One stop shop for Celtic Spirituality

"Let us adore the Lord,
Maker of marvelous works,
Bright heaven with its angels,
And on earth the white-waved ocean"

"The Lord of Creation" (Ninth-Century Irish Poem)

I'm often asked where to begin one's investigation of Celtic Christianity. Today's blog entry happily tackles that question. One of the best places to start is Celtic Spirituality (1999) from the Classics of Western Spirituality series.

This book literally has it all! It's a one-stop shop of original texts which also includes an excellent essay introducing Celtic Spirituality. The latter is worth the price of the book. The work is a collaboration of Celtic scholars James Mackey, Oliver Davies and Thomas O'Loughlin. And with these heavy hitters, the book delivers.

Celtic Spirituality is neatly divided into several sections, highlighting different aspects of the rich and varied Celtic tradition. It's a Celtic smorgasbord (forgive the close reference to those Vikings) so the reader never gets bored. The hagiograhpy section introduces the reader to the traditions of Patrick, Brigit, Brendan, David, Beuno, and Melangell. What great people these are. Then the book turns to key monastic texts such as the Preface of Gildas on Penance, the Penitential of Cummean, and the Rule for Monks by Columbanus. You will learn just how rugged and difficult the life of the Celtic monk was, and it will wipe away many romantic notions. Another section includes a wide range of Irish and Welsh poetry. There are also devotional texts, liturgies, apocrypha, exegesis and homilies. My favorite section was the theology chapter which includes writings by Pelagius, Columba and John Scottus Eriugena.

The survey of texts is magnificent! For Celtic lovers this volume is a keeper and not to be missed. There is so much "good stuff" inside, you will find yourself returning to Celtic Spirituality again and again with joy and delight. If you could only have one volume on Celtic Christianity and spirituality on your bookshelf, this may well be the one. I highly recommend this book to anyone interested in Celtic things. Enjoy!

The Rule of Columba

This is a follow up to yesterday's blog article. As I was thumbing through Celtic Christianity Ecology and Holiness, I noted one of the entries included the Rule of Columba. The Rule of Columba is a famous rule, especially in Celtic studies. That got me to thinking today, and I realized how important it would be in a blog like this, to include it, and provide some commentary. After all, the Rule represents one of the great Celtic contributions to monastic Christianity, which we have seen was a major force in helping to transform a pagan Europe. So here then is the Rule (drumroll):

Be alone in a separate place near a chief city, if thy conscience is not prepared to be in common with the crowd.


Be always naked in imitation of Christ and the Evangelists.

Whatsoever little or much thou possessest of anything, whether clothing, or food, or drink, let it be at the command of the senior and at his disposal, for it is not befitting a religious to have any distinction of property with his own free brother.

Let a fast place, with one door, enclose thee.

A few religious men to converse with thee of God and his Testament; to visit thee on days of solemnity; to strengthen thee in the Testaments of God, and the narratives of the Scriptures.

A person too who would talk with thee in idle words, or of the world; or who murmurs at what he cannot remedy or prevent, but who would distress thee more should he be a tattler between friends and foes, thou shalt not admit him to thee, but at once give him thy benediction should he deserve it.

Let thy servant be a discreet, religious, not tale-telling man, who is to attend continually on thee, with moderate labour of course, but always ready.

Yield submission to every rule that is of devotion.

A mind prepared for red martyrdom [that is death for the faith].

A mind fortified and steadfast for white martyrdom. [that is ascetic practices] Forgiveness from the heart of every one.

Constant prayers for those who trouble thee.

Fervour in singing the office for the dead, as if every faithful dead was a particular friend of thine.

Hymns for souls to be sung standing.

Let thy vigils be constant from eve to eve, under the direction of another person.

Three labours in the day, viz., prayers, work, and reading.

The work to be divided into three parts, viz., thine own work, and the work of thy place, as regards its real wants; secondly, thy share of the brethen's [work]; lastly, to help the neighbours, viz., by instruction or writing, or sewing garments, or whatever labour they may be in want of, ut Dominus ait, "Non apparebis ante Me vacuus [as the Lord says, "You shall not appear before me empty."].

Everything in its proper order; Nemo enim coronabitur nisi qui legitime certaverit. [For no one is crowned except he who has striven lawfully.]

Follow alms-giving before all things.

Take not of food till thou art hungry.

Sleep not till thou feelest desire.

Speak not except on business.

Every increase which comes to thee in lawful meals, or in wearing apparel, give it for pity to the brethren that want it, or to the poor in like manner.

The love of God with all thy heart and all thy strength;

The love of thy neighbour as thyself.

Abide in the Testament of God throughout all times.

Thy measure of prayer shall be until thy tears come;

Or thy measure of work of labour till thy tears come;

Or thy measure of thy work of labour, or of thy genuflexions, until thy perspiration often comes, if thy tears are not free.

Just a few observations. First, the Rule is short enough that the monks could easily have memorized it. This would have been "easy" when one considers monks were urged to memorize all 150 of the Psalms! There's a mental challange for you.

Second, note how the rule stresses simplicity of life. No wonder that St. Francis would find inspiration for the Celtic monks who helped shape his outlook on life.

Third, note the emphasis on pilgrimage, the stress on journey in one's faith. As I have remarked in previous blog articles, this is one of the distinctive feature of Celtic Christianity.

I also love the phrase "Everything in its proper order."  It's almost as if the Rule is allowing for all the crazy curves, and ups and downs, which comes ones way. This is the "everything else" file, or "other duties as indicated". The Celts were no dummies, nor were they fundamentalists. They understood that life was full of gray areas, ambiguities, and that these "spaces", were as important as the rest. This is a Rule which is both strict and flexible.

