LIT 4934:
AM 160 Celtic Spirituality
Dr. Marnie Jones | Spring 2005
Some within
the Christian Church as well as critics outside it charge that it stresses
the male experience as normative, discounts the life of the imagination,
disregards nature, and reviles the body. The Senior Seminar explored
the ways in which early Irish Christianity, formed without the influence
of Rome and Augustine, provides a counter-example to those central criticisms. The
Celtic tradition offers alternate paradigms: women of power, imagination
as a force at the center of life in art and poetry; landscape revealing
the power and presence of God; the human body as a holy site for God's
presence.
Research project: Students conducted term-long interdisciplinary
research, relying on the skills of textual analysis to explore some facet
of Celtic spirituality. Possibilities included: an exploration
of the theological conflict between Pelagius and Augustine; a consideration
of the intersections of the Druidic tradition with Christianity; an analysis
of the messages of the High Crosses; an investigation of the Celtic sources
of the fantasies of George MacDonald and C. S. Lewis; an exploration
of the effects of World War I on the theological pacifism of Iona's founder,
George McLeod.
Abstract: “Re-imagining
the Voyager”
Matt HartleyLIT 4934 Senior Seminar: Celtic
Spirituality, Spring 2005
This research paper was about the voyages of the sixth century saint, Brendan, as portrayed in two sources: the tenth century Navigatio Sancti Brendani and Brendan, Frederick Buechner’s contemporary novel, which draws on the Navigatio as a source. The paper explored how Buechner modified the story as found in the Navigatio and the significance of these changes. Buechner’s faithfulness to and variance from the Navigatio make for a voyage more psychologically insightful, more Celtic, yet surprisingly magical. I discovered this as I compared various elements of each story, finding compelling differences between Brendan’s voyage in the novel and the Navigatio, but sometimes finding surprising faithfulness. In the portrayals of Brendan, portrayal of the sea, and the Terrestrial Paradise, Buechner re-imagines the voyages more realistically and more Celtic, changes which please modern historical sensibilities. In Buechner’s re-imagining, the saint is portrayed as having fear and doubt, a change from the Navigatio, in which he is an ever faithful, fearless leader. Buechner also provides a detailed account of open seas sailing, the difficulties and dangers thereof, something entirely absent from the Navigatio, besides the danger of creatures. Finally, as Buechner tells it, Brendan does not find the Terrestrial paradise he sought, so suggesting that there is no paradise on earth. These changes both make the story more conceivable to moderns, and manage to give the story a Celtic flavor. In sources from the medieval era, Celtic Christians confess and cope with doubts about God and themselves. And not discovering the Terrestrial Paradise accords with the Celtic practice of peregrinatio, that is, a spiritual journey to find not a geographical location, but to find Christ within. Buechner closely follows the Navigatio insofar as, though Brendan and his monks do not find the Land of the Blessed, one of them suffers demon possession, and they celebrate Easter on Jasconius the whale. These mythological elements, which Buechner retains, offend modern historical sensibilities. But the world has not always been seen through Enlightenment eyes. Buechner does homage to the way that the world was seen before the rise of rationalism. In sum, both Buechner’s faithfulness and his variance from the Navigatio make his retelling a compelling story that both appeals to and challenges the modern mind.
Abstract:
“Judaism and Celtic Christianity: Prayer and Concepts of the Divine”
Josh Worden,
LIT 4934 Senior Seminar: Celtic Spirituality, Spring 2005
In this paper I explore the similarities between Judaism and Celtic Christianity, particularly in the way the two traditions understand God and their methods of prayer. At first glance, it may seem like a stretch—to connect Judaism, a tradition often associated with religious law, with Celtic Christianity, based on the John tradition, which downplays the need for a strict and hierarchal establishment—but upon further investigation of shared scriptures and modern commentary, similarities become more apparent. Both traditions have a strong sense of the immediacy of the divine. Isaac Luria, one of the most influential Kabbalists in Jewish mysticism, spoke of what he called "holy sparks": "there is no sphere of existence including organic and inorganic nature, that is not full of holy sparks which are mixed up with the kelippot (husks) and need to be separated from them and lifted up." God is not an inactive overseer; He is an ongoing process. Creation—every tree, every human, every mineral or liquid—is God manifest. John Scottus Eriugena, a 9th century Celtic theologian, would have agreed. Phillip J. Newell writes, "Eriugena regarded all that is visible as having come forth from that which is invisible, all that is seen as issuing from what is unseen […] Even what seems to be without vital movement, like the great rocks of the earth around us, has within it the light of God."
