Kekristenan Kelt: Perbedaan antara revisi
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[[Berkas:Celtic_cross_Knock_Ireland.jpg|ka|jmpl|Sebuah Salib
'''Kekristenan Kelt''' (''Celtic Christianity'') atau '''Kekristenan Insuler''' (''Insular Christianity'') merujuk secara luas untuk fitur-fitur tertentu dari [[Kekristenan|agama Kristen]] yang umum, atau dianggap umum, di seluruh tempat yang menggunakan [[Rumpun bahasa Keltik|bahasa Keltik]] pada masa [[Abad Pertengahan Awal
Istilah "Gereja Kelt" sudah jarang dipakai oleh banyak sejarawan karena menyiratkan suatu entitas kesatuan dan teridentifikasi yang sama sekali terpisah dari mainstream [[Dunia Kristiani|Kristen]] Barat.<ref>{{harvnb|Ó Cróinín|1995}}; {{harvnb|Charles-Edwards|2000}}; {{harvnb|Davies|1992|pp=12–21}}; {{harvnb|Hughes|1981|pp=1–20}}; Kathleen Hughes, ''The Church in Early English Society'' (London, 1966); W. Davies and P. Wormald, ''The Celtic Church'' (Audio Learning Tapes, 1980).</ref> Yang lain lebih memilih istilah "Kekristenan Insuler".<ref>{{harvnb|Brown|2003|pp=16, 51, 129, 132}}</ref> Sebagaimana Patrick Wormald menjelaskan, "salah satu kesalahpahaman umum adalah bahwa ada suatu 'Gereja Romawi' yang ditentang secara nasional oleh bangsa 'Kelt'."<ref>{{harvnb|Wormald|2006|p=207}}</ref> Di Jerman, digunakan istilah "Iroschottisch", di mana von Lutz Padberg menempatkannya juga pada dikotomi antara Kekristenan Irlandia-Skotlandia dan Kekristenan Romawi.<ref>{{Cite book|url=https://books.google.com/books?id=s0HFQAAACAAJ|title=Die Christianisierung Europas im Mittelalter|last=Padberg|first=Lutz von|publisher=Reclam|year=1998|isbn=9783150170151|author-link=Lutz von Padberg}}</ref> Wilayah berbahasa Keltik adalah bagian dari Kekristenan Latin secara keseluruhan pada suatu waktu di mana tidak ada variasi regional dari liturgi dan struktur yang signifikan dengan penghormatan kolektif secara umum bagi [[Paus (Gereja Katolik)|Uskup Roma]] yang sama kuatnya di daerah berbahasa Keltik.<ref>{{harvnb|Sharpe|1984|pp=230-270}}; {{harvnb|Wormald|2006|pp=207–208, 220 n. 3}}</ref>
Meskipun demikian, beberapa tradisi khas dikembangkan dan menyebar ke Irlandia dan Britania Raya, terutama pada abad ke-6 dan ke-7. Beberapa elemen mungkin telah diperkenalkan ke Irlandia oleh [[Patrick (santo)|St. Patrick]] yang berasal dari
== Definisi ==
"Kekristen Kelt" telah dipahami dengan cara yang berbeda pada waktu yang berbeda. Tulisan-tulisan pada topik ini sering mengatakan lebih lanjut tentang masa di saat mana mereka berasal daripada sejarah negara Kristen pada awal abad pertengahan di [[Rumpun bahasa Keltik|wilayah yang berbahasa Keltik]], dan banyak pengertian itu sekarang didiskreditkan dalam wacana akademik modern.<ref>{{harvnb|Corning|2006|p=xii}}</ref><ref>{{harvnb|Bradley|1999|pp=vii–ix}}</ref> Salah satu fitur yang sangat menonjol dari Kekristenan Kelt adalah perbedaan khas inheren – dan umumnya menentang – [[Gereja Katolik Roma|Gereja Katolik]].<ref name="Corning1">{{harvnb|Corning|2006|p=1}}</ref> Klaim umum lainnya adalah bahwa Kekristenan Kelt menolak [[Supremasi kepausan|otoritas Paus]], kurang otoriter daripada Gereja Katolik, lebih spiritual, lebih ramah untuk perempuan, lebih terhubung dengan alam, dan lebih nyaman berhadapan dengan politeisme Kelt.<ref name=Corning1/> Salah satu pandangan, yang memperoleh traksi ilmiah substansial pada abad ke-19, adalah bahwa ada suatu "Gereja Kelt", suatu tubuh Kristus atau denominasi yang diorganisir secara signifikan menyatukan orang Kelt dan memisahkan mereka dari gereja "Roma" di benua Eropa.