No matter where we are, no matter where we may be, no matter what is going on, we keep our mind on Jesus.
If we pay attention to the Celtic woman’s kindling prayer, we realize what she prays for is more than a comfortable home. She asks God to kindle a flame of love within her heart that will reach out beyond herself to include her neighbors. As she attends to the basic needs of her home, she is also looking beyond her family to take care of the needs of others. Her kindling prayer reflects the nature of the Triune Godhead who is whole, complete and integrated as its own self, yet bothers to invite humanity to share in the gift of divine love.
Unless we hold God’s will as Christ held his Father’s, our gifts corrupt. They grow into the most sinister of idols, more powerful than the Baals.
Yet artwork, hymnody, liturgy and prayer are not the only ways the Trinity can be represented. To take another phrase from the Wesleys, Christian disciples are living, breathing “transcripts of the Trinity.”
In Silence, Rodrigues’ romantic vision of Christianity is one that exists as if there are no cracks. Filled by lofty propositional truths, and a God on a high and mighty throne, Rodrigues does his best to muster up strength to remain faultless. Continuing up the path of the hero, he repeatedly fails to recognize the cracks in his armor.
Yet, whether we like it or not, a sense of alienation begins to creep into our lives, disconnecting us from a life of intentionality, a life of integration, a life of wholeness that is a hallmark of Celtic Christianity.
Celtic Christianity, through its prayers and practices, grounds participants in the fundamentals of who we are as human beings – creatures of God, our lives connected to the earth and related to the world – even the world beyond our tangible senses.