Prayer is fundamentally important in both Judaism and Celtic Christianity. For a Jew or Celt, the entire day is permutated and encapsulated by prayer. From the morning prayer to the reciting of the Shema at bedtime, over the kindling of the fire or the breaking of bread, at sunrise or sunset, even in the making of the bed or morning wash, there is hardly a moment without thanks or blessings to God. Esther DeWaal writes, "Life must flow into prayer, each day is to be broken up by times of prayer, praying and living are inseparable." In the interweaving of prayer and living and a mindfulness of the ever-present divine, Judaism and Celtic Christianity share many traits.
Abstract: “Spirituality
in Stone: The Symbolism of the Celtic Crosses”
Gwynedd Stuart,
LIT 4934 Senior Seminar: Celtic Spirituality, Spring 2005
The Celtic high crosses are freestanding stone monuments to an ancient and beautiful form of Christianity. Some date back as far as the 8th century, the bulk having been built in the 9th and 10th centuries. Just as the spirituality itself has survived for over a thousand years despite various suppressive efforts, these crosses continue to stand triumphant amid lush landscapes that were once home to an ancient Celtic people. Because Celtic culture was oral, there are a limited number of textual documents still in existence; therefore, the high crosses have become essential in our forming a understanding of the Celtic people’s most elemental spiritual principles. In conducting my research I strove to discover exactly which of Celtic Christianity’s fundamental dogmas could be revealed through the symbols of the high crosses of Ireland, Scotland and Wales. My research revealed the Celtic high crosses deeply embrace pre-Christian influences, affirm the presence of dark forces, focus on universal interconnectedness, and attest to the importance of Christ’s central position as the light of humanity.
The primary evidence I used to support my claim came directly from the crosses themselves. I examined the distinctive shape of the crosses; the choice of scriptural stories carved their surfaces; their ancient, pillar stone predecessors; and the unique examples of characteristically Celtic plait-work and knot-work that embellish their sides. With these attributes in mind, I looked to modern texts on the principle dogmas of Celtic spirituality, texts based on the remaining documents from the Celtic world. The many congruencies between theological texts and the stone images revealed the crosses to be credible historical and literary texts worthy of close reading.
Abstract: “The New Voice in Irish Poetry”
Leslie Scarberry, LIT 3934 Senior Seminar: Celtic Spirituality,
Spring 2005
The New Voice in Early and Middle Irish poetry (AD 600-1200) is the heartbeat resonating throughout the poems of ascetic hermits and monks. Christianity’s spiritual awakening in Ireland produced a whole score of religious writings, and the New Voice in monastic poetry is among its best. So what constitutes this New Voice? Where does it come from, and what kind of voice is speaking through it? The New Voice is simple, yet full of awareness and imagination, seeing God in creation. Its beauty and elegance comes from the deeply consecrated soul and a desire to worship God creatively, drawing on an imaginative Celtic inner sight.
This Celtic inner sight, or the imagination, is the key that unlocks the inner senses. It enables us to see and hear the invisible God in a visible creation. Likewise, the New Voice in monastic poetry follows the same path: the invisible (yet very real) awareness of God in our senses brings forth the visible "expressions of God" in a creative way. For monks and hermits who desired to express their thoughts and love toward God, this inner sight moved its way outwardly in a creative flow of poetry. "The new spiritual exaltation brought about the same acute awareness… with a fresh wonder that forced [the ascetic] to literary expression." In addition to this "literary expression" came new innovations in poetic form as well. The combination of end-rhyme, internal rhyme, and alliteration worked together to create a "new form to Irish poetry." End-rhyme was employed often. A new internal rhyme was developed which connected a word at the end of a line to a word inside of the next. This, along with alliteration, enabled the sound of words to flow throughout the stanza in interweaving patterns. Out of the Celtic inner sight and the ascetic’s desire to worship God a New Voice was woven into creation and life. Is it no wonder that monastic poetry, and the New Voice which flows so freely through it, is one of praise and creative expression toward God? "Great Lord, take to yourself this tribute of praise and well-formed poetry/ Perfect is the speech-skill and shape of extolling song, candle of a hundred lands."
While the ordination of women as Catholic priests seems controversial, I argue that connecting current conflicts to Celtic Church history and the Brigid tradition advocates gender equality as a goal in the current social movement of the Catholic Church. Examples of women being competent in leadership abound, but why? And how? Do women have a skill set that differs from men? Are the experiences of women important to a religious structure? Does the religious literature support the belief that "every creature of God is good"? (1 Timothy 4:4) Celtic spirituality identifies itself with cooperation among the sexes and equal participation of every element of creation.
Using the scholarship data of Chaves, Ingersoll, Torjesen, and Wallace, among others, I argue that Catholic traditional roles of men and women tend to be in polar conflict with past Celtic influences. I demonstrate, first, that the Catholic Church has many obstacles to overcome in order to begin re-ordaining women. Second, that women have a valuable skill set that would be beneficial to any religious institution. For example, women tend to base their leadership on collaboration with laity, while maintaining a compassionate and patient character with the more needy parishioners. Third, I use a feminist reading of the Bible to show how the Catholic primary text supports the idea that women are indeed equal to men in the eyes of the Catholic God and shouldn’t be restricted based on past traditional roles.
In light of current circumstances within the Catholic polity, this is a very substantive issue. Celtic spirituality is one that depends on the interconnectedness of all of creation. While Brigid isn’t the only Celtic priestess she was certainly the most influential. The Abbess of Kildare didn’t lose her authority as Bishop until 664 AD and the influence of the women in this tradition has been well documented. By taking on the issue of women’s leadership, even if there isn’t any formal agreement, Catholicism would be able to affect substantial change throughout the world in the realm of women’s equality. I’m sure this would make the Creator proud.
Abstract: “Druid
Iconography in Christian Ritual:
Syncretism against the Odds”
Maurie Hartshorn, LIT 4934 Celtic Spirituality,
Spring 2005
Could the basis for modern Christian dogma have been influenced by ancient Celtic traditions? The Druids, a priestly caste of an ancient pagan people, left no written records of their rituals or their religious practices. Secondary information gleaned from other and later cultures is biased and too far removed from the Druids to consider factual; however, as the island country of Ireland alone escaped the Roman Empire's conquest and subsequent direct influence, evidence specific to Irish sources provides the best basis to corroborate insular Celtic syncretism. Consequently, from limited archaeological evidence, and analysis of Celtic ritual adoption, I demonstrated that this ancient, vanquished people ultimately survived to complement our modern, dominant Christian civilization. I explored the origins of the mystical trinity, the significance of votive/ritual deposits, and the evidence for the Druidic veneration of water. I also considered the intrinsic value of votive deposits as a source of Celtic evolution: abstract designs, three-dimensional scrolls, and spiral motifs appear both in early Celtic art and again in later Christian inscriptions and stone cross embellishments. These Celtic and Christian artifact commonalities directed the focus of this specific investigation into the emergence of Druidic culture into modern-day Christianity.
Abstract:
“It Shall Be As It Once Was: The Pacifism of George MacLeod”
Kenneth Allen Stewart,
LIT4934 Senior Seminar: Celtic Spirituality, Spring 2005
This research paper dealt with the pacifism of George MacLeod. As well as being known as the founder of the modern Iona Community, he was also a champion of the pacifist cause. This position brought him much criticism both from the secular and religious camps during and after the Second World War. As someone who fought with distinction during the First World War, how he came to embrace pacifism is fascinating. This paper sought to understand how his experiences during and immediately following the Great War were to shape his pacifist views. The topic is especially significant because we live in a time in which the Church, blatantly disregarding the teachings of Christ to which it professes allegiance, has supported our President’s going to war. If the Church is to follow the teachings of Christ, how important is the life of a man who decided to follow them fully during the greatest conflict the world has ever seen, that being World War Two? This paper argued that it is very important if the Church is to survive as a credible witness to the teachings of Jesus.
Abstract:
“Connecting Prayers”
Elora
Andrade, LIT 4934 Senior Seminar: Celtic Spirituality, Spring 2005
The interconnectedness between God and the whole of creation is a major aspect of Celtic theology. Such close and personal relationship among human, nature and the Divine lead many to misinterpret the tradition as pantheistic. The imagery used in Celtic prayers may greatly contribute to this misconception as the lay people constantly refer to the natural elements. However, the analysis of these natural images, such as the sun and moon, may bring us to a clear understanding about this particular Celtic practice and its significance. The close literary analysis of prayers taken from the Carmina Gadelica illustrates that the Celtic tradition was actually panentheistic, rather than pantheistic. Panentheism sees God in all things, as opposed to the pantheistic belief that God is all things. Therefore, the natural images utilized in Celtic prayers reveal not only an intimate connection between man and nature, but they ultimately reveal these peoples relationship to God.
The analyses of primary and secondary sources led to the claim that the imagery of prayers represents images of God. The sun and the moon are not simply mentioned as natural elements; rather, they are characterized as God’s creation and God’s way of physically and visibly blessing us on earth. Furthermore, the sun and the moon are both characterized as sources of light; the sun sustaining the source of life and the moon illuming and guiding peoples’ way. The elements are even described as the "eyes of God’, constantly watching over us. These images then symbolize reflections of God and represent the Celt’s belief that God is present within creation. Thus, according to Celtic spirituality, God’s presence is both omnipresent (because He is in all things), but it is also very intimate, drawing His presence closer to each individual as mankind is also a part of God’s creation. The analysis of Celtic prayers not only prove wrong the assertion that the tradition is pantheistic, but it gives us much more light on the panentheistic spirituality which encourages us to see God in all things and to be thankful for all the gifts He has given us.
Abstract:
“The Celtic Tradition Revisited:
The Faërie of George MacDonald
and C.S. Lewis”
Karen M. Angilello, LIT 4934 Senior
Seminar: Celtic Spirituality, Spring 2005
This research paper explored the Celtic Christian connection between C.S. Lewis and his predecessor, George MacDonald, as reflected in their works of Faërie. Each writer drew upon his Celtic heritage and the inherited racial memories of his Celtic Christian ancestors, who perceived both the sacred presence of God in all of nature as well as the destructive force of evil. Woven throughout the magical tales of both George MacDonald and C.S. Lewis were the Celtic Christian ideas expressed by the church’s early philosophers, Pelagius and John Scotus Eriugena: God was a creative force whose presence was found in nature; evil was a force equally present that was inherently dis-creative in its opposition to the goodness of creation. In George MacDonald’s fairy tale The Princess and The Goblin, Princess Irene perceived her world through the innocent eyes of an eight-year old girl. Her childlike sense of wonder about the world around her allowed her access to the sacred, which was present in the form of her great-great-grandmother. Just as she saw clearly the presence of God in her world, Princess Irene was equally aware of the evil that lurked around her. Like George MacDonald, the Faërie of C.S. Lewis reflected the Celtic teachings of Pelagius and Eriugena. In The Magician’s Nephew, Lewis wove a powerful tale of creation that also illustrated the destructive potential of evil. In Lewis’s fairytale, God was symbolized by the lion Aslan, who created all that was living and had the power to restore that which was harmed by evil. The destructive power of evil in the form of a powerful witch, Jadis, was born and co-existed with all that was good. By utilizing the power of Faërie, both MacDonald and Lewis expressed in a new way the theology of Pelagius and Eriugena and perpetuated a Celtic awareness, which still has value in helping us find harmony in a modern, increasingly hostile world.
