My earlier inquiries ported between Biblical Spirituality, Celtic Spirituality, and City Spirituality. An M. Div. mini-thesis investigated the spirituality of the insular Celts (du Toit, 2007). This study focussed on two Celtic liminality sniglets. For the island Celts, thin designated liminality. Thin Spaces (for instance, beaches and mountaintops) and Thin Times (such as dawn and dusk) thinned the veil between the natural and supernatural.
Liminality, as an abstract zeitgeber, makes life and death appear less restrictive. Indeed, the Celts shared liminal ideas with other premoderns, but instead of dream-states and shamans, theirs was earthier and more egalitarian. Druids were influential, but not liminal gatekeepers; everyone could access Thin Times and Places. …show more content…
Eriugena has become better known in recent times for his synthesis of Eastern (read kataphatic) and Western (read apophatic) Christianities during the reign of Carolingian King Charles the Bald. However, one can likewise sketch him as championing equal access to liminality. Eriugena, for example, depicts God is unknown to God-self. God only gets self-knowledge through creation which later—in a familiar Neoplatonist motif—returns to God (Carabine, 2000: 45–66). Also, in creation’s return God becomes once again unaware of God-self.
An aside on the study of Celtic Spirituality: one should not muddle Celtic Christianity’s modern iterations with its antediluvian flavour (Witt, 2006: 3). Whereas the study of contemporary Celtic Christianity is a du jour bricolage of fact and fiction, ancient Celtic texts are researched with the rigour required by neoteric text critique (cf. O’Loughlin, 2000:
Liminality, as an abstract zeitgeber, makes life and death appear less restrictive. Indeed, the Celts shared liminal ideas with other premoderns, but instead of dream-states and shamans, theirs was earthier and more egalitarian. Druids were influential, but not liminal gatekeepers; everyone could access Thin Times and Places. …show more content…
Eriugena has become better known in recent times for his synthesis of Eastern (read kataphatic) and Western (read apophatic) Christianities during the reign of Carolingian King Charles the Bald. However, one can likewise sketch him as championing equal access to liminality. Eriugena, for example, depicts God is unknown to God-self. God only gets self-knowledge through creation which later—in a familiar Neoplatonist motif—returns to God (Carabine, 2000: 45–66). Also, in creation’s return God becomes once again unaware of God-self.
An aside on the study of Celtic Spirituality: one should not muddle Celtic Christianity’s modern iterations with its antediluvian flavour (Witt, 2006: 3). Whereas the study of contemporary Celtic Christianity is a du jour bricolage of fact and fiction, ancient Celtic texts are researched with the rigour required by neoteric text critique (cf. O’Loughlin, 2000: