Means of Ascetical Training for Priests
Prayer is the proper element of the spiritual life, and love of prayer is a prominent characteristic of a good priest
Continue reading Means of Ascetical Training for Priests
A Hermit in the Celtic & Brunonite Tradition
Spirituality involves the recognition of a feeling or sense or belief that there is something greater than ourselves. Spirituality involves exploring love, compassion, compassion, life after death, wisdom and truth, with the knowledge that our Saints have achieved this by emulating our Lord Jesus Christ,
Prayer is the proper element of the spiritual life, and love of prayer is a prominent characteristic of a good priest
Continue reading Means of Ascetical Training for Priests
Spiritual ecology is a spiritual response to the intensifying ecological crisis. It is an expanding field that unites ecology and environmentalism with an awareness of all that is sacred within creation. Calls include, a responses to environmental problems, a spiritual perspective, awareness and practice. Continue reading Spiritual Ecology
When the monk has learned the secrets of solitude, when be has come to terms with his loneliness, he will find himself able, when obliged to mix with the world, to take with him his own solitude and live within it in recollection. He will have learned, without having consciously acquired a technique, how to keep sheltered his essential self in the midst of distraction. But even so, it would be foolish for him to take risks; solitude can be easily displaced, The monk, like Ruskin’s artist, should be “fit for the best society of men, and keep out of it.” Continue reading Exterior and Interior Solitude
At the age of twelve, Jesus already began to exercise His Mother in detachment and to show her the degree of perfection to which He intended to elevate her. Undoubtedly, up to that time she had innocently enjoyed all of the tender-hearted endearments and affection of her Son, the Child Jesus. That is why on finding Him in the Continue reading Mary, The Personification of Faithfulness to Grace
We need to find and reappropriate that sound tree of our faith, getting rid of the dead branches of mindless conformity, so that it may live its own vigorous and authentic life. Continue reading Prayer in Irish Spirituality
The ancient Celts practised a marvelous form of prayer which called God into every part of daily life. This intentional reminder that God is ever present can be called incarnational prayer: revealing the connection of the divine with everyday life.
I arise today through the strength of heaven: Light of sun, Radiance of moon, Splendour of fire, Speed of lightning, Swiftness of wind, Depth of sea, Stability of earth, Firmness of rock. 
Incarnation means literally to put flesh on, or to be given bodily form. As Christians we celebrate the incarnation in Jesus Christ, God made human. Jesus himself used incarnational language. He spoke of God being like the woman who lost a coin, or a shepherd who followed the lost sheep. He compared the kingdom to a mustard seed. Kathleen Norris says, “Incarnational language might be defined as ordinary words that resonate with the senses as they aim for the stars.” 
Walker of the Night Stars, Guardian of the Hearth, Keeper of the Deep Places, May I sleep in you this night. 
The God of the Celts is not found in a statement of faith but in “… this vivid sense of a God who knows, loves, supports, is close at hand, and actually present in their lives.”  Celtic prayer invites God into the personal life, whatever shape that takes, and encourages the connection of the divine within and without. Ancient Celtic tradition meant that, from the lighting of the fire in the early morning until the settling of the house at night, prayers were said for all activities:
Mothers of our mother, Foremothers strong, Guide our hands in yours, Remind us how to kindle the hearth, to keep it bright, to preserve the flame, Your hands upon ours, Our hand within yours, to kindle the light both day and night. 
Celtic prayer originally came out of a culture immersed in its relationship to the divine. We, of course, live in different times not so open to constant prayer. We believe “facts” are truth. Yet we can begin to know the truth of God who is ever present through recognizing our own experience as holy. Following Celtic tradition, nothing is seen as outside the blessing of God. Can we find the prayer to bless our computers, our mini-vans, our containers of microwave food, our designer jeans?
Even as I clothe my body with wool, cover Thou my soul with the shadow of Thy wing. 
The miracle of this kind of attentiveness to God is the tremendous sense of thankfulness which seeps through every part of Celtic life. Our culture teaches us that owning things leads to happiness. The Celtic practice of incarnational prayer leads to a deep and truly fulfilling relationship to the Source of life.
