The Life and Teachings
Of
ST. MORGAN OF WALES
By
Taoiseach Thomas Faulkenbury
Early Life and Education
St. Morgan of Wales is more commonly known by his Latin name Pelagius Britto -- indicating his association with the sea and Celtic British origins. He was born around 360 A.D. in South Wales in Bangor-is-y-coed or Caerlleon-ar-wsyg near the Severn estuary. He came from a Christian romanized Celtic background, the son of a decurion.
Morgan received a Latin education and was taught Holy Scriptures, inheriting the Celtic tradition which had links with the Church of Gaul and the Eastern Church. An emphasis was placed on faith and good works, on the holiness of all life, and on the oneness-of-all.
In 380 Morgan went to Rome to study law but soon abandoned his law career for the Church, becoming a monk. In doing so, he was to become the first-known major Celtic writer and theologian.
Morgan was a big, enthusiastic man -- strong, broad-shouldered and stout. His physical stature was compared to that of Milo the wrestler. He had a ram-like jutting forehead and a preference for going bareheaded. He walked with a slow, plodding gait, "at the pace of a turtle." While his opponents portrayed him in uncomplimentary language their descriptions reveal a man of deliberateness, confidence, and keen mind.
It was Morgan's habit of strolling from crossroads to street corners in public squares throughout Rome, talking to people and exhorting them to follow better ways. With an astute knowledge of Holy Scriptures he would discuss theology, ethics, and doctrine with everyone he encountered -- from the lowliest of work-women to the most educated men. He openly proclaimed that women should be taught Holy Scriptures.
Morgan became the spiritual advisor to many and moved about successfully in Roman Christian circles, emerging as a theologian of note and as a man of personal sanctity, moral fervour, and charisma. He became a major religious and intellectual force of his time, pointedly showing that his ideas had solid foundation in the Holy Scriptures and in the writings of the Church Fathers.
Conflict with the Roman Church
It would be naive to believe that great theological debates are not influenced by events at a more personal level. Such events erupted into a great controversy in the Roman Church beginning around 410. Morgan faced the opposition of major leaders of the Latin Church and the civil authority of the Roman Empire. The causes of this opposition are rooted in Morgan's role as a Christian ethicist and moral theologian.
Morgan was appalled by the laxity of Christian discipline among religious and secular leaders in Rome. He chastised the wealthy and powerful, including Emperor Honorius, for their abuses of property and privilege, exhorting them to the Christian virtues of mercy and charity.
He also came in conflict with the two major personalities of the Latin Church -- Augustine of Hippo and Jerome of Dalmatia.
Augustine was considered the pre-eminent of the Latin Church theologians. A former Manichaean, he had converted to Christianity in 387. As a Christian theologian he promulgated the doctrines of original sin as a congenital disease passed on at birth and of predestination and election. Morgan believed such doctrines were un-Scriptural and were not supported by the writings of the Early Church Fathers. He speculated that Augustine's theology was laced with his previous Manichaeism -- which taught a radical dualism between spirit and matter, and a hierarchical division between the elect and the unsaved. Morgan believed that these teachings had crept into Augustine's work and were responsible for the perpetuation of abuses in Rome. Morgan was of the opinion that Augustine's concepts of original sin and election contributed to a Christian fatalism which denied human responsibility for sin and granted divine sanction to a hierarchical society.
Jerome was considered the greatest of Latin Church grammarians and linguists. He was responsible for the translation of the Latin Vulgate Bible and he wrote several important commentaries on Scriptures. Although ordained a priest he never said Mass. Despite his many achievements, Jerome was known to be sarcastic, impatient, arrogant, and aggressive. He was abrasive and egotistical in dealing with other Christians. The virulence of his criticism was evidenced in his attack on a certain priest named Jovinian. Many, including Morgan, reacted negatively to Jerome's personal abuse and libel of Jovinian. Later Morgan and Jerome conflicted in advice given to a young woman with which both men had been acquainted. Jerome told her not to worry herself with theological problems while Morgan stressed the importance of study. Jerome's best method of defense was attack and he accused Morgan of heresy.
Morgan had placed himself at personal odds with Augustine of Hippo and Jerome of Dalmatia. Augustine had previously referred to Morgan in favorable terms with praise for Morgan, calling him "a man of high reknown, a great orator, and most excellent Christian." However, in 413 he openly attacked Morgan in two sermons. Jerome's conflict with Morgan also came to a head in 413 and both were aligned against him. The Roman Emperor Honorius would soon join the battle.
Councils and Synods
When Rome fell to Alaric in 410 Morgan and Celestius (one of his followers) departed with numerous other refugees for Carthage in North Africa. Morgan and Celestius soon parted company with Morgan moving on to Palestine while Celestius stayed in Carthage -- the center of Augustinian theology. In 411-412 the African Church condemned Celestius as a heretic but not charges were brought against Morgan.
In 415 Augustine sent Orosius to Jerome in Palestine with the mission of convicting Morgan of heresy. Augustine was of the opinion that the root cause of Celestius' heresy was in the teachings of Morgan.
In June 415, a Synod was convened in Jerusalem with Orosius accusing Morgan of heresy. Morgan was present to defend himself and was acquitted. A second council was called in December at Diospolis (Lydda) with two previously deposed Gallic Bishops bringing charges against Morgan. Again, he was present to defend himself and, again, he was acquitted.
In dissatisfied reaction the Augustinians convened two of their own councils in 416 -- at Carthage and Milevum where they condemned both Morgan and Celestius. Morgan was not present to defend himself.
The Augustinians also appealed to Pope Innocent I who claimed universal authority for the Bishop of Rome by declaring that nothing done in the provinces could be regarded as finished until it had come to his knowledge. Innocent I, often referred to as "the first Pope", declared that the Pope's decisions affected "all the churches of the world" and reflects his attempt to exert control over the East as well as the West. The Augustinians successfully persuaded him to issue a conditional condemnation of Morgan and Celestius on January 27, 417 which would be effective only if they did not return to orthodoxy. However, Innocent I died on March 12 and was replaced by Pope Zosimus I on March 18.
