Tuning to Esther de Waal's work is helpful when exploring the Christian Celtic aesthetic. In her work she speaks of the 'Interconnectedness' of the physical and spiritual realms and how that shaped and formed the 'Peregrinatio' aspect of the faith. I think the harmonic legacy of the Fairy-Faith goes back much deeper even into the Pleistocene-Neolithic and Holocene Epoch where the ginormous receding ice shelves began to reveal a blooming resurrected landscape teaming with the energy of life. Those who erected the cromlechs and henges left us a structural testament to their experience. For their descendants, the Incarnation was a kind of 'Anthropological Teleios', where the unification of flesh and spirit mysteriously wove their world view together. You see this beautifully represented in the patterning and motifs of Celtic knot structures where Pagan and Christian symbolism are symbiotically combined.
This is essentially what I believe…I believe what I call the Divine or the One (the term God tends to make other pagans resistant to what I have to say, so I have found by using terms from Neoplatonism I am better able to communicate in that community) is the actual creator, ground of being, and the deity recorded in the Tanakh and New Testament under the various Hebrew divine names. I believe the rest of the gods are basically emanations (in the Neoplatonic sense) or ways of the Divine expressing Themselves in various modalities. Reality is complex and the Divine clearly loves variety and exuberant creation, so They express Themselves and Their will in the world as many deities just as they express Themselves and Their will in the world as many objects, properties, and relations within physical reality.
Just a note. The 2 cor 4 text is consistently poorly translated. There is a "god of this age," not "world," which I think makes your point even stronger.
Tuning to Esther de Waal's work is helpful when exploring the Christian Celtic aesthetic. In her work she speaks of the 'Interconnectedness' of the physical and spiritual realms and how that shaped and formed the 'Peregrinatio' aspect of the faith. I think the harmonic legacy of the Fairy-Faith goes back much deeper even into the Pleistocene-Neolithic and Holocene Epoch where the ginormous receding ice shelves began to reveal a blooming resurrected landscape teaming with the energy of life. Those who erected the cromlechs and henges left us a structural testament to their experience. For their descendants, the Incarnation was a kind of 'Anthropological Teleios', where the unification of flesh and spirit mysteriously wove their world view together. You see this beautifully represented in the patterning and motifs of Celtic knot structures where Pagan and Christian symbolism are symbiotically combined.
This is essentially what I believe…I believe what I call the Divine or the One (the term God tends to make other pagans resistant to what I have to say, so I have found by using terms from Neoplatonism I am better able to communicate in that community) is the actual creator, ground of being, and the deity recorded in the Tanakh and New Testament under the various Hebrew divine names. I believe the rest of the gods are basically emanations (in the Neoplatonic sense) or ways of the Divine expressing Themselves in various modalities. Reality is complex and the Divine clearly loves variety and exuberant creation, so They express Themselves and Their will in the world as many deities just as they express Themselves and Their will in the world as many objects, properties, and relations within physical reality.
Just a note. The 2 cor 4 text is consistently poorly translated. There is a "god of this age," not "world," which I think makes your point even stronger.