Bless to me, O God, Each thing mine eye sees;
Bless to me, O God, Each sound mine ear hears;
Bless to me, O God, Each odour that goes to my nostrils; Bless to me, O God, Each taste that goes to my lips; Each note that goes to my song, Each ray that guides my way, Each thing I pursue, Each lure that tempts my will,
The zeal that seeks my living soul,
The Three that seek my heart, the zeal that seeks my living soul, The Three that seek my heart. Continue reading “CLOSER TO GOD: A CELTIC WAY”
by: Anonymous (Author) from: The History of That Holy Disciple Joseph of Arimathea [ca. 1770]
The History of that Holy Disciple Joseph of Arimathea. Wherein is contained, The true Account of his Birth, his Parents, his Country, his Education, his Piety; and how he begged of Pontius Pilate the Body of Our Blessed Saviour, after his Crucifixion, which he buried in a new Sepulchre of his own. Also the Occasion of his Coming to England, and he walked on England’s mountains green where he first preached the Gospel at Glastonbury in the County of Somerset; and where is still growing that noted White-Thorn, which buds every Christmas-Day in the Morning, blossoms at Noon, and fades at Nights, on the Place where he pitched his Staff in the Ground. With a full Relation of his Death and Burial. Printed and Sold in Bow Church-Yard. London.
The person we are going to speak of, named Joseph, was a just, holy, pious, and devout man, born at Arimathea, otherwise called Rameth, and afterwards Ramula. It was a city formerly allotted for the Levites, and situated near Sophim on mount Ephraim, near the confines of the tribes of Benjamin and Dan; and is also noted for being the birth place of Samuel the prophet, who here lived and died, and was buried.
Here Joseph was born, and from hence was called Joseph of Arimathea; he was the son of one Matthias, who was considerable for his extraction, but more for his justice and authority in Jerusalem, which was the metropolis of that country; his bringing up, during his tender years, was with one Jonathan, who was his brother by the same father and mother, with whom he profited in all kind of sciences, having a good memory, and quick apprehension; so that being yet a child of fifteen years of age, he was praised by all men, in regard of the good affection he had to learning, that the priests and noblest citizens vouchsafed to all his opinion of things that concerned their laws and ordinances.
He was born about eight years before the nativity of our blessed Lord and Saviour Jesus Christ, and about the age of seventeen years, his desire being to search and have an insight, into the laws and customs of the three sects of the Jewish nation, the Pharisees, which is the chiefest, the second the Saducees, and the third the Esseans; to the end he might chuse the better of the three, when he understood them all. He declined the two latter, and adhered to the former, addicting himself to such great austerities and labours, that hearing of one Malachi an holy man, who lived in a desart, cloathed himself with nothing but what the trees brought forth, fed on no other kind of meat but what they freely yielded, and washed himself oftentimes by day and night in cold water; to keep himself chaste, he went and lived with him, and imitated his course of life, for the space of four years, at which time he returned to Jerusalem again, at the age of one and twenty years.
But now, though Joseph of Arimathea had entirely devoted himself to the sect of the Pharisees, yet was he not addicted to the vices which too evidently appeared among them, especially hypocrisy; for he was really just in all his dealings, pious without ostentation, and very charitable in private: insomuch that he obtained the praise of the rich, and the benediction of the poor, where-ever he went, and gloried more to be a good man than a great senator, to which dignity his incomparable merits had justly preferred him.
However, when Jesus Christ began to take upon him the great work of the ministry of the Gospel, and by his holy life, pure doctrine, and supernatural miracles, had procured many Jews to embrace what he taught them, among the rest of his followers this Joseph of Arimathea became a great admirer of our Saviour’s preaching, insomuch that declining the Levitical laws, as then taught in the Jewish church, he became a sincere convert, and followed Christ in all the journeys which he took throughout the land of Judea and Galilee, for the promulgation of the Gospel.
But when Jesus was betrayed by Judas, who sold the precious blood of our lord and master, for the value of thirty pence, after the condemnation was passed upon him by Pontius Pilate, the Roman president of Syria, and he was crucified on the cross, for the sins of the whole world.–As soon as he was dead, this Joseph of Arimathea, who was a rich man, went, as the evangelist St. Matthew tells us, chap. xvii, 58, 60, to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered; and when Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in the rock, and he rolled a great Stone to the door of the sepulchre and departed.