Zosimus was an Eastern Christian who decided to re-examine the case, calling for a Synod at the Basilica of St. Clement in Rome. Morgan was unable to attend but sent a Confession of Faith which was intended for Innocent I (Morgan being unawares of the previous Pope's death). Zosimus was favorably impressed with Morgan's defense and proclaimed that Morgan was totally orthodox and catholic and that he was a man of unconditional faith. Zosimus went on to say that Morgan had for many years been outstanding in good works and in service to God; he was theologically sound and never left the catholic faith. The conditional condemnation was effectively overturned. Zosimus proceeded to condemn and excommunicate Morgan's accusers (Heros and Lazarus) and sent several letters to Carthage including one summoning Paulinus (another accuser) to Rome to account for his charges. Paulinus rudely refused.
On September 21, 417 Zosimus advised the African Church: "Love peace, prize love, strive after harmony. For it is written: Love thy neighbor as thyself." He upbraided them for their discord in the Church and ordered them to cease their disruptions.
It would have appeared that the Augustinians had been thoroughly defeated. They had been unable to successfully condemn Morgan whenever he was present or when allowed to present his defense in writing. Three councils had declared him innocent of heresy. All they had to show for their efforts were Morgan's condemnation by their own courts and their own chastisement by the Bishop of Rome. Undaunted and disobedient, they appealed to the Roman Emperor Honorius.
Emperor Honorius, a target of Morgan's exhortations against the abuses of wealth and power, willingly came to the assistance of the Augustinians. On April 30, 418 he invoked the power of the state and issued an Imperial Rescript -- a civil document -- ordering action against Morgan on the charge that public meetings and credulous adolescents affect the peace of Rome. An ecclesiastical document written by Pope Zosimus followed. It condemned Morgan as a heretic and banned him from Rome. The exact reasons why Zosimus reversed his position after the Imperial Rescript are unknown but it was done only after pressure from the Emperor. The text of Zosimus' condemnation is lost and the formal grounds for the condemnation are purely a matter of speculation.
Immediately upon Zosimus' death in 418 two different Bishops were consecrated Pope - Eulalius and Boniface I. Eulalius, like Zosimus, was a Greek. At the Synod of Gangra (Armenia) in 381, Eulalius was among the Bishops who passed Synodical canons in support of the equality of marriage and celibacy and condemned those who denied the legitimacy of the married priesthood. Both positions were in opposition to the views of the Augustinians. In 419 Eulalius was replaced with the pro-Augustinian Boniface only through the intervention of the Emperor.
Within the context of personalities and politics (ecclesiastical and secular) it appears that the Augustinian campaign against Morgan was only part of a developing conflict between the West and the East over the primacy of Rome and the dominance of Latin theology over the whole Church. Not so curiously, St. Morgan was condemned by Western, pro-Augustinian Synods and the Roman Emperor while exonerated by Eastern, non-Augustinian Synods and a Pope of Eastern origin. It has been frequently commented that if Morgan had been born in the East there never would have been a controversy.
Even after death, Morgan would be ensconced in controversy. The Ecumenical Council of Ephesus in 431 was called to combat the Nestorian heresy. Among those accused of Nestorianism was Celestius (one of Morgan's followers). In a closing letter written by the Bishops of the great Council there is a brief mention of Morgan by his Latin name, Pelagius, which lists him among those who have been deposed. The letter is unfortunate and the inclusion of his name is probably an Augustinian interpolation for the Council was not called to debate Morgan's teachings. Nowhere in the proceedings of the Council does his name or reference to his teachings appear. And no Canon of any Ecumenical Council of the undivided Church ever condemned Morgan of heresy.
The Teachings of Morgan
It is difficult to glean from history the teachings of Morgan for little remains of his writings. We must rely on the polemics of his Augustinian opponents who have displayed less than honorable intentions when dealing with Morgan and who have often confused his teachings with that of the condemned Celestianism. Nonetheless, we have a fairly good idea of the thrust of his teaching.
Morgan was not a systematic theologian like Augustine or Aquinas. He was, primarily, a Christian ethicist and moralist who sought practical applications of the Christian virtues to daily life. His theological concepts are grounded in attempting to balance faith and works in that way which is reflected in the Epistle of St. James and epitomized and by the life of Christ. For Morgan, Christianity was not an abstract system of thought but a concrete way of life. Unlike Augustinianism with its grounding in neo-Platonic philosophy and Manichean religion, Morgan's theology is grounded in the Holy Scriptures and the Early Church Fathers.
Morgan believed that man's salvation was a cooperative effort between God and man. Man's power to save himself was predicated on man freely choosing to accept the saving grace of Christ through baptism. Through the exercise of his free will man can choose to receive that grace from God by which man can live a perfect life.
Morgan's central message was that the Church was to be a perfect religious institution consisting of Christians wholly dedicated to the observance of a code of behavior enjoined by Jesus Christ and followed by His Apostles. Morgan insisted that God wanted His people to be holy and that He had given His people the means to accomplish perfection. A person's baptism has presented him with the unique opportunity to become a Christian, abandoning old pagan ways and leading a new life. We squander this opportunity when we lapse into old, comfortable habits of self-indulgence and careless pursuit of worldly things. To Morgan the established leaders in the Church are to blame for general lapses in behavior when they mislead their flock by encouraging them to accept standards of Christian behavior which are below that enjoined by Christ.
Morgan's view of God's grace was broader than that of his opponents. He wrote, "This grace we do not allow to consist only in the law but also in the help of God. God helps us through His teaching and revelation by opening the eyes of our heart, by pointing out to us the future so that we may not be preoccupied with the present, by uncovering the snares of the devil, by enlightening us with the manifold and ineffable gift of heavenly grace."
Morgan asserted that with God's grace Christians could more easily do that which He had commanded them to do by their free will. He wrote, "God works in us to will what is good, to will what is holy, when He rouses us from devotion to earthly desires and our love of the present only after the manner of dumb animals, by the magnitude of our future glory and the promise of its rewards, when, by revealing wisdom to us, He awakens our sluggish will to longing for Him, when He urges upon us all that is good."
Morgan believed that man began to sin from that moment when he became consciously able as a child to imitate the sins of others, not because of some flawed nature forcing him to do so but because he was ignorant of his true essence and potential. His will had been corrupted by Adam's example of sin and the fallen world's habit of sin. To enable man to correct this flaw God first provided the Law. Although the Law failed it allowed man to recognise the error of his ways and to become conscious of his sins. Man was still in possession of the capacity to live without sin but was prevented by the inability to draw "upon the treasure of his soul" -- the free will with which God had endowed him at creation.
