The Oak and the Cross - Rt Revd Dom Alistair Bate OSBA, M.A.Div (© 2009)
This was originally a contribution to "The Path of the Blue Raven" by the Revd Mark Townsend (2009).
"I have been a Christian all my life and a member of a modern Druid Order for nearly ten years, though my interest in Druidism began in childhood. Throughout the years I have tried to hold my Druidism and Christianity in a creative tension, but it would be true to say that my primary identity is undoubtedly as a Christian and a Bishop and I would put my identity as a Druid on a par with my identity as a Freemason, a Templar and a Rosicrucian; membership of each of these orders being supplementary and complementary to my primary Christian identity. The same would be true for most Christian Druids of the last three centuries, whilst for the 21st century neo-Pagan Druid, on the other hand, simply being a Druid has become a primary religious identity, in a way which was unheard of this side of the early dark ages. Does this mean that the neo-Pagan Druid has a greater claim to authenticity? This may not necessarily be the case. Perhaps the Christian Druid is simply more in touch with the bigger esoteric picture. As a Pagan friend of mine once said about a Christian Druid of her acquaintance “I used to think that X was confused until I realised that he is just very knowledgeable!”
To many in our society the word “pagan” is still confused with the word “atheist” and it is an enlightening moment when someone discovers Paganism as an alternative religion, however, in my opinion Paganism is often just as much rooted in secularism as it is in alternative theology for it includes under its umbrella scientific pantheists and even humanists as well as people of other theological persuasions. Regrettably too, in my experience anti-Christian prejudice is just as widespread in the neo-pagan community as anti-pagan prejudice is among Christians.
The gradual dawning of the rationalist enlightenment has exposed the foundational Christian myths for what they are, myths, and sadly, many in the pulpits and in the pews have not understood the value and power of myth and have thrown out the baby with the bath-water, reducing Christianity to little more than a few morality tales. Positively, neo-pagan Druidry is an attempt to re-present some ancient myths is a way more suitable and reasonable for our times. Lives that have worth and meaning are lives lived with a sense of wonder and positive anticipation and the re-mythologising and re-enchantment promoted by druidry are definitely one means of filling that need for some people. Where I may differ as a Christian Druid is that I find in Celtic and esoteric Christianity, as well as pre-neo-pagan fraternal and cultural Druidism, a blend of Christian and pre-Christian myth and magic, experienced as one system when seen as different aspects of the Western Mystery tradition. To wrench the Christian mythos, which has been so formative of our spirituality and culture, from the heart of Celtic spirituality, for example, in order to present a Druidry, shorn of Christian influence, would be a grave mistake, for to the true Celtic soul, the Christian and pre-Christian myths are so intertwined, interdependent and complementary as to be inseparable.
When a Christian, who has had problems with the negative side of institutionalised religion discovers the vibrant freedom and charm of Druidry there is often a great sense of relief and a casting aside of forms of worship previously held precious. But for many of us the new/old spirituality is found in time to be not quite so profound as we hoped and we turn back to the tradition of our birth to reconnect with the central themes of incarnation, crucifixion, resurrection and ascension with a renewed appreciation and understanding. I would certainly never regret the few years in which I identified as a Pagan for I firmly believe that neo-Paganism has enabled me to understand and appreciate the central themes of Christianity more deeply.
In the Liberal Catholic tradition, drawing on Theosophy, we sometimes talk about the Seven Rays and so I can also understand the various traditions with which I work as representative of different rays or paths. I see Christian religious devotion as working on the Red or 6th ray, magical and ceremonial work in the esoteric tradition as working on the Violet or 7th ray and working with Druidry and Shamanism as work on the Green or 3rd ray, though each of these disciplines may include work on secondary and tertiary rays as well as on their primary ray.
People like to fit spirituality into neat little boxes labelled “Christian”, “Pagan”, “Buddhist” or whatever. Maybe “Eclectic” or even “Universalist” are just two more labels. If so, so be it. Here I stand, firmly in the Universalist tradition of Druidry founded in the early 20th century by George Watson MacGregor Reid; firmly with the theosophical motto “There is no religion higher than truth” and firmly with one of the founders of my own Liberal Catholic tradition, Bishop Leadbeater, who was amongst the first Church leaders to teach that there are “many paths up the same mountain”.
So, for some of us, the oak is the cross of Esus, a foreshadowing of Christ among the ancient Celts. It may also be the World Tree of Odin, whence he hung to obtain wisdom and bring liberation and the Cross is the cross of the four directions, the four beasts of revelation, the four alchemical elements of the Druid circle, the four evangelists and archangels. The Oak and the Cross are so interconnected and entwined as to be inseparable and to attempt a separation is to diminish the other. May the religion of the future recognise that our myths are mirrors of each other and, for those with the eyes to see, all reflect the one Divine Unity."