Thomas Merton's Ways of the Christian Mystics

"Peregrinatio, or "going forth into strange countries," was a characteristically Irish form of asceticism. The Irish peregrinus, or pilgrim, set out on his journey, not in order to visit a sacred shrine, but in search of solitude and exile. His pilgrimage was an execrise in ascetic homelessness and wandering. He entrusted himself to Providence, setting out with no definite aim, abandining himself to the Lord of the Universe. Since Ireland is an island, this meant entrusting oneself to the hazards of sea travel, and there are records of Irish peregrini who simply floated off aimlessly into the sea, abandoning themselves to wind and current, in the hope of being led to the place of solitude which God Himself would pick for them. In this way, some came to Wales or Cornwall or to the isles of western Scotland."
                      Thomas Merton Ways of the Christian Mystics (1961)

A previous article on one of Thomas Merton's books generated some excellent discussion and also caused me to reflect on some of my other favorite Merton books. Ways of the Christian Mystics is another fascinating book on Chrisitan mysticism which is well worth reading and studying. I say this because the book (and others discussed on this site) emphasize the importance of an inner mystical Christianity, which also emphasizes praxis. In other words, true Christianity is not just about believing certain ideas, but is also about behavior and seeking to live a specific kind of life in a community. Moreover, this is another book which the serious Celtic Christian should read and have in their personal library. I would specificaly recommend readers read the entire book but to focus specifically on the chapters on Pilgrimage to Crusade; the English Mystics; and Protestant Monasticism.

Readers with a specific Celtic interest should note the introduction contains an excellent discussion on aspects of Celtic spirituality, specifically the distinctive Irish notion of pilgrimage.  I've provided a sample in the quote above, and the discussion is not to be missed. It places the mission of Columba and Brendan in historical context. The Celtic monk's vocation "was to mystery and growth, to liberty and abandonment to God, in self-commitment to the apparent irrationality of the winds and the seas, in witness to the wisdom of God the Father and Lord of the elements." (pg. 16). Columba, Brendan, and thousands of others went! No doubt this idea was a backbone in the Celtic mission.

There is also a fascinating discussion of Protestant monasticism. This book was written fifty years ago and mentions Taize in passing but accurately describes the landscape in the church today. Here Merton sounds prophetic as monastic groups have literally exploded in popularity in the Protestant world. These orders (Celtic, Franciscan, Dominican, and Benedictine) can enhance one's spiritual experience and church members in all mainline denominations are encouraged to join. "Most important of all, Proestant monasticism implies a rediscovery of the contemplative patterns of life characteristic of the ancient Catholic orders. Active works of charity have an important place in the life of the new communities, but it may be said that they are predominantly contemplative." (pg. 168)

Journey, having a rule of life, reflection on Scripture, prayer, and being part of a community. These are all features of the Christian mystic, past and present. We are fortunate to have a writer like Thomas Merton who can open up old worlds of the past, and make them seem new and fresh.

The Celtic Way of Doing Church

"First, a host of New Barbarians substantially populate the Western world once again; indeed, they are all around us. Many of them are "secular"; that is they have never been substantially influenced by the Christian religion; they have no Christian memory and no church to "return" to. Many have never acquired a "church etiquette" (they would not know when to stand, or where to find Second Corinthians, or what to say to the pastor after the service)...these populations are increasingly simlar to the populations that the movements of Patrick, Columba, and Aidan reached as the New Barbarians become increasingly postmodern" (pg. 96)

I first read George Hunter's The Celtic Way of Evangelism (2000) in 2002. The book made a big impression on me, and was one of the first books that got me hooked onto Celtic Christianity. This is an important book, and I often go back and reread sections just to make sure I'm reading it right. There is something distinctive about Celtic Christianity, and Hunter's book does an excellent job in explaining  what that "distinctiveness" is.  Hunter begins his story by focusing on the uniqueness of Patrick's mission to the Irish. The "single greatest lesson" is that Patrick went out of his way to understand everything he could about the Irish. He took an active interest in the Irish people, taking the time to learn and understand their language, their habits, their thought forms, and their culture. I've lived in other cultures and these graces are not easy ones. Patrick demonstrates an amazing humility, and  understood that to be effective and make a real impact, he had to be both genuine and sincere. Patrick had all these qualities and more

Secondly, Celtic Christianity was more of a movement, a way of life, an "experience" instead of a religion of Empire, or something linked to an institution or church building. Moreover, the movement stressed the importance of the laity and not the clergy. Hunter remarks that the Roman visitor would have encountered a faith group which was more imaginative, less brain centered that Latin Christianity.  The Celts also had a creation based theology which stressed the "immanence" and "providence" of God.  A major reason for these differences were the Celtic roots in Desert and Monastic Christianity. Celtic Christian communities were focused around the monastery and abbot instead of the bishop and cathedral. Monastic communities tended to be less individualistic and more community orientated. Hunter believes the Celts communities were better integrated and focused not only on the "utlimate" issues of life, but also the "middle-level" issues of life, including life's daily struggles.

Hunter also explores the "missionary ecclesiology" of this ancient church and identifies five themes. First, the Celts took a relational, and team approach when sharing their faith story. Before sharing the message of the gospel, they first tried to relate to the people, identify with the people, and engage in friendship, ministry and witness. What a sharp contrast to the confrontational evangelism often practiced in the church both then and now. Second, monastic communities helped prepare people to live with depth and compassion. The Celtic communities were places of great learning, an Open Univeristy with ongoing adult education hundreds of years ago. Hunter also asserts that Celtic Christianity helped prepare people through a "fivefold" structure of experiences including almost every realm of life. These stages included voluntary periods of solitary isolation, time with a "soul-friend" (spiritual direction), time in small groups in a monastic setting, participation in the common life such as meals and prayers, and an environment where people were seeing ministry all around them. These were vibrant, rich faith communities, where learning, art, poetry, and storytelling were all valued.  Hunter also notes how important hospitality was in the Celtic monastic community. Celtic communities were welcoming ones. Within many of the monasteries, a place was always set for a guests and seekers who come to the community.

The sharing of one's faith is important and needs to be done tactfully. As the Christian Church huddles, and reviews its standing in the world, it would be wise to look to lessons of the past, and learn how one church, the Celtic church,  took new and bold steps centuries ago. For instance, there are several clear "takeaways" people can apply to their own churches. In true Celtic fashion, how welcoming is your church to newcomers and strangers? And second, if you have congregations with different ethnic backgrounds, what is being done to help understand their culture? If you're looking for a blueprint on how "to do" church in our own day, you'll find The Celtic Way of Evangelism worthwhile to read.