Abstract: “Upon
the Rock of Paganism: Leading Christianity to Schism”
David
MacKinnon, LIT 4934 Senior Seminar: Celtic Spirituality, Spring 2005
Understanding the development of a religion is never a simple task, but the results of such an overwhelming endeavor are of great value. Because of the prolific nature of the Roman Catholic Church and its far reaching existence over nearly two thousand years, it can be said to be one of the most influential factors in the development of modern society. For that reason, an exploration of the history of Roman Catholic doctrine provides a window to understanding the development of that society. Realizing the significance of the contributions of St. Augustine of Hippo to the early Church’s doctrine, it becomes essential to examine the circumstances of his contributions to and involvement in the early Church. Upon reading primary materials such as Augustine’s Confessions, one cannot help but associate the beliefs of Augustine with those of St. Peter: two men concerned with the sins of man and the laws that must govern him to lead him to goodness. As St. Peter was not the only source of religious ideology, it is a wonder, then, that his ideology is that which is nearly interchangeable with Church doctrine. St. John, of gospel fame, too, proffered an ideology through his works that resonated in the Church, though typically on the Roman Empire’s fringes: namely with the Celtic peoples of the British Isles. Chief among these was a Celtic-born theosophist, Pelagius. His views on man’s sinfulness played the polar opposite for Augustine’s, and as such, discord rang out in all parts of the Church. Sixteen hundred years later and Augustine is seen as a Church father while Pelagius is remembered as a heretic; why is it that the philosophic ideals of one Church father, Peter, have come to supplant all others, specifically John? Using James O’Donnell’s analysis of Augustine’s life and works (Augustine, 1985) in conjunction with an examination of teachings attributed to Pelagius, this essay explored the pagan backgrounds of the two theosophists that led to their conflict. Augustine’s emphasis on the original sin of man is described here as being of a Manichæistic reading of the bible whereas Pelagius’ interpretations of the fall of man rest on the "essential goodness of man" ideology inherent to the Celtic tradition.
Abstract: “Finding
the Druids”
Clayton
Tucker, LIT 4934 Senior Seminar: Celtic Spirituality, Spring 2005
When the Catholic Missionaries came to the British Isles, Celtic spirituality was thoroughly Druidic. At this period in time, the Celts were a warrior people. Considering that they were deeply rooted in their own faith, it seems extraordinary that they would respond favorably to a group of missionaries encouraging them to accept Christ as their savior. It is doubtful that the Druidic priests, the heads of Celtic religion at this time, would welcome a religion competing for the beliefs of their people. What then allowed Christianity to make this passing of the spiritual torch so peaceful? As Christianity struggled for dominance, their ascension into power occurred in three informal steps. We see an incorporation of Druidic myths and beliefs into Celtic Christian. For this to happen, there must been at least an initial acceptance of the Druidic religion. In The Lives of the Saints the Druids function as antagonists. The religion split, with Christianity asserting dominance over the Druidic religion. Once Druidism has lost power among the people, these figures become figures of fantasy in literature, suggesting a complete marginalization of Druidic beliefs. Because Christianity followed this path, it not only became the dominant faith, but it also allowed certain Druidic beliefs to live on in Celtic Christianity. This transfer of power not only illuminates both the Christian and Druidic religions in early Britain, but it also helps explains why Christianity among the Celts developed uniquely from that of the rest of Continental Europe.
Abstract:
“Pelagius vs. Augustine: Conflict or Misunderstanding”
Nathan Cranford, LIT 4934 Senior
Seminar: Celtic Spirituality, Spring 2005
What was the conflict between Augustine and Pelagius? Was it that Pelagius taught against the wealth of the church and emphasized distributing to the poor? Or was it Pelagius’ teachings against Original Sin, that all people are inherently good, and that we do not need to look to the church as the source of our salvation? I believe it was the latter. Pelagius’ teaching that all men are born essentially good and not with the sin of Adam on them caused many problems for the church. If Original Sin was not true, as Pelagius taught, then you do not need the Church for baptism. Pelagius’ teachings gave people power; they also gave them hope. Augustine’s teachings took all power away from an individual; they forced a total reliance on the church for salvation. This paper also discussed that even though both men seemed to be at odds with each other, there was validity in both of their arguments. Augustine saw Adam’s sin as bringing darkness into the world. Pelagius believed that it brought light, or knowledge, into the world. Both men were correct. Adam ate of the tree of the knowledge of good and evil, so of course this is what would come into the world through his sin. Augustine and Pelagius just recognized one side of the sin. Augustine saw the darkness or evil, and Pelagius saw the good or the light. Finally, the importance of understanding this conflict can be summed up in the words of Philip Newell, in his book Listening for the Heartbeat of God, "It is important always to remember that Christianity is not confined to a single perspective; rather, it comprises a rich interweaving of approaches to God."
