Celtic Spirituality

When Saint Augustine, the first Archbishop of Canterbury, was sent by Pope Gregory the Great to evangelize the Anglo-Saxons of Britain in 595 A.D. he found Christianity already present.  There are reports of Christians in Roman Britain in the 1^st Century A.D.  The form of Christianity that Augustine discovered was influenced by the Celts (pronounced “Kelts”, not “Selts”). Those of Celtic origin were found in present day Ireland, Scotland, Wales, and parts of France. It was the type of Christianity that Patrick took and molded with the Druid spirituality in Ireland.

The Celtic Christianity existed alongside that brought from Rome by Augustine until the Synod of Whitby in 664 A D. At that event Saint Cuthbert, Bishop of Lindisfrane, agreed to accept the for all of England the Roman form of worship and order that Augustine introduced almost half a century earlier.  So Celtic Christianity took a back seat to the Roman Church for many centuries. But it was and is still present in the people of Ireland, Wales, and Scotland, and it has found resurgence in the North America today.

Celtic Christianity is Orthodox Christianity, and places emphasis, though, on certain principles. The spirituality of the Druids included respect for women, love of nature, and the interconnectedness of the web of all life. Celtic Christianity incorporates those principles plus the following:

 1. A love of learning.

 2. A yearning to explore the unknown and to travel.

 3. A love of silence and solitude.

 4. A deep understanding that past, present, future, and all times are connected.

 5. An appreciation of ordinary life.

 6. A valuing of kinship, confidant, or "soul friend" relationships in this time or between times

7. A thin divide between the sacred and the secular

The renewed of interest in Celtic Spirituality in recent decades is especially present as it influences Anglican Spirituality. This form of spiritual living molds well with current concern for stewardship of our earth; yearning to experience the awe and mystery of the divine in life; and seeing in The Holy in people, relationships, and places.  We have begun a regular Celtic worship service at Trinity Episcopal Church, Chambersburg, for those interested in finding a deeper spiritual experience in this vein. The Rev Rosie McGee, Chaplain at Wilson College, will speak about Celtic Spirituality in April at the monthly Coffee House at Trinity.

For more information about Celtic Christianity and Spirituality I would suggest two books: A Celtic Eucharist by Brendan O’Malley, and The Celtic Way of Prayer by Esther de Waal.  

Fr. Patrick

Fundamentalists of All Stripes

I read a book in Introductory Sociology my second year of college entitled, The True Believer, by Eric Hoffer. He theorized that mass movements such as Fascism, Communism, and certain religious movements required adherents to glorify the past, devalue the present, and promise a glorious future. The tenants these movements had in common were blind certainty in what they believed, demonizing those who questioned their beliefs, and having an answer to everything.

I thought of this book when a friend of mine said fundamentalists and atheists share one thing in common: they have all the answers and are certain about them.

This has all reminded me of when I was a seminarian in New York City, and did a field work placement at The Fashion Institute of Technology in Manhattan. It is a college totally devoted to the fashion industry. A fellow student and I started a chaplaincy to the school. We were officially unofficial. We had free rein of the place; the student activities department booked rooms for us, and publicized our events, but we were NOT the school chaplains. My fellow seminarian, Bill, found a notice of a Bible Study in the dorm for resident students (by far most students commuted to the school). Bill and I decided to join the study one evening in a student's room. We sat on the floor in a circle and two students, Ken and Pam, held forth. It was Bible Study according to Ken and Pam with no questioning their teaching or take on Biblical passages. Any debate was quickly dismissed as wrong thinking and not true to the faith. I caused problems for Ken and Pam because I did question, and knew that some of their interpretations were inaccurate and I believed dangerous. The two of them questioned Bill and me offering the Lord's Prayer for several weeks in a row at closing prayers. They told us that it says in The Gospel of Matthew that Jesus said to "pray LIKE this", not pray this. Christians were only to pray the Lord's Prayer, as written in the Bible, once in their lifetime. It really was an issue over spontaneous prayer versus rote prayer, and both can be without thought or right intention.

I thought Ken and Pam gave a bizarre interpretation of this Scripture passage, and I knew they would drive me crazy if I stayed in the group. I could not work within that framework. I did work with some of the other students in this group outside the Bible Study.  Bill had more patience and stayed with the group a little longer.