Rev. Dr. John Michael Hayes

Who says miracles don't happen?

Several months ago, a miracle of sorts took place at St. Aidan's Church. One Sunday morning, I happened to notice a new couple had joined us that morning for worship. Let's just say they stood out! After the service, I went out and greeted our newcomers. And much to my surprise not only did I meet both John and Karen, but I also learned that John was also a Celtic priest from a small Celtic denomination like my own. What's the chance of that happening in Hawaii of all places? A miracle indeed! Hard to believe that on the wee island of Oahu there are three Celtic clerics. Move over Ireland. And best of all, I then learned that John and will be in Hawaii for three years. This is terrific news indeed. God does work in mighty and wondrous ways.

St. Aidan's is very fortunate to have someone join us whose credentials are so strong. John received his undergraduate and Ph.d in psychology from Catholic University in the nation's capital, Washington, DC. Since then, John has spent over thirty years in the psychology field in different capacities. John has had numerous faculty appointments, and led many interesting workshops and trainings for other mental health professionals. He is eclectic in approach, fond of both Freud and Jung, and comfortable using a variety of modalities including psychotherapy, psychoanalysis, and couples, family and group therapy. He was a Franciscan brother for several years, and also studied theology at several Universities. He has four children. Karen Jones, John's wife, is a clinical social worker.

John has been with us for several months now, and we are blessed indeed to have him with us, serving at the altar and the pulpit. We rejoice in his many gifts, experience, and humor that he brings to St. Aidan's Mission Church. To find out more about our new priest John, you can visit his website which is linked  here.

Listerning to the Heartbeat of God

J. Philip Newell is a popular writer on Celtic spirituality. Of Newell's many books, one of his best is Listening to the Heartbeat of God (1997). It's a wonderful introduction to the magic and depth of Celtic Christianity, and dicsusses some of the major themes in the history of the Celtic Church.

The book explores how one of the major tragedies of the Synod of Whitby was that one "brand" of spirituality was dsiplaced by another (Celtic vs. Roman) where both could have existed together. The Celtic mission was inspired by the apostle John, who embodied the practice of listening. The Roman mission took Peter as a symbol for faithful action. This became a contrast between listening to the heartbeat of God in the heart of life vs. the teaching and life of the Church.

The first chapter discusses the importance of listening for goodness, and is represented by Pelagius, the first great Celtic theologian. Pelagius was involved in several theological controversies. One centered around the practice of teaching women to read, and that the image of God could be seen in the face of a newborn child. Pelagius's teachings on the goodness of human nature contrasted sharped with the negativity and pessimism of St. Augustine.

Chapter two focuses on listening to Creation. John Scotus Eriugena may have been the greatest teacher the Celtic Church ever produced. A central part of Eriugena's teachings was that Christ is revealed in two major books or forms: Creation and in Holy Scripture. Key elements to Eriquena's theology are the mysticism of the Apostle John, who he described as "the observer of inmost truth". For Eriugena, God is in all things, and at the very core of life. Such a view has been termed "panentheism", or "God in all things".

The third theme, listening for God in all things, revolves around the Carmina Gadelica, a collection of oral prayers by Alexander Carmichael. These prayers are noted for their ordinary contexts, and prayers in every imaginal situation. The collection means "songs of the Gales" and celebrates God as the "King of the Elements". Carmichael actually went to different parts of Scotland and recorded many prayers and songs which had never been written down.

Newell's book is one which every person interested in Celtic Christianity should buy and read. It's a short book, easy to read, and one worth reading over and over again. It presents some of the major themes and personalities who helped shape Celtic or insular Christianity. I cited the book perviously as one of my top ten books on Celtic Christianity. For more on J. P. Newell visit his website linked  here.

St. Andrews Cathedral Hawaii: Thanks for what you do!

This past Saturday several people from St. Andrews Cathedral helped to spruce up the kitchen, transforming it and basically doing a makeover. Their support and best wishes for our ministry to the homeless, and the Micronesians does not go unnoticed.

I want to thank a number of people publically. They scrubbed the cabinets, cleaned the refrigerators, defrosted the icebox, and threw out stuff that needed to be thrown out. When several of us walked in on Sunday morning, we could not believe our eyes. The kitchen looked magnificent. 

Several photos were taken which I'd liked to share. 

I'd like to say thanks to the following folks for spearheading this effort. They are:

Susan Hays
Tiny Chang
Melvia Kawashima
Theone Vredenburg
Dorothy Pierce
Joseline Acosta
Judy Masud
Karen Ogata.

Once again, thanks from the bottom of ours hearts for your support and assistance with this important ministry!!!

The Celtic Roots of Benedictine Spirituality

Last month, the abbot of the Benedictine Monastery in Hawaii, Fr. David, invited me to come and speak with the community and oblates. The oblates meet once a month for education and for training. I enjoy having the opportunity to speak with folks, and to share with them aspects of the Celtic tradition. This is an important story, and I am happy to share it. I weaved my presentation around the theme of "The Celtic Roots of Benedictine Spirituality". That subject allowed me to share some of the history and background of Celtic Christianity and to touch on many of the overlaps between both spiritual traditions. In one sense we're cousins, and Celtic spirituality played a role akin to John the Baptist, helping to prepare the way.

First of all, the monastery is located in the most perfect of settings; atop the mountains on the North Shore. One has to pass fields of sunflowers, and scores of peacocks and horses, before finally arriving at the monastery itself. Second, the community is so very welcoming and friendly. This is a perfect setting to have a retreat, or spiritual day away from one's usual daily chores. I met one woman who had been on retreat and you could tell that she loved the place, and was somewhat reluctant about returning home. If you could see the place, you would understand! If your in Hawaii, or even visiting, you should go.

I closed the presentation by citing some passages from Morris Berman's The Twilight of American Culture (2000), a stinging criticism of American pop culture. In this book, Berman finds the model of the Celtic Church, with its emphasis on learning and education, as a potential model to combat what he refers to as "McWorld", a mindless consumer driven world, that has no other goal in sight than consumption.

