Peregrinatio, a Latin term meaning ‘a pilgrimage that does not follow a specific route or lead to a specific destination’, is a spiritual practice that dates back to the early days of Celtic Christianity. Unlike some other pilgrimages, which involve traveling to a specific holy site or shrine, peregrinatio involves wandering without a destination, trusting that God will guide the journey and provide a deeper spiritual connection.
The origins of peregrinatio can be traced back to the early Irish monastic tradition. Irish monks, such as St. Columba and St. Brendan, were known to undertake such spiritual wanderings, which often involved sailing across the sea in search of a ‘desert in the ocean’ where they could be alone with God.
One of the most well known examples of peregrinatio is the Voyage of St. Brendan, a legendary tale that tells of St. Brendan’s seven-year journey across the Atlantic Ocean in search of the ‘Isle of the Blessed’. Although the story is likely a mix of fact and fiction, it captures the spirit of peregrinatio, the idea of setting out on a journey without knowing where it will lead, trusting that God will provide.
Peregrinatio is not just about the physical act of wandering; it’s also about the spiritual journey that takes place along the way. For the early Celtic Christians, this spiritual journey was deeply intertwined with the natural world. Nature was seen as a reflection of God’s glory, and wandering through nature was a way to draw closer to the divine.
According to John Scotus Eriugena, a 9th-century Irish philosopher and theologian, nature was a ‘book’ in which one could read the word of God. This concept of ‘nature as scripture’ meant that the natural world was not just a backdrop for spiritual seeking, but an active participant in the journey.
In his book “Listening for the Heartbeat of God: A Celtic Spirituality”, Philip Newell writes about the Celtic concept of ‘thin places’, locations where the boundary between the physical and spiritual worlds is particularly thin, and where the divine presence can be more keenly felt. These thin places were often natural settings, such as groves, springs, and hilltops, and they played a significant role in peregrinatio.
Community also played an important role in peregrinatio. While the journey was often undertaken alone, the wanderer would rely on the hospitality of the communities they encountered along the way. This practice of offering hospitality to strangers was an important part of Celtic culture and was seen as a spiritual duty.
In his book “Anam Cara: A Book of Celtic Wisdom”, John O’Donohue writes about the Celtic concept of ‘soul friendship’, or anam cara. This refers to a deep spiritual connection between two people, a connection that can be formed between a wanderer and the people they meet on their journey. These soul friendships could provide comfort, guidance, and even transformation.
In conclusion, peregrinatio was not just about wandering; it was about seeking a deeper connection with the divine through nature and community. It’s a reminder that the journey is just as important as the destination, and that spiritual growth can be found in unexpected places.
Peregrinatio remains an inspiring concept today, offering a unique approach to spirituality that values journey over destination. As Ian Bradley writes in “Celtic Christianity: Making Myths and Chasing Dreams”, the legacy of peregrinatio can be seen in the modern-day popularity of spiritual retreats and pilgrimages, which often involve elements of wandering and seeking.
References
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Cahill, Thomas. “How the Irish Saved Civilization: The Untold Story of Ireland’s Heroic Role from the Fall of Rome to the Rise of Medieval Europe”. Anchor, 1996.
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Bradley, Ian. “Celtic Christianity: Making Myths and Chasing Dreams”. Edinburgh University Press, 2013.
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Hughes, Kathleen. “The Church in Early Irish Society”. Methuen, 1966.
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Thomson, Cindy. “Brigid of Kildare: A Novel”. Monarch Books, 2017.
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Yeats, William Butler. “The Celtic Twilight”. Acheron Press, 2017.
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