Now, as for the manner of the sepulchre wherein our Saviour was laid, take the description thereof, as given by Adricomius, in his relation of the Holy Land, and which is as follows: The glorious sepulchre of our Lord, says he, was a new monument, situated about one hundred and eight feet from mount Calvary, and distant one thousand paces from mount Sion. Here it was that Joseph of Arimathea, a noble senator, cut out of a rock that was in his garden, a place of interment, in which he, together with Nicodemus, the blessed Mary, and other women, buried form the cross by consent of Pilate, the body of Jesus, which they had wrapped up in fine linen, perfumed with myrrh and aloes; his head was placed towards the West, from whence it has been the custom ever since, among the Christians, to bury the dead, in many of their church-yards, with the feet towards the East; and those attending his sacred funeral, having rolled a great stone to the door of the monument, they returned to their several habitations.
In the mean time, the priests, scribes, and pharisees, endeavouring to hinder the resurrexion of Christ, they set a guard of soldiers to watch the sepulchre, the mouth whereof they closely shut up, and set their seals on the door, that they might not be deceived thro’ any frauds, either of his disciples or their own keepers; but this diligence of the Jews, who would have obstructed his rising, did rather increase the miracle, and confirm the faith of our Saviour’s resurrection; for, on the third day after his crucifixion, receiving life again, he came to Mary Magdalen, first in the likeness of a gardiner, according to these words of the evangelist, Jesus saith unto her, woman, why weepest thou? she, supposing him to be the gardiner, saith unto him, If thou hast borne him hence, tell me: here thou hast laid him, and I will take him away. John xx. 15.
After the death of our Saviour, Joseph of Arimathea led a solitary life, about six months, in commemoration of our Saviour’s crucifixion for his salvation, as well as the whole race of mankind; but this time of penitence being compleated, he came again among the apostles, and by St. Peter was adopted one of the seventy-two disciples.–So to make good that great charge which he had took upon him, understanding from Felix, who then governed Jerusalem, that certain noble Christians, men of much honour, and more virtue, were, for preaching the Christian faith, sent to Rome by his commandment, to answer what was objected against them in Cæsar’s presence; being desirous of the service, and having special intelligence, that ⱡ the torments wherewith they were martyr’d, lessened not their piety, but that they lived contentedly on figs and nuts. He, for this cause, departed presently for Rome, and was encountered with many and grievous hazards by sea; for the ship wherein he sailed was wreck’d in the midst of the Adriatick sea, and about six hundred of them were forced to swim all night long, and at day-break, by God’s providence, a Cyrenian ship came in sight, and he, and about fourscore others, who out-swam the rest, were taken up, and saved.
After he had in this sort escaped, he went to Diarchia, which the Italians call at this day Puteoli, and grew acquainted with Baliturnus, a Jew born, who was a comedian, and in good reputation with Tiberius; by whose means, insinuating himself into the empress Poppeia’s knowledge, he determined to beseech her to procure the liberty of those Christians in bondage; and being gratified likewise by her with many gifts, he returned again into his own country.
Being now returned home, and having given a full account to the twelve apostles, of what special service he had done for the vindication of the Christian liberty at Rome, he was appointed and ordained to go and preach the Gospel in England; and according as the mission commanded him, he took shipping at Joppa, and sailing with a great deal of difficulty, and meeting many dangerous storms, through the Mediterranean sea, he at length landed at Barrow-bay in Somersetshire, and then proceeding onwards of his journey eleven miles that day; came to Glastenbury in the same county; where, fixing his pilgrim’s staff in the ground, it was no sooner set in the earth, but just like Aaron’s rod (which blossomed flowers when there was a contest betwixt him and other learned Jews for the priesthood) it was presently turned into a blossoming thorn, which supernatural miracle made the numerous spectators, who came to see this wonder, be very attentive to hear his preaching the Gospel, which was concerning Christ crucified for the redemption of mankind.