<ref name="Koch432">{{harvnb|Koch|2006|p=432}}</ref> Contohnya ditemukan di "Study of History" karya [[Arnold Joseph Toynbee|Toynbee]], yang mengidentifikasi Kekristenan Kelt dengan sebuah "Peradaban Barat Jauh yang Digugurkan" – inti sebuah masyarakat baru, yang dicegah untuk berakar oleh Gereja Roma, bangsa Viking, dan Normandia.<ref>{{Cite book|title=A Study of History: Abridgment of, Volumes 1-6|last=Toynbee|first=Arnold|last2=Somervell|first2=David|date=1987|publisher=Oxford U Press | isbn = 978-0195050806 | location = New York | pages=154-156}}</ref> Yang lain telah konten untuk berbicara tentang "Kekristenan Kelt" yang terdiri dari beberapa tradisi dan kepercayaan intrinsik untuk bangsa Kelt.<ref name="Koch432434">{{harvnb|Koch|2006|pp=432–434}}</ref>
Namun, para sarjana modern telah mengidentifikasi masalah dengan semua klaim ini, dan menemukan istilah "Kekristenan Kelt" bermasalah dalam dan dari dirinya sendiri.<ref name=Koch431/> Ide adanya "Gereja Kelt" ini ditolak mentah-mentah oleh para sarjana modern karena kurangnya bukti kuat.<ref name=Koch432434/> Memang, ada tradisi gereja yang berbeda di Irlandia dan Inggris, masing-masing dengan praktik mereka sendiri, dan ada variasi lokal signifikan bahkan dalam masing-masing lingkungan individu Irlandia dan Inggris.<ref>{{harvnb|Corning|2006|p=4}}</ref> Sementara ada beberapa tradisi yang diketahui telah umum untuk gereja-gereja Irlandia dan Inggris, meskipun ini relatif sedikit. Bahkan kesamaan ini bukannya ada karena daerah itu bercorak "[[Kelt]]", melainkan karena sejarah dan faktor geografis lainnya. Selain itu, orang-orang Kristen dari Irlandia dan Inggris tidaklah "anti-Roma"; otoritas Roma dan kepausan juga dihormati kuat di daerah orang Kelt sebagaimana di wilayah lain di Eropa.<ref>{{harvnb|Corning|2006|pp=1, 4}}</ref> Caitlin Corning lebih lanjut mencatat bahwa "Irlandia dan Inggris tidak lebih pro-perempuan, pro-lingkungan, atau bahkan lebih rohani dari bagian Gereja lainnya."<ref name="Corning1"/>
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At the end of the 6th century, [[Pope Gregory I]] dispatched a [[Gregorian mission|mission]] under [[Augustine of Canterbury]] to convert the [[Anglo-Saxons]], establish new sees and churches throughout their territories, and reassert papal authority over the native church. Gregory intended for Augustine to become the [[metropolitan bishop]] over all of southern Britain, including the existing dioceses under Welsh and Cornish control. Augustine met with British bishops in a series of conferences—known as the [[Synod of Chester]]—that attempted to assert his authority and to compel them to abandon aspects of their service that had fallen out of line with Roman practice. The [[Northumbria]]n cleric [[Bede]]'s ''[[Ecclesiastical History of the English People]]'' is the only surviving account of these meetings: according to it, some of the clerics of the nearest British province met Augustine at a site on the border of the [[Kingdom of Kent]] that was known thereafter as Augustine's Oak. Augustine focused on seeking assistance for his work among the Saxons and reforming the Britons' [[Easter controversy|obsolete method for calculating Easter]]; the clerics responded that they would need to confer with their people and await a larger assembly.