Abstract:
“Magic vs. Miracles: The Search for Answers”
Tara Ritchie, LIT 4934 Senior
Seminars: Celtic Spirituality, Spring 2005
The purpose of my discourse was to determine if any fundamental differences could validate the divide between the magical acts of the Druids and the miracles of the Celtic Christian saints. After a thorough review of the scholarly sources, the only significant difference that presented itself was one of interpretation. The Christian tradition refused to acknowledge Druid magic as anything other than demonic, despite strong correlations the two shared. I examined three issues: the similarities magic and miracles shared; revelations concerning the maker of the acts; what the discoveries reveal about the nature of the world. I found the principle difference between magic and miracles to be the interpretation the Celtic Christian Church had regarding the Druidic tradition. The church found the Druids threatening to their structure and found methods both politically and slanderous to repress and eventually make them virtually extinct.
Abstract:
“The Contemporary Iona Community”
Steve Cinquanti, LIT 4934 Senior Seminar: Celtic
Spirituality, Spring 2005
This research paper explored the religious practices of the contemporary Iona Community. What prayer and worship practices are evident in today’s Iona Community? This question is significant because it gives those who study Celtic Spirituality a first hand account of how Celtic religion is practiced. I compared Newell’s view on the Peter and John traditions and their impact on the world with the ideas and values instilled within the Iona Community and its impact on the world. In doing this, we see how a movement through time has changed how the traditions of Peter and John and Iona affect today’s world and its people.
The sources used in writing this paper were very helpful in proving my thesis. What is the Iona Community?, along with the Iona Community website, gave readers a general overview of the community including the founder of the community (George MacLeod), the Iona Community’s mission, values of the community, various worship centers within the community, and information on how to become a member. I analyzed the importance of nature in the weekday prayers published in Sounds of the Eternal: A Celtic Psalter by Philip Newell to explore the values and ideology of the Iona Community.
Abstract:
“The Legends of Saint Brigit”
Amanda Eldredge, LIT 4934 Senior
Seminar: Celtic Spirituality, Spring 2005
My paper’s objective was to determine the importance of Saint Brigit in Celtic Spirituality through her legends. Throughout this paper the reader will understand the influence Saint Brigit had on the Celtic people through her healing, poetry and wisdom. Learning about the actions and beliefs of Brigit enables us to further understand the life and time period of the Celtic people. The legends of Saint Brigit have been handed down from generation to generation; these stories project the impact that Brigit had on the people of Ireland. Each story painted a clear picture of Brigit’s devotion to God through creation. Brigit was born in the 5th century and was one of the patron saints of Ireland. Her father was a symbol of power, which is exactly how Brigit was eventually portrayed. This paper discusses the miracles and visions that Brigit is known for. There are many legends of her ability to heal through prayer and poetry. The Celtic people practiced poetry and song as a way of prayer in everyday life. These songs would help them to remember to be thankful for what they had, as did the visions of the saints. Brigit also used her poetry to teach the word of God. This was her way of portraying God through creation to the people. Her knowledge and wisdom made women want to follow and resemble Brigit in their daily life. This paper discussed the importance of understanding the impact the saints had on Celtic spirituality.