To help man make the right choices God has endowed him with three faculties or capacities -- posse (natural ability or potential), velle (will), and esse (action).
Posse is the capacity to be righteous and not to sin. It is a part of man's nature which God gave him at creation. It can never be taken away from him and he never loses the ability to do good. But if he is to exercise it properly he must employ velle and esse, will and action.
Velle is man's capacity to make his own free choice of right action. Esse is man's ability to translate that choice into right action and to live according to the nature given to him by God, that is, without sin.
The capacity to make choices and to translate them into right action are both under man's control and produce righteousness. But since Adam's sin and the Fall, man's capacity to be righteous, despite being reinforced by the Law, has atrophied because of man's failure to make the right use of his capacity to make choices. In order to restore the divinely-endowed faculties of man, God has offered the opportunity of redemption by the saving death of Jesus Christ, who forgives our sins, restores our will, and sustains it by His own teaching and example.
Morgan's doctrine provides for a grace of creation, a grace of revelation, and a grace of redemption. It is God who, in the first place, has given man the possibility of doing good as his original endowment of grace and has confirmed and strengthened it by revelation and redemption through Jesus Christ.
St. Morgan and St. John Chrysostom
It is an irony of history that at almost the same time St. Morgan of Wales was facing charges of heresy in Rome for having upbraided the wealthy and powerful of that city St. John Chrysostom was facing the same dilemma in the East.
John interpreted the Scriptures literally and sought to show how they applied practically to contemporary life. As Patriarch of Constantinople he sought to reform the Eastern Church of his day. His primary concern was the misuse of wealth by the rich. In his reforms he made huge personal donations to the poor, cutting back on clerical pomp and extravagance. He was also outspoken in his condemnation of secular extravagance, and although beloved by many he made many influential enemies. Among those was the Eastern Empress Eudoxia (condemned by John for her vanity and lack of charity) and many prominent churchmen, including Theophilus of Alexandria (John's previously thwarted rival for the title of Patriarch of Constantinople).
The Synod of Oak in 403, under the leadership of Theophilus, condemned John on 29 charges, including an unsupported accusation of heresy and the charge of having personally attacked the Empress in a sermon. John was banished twice but continued his outspoken preaching. He died of exhaustion in Pontus. His body was returned to Constantinople 31 years later and was buried in the Church of the Apostles. Today he is venerated as one of the Greek Doctors of the Church in the West and one of the Three Holy Hierarchs and Universal Teachers in the East.
Those who unequivocally stand for the Gospel of Jesus Christ and proclaim it without respect for whom it convicts inevitably face the wrath of the wealthy and powerful. Both St. John Chrysostom and St. Morgan of Wales did so with eloquence and suffered charges of heresy and banishment by rigged courts. St. John Chrysostom eventually restored to his rightful place as a teacher of the faith. Those of Celtic spiritual heritage equally venerate St. Morgan of Wales -- preacher of the Gospel and martyr of the intellect, the patron saint of the misunderstood.
Thursday, January 13, 2011
Friday, January 7, 2011
Celtic Distinctives
COMMUNITY OVER INSTITUTION
There are many things which distinguish Celtic Christianity from the rest of the Western Church. The most obvious is a fondness for community over institutional religion. While the churches of the West adopted the hierarchical organizational structure of the Roman Empire with its militaristic chain of command and obedience to authority, the Celtic Church stressed community and intimacy. While the rest of the Western churches were building large basilicas and organizing large urban geographical areas (dioceses) under the jurisdictions of monarchial bishops, the Celtic Church concentrated on small fellowships of Christians. And, Celtic Church buildings were modest structures in rural settings designed for small communities in which the worshiper knew those with whom he or she worshiped.
CLERGY AND LAITY
These small communities were also distinctive in their attitudes toward the roles of clergy and laity. Unlike the rest of Christendom, there was no gulf between the clergy and laity. It was in the monasteries (the ideal size being 13 members) where the strength of the Celtic Church was found rather than in the power of bishops. And these monasteries were led by abbots and abbesses who were often lay people who had taken on the yoke of religious vows.
The clergy (the bishops, presbyters, and deacons) perceived their roles as that of identifying with the people. They concerned themselves with missionary outreach and pastoral ministry rather than organization and administration of a religious institution. And, unlike many of their European counterparts, they renounced elaborate vestments, preferring the simple dress of a monk.
THE ROLE OF WOMEN
Other churches isolated women from positions of authority and relationships of friendship with men. The Celtic Church believed women were equal to men with similar legal rights. St. Morgan of Wales argued that women should be taught to read and interpret Scripture. The leadership of women was valued and encouraged, not ignored. Women had positions of ecclesial authority, even assisting in the Sacrament of Holy Eucharist. The Church of Rome chastised the Celtic Church for the use of female "conhospitae" over a thousand years before the contemporary use of female "eucharistic ministers." Popular legend holds that St. Brigid was consecrated a bishop by Bishop Mel in the 5th Century.
CELTIC THEOLOGY
The core of Celtic theology is found in the thought and writings of two laymen: St. Morgan of Wales (5th Century AD) and St. John Scotus Eriugena (9th Century AD).
St. Morgan (more commonly known by his Latin name, Pelagius Britto) was a layman and monk and is the first known major Celtic writer and theologian. He taught the freedom of the human will as a God-given human right and the individual's responsibility for sin. He believed that a just and good God creates man and woman without virtue and without vice. Consequently, he rejected the Augustinian theological concept of original sin as equally unscriptural and inconsistent with the actions of a just and good God. St. Morgan said that every human is created with a soul, free will, and a conscience with which to make choices. And he rejected election and predestination as theological concepts which deny the individual the freedom to make choices and, in effect, make God a tyrant.
It was the belief of St. Morgan that salvation is a matter of the individual accepting the grace which God freely offers to all people and, with the help of God's grace, choosing to live a life in conformity with the Gospel of Christ. His teachings are a Celtic expression of the Orthodox idea of theosis ~ uniting our lives with that of God ~ and is a cornerstone of the Celtic concept of sacramental living.