<ref name=Lloyd174175>{{harvnb|Lloyd|1912|pp=174–175}}</ref> Bede relates that the bishops particularly consulted a hermit on how to respond. He told them to respond based on Augustine's conduct: were he to rise to greet them, they would know him for a humble servant of Christ and should submit to his authority but, were he to remain seated, they would know him to be arrogant and prideful and should reject him. As it happened, Augustine did keep his seat, provoking outrage. In the negotiations that followed, he offered to allow the Britons to maintain all their native customs but three: they should adopt Rome's more advanced method of calculating the date of Easter, reform their baptismal ritual, and join the missionary efforts among the Saxons. The British clerics rejected all of these, as well as Augustine's authority over them.<ref name=Lloyd174175/> [[John Edward Lloyd]] argues that the primary reason for the British bishops' rejection of Augustine – and especially his call for them to join his missionary effort – was his claim to sovereignty over them, given that his see would be so deeply entwined with Anglo-Saxon Kent.<ref name=Lloyd177>{{harvnb|Lloyd|1912|p=177}}</ref>
The death of hundreds of British clerics to the pagan king [[Æthelfrith]] of the [[Kingdom of Northumbria]] around 616 at the [[Battle of Chester]] was taken by [[Bede]] as fulfillment of a prophecy allegedly made by [[Augustine of Hippo]] that the British church would receive war and death from the Saxons they refused to proselytise.<ref>{{harvnb|Lloyd|1912|p=180}}</ref><ref>{{harvnb|Yorke|2006|pp=118-119}}</ref><ref>{{cite book |author=Bede |title=Ecclesiastical History of England |location=London |publisher=George Bell and Sons |date=1907 |url=https://archive.org/details/forestculturean01coopgoog |via=Internet Archive }}</ref>{{page needed|date=May 2017}}{{efn|Bede says 1,200 British clergy died; the ''[[Anglo-Saxon Chronicle]]'' says 200. Bede is unclear on the date of the battle, but the current view is that it occurred in 616.}} Despite the inaccuracies of their system, the Britons did not adopt the Roman and Saxon ''[[computus]]'' until induced to do so around 768 by "[[Bishop of Bangor|Archbishop]]" [[Elfodd]] of "Gwynedd". The [[Norman invasion of Wales]] finally brought Welsh dioceses under [[Kingdom of England|England]]'s control. The development of legends about the mission of Fagan and Deruvian and [[Philip the Apostle]]'s dispatch of [[
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[[Image:Columba at Bridei's fort.jpg|thumb|upright|[[Columba]] pada gerbang benteng [[Bridei I]].]]
<!--{{see also|Hiberno-Scottish mission}}
According to Bede, [[Saint Ninian]] was born about 360, in what is present day Galloway, the son of a chief of the Novantae, apparently a Christian. He studied under [[Martin of Tours]] before returning to his own land about 397. He established himself at [[Whithorn]] where he built a church of stone, "Candida Casa". Tradition holds that Ninian established an episcopal see at the Candida Casa in Whithorn, and named the see for Saint Martin of Tours. He converted the southern Picts to Christianity,<ref>{{cite web |url=http://www.whithorn.com/saint-ninian.htm |title=Saint Ninian |website=The Whithorn Trust }}</ref> and died around 432. Many Irish saints trained at the "Candida Casa", such as [[Tigernach of Clones]], [[Ciarán of Clonmacnoise]], and [[Finnian of Movilla]]. Ninian's work was carried on by Palladius, who left Ireland to work among the Picts.The mission to the southern Picts apparently met with some setbacks, as Patrick charged Coroticus and the "apostate Picts" with conducting raids on the Irish coast and seizing Christians as slaves. [[Ternan]] and [[Saint Serf]] followed Palladius. Serf was the teacher of [[Saint Mungo]],<ref>{{cite web |url=http://www.bartleby.com/210/7/061.html |title=Butler, Alban. "The Lives of the Saints", Vol. VII, 1866 |website=Bartleby }}</ref> the apostle of Strathclyde, and patron saint of Glasgow.