The quote is worth citing in full:

"The traditional view-which is at least partly correct-is that during the sixth and seventh centuries, when the lights were going out, monasteries, especially Irish ones, began to stow away the nuggets of intellectual achievement from Roman civilization, and to a lesser extent, Greece. By 700, writes the British historian Hugh Trevor-Roper, "European learning had fled to the bogs of Ireland". While Europe was sacked by Goths, Arabs, and Vikings, a few scholars such as the Venerable Bede (circa 673-735; lived at the Jarrow monastery in Northumbria) preserved a knowledge of the classics, carrying the seeds of Western life "through the grim winter of the Dark Ages". In the seventh century alone, two hundred monasteries were founded in Gaul". (pg. 77)

In other words, monasteries, monks, and oblates, hold a key to the future. They can help claim back a predominantly pagan culture by keeping the learning going, and in remaining true to our Western intellectual and cultural foundations. In this way, classical learning triumphs over political correctness, with the emphasis on the "new monastic" person, the "inner monk", which we all are called to develop. In so doing, each person will reject the false values of our time, and work to preserve the historical treasures of our Christian civilization. To quote David Knowles, that great historian of monasticism, the monasteries "became centres of light and life in a simple, static, semi-barbaric world, preserving and later diffusing what remained of ancient culture and spirituality". (pg 78)

There is hope for our time, and it lays nestled in churches and the monastery. What wonderful irony! A pearl laying there like a hidden treasure. There is a model that has worked in the past, in similiar times to our own. That model is none other than the Celtic monastery, and Celtic Christianity.

Many thanks to members of the Benedictine community and the oblates for their warm and hospitable welcome!

Benedictine Monastery of Hawaii

Tomorrow I'll be speaking to a group of Benedictines oblates about Celtic Spirituality and some of its overlap into the Benedictine tradition. I've looked forward to this, and have put together a pretty nifty PowerPoint presentation (at least I think) with photos and pictures. The monastery is one of the best kept spiritual secrets in Oahu, and several folks I spoke to, did not even know there was a monastery here. The monastery is located on the North Shore, and is high in the hills, overlooking mountains and the ocean. Here a link if you want more information. Each time I arrive, I find it hard to leave. I'll report more later.

This got me to thinking again about how important it is to be involved with an "oblate" program and in taking regular "time outs" to check one's spiritual bearings. Oblate, which in Latin means "offering", and as mentioned in other blog articles, there are many different oblate programs one can be part of. Find a Rule or Community with which you are comfortable. The major Rules include the Benedictines, Franciscians, Dominician, and of course, Celtic. These are located in many parts of the country and world for that matter. And with the advent of the internet, much can be done on the web. For lovers of the Celtic tradition, please see the Northumbria Community, or the Order of St. Aidan. Typically, these groups meet once a month, centering about books and topics related to the Rule of the Community.

There is a very close link between the Celtic and Benedictine traditions. And in a sense, the Celtic Rule, was something like John the Baptist, preparing the way for something greater, the Benedictine tradition, which is the largest Religious Rule in the Christian World. These close links are demonstrated in the writings of Ester deWall, who has written extensively on both the Celtic and Benedictine traditions. If your not familiar with her books, you need to be. Seeking God, the Way of St. Benedict (1984), and The Celtic Way of Prayer (1997) are two excellent introductions to both traditions.

I've had a spiritual director for over twenty five years, and during that time, had the opportunity to visit monasteries in New York, California, and now Hawaii. Each time I go for a visit or for a retreat, I learn something new, and gain a deeper perspective. Each time I hear the monastery bell ring, I am reminded there is a Rule of life, a pattern of behaviors, which helps me to better understand the Christian experience which is a unique blend of community and individual experience. In addition, you also meet new friends who are also on the Christian path. These experiences are life changing, and ones we all need to make time for.

Blog interview with Ed Sellner

Today, we are pleased to spend a few moments with a leading American writer and scholar of Celtic Spirituality, Ed Sellner, who is a professor of Theology at St. Catherine's University in Saint Paul, Minnesota. Ed has written ten books on different aspects of theology and spirituality. I've read several of Ed's books-they are excellent-and already reviewed one on this blog. They are an excellent starting point for anyone interested in learning something about Celtic Spirituality. As stated earlier, the first fifty-four pages of Wisdom of the Celtic Saints (2006), is the clearest and most succient introduction to Celtic Christianity ever. I won't say much about Finding the Monk Within (2008) which I reveiwed earlier on the blog, except to go out and buy it.

I've also had the pleasure of knowning Ed for five years, and consider him a friend. He's been to Hawaii twice, and led a one day workshop on Celtic Spirituality at St. Andrew's Cathedral here in Honolulu. We spoke today over the phone, sipped coffee, caught up with each other's lives, and in between, I slipped in a few questions.

How did you get interested in Celtic Spirituality?
"Funny but I was raised without any awareness of my Irish ancestoral background. It was through my interest in JFK and in attending the University of Notre Dame, where I took some classes on spirituality, that I became aware of the Celtic notion of soul friendship. I eventually did a Ph.d on the concept of penance, and included many references to the soulfriend. As I moved into teaching, my interest increased, and I continued my research. My early books were on the subject of mentoring, and included Soulmaking (1991), Father and Son (1995), and Mentoring (2002). As I continued to teach, and travel to Ireland, I also visited the holy and historic sites such as Iona and Lindisfarne. This sparked a deeper interest in the Celtic notion of the soulfriend. The result was a 600 page manuscript which I had a hard time trying to publish. The reason was, it was actually two books in one. At the suggestion of my wife, I split it into two, and this resulted in The Celtic Soul Friend (2002), and Stories of the Celtic Soul Friend (2003)".

Who is your favorite Celtic saint?
"That's a good question. Well, as I first think of it, I am reminded of the Celtic trinity of saints, Patrick, Bridit of Kildare, and Columcille. However, my favorite Celtic saint is Cuthbert. I recall reading Bede's Ecclesiastic History at a difficult time of my life. I identified with how Bede depicted Cuthbert. At that time, I was doing lots of administrative work both at the University and with some Church community programs. Cuthbert desired to be a hermit, and have a more quiet and focused life, and moved to Farne Island, off the coast of Lindisfarne. Cuthbert's example resonated with me, and as a result I gave up many of my administrative duties to focus on my writing and teaching. It was the right move".