He arrived at Glastenbury about three years after the death of our blessed Redeemer, being then in the forty-fourth year of his age, doing there such wonderful miracles, that he presently brought to the conversion of Christ above one thousand souls. Besides, as Eusebius, Sozomenes, and Ruffinus, three most faithful ecclesiastical writers, relate, he baptized at the city of Wells, which is within four miles of Glastenbury, eighteen thousand persons one day; so devout, zealous, and holy, was the life of Joseph of Arimathea, that although he found the inhabitants of this island very barbarous and superstitious, yet, by wholesome admonitions, in learnedly as well as strenuously exhorting them to change their erroneous opinions, representing before their eyes, the heinousness of their damnable folly and blindness, he piously persuaded them not to hazard the salvation of their souls, and their posterity, by embracing downright idolatry, in worshipping the sun, moon, and stars, as well as living creatures, both on the earth, as well as in the sea.
Thus Joseph of Arimathea, by his godly life and good behaviour, having obtained the good-will of one Ethelbertus, a king then reigning in the western parts of England, and many other nobles, whom he converted to the Christian faith, he founded a most famous abbey at Glastonbury; which was the first Christian church in the world, and by the large endowments settled upon it afterwards by the Christian princes, it became one of the richest monasteries in Christendom.
In the antient town of Glastenbury the holy Joseph of Arimathea continued till the day of his death, being forty-two years, so that he was eighty-six at his death; and so venerable was his person then held, that six kings of those parts honoured his corpse by carrying him on royal shoulders to the grave; which was made in the chancel of Glastonbury-abbey, and had a most stately tomb erected over him, with the following inscription: Here lies the body of that most noble disciple, recorded in scripture by the name of Joseph of arimathea, and noted by the four evangelists, Saints Matthew, Mark, Luke, and John, for his begging the body of our blessed saviour when crucified to redeem lost men from eternal destruction, and burying it in a tomb of his own making. he died a.d. 45, aged 86.
The church-yard of Glastonbury, formerly called Avolonia, is also noted for the burial-place of king Arthur, whose sepulchre was searched for by King Henry II. and found under a stone, with an inscription on it, declaring whose ashes it covered.
And in veneration for Joseph of Arimathea, a lady living at Glastonbury, a little after the death of this holy man, obtained of her husband as much pasture-ground for the good of the inhabitants, as she was able to walk about barefoot in a whole day.
But what is more remarkable is the White-Thorn, otherwise called the Holy-Thorn, which to this very time is noted thro’ all Europe, for its budding on Christmas-day in the morning, blossoms at noon, and fades at night; and the reason is as abovesaid; for that it was the staff of Joseph of Arimathea, which he fixing in the grouad, it instantly took root where this famous thorn grows, and thereby proclaimed that spot a resting place for its master. And though the time of superstitious popery is in this kingdom abolished, yet do thousands of people, of different opinions, go annually to see this curiosity, which appearing supernatural, and contrary to the course of nature, makes us cry out with Psalmist, O Lord! how marvellous are thy ways!
ⱡ The original reads thst.Continue reading “The History of that Holy Disciple Joseph of Arimathea”
Renew your spiritual life and community worship with these adaptations of ancient Christian practices.
Celtic Christian spirituality refers to a set of practices and beliefs in Ireland, Scotland, and Wales that developed in the early fifth century during the development of the monastic tradition. Many of these practices have roots in desert spirituality; Celtic monks considered the teachings of the desert mothers and fathers essential wisdom.
Celtic pre-Christian culture, dating back to 500 BC, permeated the land, and these beliefs also strongly influenced Celtic spiritual practices. As a result, much of Celtic Christianity can be characterised by a strongly incarnational theology: The natural world, in particular, reveals the sacramentality of all creation. Matter is infused with the divine presence and offers glimpses of the world behind the surface of things. This spirituality celebrates the human imagination, cultivating creativity through various art forms such as manuscript illumination and vibrant metalwork.
There has been a recent strong revival of interest into Celtic Christianity as a way to renew our spiritual lives and community worship. What follows is an exploration of 12 Celtic Christian practices for modern Catholics’ daily spiritual lives, along with scripture passages for meditation.
Thresholds are the spaces between when we move from one time to another, as in the threshold of dawn to day or dusk to dark; from one space to another, as in times of pilgrimage or in moving from a secular to a sacred space; and from one awareness to another, as in times when old structures start to fall away and we begin to envision something new.
