A Church Ancient and Modern: The Celtic Catholic Church
The Church traces its faith and succession to that historic apostolic Church which, according to tradition, sent St. Joseph of Arimathea to carry the faith to the "land of the Celt." In A.D. 36, only a few short years after Our Lord's death and Resurrection, on land given to him by the pagan king, Ariviragus, St. Joseph built a little chapel of twisted wattles and daub on the hills of Glastonbury in southern England. The tiny church stood on the same spot until Cromwell had in torn down in 1665. Christianity grew under Roman occupation, and continued when the Romans left Britain, whence it took on the character of the native Celtic people. It was during this time that Patrick, a Britain, went as a missionary to Ireland. He wasn't the first missionary to go there, but he was by far the most important. With the bloody invasions and disruptions caused by the pagan Anglo-Saxons, the Celtic Church was forced to the fringes of the Celtic Britain, hiding in caves and on small islands. But even in exile the faith never died.
The Celtic Church had continued to grow and develop in isolation from much of continental Christianity - but it never became a new or different Church, it was in all ways stayed catholic and apostolic. It took on the pastoral and tribal nature of the people it served, and preferred the more monastic-style of Christian leadership, rather than the Episcopal (Bishop-led hierarchical) style of leadership used in more urban areas of the Continent. There was considerable monastic influence from the Coptic Church (Egyptian Catholics), but whether this was a direct influence from the desert fathers of Northern Africa, or from St. Ninian as learned from St. Martin of Tours, it is difficult to gage. Very possibly, the influence came from both sources.
In time, the young and vigorous Irish-Celtic Church sent missionaries out to evangelize the nations. When Christianity again began to grow again on the island now called England, it returned in both Celtic and Roman forms. The Northern portion of the Island (Scotland and England) was primarily missionized by the Irish-Celtic Church especially in Iona. The Celtic Church was also strong in Cornwall and Wales. In the South, centering on Kent and Canterbury, the Romans instituted their missions. By this time, however, there was conflict between the two traditions of Catholicism when the Celts and the Romans came into contact.
The Roman missionary, Augustine of Canterbury, was high-handed and intractable and very sure of the superiority of the continental Roman tradition over the insular Celtic tradition. The Celts were equally proud of their own traditions and were not swayed by Augustine's commands to convert to the Roman tradition. However in one respect Augustine was correct. He admonished the Welsh and Cornish Celts for lack of charity towards the Anglo-Saxon pagans. The Welsh and Cornish Celts did not have much desire to spread the news of Salvation to the Anglo-Saxons who slaughtered and displaced them. Augustine warned the Celts that if they did not preach to the pagans, then the pagans would destroy them. This has been called the "Curse of Augustine." Within the century, a thousand Celtic Christians were massacred by the Anglo-Saxon pagans, and their church and Bangor monastery were burnt to the ground. In reflection, we now believe that Augustine's curse was no curse at all, but a truly prophetic message regarding the necessity for forgiveness and reconciliation which all Christians must extend even to their enemies. This message is lived and preached by the Celtic Church today.
The next downturn for the Celtic Church in Britain was less bloody, yet in its own way more significant: the judgment at the Synod of Whitby in 664 AD. King Oswy, who followed the Celtic tradition was convinced by his wife, who followed the Roman tradition, to host a Synod to determine which tradition would be followed. The Romans argued that St. Peter (and therefore the Pope) held the keys of heaven, and since Oswy superstitiously feared to offend the gatekeeper, he decided in favor of Rome. Although the Celtic tradition continued, without Royal sanction it declined in importance in England from then on.
The Norman invasion in 1066 carried with it the Papal banner. The ancient Celtic Church was forcibly regularized to the Roman rites of the invader. Over the years, the Normans and their descendants attempted a similar invasion into Ireland, but without as much success. The Penal laws of Henry VIII struck the Church a near-lethal blow, forcing all Catholics, including Celtics, underground. Persecution continued under Elizabeth I, and it was at its worse under the predations of Oliver Cromwell. It was through the courage of the small communities of Culdee monks that the Church has survived. It remains the Church of saints Patrick, Columba, and David. It is the historic Church of the Gael. It is our faith that God has a special mission for this indomitable remnant of a noble Church with its unique traditions and wonderful witness.
Although the Celtic Church sees itself as only one expression of God's one holy catholic and apostolic Church among many expressions of that same Church, it holds firm to the belief that the Church is One. It knows no national boundaries, nor (despite its name) ethnic allegiance, nor historic founder (except Jesus), nor Imperial Court or government. It has known no papal prince or earthly king. It has sought to be truly universal, serving all God's children with love, welcoming all baptized Christians to His Sacraments, and all people to His care and fellowship, doing so regardless of creed, sex, historic tradition, or state of grace; at the same time honoring our Celtic traditions and holding fast to the Apostolic Faith. In the Name of Christ. Amen!