Unfortunately, the thought of St. Morgan has been confused with that of some later followers who distorted his teachings and were condemned as heretics under the name "Pelagians." However, no Ecumenical Council of the undivided Church ever condemned St. Morgan as a heretic. Nontheless, St. Morgan's chastisement of the rich and powerful for their abuses of wealth and power brought a civil condemnation upon him by the Roman Emperor. In effect, St. Morgan was an intellectual martyr for Celtic theology.
Eriugena was neither a priest nor a monk, but a layman of great Christian devotion and theological insight. He taught that human nature is a product of the creative activity of God and that every nature is in its essence divine. Sin arises from human will; it is not inherited at birth. He rejected predestination as a theological concept which makes a person's responsibility for individual actions null and void; when, in fact, each individual is solely responsible for his or her sin. Drawing upon the Gospel of St. John and the writings of St. Paul, he also taught that since all things proceed from God, in God they must end. He did not deny that sinners would be punished for their actions, but he rejected the idea of eternal punishment, believing eternal damnation was inconsistent with Christ's loving sacrifice on the Cross, and that through Christ all things would be reconciled to God the Father.
The feast of St. Morgan of Wales is celebrated on June 23rd. The feast of St. John Scotus Eriugena on April 3rd.
SACRAMENTAL LIVING
It has been said that "a sacrament is the outward sign of an inward grace." The Celtic Church took this to mean that our lives, which have received the spiritual grace of God, should outwardly reflect that inward grace. Celtic Christians observed the major Sacraments of Baptism and Holy Communion and the lesser Sacraments of Confirmation, Penance, Matrimony, Holy Orders, and Extreme Unction. But they also believed that all of life is potentially sacramental. The whole of our lives should be a sacramental act of love.
The life of Celtic Christian faith entailed finding a worthy mentor or mentors (lay or clergy) from whom wisdom could be learned and establishing a network of spiritual friendships. The goal for each Celtic Christian was to become a spiritual mentor and friend for others. Such a "soul-friend" was called an "anamchara."
The epitome of sacramental living was uniting one's life to God's life and beginning a spiritual pilgrimage for Christ through prayer, learning, and the everyday practice of His teachings.
The art of sacramental living began by "listening with the heart." Modern people "listen" with their minds ~ hearing what is rational and readily explainable. In so doing, they are deaf in one ear, hearing only half of what God is saying.
Listening with the heart means approaching Holy Scriptures, the lives of the Saints, the teachings of the faith, and the rituals of worship with less of a critical eye to what is historically accurate or verifiable and with more openness to what they can teach us about God, holiness, and our own mysteries. A willingness to listen with the heart, quietly meditating on God's voice, allows us to fully grasp and integrate spiritual wisdom into a way of life lived in kinship with the Lord Jesus Christ.
There are many things which distinguish Celtic Christianity from the rest of the Western Church. The most obvious is a fondness for community over institutional religion. While the churches of the West adopted the hierarchical organizational structure of the Roman Empire with its militaristic chain of command and obedience to authority, the Celtic Church stressed community and intimacy. While the rest of the Western churches were building large basilicas and organizing large urban geographical areas (dioceses) under the jurisdictions of monarchial bishops, the Celtic Church concentrated on small fellowships of Christians. And, Celtic Church buildings were modest structures in rural settings designed for small communities in which the worshiper knew those with whom he or she worshiped.
CLERGY AND LAITY
These small communities were also distinctive in their attitudes toward the roles of clergy and laity. Unlike the rest of Christendom, there was no gulf between the clergy and laity. It was in the monasteries (the ideal size being 13 members) where the strength of the Celtic Church was found rather than in the power of bishops. And these monasteries were led by abbots and abbesses who were often lay people who had taken on the yoke of religious vows.
The clergy (the bishops, presbyters, and deacons) perceived their roles as that of identifying with the people. They concerned themselves with missionary outreach and pastoral ministry rather than organization and administration of a religious institution. And, unlike many of their European counterparts, they renounced elaborate vestments, preferring the simple dress of a monk.
THE ROLE OF WOMEN
Other churches isolated women from positions of authority and relationships of friendship with men. The Celtic Church believed women were equal to men with similar legal rights. St. Morgan of Wales argued that women should be taught to read and interpret Scripture. The leadership of women was valued and encouraged, not ignored. Women had positions of ecclesial authority, even assisting in the Sacrament of Holy Eucharist. The Church of Rome chastised the Celtic Church for the use of female "conhospitae" over a thousand years before the contemporary use of female "eucharistic ministers." Popular legend holds that St. Brigid was consecrated a bishop by Bishop Mel in the 5th Century.
CELTIC THEOLOGY
The core of Celtic theology is found in the thought and writings of two laymen: St. Morgan of Wales (5th Century AD) and St. John Scotus Eriugena (9th Century AD).
St. Morgan (more commonly known by his Latin name, Pelagius Britto) was a layman and monk and is the first known major Celtic writer and theologian. He taught the freedom of the human will as a God-given human right and the individual's responsibility for sin. He believed that a just and good God creates man and woman without virtue and without vice. Consequently, he rejected the Augustinian theological concept of original sin as equally unscriptural and inconsistent with the actions of a just and good God. St. Morgan said that every human is created with a soul, free will, and a conscience with which to make choices. And he rejected election and predestination as theological concepts which deny the individual the freedom to make choices and, in effect, make God a tyrant.
It was the belief of St. Morgan that salvation is a matter of the individual accepting the grace which God freely offers to all people and, with the help of God's grace, choosing to live a life in conformity with the Gospel of Christ. His teachings are a Celtic expression of the Orthodox idea of theosis ~ uniting our lives with that of God ~ and is a cornerstone of the Celtic concept of sacramental living.
Unfortunately, the thought of St. Morgan has been confused with that of some later followers who distorted his teachings and were condemned as heretics under the name "Pelagians." However, no Ecumenical Council of the undivided Church ever condemned St. Morgan as a heretic. Nontheless, St. Morgan's chastisement of the rich and powerful for their abuses of wealth and power brought a civil condemnation upon him by the Roman Emperor. In effect, St. Morgan was an intellectual martyr for Celtic theology.
Eriugena was neither a priest nor a monk, but a layman of great Christian devotion and theological insight. He taught that human nature is a product of the creative activity of God and that every nature is in its essence divine. Sin arises from human will; it is not inherited at birth. He rejected predestination as a theological concept which makes a person's responsibility for individual actions null and void; when, in fact, each individual is solely responsible for his or her sin. Drawing upon the Gospel of St. John and the writings of St. Paul, he also taught that since all things proceed from God, in God they must end. He did not deny that sinners would be punished for their actions, but he rejected the idea of eternal punishment, believing eternal damnation was inconsistent with Christ's loving sacrifice on the Cross, and that through Christ all things would be reconciled to God the Father.
The feast of St. Morgan of Wales is celebrated on June 23rd. The feast of St. John Scotus Eriugena on April 3rd.
SACRAMENTAL LIVING
It has been said that "a sacrament is the outward sign of an inward grace." The Celtic Church took this to mean that our lives, which have received the spiritual grace of God, should outwardly reflect that inward grace. Celtic Christians observed the major Sacraments of Baptism and Holy Communion and the lesser Sacraments of Confirmation, Penance, Matrimony, Holy Orders, and Extreme Unction. But they also believed that all of life is potentially sacramental. The whole of our lives should be a sacramental act of love.
The life of Celtic Christian faith entailed finding a worthy mentor or mentors (lay or clergy) from whom wisdom could be learned and establishing a network of spiritual friendships. The goal for each Celtic Christian was to become a spiritual mentor and friend for others. Such a "soul-friend" was called an "anamchara."
The epitome of sacramental living was uniting one's life to God's life and beginning a spiritual pilgrimage for Christ through prayer, learning, and the everyday practice of His teachings.
The art of sacramental living began by "listening with the heart." Modern people "listen" with their minds ~ hearing what is rational and readily explainable. In so doing, they are deaf in one ear, hearing only half of what God is saying.
Listening with the heart means approaching Holy Scriptures, the lives of the Saints, the teachings of the faith, and the rituals of worship with less of a critical eye to what is historically accurate or verifiable and with more openness to what they can teach us about God, holiness, and our own mysteries. A willingness to listen with the heart, quietly meditating on God's voice, allows us to fully grasp and integrate spiritual wisdom into a way of life lived in kinship with the Lord Jesus Christ.
Friday, December 31, 2010
The Light Burns On
Sermon Delivered June 23, 1996 at my Consecration
The Feast of St. Morgan of Wales
St. Brendan's Abbey Church
Springfield, Oregon
Scripture Readings: Isaiah 61:1-8; Hebrews 5:1-10; Psalm 100; John 17:18-21
In the name of the Father, and of the Son (+), and of the Holy Spirit. Amen.
I would like to tell you a modern day parable written by Mike Mason, a Christian storyteller and weaver of fables.
There once were two brothers ~ Seth and Theo. When the land was young, they migrated West in order to find some land which they might till and earn their livelihood. They settled at the foot of a great and imposing mountain in a remote and rugged valley.
It was not the best of land by far. Somewhat arid. Very little rainfall. A rock strewn terrain. But they felt that it was the land they were meant to till. So, they set about clearing the rocks and attempting to divert a small stream for irrigation. It was truly difficult and back-breaking work which would leave them totally exhausted at the end of a long workday.
Like any spot on earth the valley would often appear spectacularly beautiful. But the winters were bitterly cold. And the summer heat was blistering. The whole region was like paradise in front of their eyes. Yet, somehow, they could never enter it.
In spite of all this the hardworking brothers managed to eke out a living from the stubborn soil. Poor as poor could be yet able to wrest from their labors enough satisfaction to carry them through each day.
One frosty morning in fall a goat appeared, standing in the yard outside their cabin. They had seen wild goats on the mountain side but never this close. It seemed almost domesticated and perfectly tame. She allowed them to stroke her, to lead her into a corral, and even to milk her. Upon sampling the milk they found it to be rich, creamy, abundant, and sweet as honey. It was far superior to that which they milked from their cow.
Where, they wondered, could such a fine and well-fed animal have come from?
For several days the brothers enjoyed this welcome gift from their mysterious guest. Then one night, abruptly, the goat was gone. They woke to find an empty corral. Searching the valley from one end to the other failed. The goat was nowhere to be found.
Some days later the goat returned of her own accord. Again she stayed several days and disappeared as mysteriously as she appeared. And again no amount of searching could find her.
The third time she made her appearance the brothers decided to tether her to the barn. And the milk seemed more delicious than ever. But, somehow, the goat broke her bonds and once again disappeared.
She appeared again a fourth time. On this occasion Theo came up with the idea that instead of trying to keep the goat corraled or tethered they should attempt to follow the goat and see where she went. So Theo tied a rope around the goat's neck and secured the other end to his wrist. For several days he maintained his binding to the goat ~ much to the laughter of his brother Seth.
One night Theo felt a tug on the cord and woke to follow the goat. He tried to wake Seth but Seth had succumbed to a deep sleep after a hard day's work and could not be aroused. Off Theo went with the goat gently pulling him along. In the black of night, the goat led him up the mountain, across rocky and treacherous terrain, higher and higher. With the guidance of the goat, Theo overcame tremendous obstacles until they came to a plateau at the top of the mountain.
Theo saw an opening between the great rocks. The goat entered the opening and Theo followed along, being pulled by the rope. It was a long, dark tunnel of twists and turns which seemed to be going downward into the heart of the mountain. Deeper and deeper they went until the tunnel opened into a great expanse of space.
It was a great subterranean cavern but without any walls, and dazzling illumination. Theo could see no sun yet everything radiated with light and warmth which seemed to come from within things of themselves. Above him was not a stone ceiling but a firmament of watersmooth silk.
The landscape had all the appearance of an Alpine valley. Lustrous emerald-green grass. Tiny star-like flowers. A river clear as wine. Trees as thick as haystacks. In the distance flocks and herds grazed on rolling hills. Fields of thick ripe grain and orchards heavy with fruit. This was indeed a land of milk and honey, a garden paradise.
Theo's immediate thought was to go and fetch his brother. But he knew an elder brother doesn't usually listen to his younger sibling. And Theo wasn't sure he could find his way back to this paradise without the goat. So Theo took a scrap of paper, wrote a note, and attached it to the goat's neck. The note read:
Dear Brother,
I am writing to you from a brand new land, the glory of which is beyond description. Please believe me, this place is everything we have dreamed about, and it makes our little acreage look like a desert. You must join me here and to do so you need only tether the goat to your hand, just as I did, and follow her up the mountain. Please come without delay.