The Celtic peoples had a love of fringe and outer limit places, most likely as the result of living on an island, but they also held a keen sense of the Otherworld as a place just behind the veil of this one.
Celtic Christian monks were also drawn to fringe places, inspired by those who fled to the desert. They found their own threshold places, such as Skellig Michael, a jagged stone island jutting out into the Atlantic on which the ruins of a monastic community are still perched on top.
Become aware each time you cross a threshold. This might be across a doorway, in moving from one activity to another, or the thresholds of the day, especially at dawn and dusk. Pause at each of these and offer a short prayer of gratitude.
These are the words of the Lord of hosts: Stand at the crossroads and look round; ask for the ancient paths. When you are shown where the good way lies, walk along it and your souls will find rest. — Jeremiah 6:16
In ancient times dreams were respected as signs from God. Dreams play a significant role in scripture, with guidance and direction often arriving in these night visions.
Joseph of the Hebrew Bible, Jacob’s dream of a staircase from earth to heaven with angels ascending and descending, Daniel’s dream of the four beasts, and Joseph the father of Jesus’ four separate dreams are all notable examples from scripture.
Many Irish saints had meaningful dreams as well. Legend says St. Patrick had a dream in which he was visited by an angel who encouraged him to flee captivity and helped arrange a miraculous escape. He later had another dream in which he heard the Irish people calling out to him to return to the land of his enslavement and help Christianity flourish.
One of the best ways to remember your dreams is to place a journal and pen by your bed at night and then ask God for a dream before sleep. Even if you awaken with only a fragment or a feeling, record that upon waking.
Now after they had left, an angel of the Lord appeared to Joseph in a dream and aid, “Arise, take the child and his mother, and flee to Egypt. Remain there until I tell you.” — Matthew 2:13
In the Celtic monastic tradition, wandering was a powerful practice inspired by the biblical story of Abraham. There is a unique term for this wandering: peregrinatio pro Christo, or the call to wander for the love of Christ. It differs from pilgrimage and is a phrase without a precise English definition.
The wandering saints set forth without destination, often getting into a small boat with no oars or rudder, called a coracle, and trusting themselves to the currents of divine love.
They surrendered themselves completely to the wind and ocean and let themselves be carried to what they called the place of their resurrection, the place where they would live and work, die and be buried, and where their remains would await their resurrection on the Last Day.
Each evening reflecting upon the previous day and notice the signs of the divine presence. Where have you felt nudges to move forward? How have you been invited to surrender into trust? Where have you turned away from these? In what ways did you resist or ignore the holy impulses?
When Abram was ninety-nine years old, the Lord appeared to Abram, and said to him, “I am God Almighty. Walk before me and be blameless. I will establish my covenant between me and you and I will multiply you greatly.” — Genesis 17:1–2
In the Celtic tradition, one of the practices that aids in loving attention to daily life is blessing. Blessings are prayers celebrating the ordinary tasks of the day. There is a beautiful book of Scottish blessings called the Carmina Gadelica, collected by Andrew Carmichael in the XIX century in Scotland’s Outer Hebrides. It is filled with blessings of the day’s unfolding.
Blessing is an act of acknowledging the gifts and graces already present and offering gratitude to God for them. All the mundane activities of the day are opportunities to witness grace at work.
We can begin to see the everyday things of our lives as openings into the depths of the world. The steam rising from my coffee, the bird singing from a tree branch outside my window, the doorbell announcing a friend’s arrival, the meal that nourishes my body for service all bring me closer to God’s grace. Consider writing a blessing of gratitude for each of the ordinary things that sustain you during the day.
God said, “This will be a sign of the covenant that I establish between me and you and every living creature for all generations. I will place my rainbow in the clouds and it will be a sign of the covenant between me and the earth.” — Genesis 9:12–13
Another key practice for the Celtic saints was having a soul friend, inspired by earlier desert traditions. St. Brigid is often quoted as saying, “Go forth and eat nothing until you get a soul friend, for anyone without a soul friend is like a body without a head; is like the water of a polluted lake, neither good for drinking nor for washing.”
Everyone, whether lay or clergy, man or woman, was expected to have a spiritual mentor and companion on the soul’s journey. This was a person in whom they could confide all of their inner struggles, someone who would help them find their path and who could midwife them in discernment. There was a sense of genuine warmth and intimacy in this relationship and deep respect for the other’s wisdom as a source of blessing. Age or gender differences did not matter.
I invite you to spend some time seeking out a soul friend. You may already have one in your life: a spiritual director, a wise guide, someone you can turn to when things feel challenging and to whom you entrust the secret desires of your heart.
Please do not insist on my leaving you or forsaking you. Wherever you go I will go, and wherever you live I will live. Your people will be my people and your God will be my God — Ruth 1:16
Christ with me, Christ before me, Christ behind me, Christ within me, Christ beneath me, Christ above me, Christ at my right, Christ at my left, Christ in the fort, Christ in the chariot-seat, Christ in the mighty stern. I bind to myself to-day, The strong power of an invocation of the Trinity, The faith of the Trinity in Unity The Creator of the Elements.— Lorica Sancti Patricii, (St. Patrick’s Brestplate)
In the Celtic monastic tradition, a lorica is a type of prayer seeking protection, invoking the power of God to safeguard against darker forces. You are probably familiar with the lorica prayer above, attributed to St. Patrick. The biblical inspiration may come from Ephesians 6:14, which refers to the breastplate of righteousness clothing you.
This practice is rooted in the precarious sense people often have of our own existence. Traveler’s especially faced dangers at night from thieves or wild animals with only fire and prayer as protection.
These breastplate prayers name the presence of Christ in all directions as a shield against harm and a reminder of God’s loving presence. You can extend this circle beyond yourself to include your family, your community, your country, and the earth.
You who abide in the shelter of the Most High, who rest in the shadow of the almighty, say to the Lord, “You are my refuge and my fortress, my God in whom I place my trust. — Psalm 91:1–2
A central Celtic practice at sacred sites, such as churches, graves, crosses, and holy wells, is known as “walking the rounds.”
This involves walking sun-wise (or clockwise) in a mindful way around various markers or monuments. The number of rounds varies but is often three to reflect the sacredness of that number in the Celtic imagination. There are pattern days associated with different holy places and a set number of rounds to walk in specific places along with certain prayers.
Walking helps to arrive to a place and slow down. Walking in a circular manner helps to move us out of linear ways of thinking and to open our hearts to receive God’s grace.
Find a holy place to walk around. It might be a sun-wise journey around a favourite tree, your church, or around the edges of a labyrinth. While walking the rounds, you might say traditional prayers like the Hail Mary and the Lord’s Prayer, but any prayers of the heart are welcome.
When the Lord saw that he had turned aside to see, God called to him out of the bush, “Moses, Moses.” He answered, “Here I am.” He continued, “Do not approach. Take your sandals off your feet, for the place where you are standing is holy ground.” — Exodus 3:4–5
While the Irish monks are known for their illuminated sacred texts, books were rare and valuable, so they would have had to learn many scripture passages by heart to be able to pray with them. This was a continuation of the older Druidic tradition, which was primarily an oral culture that prized memorisation rather than writing.
The Irish monks sang psalms throughout each day as a central part of their prayer. They were immersed in this poetry and ancient call to see God active in the whole world. They likely would have memorised all 150 psalms, as their days were intertwined with their imagery.
Begin by finding just two lines of a scriptural text or poem that are meaningful to you. It could even be one of the suggested texts in this article. Spend time each morning with these lines, repeating them gently to yourself until you have learned them by heart and then recall them throughout the day.
I will establish my law in their minds and inscribe it in their hearts. I will be their God, and they will be my people. — Jeremiah 31:33
The desert tradition profoundly influenced the Celtic monks; while many monks were unable to go to the literal desert, they sought out the wild edges and solitary places of wilderness.
There are many sacred places in Ireland and Wales with the word díseart or dysert meaning ‘hermitage’ in the name. This is the Irish word for desert and refers to a place of solitude and silence, a retreat for those who long for a more intimate encounter with God and where attention can be cultivated with few distractions.
There are many stories of Irish monks who lived as hermits for a time, including Sts. Colman and Kevin, who both lived in caves and had animals as their companions.
