Syncretism and the Western Orthodox Church

The Christo-Druidic Syncretic Religion of the Culdees (Celi-De) of Ancient Ireland and Scotland as syncretised in Canada in an autocephalic Form of Western Orthodoxy, a Gaelic Heterodoxy

  This dissertation explores the possibility of establishing a Christo-Druidic syncretic religious tradition rooted in the practices of the Culdees (Celi-De) of ancient Ireland and Scotland as well as that of the Druidic forebearers. The primary objective is to investigate how elements of Ancient Druidism—specifically the practices of the Britheimh, the Fillideacht, and the Draoithe—can be integrated within the framework of a Orthodox Christianity to create a viable form of Western Orthodoxy. By examining the historical, theological, and ritualistic synthesis of Celtic and Christian traditions, this study proposes that the Lebor Gabála Érenn and the Saltair na Rann, as well as other ancient Gaelic texts can serve as theological appendices to, or replacements for the biblical Old Testament, and that the liturgical practices from the Sarum Rite, Celtic Rite, and Stowe Missal can be adapted to other traditions while honoring both Druidic spirituality and Orthodox Christian theology.

Furthermore, this dissertation presents the concept of Omnism through syncretism as a broader framework to accommodate the blending of diverse religious traditions. Omnism, as the belief in and respect for all religions as containing elements of truth, provides an inclusive spiritual context within which the practices of ancient Druidism and Orthodox Christianity can coexist. By embracing an Omnist stance, this study envisions a religious pathway that transcends the limitations of doctrinal exclusivity, promoting a holistic understanding of divine revelation across cultures. This approach enables the preservation of both the ancient wisdom of the Druids and the salvific truths of Orthodox Christianity, fostering a unified spiritual practice that respects the richness of both traditions.

The dissertation concludes by illustrating how such a syncretic, Omnistic tradition can form a coherent and respectful pathway, one that honors the deep spiritual heritage of both the Celtic and Christian worlds while embracing a pluralistic approach to religious truth.

In the early centuries of Christianization in Ireland and Scotland, a unique phenomenon arose in the form of the Culdees (Celi-De), a group of Christian ascetics and lay-priests who balanced traditional Christian devotion with elements of native Celtic spiritual practices. Unlike monastic orders, the Celi-De did not rely upon the fruits of the monastery but instead lived among the people, engaging in secular professions while fulfilling their priestly duties. Celibacy was not required of them as it was for monastics; rather, they were expected to be a productive part of the tuatha, either through employment or service. They were no idle priests but active members of their communities, preserving and transmitting both spiritual and legal traditions.

This syncretic religious tradition maintained deep roots in Druidic theology, cosmology, and ritual, effectively merging the spiritual legacy of Druidism with the growing Christian faith. In this dissertation, I propose a way to follow a Christo-Druidic path that blends the two worlds of Druidism and Orthodox Christianity, specifically drawing upon Western Orthodoxy as the vessel for preserving and sanctifying Druidic heritage.

In order to explore this, we will examine key aspects of both the Druidic tradition—including the mystical practices of the Britheimh (the sacred poet legates), the Fillideacht (the prophetic poets of the legal tradition), and the Draoithe (the Druid Priest-judges themselves)—and Orthodox Christianity, particularly the theological and liturgical practices that define the Western Orthodox liturgical tradition in their descent from their Druidic originals.

The Britheimh, as the sacred poets, were the learned legates of their people, responsible not only for composing poetry (legal, magical, and otherwise) but also for maintaining the collective memory of their society, much like the Cantors (or Psaltis) in Orthodox Christianity, who are entrusted with the preservation of sacred chants and hymns in liturgical services. These sacred chants, much like the epic poetry of the Britheimh, were composed to express theological truths and divine mysteries, serving as a bridge between the earthly and the divine. Similarly, the role of the Hymnographer in Orthodoxy—who writes hymns for the liturgical calendar—parallels the Britheimh’s duty to preserve sacred knowledge and ensure its transmission through generations.

The Fillideacht, with their dual role as both prophetic and legal poets, serve as another direct parallel. These individuals were not only creators of poetry, but also mediators of divine will and the law. In the Druidic tradition, their poetic works held legal and prophetic significance, much like the Theologians and Spiritual Elders (Geronda) in the Orthodox tradition. The theologian, deeply versed in scripture and doctrine, offers spiritual guidance and insight akin to the Fillideacht's prophetic role. Furthermore, the Fillideacht's blending of prophecy with law mirrors the Monastic Elder or Abbot (Hegumen) in their role of guiding the monastic community through both spiritual counsel and adherence to monastic rules.

The Draoithe, the Druids themselves, were not only priests and spiritual leaders but also the judges of poetry, prophecy, and law. In their position, they presided over the interpretation of sacred texts and the mediation of spiritual matters. In Orthodox Christianity, the role of the Priest or Monastic Abbot (Hegumen) can be seen as a spiritual counterpart to the Druid's leadership. The priest is responsible for leading liturgical services, performing sacraments, and offering spiritual judgment, while the abbot guides the monastic community with wisdom, preserving doctrinal purity and overseeing the daily life of the monks. The Celi-De, as lay-priests, served a unique intermediary function, mirroring aspects of both the Draoithe and the Orthodox clergy, bridging the sacred and the secular in a way that allowed them to serve their communities while maintaining spiritual integrity.

The texts of the Lebor Gabála Érenn (Book of Invasions) and the Saltair na Rann (Psalm Book of the Irish) serve as significant addenda to the biblical Old Testament, shedding light on how Irish mythology and history could be reconciled with Christian salvific history. These works represent the confluence of Irish oral tradition and Christian scriptural doctrine, a synthesis that echoes the syncretic nature of the Christo-Druidic path. They offer a vision where the Christian narrative of salvation and the ancient wisdom stories of the Irish people coexist and inform one another for the greater good of all.

Moreover, the adaptation of traditional liturgies, such as the Sarum Rite, Celtic Rite, and the Stowe Missal, with the Hindu Yajna, the Zoroastrian Yasna, Norsk Blot, as well as other prot-indo-european commonalities will demonstrate how these elements can be combined to honor both Druidic cosmology and a Christian faith in the Orthodox tradition. In these liturgical rites, we find the echoes of ancient Celtic spiritual practices, adapted and sanctified in a truly Universal (Catholic) Christian context, much as the early Culdees blended the worship of the One God with respect for it’s manifestations in the guiding principals of the natural world and the sacred mysteries of the universe.

In this dissertation, I will argue that the sacred poetry of the Britheimh, the prophetic poetics of the Fillideacht, and the judicial wisdom of the Draoithe can all be seen as essential parts of a Christo-Druidic tradition, deeply rooted in both the Orthodox Christian faith and the ancient wisdom of the Celtic Druids. The role of the Celi-De as a bridge between the monastic and secular worlds further demonstrates how Druidic theological and liturgical elements can enrich Orthodox Christian practice. Through this lens, we will explore how these traditions can be preserved, revitalized, and sanctified for future generations.