Love, Theo
Well, the goat did not depart immediately but grazed in the grass for several days before proceeding down the mountain, leaving Theo to enjoy this wonderful garden paradise.
Back at the foot of the mountain Seth had been left with the hard work of tilling the arid soil. He was at first angry with his brother for having left him to face this toil alone. Then he became concerned that something harmful had come upon his brother. And he cursed the goat for ever having appeared and leading Theo away to an unknown fate. Anger and fear simmered in Seth's heart.
Suddenly the goat appeared. Seth's mind was ablaze. He thought, "That goat's a trouble-maker. She has brought nothing but ill-fortune and she will be the death of both of us." As the goat approached, Seth's fear, anger, and frustration flooded forth in an overwhelming passion. He took an axe and split the skull of the goat, instantly killing it with one blow. Only then did his eyes fasten on the note from his brother. By the time he read the words they were already soaked in blood.
-----Pause
In the course of the history of Christendom there was once a strand of spirituality much like the goat of the parable. It was a strand which taught a love and respect for the physical environment; a love of learning; an innate yearning to explore the unknown; a love of silence and solitude; time as a sacred reality blessed and redeemed by God's overwhelming compassion; an appreciation of ordinary life as sanctified by Christ; and the building of spiritual friendships over ecclesiastical institution.
That strand of Christendom was Celtic Christianity and it was made known by the ancient Celtic Church. It was of such vibrance and vitality that Thomas Cahill has called it the salvation of western civilization during the Dark Ages. Like the goat in the parable it led the way to a spiritual land far greater than we could imagine.
But like the goat it was also subject to being tethered and corralled. Attempts were made to destroy it.
The theology of the ancient Celtic Church was attacked. Men like St. Morgan of Wales (whose feast day we celebrate today) and John Scotus Eriugena were brought before councils who opposed Celtic theology. No Ecumenical Council of the undivided Church ever declared them heretics, but those who opposed an independent Celtic Church used local synods of their own device and the power of the Roman Emperor to try and suppress the theology of the Celtic Church.
The emissaries of Rome, like Augustine of Canterbury, attempted to force the Celtic Bishops into compliance with the practices of Rome.
The Synod of Whitby attempted to force Roman practices on the Celtic Church.
The ancient Celtic Church was criticized for the use of females in the administration of the Holy Eucharist.
Long before the Protestant Reformation, the Celtic Church was chastised for celebrating the Divine Liturgy in the language of the people.
Time and time again the Celtic Church was forced to adopt ways contrary to its understanding of Christ and His message.
From the 5th century to the Synod of Cashel in 1171, the Celtic Church suffered assaults on its theology, it's liturgical practices, and its ecclesiastical organization. But, unlike the goat in the parable, it did not die. It continued to live and breath in the heart of the people of God.
Today, over 800 years since it was supposed to have been suppressed, the ancient Celtic Church stands, poised and ready for restoration.
As I stand in this pulpit of St. Brendan's Abbey Church, I am mindful of those who have patiently maintained a presence in this place. Many of the members of this parish have written me and expressed their joy and excitement that after a decade of holding this congregation and this dream together, they are experiencing a spiritual gathering of the clans as we come from across the breadth of this nation to celebrate a consecration to the Episcopate.
From those of us who have made this journey I wish to extend our warmest feelings of gratitude for the fact that you, the congregation and clergy of St. Brendan's Abbey Church and the Church of the Culdees have maintained the vigil. For without the continuing shining of your light, none of us would be here today.
Also, as I stand here today, I am mindful of those who stood before us. And I think of a song by the Celtic Christian musical group Iona. And I would like to share with you the words of their song "Irish Day."
Sand as white as snow,
Swirls like smoke around my feet
And a sky that turns in a moment
From blue to grey,
All these things I see on an Irish day.
Here before my time
Walked men of faith and truth.
In a land that was dark
They followed the way,
Bringing sweet light on an Irish day.
It is here that time has granted
That the light should still burn on.
It was here that a seed was planted
In the braveheart of an Irish son.
Here I kneel upon this ground.
Love can heal when truth is found.
Because men and women like St. Patrick, St. Columba, St. Brendan, and St. Brigit had a vision of Christ; because they planted a seed in the Holy Isles, we can stand ready to restore their vision.
For reasons unfathomable to me, God has chosen me to be elevated to the Episcopate. Fortunately, the Scripture tells us that "no man takes this honor to himself." Bishop Kallistos Ware has said that no person falls alone and no person is saved alone. We are all connected to one another. In a few moments I will be consecrated to the Episcopate. I will lay prostrate before the altar of God and before these Bishops of God's one holy, catholic, orthodox, and apostolic Church to become a Bishop consecrated in an independent Celtic Church. But, thanks be to God, I will not lay there alone. We are all connected. You will be there with me. Just as no person falls or is saved alone, no Bishop is consecrated alone.
All of us will be there before God's altar, praying for the guidance of the Holy Spirit, placing our trust in God's providence, seeking the fulfillment of God's will. When I rise, all of us rise together, in hope and awe of God's power.
In the holy and ancient practice of the Church, these Bishops will transmit the Episcopal charisma. When they lay their hands on me they lay their hands on all of us. What happens today is not just the consecration of an unworthy sinner but the symbolic, spiritual restoration of the ancient Celtic Church. It is not I, alone, who am being consecrated but all of us united in a desire to restore our ancient Church. It is up to all of us to make that restoration a reality.
Today, we can echo the words of King David and the Prophet Isaiah. "The Lord is good; His mercy is everlasting, and His truth endures to all generations." We are living witnesses to that goodness and mercy. For through us the old ruins of the Celtic Church will be rebuilt by God. Through us the former desolations will be repaired by Him. If we will allow God to use us the sorrows of history will be overcome.
The ancient Celtic tradition has not been buried in a mountain. It has existed in the hearts of those who have maintained a connection and a longing for what once was a golden age of Celtic Christianity. The magnificent goat which led Theo to that garden paradise was not slain. It appears again in the hearts of each of us who desire the restoration of that ancient Church. It will not be corralled, nor tethered, nor slain. It is a light which still burns on.
This is indeed a momentous day for us. But something greater is here.