Begin by making a commitment to spending 5–15 minutes each day in silence. Turn off your phone, computer and tablet and ask others near you or in your house not to disturb you. Then extend this by finding a whole morning or afternoon to go to a nearby retreat centre or monastery and listen deeply to the sacred stirrings within.
God spoke all these words: “I am the Lord, your God, who brought you out of the land of Egypt, out of that place of slavery. You shall not have other gods instead of me.” — Exodus 20:1–3
The unfolding of the seasons was an overarching template for the Celtic imagination. In the pre-Christian tradition there are significant feast days aligned with the equinoxes and solstices. And then there are the cross-quarter days, which are the midway points between them and part of the harvest cycle.
The Christian calendar incorporates many of these rhythms, with Christmas falling near the winter solstice, the feast of John the Baptist at the summer solstice, and Easter after the spring equinox. The monastic prayers of the Liturgy of the Hours also respects these sacred rhythms of nature’s rise and fall, birth and death.
Make time for contemplative walks outside in your neighbourhood. Instead of trying to get somewhere specific, simply pay attention to the world around you and how God might be speaking to you. Pay particular attention to the signs of the season—what flowers might be in bloom, whether the trees have their leaves, and the height of the sun in the sky. Ask yourself what season your own soul is in right now.
For everything there is a season, and a time for every activity under heaven. A time to be born, and a time to die; a time to plant, and a time to uproot what is planted. — Ecclesiastes 3:1–2
The Celtic imagination considers sacred places to be “thin,” or places where the veil between the worlds, meaning heaven and earth, seem especially near to each other.
Ninth-century Irish theologian John Scotus Eriugena taught that there are two books of revelation: the book of the scriptures and the book of creation. Both are required to know the fullness of the divine presence.
Just as God can speak through the words of the scriptures, so can we hear the voice of the divine in the elements and in creatures. The landscape can become a theophany, or place of divine manifestation. The Celtic monks sought out places in the wilderness to receive this gift of revelation.
Make a commitment in the coming days to spend time in nature and be present to it as a place of revelation. Bring the prayers of your heart and ask God for signs and symbols to guide you on the way. Consider making a pilgrimage to a landscape that feels especially sacred to you, whether desert, mountain, sea, river, or plains.
“Go out and stand on the mountain before the Lord, for the Lord will pass by.” There was a powerful, strong wind that tore the mountain apart and shattered rocks before the Lord, but the Lord was not in the wind. After the wind, there was an earthquake, but the Lord was not in the earthquake. After the earthquake, there was a fire, but the Lord was not in the fire. After the fire, there was a tiny whisper.” — 1 Kings 19:11–12
Three is a sacred number in the Celtic tradition, and often the saints expressed their own desires or commitments in terms of the number three.
St. Columba of Iona asked God for three things: virginity, wisdom, and pilgrimage. St. Íte of Killeedy (Íte ingen Chinn Fhalad) focused on faith, simplicity, and generosity. Each is a variation on wisdom for the three essential things one must do in life.
None of the monks say the same three things, which open us up to the possibility that what is essential to one person will be different to another. Similarly in different seasons of life, what is essential for us might change.
Reflect on the three things in your own life you count as most essential. Hold them as principles or touchstones for your life right now as you continue your spiritual journey. One way to do this is to imagine you are at the end of your life looking back. For what do you want to be remembered?
The Lord has told you, O man, what is good. And what does the Lord require of you? Only this: to do what is right, to show mercy, and to walk humbly with your God — Micah 6:8
Even if this magnificent verse were the only memorable passage in the Book of Micah, the Book would be worth reading and rereading; the verse is one of the richest summations of prophetic preaching (Isa 19:19; Hos 6:6; Am 5:21-22).Continue reading “12 Celtic spiritual practices to celebrate God”
Strong Celtic connotations were retained by Brittany, Scotland and Ireland for centuries, keeping that torch of Ancient Tradition ablaze and Celtic music being the conveyer by which the most sensitive individuals and those less conditioned by political and religious ideas were brought back into the collective conscience, a new stimulus and the driving force to action according to the Ancient Code of the Western world. Continue reading Celtic spirituality in Druidic Europe