==== Cornwall ====
{{see also|List of Cornish saints}}
A Welshman of noble birth, [[Saint Petroc]] was educated in Ireland. He set out in a small boat with a few followers. In a type of ''peregrinatio'', they let God determine their course. The winds and tides brought them to the Padstow estuary.<ref>{{cite web |url=http://www.padstowparishchurch.org.uk/padstowchurch.htm |title=The Story of St. Petroc |website=St. Petroc's, Padstow |archive-url=https://web.archive.org/web/20130820051815/http://www.padstowparishchurch.org.uk/padstowchurch.htm |archive-date=20 August 2013 }}</ref> [[Kevin of Glendalough]] was a student of Petroc. [[Saint Endelienta]] was the daughter of the Welsh king [[Brychan]]. She also travelled to [[Cornwall]] to evangelize the locals. Her brother [[Nectan of Hartland]] worked in Devon. [[Saint Piran]] is the patron saint of tin miners. An Irishman, he is said to have floated across to Cornwall after being thrown into the sea tied to a millstone. He has been identified on occasion with [[Ciarán of Saigir]].<ref name=schaff>{{cite encyclopedia |url=http://www.ccel.org/ccel/schaff/encyc03/Page_117.html |title=Saint Ciaran of Saigir |encyclopedia=New Schaff-Herzog Encyclopedia of Religious Knowledge |page=117 }}</ref>
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A uniquely Irish [[penance|penitential system]] was eventually adopted as a universal practice of the Church by the [[Fourth Lateran Council]] of 1215.
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== Tradisi Pan-Keltik ==
Caitlin Corning mengidentifikasi empat kebiasaan umum yang terdapat pada gereja-gereja Irlandia dan Britania tetapi dijalankan di tempat lain dalam dunia Kristen.<ref>{{harvnb|Corning|2006|pp=1–19}}</ref>
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[[Image:National Library of Ireland MS G10 p24.jpg|thumb|right|Excerpt from the [[Martyrology of Oengus]]]]
Monastic spirituality came to Britain and then Ireland from Gaul, by way of Lérins, Tours, and Auxerre. Its spirituality was heavily influenced by the Desert Fathers. According to Richard Woods, the familial, democratic, and decentralized aspects of Egyptian Christianity were better suited to structures and values of Celtic culture than was a legalistic diocesan form.<ref name=woods/> Monasteries tended to be cenobitical in that monks lived in separate cells but came together for common prayer, meals, and other functions. Some more austere ascetics became hermits living in remote locations in what came to be called the "green martyrdom".<ref name=woods/> An example of this would be [[Kevin of Glendalough]] and [[Cuthbert]] of [[Lindisfarne]].
The claim is made that the true Ecclesiastical power in the Celtic world lay in the hands of [[abbots]] of [[monasteries]], rather than the Bishop of [[Dioceses]]s.<ref name=Corning1/><ref name=Koch433>{{harvnb|Koch|2006|p=433}}</ref> It is certain that the ideal of monasticism was universally esteemed in Celtic Christianity.<ref name=Herren13>{{harvnb|Herren|Brown|2002|p=13}}</ref> This was especially true in Ireland and areas evangelised by Irish missionaries, where monasteries and their abbots came to be vested with a great deal of ecclesiastical and secular power. Following the growth of the monastic movement in the 6th century, Abbots controlled not only individual monasteries, but also expansive estates and the secular communities that tended them.<ref name=Hughes311312>{{harvnb|Hughes|2005|pp=311–312}}</ref> As monastics, abbots were not necessarily [[Holy Orders (Catholic Church)|ordained]] (i.e. they were not necessarily [[Priesthood (Catholic Church)|priests]] or bishops). They were usually descended from one of the many Irish royal families, and the founding regulations of the Abbey sometimes specified that the Abbotcy should if possible be kept within one family lineage.<ref>[[Dáibhí Ó Cróinín|Ó Cróinín, Dáibhí]] in {{harvnb|Youngs|1989|pp=13–14}}</ref>
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====Wales====
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According to [[hagiography|hagiographies]] written some centuries later, [[Illtud]] and his pupils [[Saint David|David]], Gildas, and [[Deiniol]] were leading figures in 6th-century Britain.
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* [[Ancient British Church]] (part of the "neo-Celtic Christian" restoration movement of 19th century origin)
* [[Celtic Orthodox Church]]
* [[Culture of Gwynedd during the High Middle Ages#Celtic Christian traditions|Celtic Christian traditions in Gwynedd until 1100]]-->
* [[
<!--* [[David Adam (minister)]]
* [[Gallican Rite]]
* [[Gregorian Reform]]
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