In the words of the Holy Gospel for today Jesus prays for His Disciples, "I do not pray for these alone, but also for those who will believe in Me through their word; that all may be one... that the world may believe that You have sent me." By joining together in this consecration these Bishops and you, the faithful congregations, affirm that there is only one Truth; and that is Jesus Christ who was sent by our Father to save us from our sins.
The light of the Celtic Church burns on. But the greater Light is that of Jesus Christ. Whether we belong to the Celtic Christian Communion or some other jurisdiction, it is the Light of Christ with which we are to illuminate the world.
Love can heal when truth is found. May each of us find the truth of Christ and may His Truth make us instruments of that love by which the wounds of His divided Church can be healed. For we have no greater purpose than to make known to the world that God our Father has sent Jesus Christ as the perfect sacrifice for our sins and the Light of the world -- the true Light which still burns on.
Today, as we celebrate this consecration and all of what it means for our Church, and as we receive the Blessed Sacrament of Christ's Body and Blood by which we are nourished and sustained, may each of us know that it is to the One God ~ Father, Son, and Holy Spirit ~ that all glory is ascribed. Amen.
The Feast of St. Morgan of Wales
St. Brendan's Abbey Church
Springfield, Oregon
Scripture Readings: Isaiah 61:1-8; Hebrews 5:1-10; Psalm 100; John 17:18-21
In the name of the Father, and of the Son (+), and of the Holy Spirit. Amen.
I would like to tell you a modern day parable written by Mike Mason, a Christian storyteller and weaver of fables.
There once were two brothers ~ Seth and Theo. When the land was young, they migrated West in order to find some land which they might till and earn their livelihood. They settled at the foot of a great and imposing mountain in a remote and rugged valley.
It was not the best of land by far. Somewhat arid. Very little rainfall. A rock strewn terrain. But they felt that it was the land they were meant to till. So, they set about clearing the rocks and attempting to divert a small stream for irrigation. It was truly difficult and back-breaking work which would leave them totally exhausted at the end of a long workday.
Like any spot on earth the valley would often appear spectacularly beautiful. But the winters were bitterly cold. And the summer heat was blistering. The whole region was like paradise in front of their eyes. Yet, somehow, they could never enter it.
In spite of all this the hardworking brothers managed to eke out a living from the stubborn soil. Poor as poor could be yet able to wrest from their labors enough satisfaction to carry them through each day.
One frosty morning in fall a goat appeared, standing in the yard outside their cabin. They had seen wild goats on the mountain side but never this close. It seemed almost domesticated and perfectly tame. She allowed them to stroke her, to lead her into a corral, and even to milk her. Upon sampling the milk they found it to be rich, creamy, abundant, and sweet as honey. It was far superior to that which they milked from their cow.
Where, they wondered, could such a fine and well-fed animal have come from?
For several days the brothers enjoyed this welcome gift from their mysterious guest. Then one night, abruptly, the goat was gone. They woke to find an empty corral. Searching the valley from one end to the other failed. The goat was nowhere to be found.
Some days later the goat returned of her own accord. Again she stayed several days and disappeared as mysteriously as she appeared. And again no amount of searching could find her.
The third time she made her appearance the brothers decided to tether her to the barn. And the milk seemed more delicious than ever. But, somehow, the goat broke her bonds and once again disappeared.
She appeared again a fourth time. On this occasion Theo came up with the idea that instead of trying to keep the goat corraled or tethered they should attempt to follow the goat and see where she went. So Theo tied a rope around the goat's neck and secured the other end to his wrist. For several days he maintained his binding to the goat ~ much to the laughter of his brother Seth.
One night Theo felt a tug on the cord and woke to follow the goat. He tried to wake Seth but Seth had succumbed to a deep sleep after a hard day's work and could not be aroused. Off Theo went with the goat gently pulling him along. In the black of night, the goat led him up the mountain, across rocky and treacherous terrain, higher and higher. With the guidance of the goat, Theo overcame tremendous obstacles until they came to a plateau at the top of the mountain.
Theo saw an opening between the great rocks. The goat entered the opening and Theo followed along, being pulled by the rope. It was a long, dark tunnel of twists and turns which seemed to be going downward into the heart of the mountain. Deeper and deeper they went until the tunnel opened into a great expanse of space.
It was a great subterranean cavern but without any walls, and dazzling illumination. Theo could see no sun yet everything radiated with light and warmth which seemed to come from within things of themselves. Above him was not a stone ceiling but a firmament of watersmooth silk.
The landscape had all the appearance of an Alpine valley. Lustrous emerald-green grass. Tiny star-like flowers. A river clear as wine. Trees as thick as haystacks. In the distance flocks and herds grazed on rolling hills. Fields of thick ripe grain and orchards heavy with fruit. This was indeed a land of milk and honey, a garden paradise.
Theo's immediate thought was to go and fetch his brother. But he knew an elder brother doesn't usually listen to his younger sibling. And Theo wasn't sure he could find his way back to this paradise without the goat. So Theo took a scrap of paper, wrote a note, and attached it to the goat's neck. The note read:
Dear Brother,
I am writing to you from a brand new land, the glory of which is beyond description. Please believe me, this place is everything we have dreamed about, and it makes our little acreage look like a desert. You must join me here and to do so you need only tether the goat to your hand, just as I did, and follow her up the mountain. Please come without delay.
Love, Theo
Well, the goat did not depart immediately but grazed in the grass for several days before proceeding down the mountain, leaving Theo to enjoy this wonderful garden paradise.
Back at the foot of the mountain Seth had been left with the hard work of tilling the arid soil. He was at first angry with his brother for having left him to face this toil alone. Then he became concerned that something harmful had come upon his brother. And he cursed the goat for ever having appeared and leading Theo away to an unknown fate. Anger and fear simmered in Seth's heart.
Suddenly the goat appeared. Seth's mind was ablaze. He thought, "That goat's a trouble-maker. She has brought nothing but ill-fortune and she will be the death of both of us." As the goat approached, Seth's fear, anger, and frustration flooded forth in an overwhelming passion. He took an axe and split the skull of the goat, instantly killing it with one blow. Only then did his eyes fasten on the note from his brother. By the time he read the words they were already soaked in blood.