This, though, is some of what Eric Hoffer and my friend were talking about. True believers have all the answers and God forbid there is any questioning. The reality is we live in a world of ambiguity. There are many shades of gray in things. I believe we walk between the poles of certainty and relativism. I know and believe in the love of God made real in Jesus of Nazareth. I have experienced it personally and in the community of Christ's church. But how that works for everyone I cannot say. All I can do is witness to what I know and be open to what others say and experience. I also believe that God's love can work though those who do not know or believe in Jesus. Sometimes I have found persons of no professed faith to make the love of God more real than those who profess to be Christians.

I do believe in the Summary of the Hebrew Law as Jesus gave us, "Love the Lord, your God, with all your heart, soul, and mind, and love your neighbor as yourself." I am not a relativist, but sometimes how one lives out the Summary may vary from time to time. One of the ways that I think we show the love of God is not beating people over the heads with the Gospel and telling them they have to believe a certain way. I believe we do make real the love God by action. Jesus loved the prostitutes and tax collectors as they were. He did not say they had to change first. They changed by experiencing accepting Divine Love through Jesus.

There are not only radical fundamentalist in Christianity, but also in Judaism, Islam, Hinduism, and Atheism to name a few. I think they are all dangerous because they share the common thread that says that everyone must see the world and world events through their eyes. This leads, at the least, to vilification of non-believers to outright persecution and violence to those who share an opposite viewpoint. To me this is not loving God or loving our neighbor as God loves them and us.

Maybe if we all saw each other as made in the Image of God we would serve and love the way Jesus loved.  We would not have to have our way dogmatically, but serve Divinely.

Biblical Idolatry

Martin Luther is to have said, "The Word of God is Jesus Christ, and the Bible was the manger in which the Word was laid."   He also said there was a lot of straw in the manger, and for him the Epistle of James was an Epistle of Straw. So the leader of the Reformation did not give equal weight to each part of Scripture.

The movement to make the entire content of the Bible inerrant or without error is a relatively new phenomenon. It happened in this country and Britain in the late 19th and early 20th centuries, and was a reaction to the rise of science, biblical literary criticism, Darwin's Theory of Evolution, and archeological findings to name a few things. The rise of this approach to the Bible was a vast departure from Early Church Fathers such as St. Augustine of Hippo and Origen. Augustine said that the mystery of the the story of creation as told in the first chapter of Genesis has to be taken somewhat allegorically because we do not know the mind of God as God created. We needed to be open to learn more about what that all meant over time as inspired by God. Origen interpreted much of Scripture in an allegorical fashion, which surprise many folks today.

Biblical Inerrancy was a reaction to a world that seemed to be changing so rapidly, and that rapidness has only accelerated over time. But there has to be some logical gymnastics to take all parts of the Bible as literal and factual. There are contradicting statements in the Bible, such as in the first and second Creation Stories. In the first story in the first chapter of Genesis God creates everything and then creates humanity in God's image. In the story of the Garden of Eden, in the second chapter of Genesis, the human (Adam) is created first and then all the other creatures. Then God creates woman as a companion to man. So which story is factually correct - humanity created at the end or beginning of creation by God?

This question misses the point. These Biblical stories were not meant to be scientific accounts, and their truth is much deeper than just on the surface. The first story of creation is meant to show that God created everything and that is it good, including humankind made in God's Image. The second story of Adam and Eve shows that humanity is to be stewards of what God has given, but we humans put ourselves in the center of things and not God.

To me giving literal truth to every word of the Bible trivializes much of it, and misses the more significant truth that is sometimes in poetry, story, or commentary. Biblical Inerrancy  almost makes the Bible an item of worship, and if one part is proven not to be literally true then one's faith could come tumbling down.

Those ordained bishops, priests, and deacons in the Episcopal Church have to sign a document stating that they believe the Holy Scriptures of the Old and New Testaments contain all things necessary for salvation. So we take the Bible very seriously. On Sundays we read most of the Bible in a three year lectionary cycle consisting of four parts each Sunday - Old Testament, Psalm, New Testament, and Gospel reading. But we believe that the Scriptures have to be interpreted with guidance of the Holy Spirit and in light of history, scientific learnings, archeological findings, and the tradition of the faith. After that we can say, "What is God saying to us (not just me) today?"

A significant teacher of Bible Study in my tradition, the late Dr.Verna Dozier, said that there was a Golden Thread running through the Bible, and that thread was that "God is for us".  Every passage has to be played off that thread, and to take it out of context or that thread was to miss the point. She also said that we don't necessarily go to the Bible to find God. We go to the Bible because God has already found us, and we want to know how others have known God and how that can inform our relationship as God's people today. To me that speaks of the profound wonderful truth of the Bible, and not just as a laundry lists of "do's" and "dont's", or a scientific manual. The Bible is the story of salvation with God's people, and we are continuation of that today.