Abstract:
“The Power of Prayer”
Kristen Gordon, LIT 4934 Senior
Seminar: Celtic Spirituality, Spring 2005
Pelagius taught that persecution is a blessing because it brings one closer to Christ (Messiah). Rabbi Greenburg speaks of the messiah as an assisting factor to the Jewish people’s forgiving nature, towards one’s persecutors. The messiah will destroy all evil- doers, turn men’s hearts to justice, and return the exiled back into the Promised Land. The two concepts I looked at were repentance and nature. Rabbi Silverman describes sin as an indifferent stranger, later a guest and finally the master over our lives. Sin being the master leaves us to repent, in order to end it as an indifferent stranger. The Jewish prayer I used for repentance has key words like, create, clean, renew, turn, mindful, and mend. These words and actions are all part of this bigger idea of repair. The Celtic prayer I used stressed ideas such as tears cleansing one’s soul and fire burning out one’s iniquities. All these words written by Rabbi’s and Celtic poets connect to the bigger action of repair. Repair becomes a continual process throughout life and one must receive growth in order to fully repair oneself. The Jewish prayer for nature I used speaks of trees taking on human characteristics where the trees begin to represent the Jewish nation’s growth and rebirth. The Celtic prayer speaks of a garden representing the beginning of good and evil. In every garden there are also thorns, thorns being the evil that surrounds one. People are never satisfied with what they have even in the beginning of time with Adam and Eve. Christ is the sap in our bones and one needs Him in order to be cleansed and repaired. Persecution is an important influence on both of these religions. The stronger the persecution, the more one cries out to God and the more reliance one has on prayer, to speak the words of one’s heart and repair one’s soul.
Abstract:
“Celtic Spirituality on Iona in the 21st Century”
Denise Mertsching, LIT
4934 Senior Seminar: Celtic Spirituality, Spring 2005
Visiting the island of Iona was the best way to experience Celtic spirituality in the 21st century. I defined Celtic spirituality, its relevance in the 21st century, explored ways it could be experienced by the general public, and convinced readers that Iona offered the best opportunity to submerge themselves in true Celtic spirituality. I determined that Iona’s historical significance suffused through Scottish history books. The lack of raw materials and their impact on Iona was investigated by perusing United Kingdom geographical information. Scottish population statistics provided accurate non-fluctuating permanent residency figures from 1960 through 1999. Celtic spirituality in the 21st century provided an alternate base to those interested in any type of worship. Diverse opportunities existed to explore Celtic spirituality which ranged from self-study, museum exhibits, acquisition of actual Celtic artifacts or Celtic inspired objects, tours, and retreats. The island of Iona maintained its historical importance as the last bastion of Celtic spirituality after the Council of Whitby (664) attempted to stop the open practice of Celtic Christianity. Iona’s prominence was solidified in 1938 when George Mac Leod rebuilt St. Columba’s structures and opened a nondenominational center of study. The island of Iona offered visitors the best opportunity to submerge themselves in rich Celtic history and spirituality. Iona’s location and lack of permanent residents offered visitors minimal distraction, the occasion to reflect on their own values and beliefs, and to experience God everywhere.
Abstract:
“St. Patrick”
Lisa
Gaetjens, Lit 4934 Senior Seminar: Celtic Spirituality, Spring 2005
Questions Posed: Why is St. Patrick recognized more than any other saint? How is his story significant? What does this tell us about past and present societies?
My question concerns works of literature, and examines how St. Patrick is portrayed. I studied different sources, including children’s books, encyclopedias, holiday books, spirituality and publications about saints. By reading this variety of texts I was able to gain knowledge of how our society values the story of St. Patrick and the spirituality he encompasses. I first examined this question expecting to find evidence that his story has remained because of our society’s value of spirituality and religion. However, the more I examined the more I discovered that the significant features of the St. Patrick story were absent. Children’s books portray Patrick as cartoon character who made the snakes of Ireland disappear; they offer no insight to his teachings of God and spirituality. Even books that examine different holidays and religions did not go into Patrick’s deeper meaning and simply recognize him as a means of entertainment, associating him shamrocks but not making the connection of the shamrock and the Trinity. Texts written from religious standpoints, however, fully examined his spread of Christianity, his preaching, and portray the importance of St. Patrick to the Irish. By speaking to many different people about St. Patrick and reviewing these sources I concluded that this idea of Christianity that Ireland values does not exist as fervently here in America and has become less important over time. Today’s society places values on celebration but offers no deeper meaning or spiritual significance. St. Patrick’s story is profoundly important and his contributions to Ireland will forever make him the most important religious figure to the Irish. However, Americans society has retained Patrick’s image without any of the substance.