-----Pause
In the course of the history of Christendom there was once a strand of spirituality much like the goat of the parable. It was a strand which taught a love and respect for the physical environment; a love of learning; an innate yearning to explore the unknown; a love of silence and solitude; time as a sacred reality blessed and redeemed by God's overwhelming compassion; an appreciation of ordinary life as sanctified by Christ; and the building of spiritual friendships over ecclesiastical institution.
That strand of Christendom was Celtic Christianity and it was made known by the ancient Celtic Church. It was of such vibrance and vitality that Thomas Cahill has called it the salvation of western civilization during the Dark Ages. Like the goat in the parable it led the way to a spiritual land far greater than we could imagine.
But like the goat it was also subject to being tethered and corralled. Attempts were made to destroy it.
The theology of the ancient Celtic Church was attacked. Men like St. Morgan of Wales (whose feast day we celebrate today) and John Scotus Eriugena were brought before councils who opposed Celtic theology. No Ecumenical Council of the undivided Church ever declared them heretics, but those who opposed an independent Celtic Church used local synods of their own device and the power of the Roman Emperor to try and suppress the theology of the Celtic Church.
The emissaries of Rome, like Augustine of Canterbury, attempted to force the Celtic Bishops into compliance with the practices of Rome.
The Synod of Whitby attempted to force Roman practices on the Celtic Church.
The ancient Celtic Church was criticized for the use of females in the administration of the Holy Eucharist.
Long before the Protestant Reformation, the Celtic Church was chastised for celebrating the Divine Liturgy in the language of the people.
Time and time again the Celtic Church was forced to adopt ways contrary to its understanding of Christ and His message.
From the 5th century to the Synod of Cashel in 1171, the Celtic Church suffered assaults on its theology, it's liturgical practices, and its ecclesiastical organization. But, unlike the goat in the parable, it did not die. It continued to live and breath in the heart of the people of God.
Today, over 800 years since it was supposed to have been suppressed, the ancient Celtic Church stands, poised and ready for restoration.
As I stand in this pulpit of St. Brendan's Abbey Church, I am mindful of those who have patiently maintained a presence in this place. Many of the members of this parish have written me and expressed their joy and excitement that after a decade of holding this congregation and this dream together, they are experiencing a spiritual gathering of the clans as we come from across the breadth of this nation to celebrate a consecration to the Episcopate.
From those of us who have made this journey I wish to extend our warmest feelings of gratitude for the fact that you, the congregation and clergy of St. Brendan's Abbey Church and the Church of the Culdees have maintained the vigil. For without the continuing shining of your light, none of us would be here today.
Also, as I stand here today, I am mindful of those who stood before us. And I think of a song by the Celtic Christian musical group Iona. And I would like to share with you the words of their song "Irish Day."
Sand as white as snow,
Swirls like smoke around my feet
And a sky that turns in a moment
From blue to grey,
All these things I see on an Irish day.
Here before my time
Walked men of faith and truth.
In a land that was dark
They followed the way,
Bringing sweet light on an Irish day.
It is here that time has granted
That the light should still burn on.
It was here that a seed was planted
In the braveheart of an Irish son.
Here I kneel upon this ground.
Love can heal when truth is found.
Because men and women like St. Patrick, St. Columba, St. Brendan, and St. Brigit had a vision of Christ; because they planted a seed in the Holy Isles, we can stand ready to restore their vision.
For reasons unfathomable to me, God has chosen me to be elevated to the Episcopate. Fortunately, the Scripture tells us that "no man takes this honor to himself." Bishop Kallistos Ware has said that no person falls alone and no person is saved alone. We are all connected to one another. In a few moments I will be consecrated to the Episcopate. I will lay prostrate before the altar of God and before these Bishops of God's one holy, catholic, orthodox, and apostolic Church to become a Bishop consecrated in an independent Celtic Church. But, thanks be to God, I will not lay there alone. We are all connected. You will be there with me. Just as no person falls or is saved alone, no Bishop is consecrated alone.
All of us will be there before God's altar, praying for the guidance of the Holy Spirit, placing our trust in God's providence, seeking the fulfillment of God's will. When I rise, all of us rise together, in hope and awe of God's power.
In the holy and ancient practice of the Church, these Bishops will transmit the Episcopal charisma. When they lay their hands on me they lay their hands on all of us. What happens today is not just the consecration of an unworthy sinner but the symbolic, spiritual restoration of the ancient Celtic Church. It is not I, alone, who am being consecrated but all of us united in a desire to restore our ancient Church. It is up to all of us to make that restoration a reality.
Today, we can echo the words of King David and the Prophet Isaiah. "The Lord is good; His mercy is everlasting, and His truth endures to all generations." We are living witnesses to that goodness and mercy. For through us the old ruins of the Celtic Church will be rebuilt by God. Through us the former desolations will be repaired by Him. If we will allow God to use us the sorrows of history will be overcome.
The ancient Celtic tradition has not been buried in a mountain. It has existed in the hearts of those who have maintained a connection and a longing for what once was a golden age of Celtic Christianity. The magnificent goat which led Theo to that garden paradise was not slain. It appears again in the hearts of each of us who desire the restoration of that ancient Church. It will not be corralled, nor tethered, nor slain. It is a light which still burns on.
This is indeed a momentous day for us. But something greater is here.
In the words of the Holy Gospel for today Jesus prays for His Disciples, "I do not pray for these alone, but also for those who will believe in Me through their word; that all may be one... that the world may believe that You have sent me." By joining together in this consecration these Bishops and you, the faithful congregations, affirm that there is only one Truth; and that is Jesus Christ who was sent by our Father to save us from our sins.
The light of the Celtic Church burns on. But the greater Light is that of Jesus Christ. Whether we belong to the Celtic Christian Communion or some other jurisdiction, it is the Light of Christ with which we are to illuminate the world.
Love can heal when truth is found. May each of us find the truth of Christ and may His Truth make us instruments of that love by which the wounds of His divided Church can be healed. For we have no greater purpose than to make known to the world that God our Father has sent Jesus Christ as the perfect sacrifice for our sins and the Light of the world -- the true Light which still burns on.
Today, as we celebrate this consecration and all of what it means for our Church, and as we receive the Blessed Sacrament of Christ's Body and Blood by which we are nourished and sustained, may each of us know that it is to the One God ~ Father, Son, and Holy Spirit ~ that all glory is ascribed. Amen.
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