"I have been a Christian all my life and a member of a modern Druid Order for nearly ten years, though my interest in Druidism began in childhood. Throughout the years I have tried to hold my Druidism and Christianity in a creative tension, but it would be true to say that my primary identity is undoubtedly as a Christian and a Bishop and I would put my identity as a Druid on a par with my identity as a Freemason, a Templar and a Rosicrucian; membership of each of these orders being supplementary and complementary to my primary Christian identity. The same would be true for most Christian Druids of the last three centuries, whilst for the 21st century neo-Pagan Druid, on the other hand, simply being a Druid has become a primary religious identity, in a way which was unheard of this side of the early dark ages. Does this mean that the neo-Pagan Druid has a greater claim to authenticity? This may not necessarily be the case. Perhaps the Christian Druid is simply more in touch with the bigger esoteric picture. As a Pagan friend of mine once said about a Christian Druid of her acquaintance “I used to think that X was confused until I realised that he is just very knowledgeable!”
To many in our society the word “pagan” is still confused with the word “atheist” and it is an enlightening moment when someone discovers Paganism as an alternative religion, however, in my opinion Paganism is often just as much rooted in secularism as it is in alternative theology for it includes under its umbrella scientific pantheists and even humanists as well as people of other theological persuasions. Regrettably too, in my experience anti-Christian prejudice is just as widespread in the neo-pagan community as anti-pagan prejudice is among Christians.
The gradual dawning of the rationalist enlightenment has exposed the foundational Christian myths for what they are, myths, and sadly, many in the pulpits and in the pews have not understood the value and power of myth and have thrown out the baby with the bath-water, reducing Christianity to little more than a few morality tales. Positively, neo-pagan Druidry is an attempt to re-present some ancient myths is a way more suitable and reasonable for our times. Lives that have worth and meaning are lives lived with a sense of wonder and positive anticipation and the re-mythologising and re-enchantment promoted by druidry are definitely one means of filling that need for some people. Where I may differ as a Christian Druid is that I find in Celtic and esoteric Christianity, as well as pre-neo-pagan fraternal and cultural Druidism, a blend of Christian and pre-Christian myth and magic, experienced as one system when seen as different aspects of the Western Mystery tradition. To wrench the Christian mythos, which has been so formative of our spirituality and culture, from the heart of Celtic spirituality, for example, in order to present a Druidry, shorn of Christian influence, would be a grave mistake, for to the true Celtic soul, the Christian and pre-Christian myths are so intertwined, interdependent and complementary as to be inseparable.
When a Christian, who has had problems with the negative side of institutionalised religion discovers the vibrant freedom and charm of Druidry there is often a great sense of relief and a casting aside of forms of worship previously held precious. But for many of us the new/old spirituality is found in time to be not quite so profound as we hoped and we turn back to the tradition of our birth to reconnect with the central themes of incarnation, crucifixion, resurrection and ascension with a renewed appreciation and understanding. I would certainly never regret the few years in which I identified as a Pagan for I firmly believe that neo-Paganism has enabled me to understand and appreciate the central themes of Christianity more deeply.
In the Liberal Catholic tradition, drawing on Theosophy, we sometimes talk about the Seven Rays and so I can also understand the various traditions with which I work as representative of different rays or paths. I see Christian religious devotion as working on the Red or 6th ray, magical and ceremonial work in the esoteric tradition as working on the Violet or 7th ray and working with Druidry and Shamanism as work on the Green or 3rd ray, though each of these disciplines may include work on secondary and tertiary rays as well as on their primary ray.
People like to fit spirituality into neat little boxes labelled “Christian”, “Pagan”, “Buddhist” or whatever. Maybe “Eclectic” or even “Universalist” are just two more labels. If so, so be it. Here I stand, firmly in the Universalist tradition of Druidry founded in the early 20th century by George Watson MacGregor Reid; firmly with the theosophical motto “There is no religion higher than truth” and firmly with one of the founders of my own Liberal Catholic tradition, Bishop Leadbeater, who was amongst the first Church leaders to teach that there are “many paths up the same mountain”.
So, for some of us, the oak is the cross of Esus, a foreshadowing of Christ among the ancient Celts. It may also be the World Tree of Odin, whence he hung to obtain wisdom and bring liberation and the Cross is the cross of the four directions, the four beasts of revelation, the four alchemical elements of the Druid circle, the four evangelists and archangels. The Oak and the Cross are so interconnected and entwined as to be inseparable and to attempt a separation is to diminish the other. May the religion of the future recognise that our myths are mirrors of each other and, for those with the eyes to see, all reflect the one Divine Unity."