Who are some of your favorite authors?
"I would have to say there are three. The first is Esther deWaal, who has written some excellent books on the Celtic idea of prayer. Next would be Donald Allchin, who became a mentor to me, while I was studying and doing research at the University of Oxford. His book on Welsh spirituality is terrific! Third, I'd have to say Benedicta Ward, who was a tutor for me when I was at Oxford. She wrote an excellent  book on St. Cuthbert, and The Desert Fathers: Sayings of the Early Christian Monks (2003)".

What books are you working on now?
"I've been working on a book called The Double. The book focuses on the spirituality of male relationships such as father to son, brother to brother, and friend to friend. I do so in a historical sense, and it begins with the Gilgamesh epic and goes through the Twentieth Century, ending with Jack Kerouac. Some examples of chapters include the relationship of St. Augustine with his son, Adodatus, who died at the young age of seventeen. I'm excited about this, as very little has been written about this relationship. There is also a chapter on Aelred of Rievaulx, that great Cistercian monk, where I discuss his notion of spiritual friendship, and it's implications for today.  I also have the benefit of coming to these topics as both a father and son".

Thanks Ed, for your time, and we look forward to The Double hitting the bookshops. If you'd like to contact Ed, you can find him on Facebook.

The Celtic World and Celticity

On Thanksgiving Day, I presided over a wedding ceremony. After the service, someone asked me about the Celtic Church. This question is not unusual, and is one I am ready for, as I have heard it so often. They wanted to know where in Ireland it was from, and who founded it. I've learned to pause, and reply with a striaght face that  the church was founded by "Red Auerbach and Larry Bird"! After the laughter, I then provide a short summary, and some of the fragments are what follows. 

First, one has to dispel the notion of a Celtic homogenity. The Celtic (or Insular) Church existed for a period of 500 years in many places which were hundreds of miles apart. Naturally, distinct feaures arose in each country due to the different cultural and historical stressors. In addition, most people wrongly assume that "Celtic" refers to Ireland, and Ireland alone. Yes, the majority of Celtic saints we may speak of, were from Ireland, but there are many others from different Celtic lands. One gets a different gist when one considers the Celtic holy sites of Iona (Scotland) and Lindisfarne (England). The Celtic world was in many different places. The "official" Celtic world consisted of six areas. These were Ireland (Eire), Scotland (Alba), Wales (Cymru), Cornwall (Kernow), The Isle of Man (Manx), and Brittany (Breizh). And each of these has different themes in the area of Celtic Spirituality. This will a topic of a future article. It would also be incorrect to assume that the Celtic influence stopped at those borders. Far from it, as Celtic influences were felt far into Europe, including Italy and also Spain. There were pockets of Celtic culture all over what we now call Europe. No doubt, much of this goes back to that Celtic sense of wanderlust! I can proudly say that I have been to all of these regions save The Isle of Man. 

That being so, what does it mean to be Celtic? Carl McColman, whose blog is posted on the front page, writes about this question in his excellent and entertaining book The Complete Idiot's Guide to Celtic Wisdom (2003).  There McColman notes the common threads in the different Celtic traditions, and finds five. "Celticity" means having a unique language. Second, each of these places has a different groups of myths and legends. Third, the land (fourth) people on that land are important. And fifth, having a distinctive "culture" which includes music, art, and literature.

Of the six "nations" listed above, I feel I know the Scottish brand of Celticity best, having had the chance the live there for five years, while I attended University at St. Andrews, and Edinburgh. Scotland is a wonderful place to live, and the Scottish are a warm, and friendly people. McColman's discussion above is helpful, and I want to focus on one point he makes in particular: the connection to land as part of the Celtic experience.
I have often thought about this, me being from the USA, and used to flying around in jets, or driving in a car all day long, on highways lined with Burger King's and Jack in the Box's feeding stations. The Scottish experience is something different. Yes, they too have their Wimpy Burgers, but to appreicate Scotland, to know Scotland, one has to place oneself in it's vast empty places which are everywhere. Whenever I travelled to the Highlands of Scotland, or even some of the islands, such Jura and Islay, I was often taken back by the incredible sense of openness, of space, of connection to the land one feels. One day I drove with a friend for hours and saw thousands of sheep, and not one person!

On another occassion at St. Andrews, I remember a group of guys who went hill walking one afternoon. (A hobby I had never heard of before). The fog became so bad that they spent the night in a sheep's bothie or shelter, and returned the next day. And over time, I came to see this was something that happened often, to lots of hikers. I had a similar kinds of experiences since I moved to Hawaii in 2000. And then too, I felt an immediate connection to the land, which the Hawaiians call "ina", as if I belonged, and as if I was "home" even thought I had never been there before. This is a beautiful feeling and experience.

For me, and perhaps for you how are also on the Celtic path, we need to recall that reverence for Nature is a central feature in our cultural tradition. As I know this, I intentionally make time each day, to get out of doors, to enjoy the land, sea, and sky. And each day when I do, I feel spiritually refreshed and renewed. Yes, part of being a Celtic monk includes studying the tradition, learning the history, reading books, listening to Celtic music, and keeping one's brain in gear. But the Celtic way, is not all brain centered. Celtic spirituality includes all of the senses of the body as well. So do yourself a favor, take time, to be quiet, to stop and smell the roses, and to get to know your environmental surroundings.

Bishop Stephen Neill: Missionary, Theologian, New Testament Scholar

I have an interesting tale about Bishop Stephen Neill, one of the great Anglican Bishops of the last century. Thirty some years ago, I was an  exchange student in Oxford, England. Often, I would spend afternoons wandering around the ancient city, poking my nose in the different colleges, trying to soak up the history of the place. If you've been there, you'll know what I mean as Oxford is unlike any other English city! One afternoon, I stumbled into Wycliffe Hall, the theological college where Bishop Neill was a "senior scholar". One student whispered to me "Come back later, there's a sherry party, and you can meet Bishop Neill!" At that time, I knew Neill had written the definitive book on the history of the Anglican church, Anglicanism (1958), which Anglican clergy used to revere. And when travelling, and low on money, whoever turns down the opportunity to meet a person like Neill and have free sherry and food? I moved on to the next Oxford college, snooped around, returned a few hours later, grabbed some sherry, and had the opportunity to meet the famous Bishop. I don't remember much from our conversation, but I do recall the Bishop being friendly, polite, and interested in what part of America I was from.

