The Theology of Gaelic Christianity

Introduction to Celtic Christianity

The first centuries of Christianity are defined by Roman persecution and subsequent martyrdom. As Christianity was a novel movement that defied Roman customs, and potentially threatened their pax deorum, they saw it as a threat to be eliminated. With the advent of Constantine and the adoption of Jesus within the Roman pax deorum, Christians were able to practice freely and began developing their theology. Their interactions with Judaism and Hellenistic philosophy, particularly with Platonism, aided in the cultivation of a unique philosophical and theological tradition. Between the Platonic speculations found in Greco-Roman theology, and the ascetic methods cultivated in Syriac and Egyptian monasteries, these strands of thought greatly impacted the religious practice and understanding present in Gaelic Christianity.

This article will cover the very basics of Gaelic theology, including an explanation into how theology and science are related, how this reflects impacts the definition of nature, and their understanding of God. As John Scotus Eriugena stands as one of the most influential theologians within the early Irish church, the positions explained here will be derived from his work with some influences drawn from other notable theologians. This will offer a concise exploration into the theological contemplations from this era, denoting the nuances of Gaelic theology and how their voices helped in the cultivation of Christian theology.

The Two Feet of Christ

An idea prevalent in modern society is that science and theology are distinct and completely incompatible. This has resulted in the development of extremes on both sides, creating new forms of religious fundamentalism and scientism that decry their understanding of the world is the only truth in the world. Within the isle of saints and scholars, such an idea would be ludicrous. While they did not have the scientific and technological advances we have today, to the extent that the distinction between mathematics, science, and philosophy had not occurred yet, there exists countless manuscripts dedicated to the study of philosophy. To the Irish monk, theology and philosophy were distinct but equal.

According to Eriugena, “The two feet of the Word are the natural ratio of visible creation and the spiritual meaning of sacred Scripture. The first is cloaked by the sensible forms of the sensible world, the second by the outer shell of the divine letters, that is, by sacred Scripture.” There is an understanding present in his theology that by studying creation we may understand God through his effects. Philosophy, and by extension science and mathematics, are part of the Christian process of coming to know God through what has been created. This is not a novel idea produced by Irish monastics, but one that echoes throughout the Christian tradition. When asked, “How do you manage to carry on, deprived as you are of the consolation of books?” the Desert Father St. Anthony replied, “My book, sir philosopher, is the nature of created things, and that is always at hand when I wish to read the words of God.”

Reality is Natural

When we conceptualize nature, images of forests, deserts, and oceanic environments come to mind. This view is expanded even further by including the various planets, stars, and galaxies that exist within and beyond this solar system. While these images capture an accurate understanding of nature, being that all of the above have a physical existence and thus are natural phenomenon, this provides an incomplete understanding of what is understood as “natural” by Gaelic theologians. To appreciate the scope of what is considered natural, we must be able to further expand this conceptualization to include what is perceived by the senses and the intellect.

In the Periphyseon, Eriugena encapsulates his understanding in the phrase “nature is a general name for all things, whether or not they have being.” He acknowledges that what we call “nature” is not only physical and intelligible objects – the latter referring to things such as mathematical objects and the soul – but also things do not possess being. Such a radical understanding of the natural has implications for our understanding of existence, where we must contend with the notion of the intelligible and physical as equally natural. His philosophy for knowing things, or epistemology, is based upon this as he posits his first “method of interpretation” that both perception through the senses and through the intellect as modes of knowing. According to Eriugena, there is only one being that is truly beyond nature or “supernatural”: God.

Immanent and Transcendent

When we attempt to understand the nature of God, this is often done through the relationship between God and creation. Ancient theologians made use of their philosophical training by using logic to deduce that God cannot neatly fit into any possible category as divine essence is beyond all categories. The term hyperousia, or superessential, is used to denote this notion that God is essentially beyond comprehension – or put simply, God is transcendent. While this may explain any comparison to God and creation, it fails to capture how God interacts with creation. Rather than accepting that God simply made creation and left it to function of its own accord, patristic theologians understood that theophanies exist and because of that God’s workings within creation are still ongoing. Therefore, even though God is transcendent by comparison to creation that his workings within creation are evidence that he is also immanent.

While medieval orthodox theologians accepted that God is both transcendent and immanent, one’s cultural background and training indicates a certain preference of one over another. Greek patristic theologians certainly embraced both as true, but reading their texts seem to indicate an emphasis of transcendence over immanence. Gaelic theologians seem to indicate a similar trait where both are understood as true, but immanence is emphasized over transcendence. As indicated in his Periphyseon, Eriugena uses logic and the categories found in Aristotle’s Organon to conclude that God is superessential. However, God’s immanence plays a much greater role in the ongoing renewal of creation. According to Eriugena, “but insofar as he participates in celestial Essence, he renews himself, rising from day to day i.e., from virtue to virtue, with divine grace moving him, working with him, guiding him, and bringing fulfillment.” God’s immanence is a necessary aspect of how live the virtuous life and become more Christ-like, working in conjunction with the Holy Spirit to become better incrementally.

Conclusion

The Gaelic understanding of Christian theology is vast and complex, developed from the studies and materials they obtained from the Mediterranean. While many of its features are also prevalent within medieval theology, what we should take note of are the cultural nuances present within their writings. Whether these materials are theological manuscripts or individual poems, the Gaelic Christian mindset is one that is ever-learning and devoted to a God among them. As Christianity continues to wane in the West, given way to irreligion and anti-theism, we should endeavor to continue learning from the wisdom of past theologians with the hope of a better Christian tomorrow.