Thoughts on Heaven

I was recently asked by a local newspaper columnist about my thoughts on heaven to be part of an article she was doing. So below is what I contributed

I recently read something about one person's thoughts on heaven. He said that there would be three surprises for him when he got to heaven 1. Some people he expected to be there would not be there. 2. Some people he expected not to be there would be, and 3. He was there.

I do not know what heaven will look like. I think streets of gold and pearly gates are just metaphors to try to explain something grand and beyond words. My thought is that it is being in the fullest presence of God. It is not necessarily a place but a state of being.

In the Episcopal Church there is a prayer used at funerals which states: "Grant that, increasing in knowledge and love of thee, he/she may go from strength to strength in the life of perfect service in thy heavenly kingdom." (Book of Common Prayer, p.481).  So I see heaven as not as static, but as growth. C. S. Lewis in his book The Great Divorce pictures heaven as a process of going from darkness to light and the journeying soul transforming along the way. So I take it as not just a place where people just sit on heavenly thrones, but of activity.


Getting back to my original statement about - who would be in heaven and who won't be; I don't think that just because someone says "I accept Jesus Christ as my personal lord and savior" automatically guarantees entrance into heaven. Jesus said his disciples would be known by the fruit they produced - the way they loved and lived. Also Jesus says in the Gospel of Matthew that those who fed the hungry, clothed the naked, visited those sick, alone, and in prison were serving him and would be welcomed into the Kingdom. Those who did not were not welcomed. There are a lot a people who talk a good game about God, but don't live it. And there are folks who don't talk a lot about it, but do it; and they may not even be believers. I think those are some of the folks some might be surprised to be in heaven; and some of the others, who just talk it, may be those not to be seen there.

Patrick+

Love One Another

In the Gospel of John at the Last Supper Jesus told his disciples to love one another as he has loved them. I think when many hear this we are comforted by Jesus' words, but I think we ought to be disturbed by them.

To love as Jesus loves is very radical. It means putting another's welfare ahead of our own. It means looking at the world through another's eyes, and trying to see what we say and do will affect the person's feelings and thinking. It means walking in another person's shoes for more than a mile.

It has been my experience that many Christian folks take loving one another as oneself to mean strangers or people "out there". But it really means practicing this radical love to those who are closer to us. It means loving our family and friends with Jesus' self-denying love.  It means loving one another in Christian congregations in this way.

What would it look like if we took this directive from Jesus very seriously - loving one another as Jesus loves us? I think we would more carefully edit what we say, do and how we react. I think we would behave as I heard someone else say speaking about this: "we would hold one another in the highest possible regard". This would apply to those in our families, our friends, the cashier at the store, those behind and ahead of us in traffic, people in our associations and faith communities - young and old, our neighbors, and strangers on the street.

This is a tall order. That is why we need to continually pray for the mind of Christ to accomplish it, confess and ask forgiveness when we don't live up to it, and forgive others when they do not treat us as we would want them.

Fr. Patrick

Fighting Fair

One can not tell whether the vitriol in today's political discourse had an impact on the shooter in Tucson earlier in this month. But as the President has asked, I believe we need to seriously take a look at how we disagree with one another. It needs to happen at all levels - between nations, between political opponents, in families, between spouses and partners, and within congregations.

I think it all revolves around treating another human being as a creation of God, and not an object. I was appalled that a Congressman of my own political party called Republican members' tactics in the health care debate comparable to Nazi propagandist Joseph Goebbels. All that was necessary to say it that he didn't think they told the truth.

But this is a basic in how we disagree with one another on a interpersonal level. It is what I teach in premarital counseling, that is, one needs to focus on the action, not the person. We do not like another person's idea, an action, or word used. We can say that and not call someone a name in the process. It is also about saying "I think", "I feel", not "you are" "how could you".

The Golden Rule is the order of the day. I think prayer and humility will only get us to that spot.

Fr. Patrick

Friendship

St Gregory of Nyssa said that there was nothing greater than being friends with God. The Episcopal Church  in San Francisco dedicated to Gregory uses that as its motto.

I just returned from a week's vacation visiting family members in the Mid-South, and I also took time to renew a friendship with a clergy colleague. It was a wonderful time of catching up on too many years gone by. Over a good meal and several glasses of wine I was struck by how I am so blessed by people who have come into my life over the years.

It seems to me that if being friends with God is to be so highly prized and we are people of Incarnation, it would follow that our friendships, at their closest level, can reveal the face of God to us.

Nurture your friendships for at their best we are touched by God through them.