Since that sunny afternoon day in 1977, I have come to meet Stephen Neill again and again through his many books. And Neill rarely disappoints. Each time, I read Neill's books, there is almost always something new that I learn. Neill died in 1984, twenty five years ago, yet his writing style and themes are still fresh. Neill is one of the few writers, whose footnotes are  as interesting as his main body of work. As it stands, Bishop Stephen Neill, was one of the towering intellects of the last century. He wrote over sixty books, including some classics in church history, the interpretation of the New Testament, and mission and interfaith relations. It's been stated he could speak 15 different languages. Most importantly to our discussion on Celtic Christianity, Neill, whose family originally came from Northern Ireland, was born in Edinburgh, Scotland, on the last day of the Nineteenth Century. Perhaps due to these roots, Neill writes with great affection about the Celtic Church. In A History of Christian Missions (1964), Neill reflects on the early leadership of the Celtic Church:

"We have already mentioned the missionary zeal which sprang from Irish monasticism. The most notable figure of our period is St. Columba, the apostle of Scotland. Born about A.D. 521 of a noble Irish family, Columba had already founded the two monasteries of Durrow in King's County, and Londonderry, when in 563 he decided to cross the narrow seas with twelve companions and to found a new monastery on the island called Hy or Iona. The purpose of this foundation was evangelistic; the Gospel was to be preached to the still heathen Picts...Columba left behind him a tradition of real and simple sanctity. It is written of him that "in the midst of all his cares he showed himself open and friendly to everyone; he bore the joy of the Holy Spirit in the inmost places of his heart".

Neill then turns his attention to another great Celtic leader, Aidan: "After an unsucessful start, Aidan was sent to pull things together, and was given a dwelling at Lindisfarne. Aidan brought with him the gentleness that we have noted in Columba, and also the ascetic traditions of Irish monasticism; it is recorded that he made his journeys on foot after the manner of the peregrini, the wanderers for the sake of Christ".

I don't want to belabor a point mentioned by many others, but what stands out for me in this passage, is that the Celtic church made an impact on the culture because of an "approachable" spirituality which was marked by gentleness, simplicity and charity, especially to the poorest. Morevoer, Neill says in his own way, that the Celts were counter-cultural, as they were "wanderers" who would go from place to place. In other words, the Celts challanged the places where most people at that time put their security and identity; the land, family, tribe, and country. They lived a different kind of lifesytle than the dominant culture, marked by a love of God and dedication to one another. I would recommend that we need to do the same.

About a year ago, I had a chance to read more about Neill's life in Mission Legacies (1994) as Neill was also a great missionary, who spent over twenty years in South India. I also was glad to see a definitive work, Bishop Stephen Neill: From Edinburgh to South India, (2008) by Dyron Daughrity. In both I discovered that Neill suffered from  serious mental illness for much of his life, having long bouts with depression, insomnia, and suicidal ideation. This gave me a renewed respect and admiration for Stephen Neill as a person. That Neill  was able to courageously carry on in his work, continue writing, and lecturing, is quite simply amazing.  He was heroic in every sense of that term, and an inspiration.

Let me also close this entry with another story about Stephen Neill. Last year I noticed a portrait of Stephen Neill on an American artist's website, George Buchanan, which can be viewed here. I sent the George an email, asking him about this, and we later talked on the phone. The story goes like this. Shortly before Neill died, he had been invited to Duke Univeristy to give some lectures. Someone commissioned to have Neill's portriat done, and the painting above was the result. Moreover, what is even more interesting, is that while Neill was sitting to have the portrait done, the conversations turned to spiritual things. The artist told me, that the conversation was a spiritual turning point in his life.  Typical Neill, a missonary to the end! That's a great story, one in keeping with Neill's life, and one our Celtic forefathers would have been proud of. Sharing the gospel in any situation. We would do well to practice that simple model in our world today.

The uniqueness of Celtic Monasticism

One of the best features of the World Wide Web is access to materials. The hardest decision, as anyone knows who uses the Web, is deciding what to focus on. Recently I chanced upon the website of All Saints of North America Orthodox Church, and to my delight found some excellent resources on Celtic Christianity. The site has several resources, included an interesting audiofile lecture by Fr. Young on The Uniqueness of Celtic Monasticism, and also a useful essay on Celtic Monasticism: A Model of Sanctity. There are also some handsome brochures on the Life of St. Patrick and St. Brigid, but the real gems are the first two items mentioned.

You should take the time to listen to the lecture, and read the essay. I listened with great interest to The Uniqueness of Celtic Monasticism this morning. There, Fr. Aleksey Young emphasises the only way to properly understand Celtic Monasticism, is remembering the close connection between Celtic and Orthodox spiritual traditions. The Celtic Christians were more like the Byzantine or Slavic Orthodox Christians that the Latin or Northern European Christians. More specifically, it was through the Desert Fathers, and writers like John Cassian, who helped shape the Celtic "brand". 

What is most interesting, is what Young pinpoints as the "unique contribution" of Celtic Monasticism. And that was the emphasis on peregrinatio, or pilgrimage, or as we might say today, "our faith journey". Pilgrimage-at least in its broadest sense-included the willingness to wander for the love of God, the willingness to place oneself in exile (and the unfamiliar) with the belief that such detachment brings with it, a deeper intimacy with God. Moreover, these faith journeys were taken for the main purpose of achieving personal salvation (St. Paul had said to "work out one's salvation"), and were outer manifestations of the inner search. Preaching, and the spreading the Gospel were a secondary by product of this search. Such a bold and daring notion of faith led many Celtic monks to cast everything to the wind, and it was common for the monks to embark on journeys in their coracles without oars, rudders, relying upon God alone to take them wherever He willed; Scotland, England, and to other parts in Europe.  

