operate. We see the early
church grappling with this same issue in the Acts
of the Apostles - how to relate to Judaism on the
one hand (Ac 15) and paganism on the other (Ac
17).
There can be no doubt that some pagan ways,
continued to exist within Celtic Christianity
alhough it would be hasty to conclude that it was
thereby hopelessly compromised. The echoes of
paganism in Celtic spirituality have become
fertile ground for New Age religionists who are in
danger of making it their own. Yet there is too
much that is good in the Celtic tradition to
abandon it to others.
Throughout the Dark Ages, the Celtic church,
though imperfect, kept alive the testimony to
Jesus. Its commitment to Christ was total. Its
scribes lovingly and faithfully handed on the
Scriptures. It was thoroughly Trinitarian and
Christ-centred. Its missionaries travelled
throughout Europe, even reaching Italy where their
radical lifestyle dearly embarrassed the Roman
Church. In Britain, many Celtic Christians were
martyred by the Vikings. If as many fear , Britain
is entering a new 'dark age' of paganism, we can
emulate our Celtic Christian forbears who
confronted and overcame a similar situation.
Source:
International Revival Network: archive.openheaven.com.
May be freely copied provided source and/or
copyrights are included with the text.
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