The most typical mark of the spirituality of the Celtic tradition apparent in Pelagius’ writings is his strong sense of the goodness of creation, in which the life of God can be glimpsed. Everywhere, he says, ‘narrow shafts of divine light pierce the veil that separates heaven from earth’.
Pelagius, born in the latter half of the fourth century, was a Celtic Briton. Tradition has it that he was the son of a Welsh bard, which would help to explain his breadth of learning. He was a big, enthusiastic man; even his physical appearance became subject to adverse comment.
Augustine’s influence was particularly harmful in relation to sexuality. While he did not actually identify concupiscence with sexual desire, his general orientation—and even more, that of his successors—did lead to a devaluing of sex.
In his system, Pelagius posits and distinguishes three faculties, by which he says God’s commandments are fulfilled,–capacity, volition, and action: meaning by “capacity,” that by which a man is able to be righteous; by “volition that which he wills to be righteous; by “action,” that by which he actually is righteous.
The growth of the spiritual kingdom, as a divinely appointed organization, is a mystery; and the growth of spiritual life in the hearts of each individual member of the spiritual kingdom is a mystery. We behold indications, from time to time, marking the gradual progress of these two kinds of growth; we believe in them, as realities coming to pass, in consequence of Christ’s redemption, and yet we know not how.
The feature of Celtic spirituality that is probably most widely recognized, both within and outside the Church, is its creation emphasis. Like most children, I had grown up with a sense of awe at creation. Our earliest memories are generally of wonder in relation to the elements. Connected to these moments will be recollections of experiencing at the deepest levels a type
Better just to smell a flower in the garden . . . than to have an unauthentic experience of a much higher value. Better to honestly enjoy the sunshine or some light reading than to claim to be in contact with something that one is not in contact with at all.
Prayer and meditation have an important part to play in opening up new ways and new horizons. If our prayer is the expression of a deep and grace-inspired desire for newness of life—and not the mere blind attachment to what has always been familiar and “safe”—God will act in us and through us to renew the Church by preparing, in prayer, what we cannot yet imagine or understand.
Since Scripture says that God made everything for himself, there will be a time when He will cause everything to conform to its Maker and be in harmony with Him. In the meantime, we must make this our desire; that as God Himself willed that everything should be for Himself, so we, too, will that nothing, not even ourselves, may be or have been except for Him, that is according to his will, not ours.
Humanity’s frequent needs make it necessary for us to call upon God often, and to taste by frequent contact, and to discover by tasting how sweet the Lord is. It is in this way that the taste of His own sweetness leads us to love God in purity more than our need alone would prompt us to do.