Many Celtic saints demonstrate this wild abandon to God, and to the Spirit. But perhaps the most famous example comes from St. Brendan's mountain prayer:

Shall I abandon the comforts and benefits of my home,
seeking the island of promise our fathers knew long ago,
sail on the face of the deep where no riches or fame
or weapons protect you, and nobody honors your name?
Shall I take leave of my friends
and my beautiful native land,
tears in my eyes
as my knees mark my final prayer in the sand?
King of the mysteries, can I trust You on the sea?

Christ of the heavens,
and Christ of the ravenous ocean wave,
I will hold fast to my course
through the dangers I must brave.
King of the mysteries, angels will watch over me,
Christ of the mysteries, when I trust You on the sea.

In Celtic Monasticism: A Model of Sanctity Young argues as other authors have done, that the Celtic model is one which can help to revive the church, through an emphasis on simplicity of faith and lifestyle. "For the Celts, simplicity wasn't so much a question of externals-like furniture, architecture, and so forth. It was something internal, an it was founded upon the phrase, "Thy will be done". This meant placing absolute trust in God's will, not our own, with every decision in life, including one's health, finances, and career. It also meant, dying to oneself, and one's own plans and desires. Understandably, the Cross of Christ was central to the Celtic thinking, and reminded them, that they needed to die to self. Perhaps this was one reason the high Celtic crosses were became so prominent as holy sites. The monks understood, that the Christian faith demands one's life, one's all. This is incarnational Christianity at it's best; a faith which changes hearts, lives and  behaviors. Such an understanding offers us a fuller view of Celtic Christianity, one which over emphasizes the scholastic, and intellectual aspect of the tradition, focusing on the copying and transmission of Greek and Latin manuscripts, as well the Old and New Testament. A countering stress on personal sanctification provides a fresh new dimension, and perspective as to what may have motivated many of the monks.

Listmania for Celtic Spirituality

I confess I love reading books, holding they in my hands, and learning new things. And no doubt, this “bookish” aspect, is one which drew me to study in Britain. Like many, perhaps even you, I frequently browse on Amazon for used books and also peek at the lists (Listmania) of books other readers suggests on a given topic. It’s also a great way to see what others are reading. That gave me the idea to provide my own list of suggested books on Celtic Christianity for the blog.

I am not an expert in Celtic thought by any means, and have been seriously reading it for ten years. I was first introduced to Celtic Christianity while at New College, University of Edinburgh in the late 1980's. I am grateful to my own denomination, the Celtic Catholic Church, for introducing me to a fascinating tradition and providing me with an excellent historical and spiritual foundation, and holding my feet to the fire to read books on Celtic history and spirituality. Along the way, I got connected with some really cool authors and great books. Here I provide ten titles that any serious student of Celtic Christianity would do well to read and purchase. Yes, my math is OK, I just could not find a photo cover for the first entry listed, hence only nine book covers are shown. My favorites change as I read new books, but these books listed below are "old faithfuls" and ones I return to repeatedly. Focus your attention on these, and you will be well on your way to becoming a Celtic Monk, like me. And don’t forget also to look on ebay and Abebooks for cheap second hand books.

An Introduction to Celtic Christianity, 1989, James P. Mackey. A collection of interesting essays perhaps the most important being the ones on Celtic Christianity, Saint Patrick, Pelagius, and Celtic Art and Scriptures. Sometimes hard to find, but eventually found for sale on ebay.

Carmena Gadelica, 1992, Alexander Carmichael. Originally in six large volumes, this is a collection of Highland Prayers, Hymns, and Incantations from the 19th century. The books helps one to understand the Celtic use of prayer in everyday events, from rising to sleeping. Our version of The Book of Common Prayer.

Celtic Christian Communities, 2000, Ian Bradley. Bradley, a theologian at the University of St. Andrews, does his best to dispel any romantic notions of Celtic Spirituality (such as if there were a break away Celtic Church or that it is the answer all for every problem). By contrast, the stress on monasticism, worship, and pilgrimage is something which can revive the church in the world today.

Celtic Spirituality, 1999, Oliver Davies. Perhaps the best starting point for any student of Celtic Christianity. Part of the Series, The Classics of Western Spirituality. An excellent and readable introduction to the main Celtic “sources” including hagiography, monastic texts, poetry, devotional texts, liturgy, exegesis and theology. Also useful is Celtic Christian Spirituality, 1995, by Oliver Davies, a younger version of the above.

Celtic Theology, 2000, Thomas O’Loughlin. I was lucky enough to find this on ebay for $5. This is the most “theological” of the books listed and is not an easy read. Some theological background and interest in history, is required. Surveys tough issues such as the Penitentials, Adomnan of Iona, Muirchu, and the Stowe Missal.

One Foot in Eden, 1999, J. Philip Newell. Newell’s readable books convey both the wonder and power found in Celtic thought. Poet, theologian, and a former warden of Iona Abbey. Some interesting discussion on Pelagius. For more on Newell, check out his website linked here.

The Celtic Way of Evangelism, 2000, George Hunter III. I love this book because it is so practical. The Celts were not irovy towers thinkers. How were the Celts able to convert a pagan Europe? This book will tell you. Live and learn amongst the pagans themselves. Learn to speak their language, and get to know their thought forms. The church would do well to follow this message as it is now immersed in a predominantly pagan culture.

The Quest of the Three Abbots, 1968, Brendan Lehane. The book covers “the golden age” of Celtic Christianity in the lives of Brendan, Columba and Columbanus, three “wanders of Christ” who traveled to America, Iona, and Europe. An incredibly well written and enlightening book. One of the best.

Exploring Celtic Spirituality, 2004, Ray Simpson. Written by the former warden of Lindisfarne. This book provides a Celtic blueprint for the church today. Provides a unique blending of background information, but also very practical lessons as to how the Celtic tradition can be implemented. A study guide is included with exercises, follow up suggestions, Bible study for both individuals and groups.

