Joyce, Timothy.  _Celtic Christianity: A Sacred Tradition, a Vision
     of Hope_ (Maryknoll, NY: Orbis Books, 1998).  180pp.

Reviewed by Kelly A. O'Connor, Trinity College, 
koconnor@mail.trincoll.edu

     Timothy Joyce is a Benedictine monk and the prior of
Glastonbury Abbey in Hingham, Massachusetts. He is also of Irish
descent, and this book resulted from his own personal quest to
discover the spiritual roots of his ancestors.  The reader
accompanies him on his journey and shares some of his sense of
discovery.  Although the text does not go into a great deal of
depth, it is a broad survey of Celtic religious history and a
good starting point for students of Celtic culture as well as
people with Celtic ancestry who want to discover more about their
heritage.
     Joyce's discussion of Celtic Christianity does focus on the
British Isles, but not just on the Irish, which is a mistake that
other texts make.  While the Irish Celts do have pride of place,
the Welsh and Scots are not forgotten, and there is even some
mention of Cornwall and Brittany.  Poems and prayers from a broad
time frame are included in translation, and there are some black
and white photos of sites and landmarks.  There is also a
bibliography at the end for those who wish to do more reading.
     Br. Joyce starts his quest by looking at "Ancient Celts and
Modern Christians," the title of the first chapter.  He discusses
who the Celtic peoples actually were, the regions they inhabited,
Classical sources, oral tradition, political structure, and other
important aspects of early Celtic culture. He was surprised to
discover, as I believe most people are, that the Celts were
spread over much of Europe, not just Britain.  Joyce states that
the focus of the pagan Celtic religion was their "propensity to
find the divine in all of created nature" (11), and this will
also be one of the most important features of early Celtic
Christianity.  In one of the last sections of this chapter, "Are
There Any Modern Celts Today?", Joyce briefly touches upon the
rise of Celtic nationalism in recent decades. 
     The remaining seven chapters chronicle the history of Celtic
Christianity from its introduction to the British Isles and its
early influences, with a relatively large section on Saint
Patrick, to the present.  There is a chapter devoted to Celtic
Monasticism, which was one of the strongest forces in Early
Medieval Britain.  Controversy and invasion are the focus of
Chapter Four, where Joyce takes the side of Pelagius, whose
teachings have "something to say to us today if we can cut
through the extremes to which the Augustinian criticisms may have
pushed him" (59).  The clash between Celtic and Roman
Christianity comes to a climax over the dating of Easter and
results in the Synod of Whitby (664).  The Roman way would
prevail, but the Celts would not sacrifice all their customs and
beliefs.  Even the plundering of monasteries by Viking invaders
would not destroy them completely. 
     The strongest point of the text is Joyce's objectivity.  He
devotes as much space to showing the weaknesses of the Celtic
Christian faith as he does to showing its strengths.  Joyce's
purpose in dwelling on the negative as well as the positive is to
"come to a fuller understanding of the story and to open up our
own options for the future" (99).  The Viking settlements in
Ireland and the resulting growth of cities heralded the
monastery's decline in power.  Although still centers of learning
and manuscript production, the monastery and its abbot had to
make way for the bishop and archbishop.  Continental monastic
orders also came to Ireland and Britain and gradually replaced
the older, Celtic orders.  The Anglo-Norman invasions of Ireland
signaled a further decline as English officials were given
positions in Ireland.  The Reformation "had little meaning for
the Irish, a little more for the Welsh, but much for the church
in Scotland" (92).  The Presbyterian Church that was developed in
Scotland was greatly in opposition to the wildness and freedom of
the older Celtic faith.  The rule of the head was put over that
of the heart, and the climate went from non-mystical to anti-
mystical (93).  The greatest blow to Wales was that the Welsh
language was forbidden in 1536, although it continued to be used
in more remote regions.  
     "The Darkest Hour" for Ireland came after the Cromwellian
invasion in the mid-seventeenth century.  Half a million Irish
died between 1649-60.  Priests were singled out for attack and
the Mass was forbidden.  Approximately 50,000 Irish people were
forced to leave their homes.  "This was a people of the land who
believed their connection to the earth to be holy and sacred. 
Now they were uprooted. . . .  Deep cleavages on religious
grounds resulted as mistrust and fear led to resentment and
hatred" (101).  Catholics were forbidden to hold public office. 
Some relief came to Ireland during the time of the American and
French Revolutions, but that was relatively short-lived and in
1801 the Act of Union made Ireland officially part of England and
it would remain so until 1922.
     An already weakened Ireland was brought to its knees during
the Potato Famine of 1845-50.  A minimum of three million people
died or emigrated.  The famine also did nothing to improve
relationships between Ireland and England.  "The most extreme
British opinion interpreted the famine as a direct divine
punishment on Ireland for its son of popery and for the laziness
of its people" (106).  The Irish Catholic Church emerged from
these conflicts stronger than ever and began to exert more power
over the Irish people.  In a sharp diversion from early Celtic
Christianity, the secular and the sacred were separated.  God was
no longer among the people and present in everyday things.  The
power of this new Church began to extend itself and soon being
Catholic became synonymous with being Irish, especially in the
United States.   
     The recent interest in discovering onežs cultural roots has
spread to those of Celtic descent as well, not only in Ireland
but in Wales, Scotland, Cornwall, and Brittany as well.  That is
where Br. Joycežs journey beganžwith an Irishman trying to find
out what it meant to also be a Celt.  As people begin to find
their cultural roots, they often find their spiritual ones as
well.  That, says Joyce, is the key to the future of Celtic
Christianity.  As we approach the millennium, spirituality is
becoming of greater interest to the general public.  "The Celtic
tradition is only one of many such openings to a growing
consciousness.  But it is one that has been embodied in a
definite historical Christian church" (149).  The holistic
approach that Celtic Christianity takes to the world is something
that appeals to many groups, and is perhaps the most enduring
lesson we could learn. 
     Br. Joyce does not claim to be a scholar in the academic
sense of the word.  He writes "as an Irish-American, a Roman
Catholic priest, and a Benedictine monk" (xi).  As a result, his
text does not have many notes or an extensive bibliography. 
Celtic Christianity is a jumping-off point, a book for the
newcomer to Celtic spirituality which will intrigue you just
enough to make you go to the works listed in the bibliography for
more.

Link to Orbis Books.