The Wisdom of the Celtic Saints, 2006, Ed Sellner. Another excellent starting point for the beginner. Sellner’s beautifully illustrated book (filled with wonderful maps and pictures) contains perhaps the best short introduction to Celtic thought I have read. The first 60 pages are fantastic, and the prolegomena for Celtic studies.

Enjoy and happy reading!

A Celtic Miracle

Ever heard of the psychological term "synchronicity"? It's a term (usually heard from the lips of the followers of Carl Jung) which is their way of saying "everything happens for a reason". Something like this happened to me last week when I was flying from Newark NJ to Washington D.C. I was reading The Mountain Behind the Mountain (1993) a book on Celtic Spirituality by my old professor at the University of Edinburgh, Fr. Noel O'Donoghue. Along the way, I heard the person behind me speaking about the history of Ireland. When we were deplaneing, I turned to this individual, and said, "I heard you speaking about Ireland, and wanted to know if you've ever read this book?" and handed him Fr. Noel's book. He replied, "read it, I knew Fr. Noel!". And then he said, "Hello, my name is David Stang".

David and I met a week later in a local Irish bar (hence the dark photo), where we sipped some Guinness, eat fish and chips, laughed, spoke about Celtic Spirituality and history, and people we knew in common. As it turns out, David is a scholar on the Celtic tradition, and has also written a book on Celtic Spirituality, Emerald Spirit (2003) which is subtitled as "A Journey into the Irish Heart and Soul", and is published in Ireland. I'll also write a review of that book later upon returning to Hawaii. David also generously shared with me some essays he had written on the history of the Irish and St. Patrick. I later read these with great interest and was particularly impressed with both the scholarship and ability of David to tell a good story, just what you would expect for a good Celt. David "knows" Ireland, has a home in Kerry, and proudly states he has lived there "sixteen years in all".

I share this story, because I too believe that everything in life, good and bad, serve some kind of divine purpose. Everything does happen for a purpose. It's fascinating to note, that in speaking with David, he shared with me some recent "Celtic miracles" in his life, and I enjoyed hearing these. And at the same time as David was speaking, I realiaaed that I too was experiencing my own "Celtic miracle" in meeting David, having friends in common, and later, having the opportunity to speak with him further, and in developing a new friendship. Yet this phenomena is not something that should be strange to us in the Celtic tradition. The notion of welcoming the stranger, is central to Celtic Spirituality. I thought back to the lives of the many Celtic saints who practiced "welcoming" and thought of St. Cuthbert and remembered how he welcomed strangers, and in so doing, entertained angels unaware. These saints of old were onto something. I am a better person for going out of my way (and getting out of self) to say "hello" to a "stranger". I have also met someone who can teach me something more about a tradition I love.

This is the way our God works-through people, and through relationships, even when we least expect it. If we have the eyes to "see" this way, each moment, each event can open up rich and new possibilities. Change never comes easy, and I have to confess that I am one of those types who always looked for the big splash or Damascus Road experience.  But that's both bad theology and not realistic! We should know from the Carmina Gadelica, that great collection of traditional Celtic prayers and blessings, that miracles surround us each day; in the rising and setting of the sun, in our daily chores, the breathe we take, the simple act of eating food, and the presence of others around us. Fr. Noel was right and used to say with a twinkle in his eyes, "miracles are everywhere"!

Celtic Daily Prayer

The essence of Celtic Spirituality is a heart wide open to God in every person, in all the world. It is to do with crossing frontiers, not erecting barriers,. It goes so deep that, without losing what is distinctive, it becomes universal.
Ray Simpson, Guardian of the Community of Aidan and Hilda

A main theme of this blog is how one stays spiritually alive, empowered, and connected. This is not easy in a world which stresses the material and is at its heart secular. And specifically, how does the Celtic connection help in this task? In one sense, learning from the experience of others can be useful. And here, the lives and writings of those who have gone before us can help. We can learn something from their struggles and the themes of many of the Celtic writers; that is part of their charm and attraction. One way to discover the beauty of Celtic Spirituality is to acquaint oneself with its many writers and saints. As they say, the proof is in the pudding! An easy way to do this on a daily basis, is to purchase one of the many Celtic devotionals. There are many books in this category, and here I will review two popular devotional books.

Celtic Daily Prayer, which Richard Foster called one "of the best contemporary prayer books available" contains readings and prayers from the Northumbria Community. The Northumbria Community is located in Northern England and seeks to practice Celtic Chrisitianity in the modern world. (A link to the Northumbria Community is found on the opening page of the blog.) The Community has many useful resources and the serious Celtic Christian will find it worthwhile to learn more about the Community and its practices. Celtic Daily Prayer can be used in multiple ways. There is a daily office, useful liturgies such as holy communion liturgy and family shabbat. Then follows a list of saints' days and festivals. This is followed by a list of daily readings and meditations. It's a book that constantly surprizes, and I have often used sections and readings in worship with good feedback. It's a little pricey, but it's easy to pick up a used copy on Amazon or Abebooks.

Another excellent devotional resource, and more focused book, is Ray Simpson's Celtic Daily Light. Ray is the Guardian of the Community of Aidan and Hilda (also linked on the front page of the blog). And again, this is a Community which also has many useful Celtic resources and links. The book contains daily readings on Celtic Spirituality, taken from many Celtic saints, and others who are soulfriends in spirit. For example today's reading is on the theme of dependency. Simpson writes;

"Celtic Christianity spawned close fellowships and delighful friendships, but it did not spawn dependency. If someone wanted to enter a monastery (and sometimes these became the only safe and decent places around) they had to wait outside for days. They had to show that they could take responsibility for their food, sleep and time, that they could make their own decisions and that they could work hard".

There are useful insights and lessons on each page. The readings always provide something useful to both question and ponder. I ordered my copy from Lindisfarne, but I am happy to see that copies are also available at Amazon. Both books have much to offer the person interested in Celtic Spirituality. I'm sure there are many other books where one could start. Nevertheless, this is a great place to start, and the money on these books is well spent. I commonly zig zag back and forth between them, and almost always find something new and interesting. Both books offer a wonderful way to stay focused and spiritual during the day. More importantly, they remind us of the depth, beauty, and inspiration found in Celtic Christianity.