The Celtic Way of Evangelism. Rev. Ed. by George G. Hunter, III.

Nashville: Abingdon Press,

2010. 154 pages. Reviewed by Jason M. Fletcher.

George C. Hunter is Professor of Church Growth and Evangelism at Asbury Theological

Seminary in Wilmore, Kentucky. He has authored several works in the area of church growth.

Originally published in 2000 the author released a revised edition on the work’s 10th anniversary.

The author expresses his hope that the Western church could learn valuable lessons from

the missiological methods of the ancient Celtic church (xiv). His subtitle makes the statement

“How Christianity Can Reach the West . . . AGAIN.” He makes the claim that Celtic

Christianity first had to re-evangelize Western Europe during the early Middle Ages (29). To

support this claim he cites the Irish missionary Columbanus who spent the years 600-615

founding monastic communities in what is now modern-day France, Switzerland, and Italy (28).

The first portion of the book gives a description of the Celtic way of evangelism while the final

two chapters work more toward how the ancient practices could be applied in a postmodern

context.

In the first chapter Hunter gives a biographical sketch of St. Patrick including his

conversion and later commissioning by the Catholic church in Britain to evangelize the Celtic

peoples of Ireland. Hunter claims that before Patrick, there was no organized mission to the

barbarians because it was thought to be an impossible undertaking (5). If one could not learn to

think like a Roman or read Latin like a Roman they were considered “barbarians” and

unreachable (7). Patrick was well suited to this impossible task, not the least reason being

because of his early imprisonment in Ireland. From this experience he had learned both the

language and the culture (8). He also stands out because he did not venture out alone, but took

an apostolic team “of priests, seminarians, and laymen and laywomen in (or about) A.D. 432” (3,

9). Moving from tribe-to-tribe, after twenty-eight years Patrick baptized thousands of Celts,

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establishing at least fifty-five churches, and converted thirty to forty of the one-hundred and fifty

indigenous tribes (11). If these historical accounts are true it might be right to call Patrick a

successful missionary by modern standards.

The second chapter invites the reader to go back in time and experience the distinctive

nature of the Celtic monasteries that were established as a result of Patrick’s ministry. Hunter

shows the contrast between Eastern monasticism and these new monastic communities in

Ireland. The major difference being the Celtic communities were formed not to escape from the

world, but to “penetrate the pagan world and to extend the Church” (16).

Chapter three returns to Celtic church history and chronicles the spread of the gospel to

the Picts, Anglo-Saxons, and other barbarian groups. It also answers the question raised by the

subtitle of how the Celtic way reached the West for the first time. Within a century after

Patrick’s death, Columba would lead a missionary band to the Picts who lived on the island of

Iona, located just off the coast of Scotland (25).

In 633 the missionary Aidan would leave from the base established in Iona to reach the

Anglo-Saxons in Northeast England (25). Hunter makes the case that while Augustine would

establish the Roman Catholic church in Southern England, the evangelistic spread of Aidan’s

ministry was far superior (27). If this statement is true it would run counter to the traditional

explanation given in many church history works which call Augustine, “The Apostle of

England” (27).

During this same period Columbanus took a group to the European continent,

establishing monasteries in the Celtic form wherever they went . Conflict would eventually

ensue as the two traditions came into closer contact. Two different synods were called in 664

and 670 which settled the issues in favor of Roman conformity (29-30). Hunter writes that while
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portions of the distinctive Celtic church continued to exist, the “heroic Celtic era of mission

eventually ended, and Christianity’s apostolic mission was negligible for centuries” (33).

Hunter does well to include such a detailed historical narrative of the development and

spread of the Celtic church. He rightly laments the typical church history survey that would

focus on Reformation studies, bypassing the contributions of the Celtic peoples (x-xi).

The most significant contribution from chapter four is the inclusion of John Finney’s

discussion of the difference between Roman and Celtic forms of evangelism as recounted in his

work Recovering the Past: Celtic and Roman Mission. In summary, the Roman model is to

present the gospel, invite a decision, and then welcome into the fellowship. Contrast that

paradigm with the Celtic form: invite into the fellowship, engage in ministry and conversation,

and then call for a decision (43). While there are definite theological discussions that must take

place concerning the importance of regenerate church membership, is it possible to help pre-

Christians experience “belonging . . . before they believe?” (44).

In chapter five the author discusses the Celtic way of communicating the gospel. Hunter

wastes the first eleven pages of this chapter giving the reader a tutorial in communication

theories. While it may seem helpful, all of this information is available in other works and

appears redundant here. Where he shines, however, is in pages 66-70. It is in this section that he

actually describes the Celtic way of evangelism. He makes the case that the Celtic peoples were

more “right brained” than their Roman counterparts. Because of this, they used a more

imaginative approach to sharing the gospel that utilized the five senses. Instead of using

didactic apologetics, the Celts used story, visual art, and music as their primary medium. While

he does not make contemporary application one might not have to make a giant leap to see where

the usage of imagination and the senses could be an effective strategy today.
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Much of chapter six could have been condensed into chapter five as it would more

readily fit under the subject of communication. Two examples stood out in this chapter. The

first example is the statement that the Celtics were fascinated with the number three, which

Patrick used to amplify the discussion of the Trinity (76-77). Hunter goes as far as stating that

the emphasis on the Trinity became “the foundational paradigm for Celtic Christianity” (77).

The second example revolves around the Celtic emphasis on human sacrifice. Hunter shows that

within their indigenous worship the Celts were still performing human sacrifice when Patrick

arrived in AD 433 (78). Patrick used this pagan practice to highlight the sacrificial death of

Jesus Christ. These examples show how certain aspects of the gospel resonated with the Celtic

culture.

Chapter seven marks a shift in the book where he begins to make contemporary

application of the material. I believe he correctly chastises the American church for functionally

being consumerist, moralistic, therapeutic Deists (94). His stated cure is a return to the Celtic

way of spiritual formation. He makes ten points of application which could be distilled down to

five. Spiritual formation should include personal responsibility, Scripture, prayer, an anam cara

“soul friend”, and participation in a small group (95-98). The inclusion of the Celtic anam cara

is something that would be unique to his applications. In his description this “soul friend” is not

someone in authority in the likes of a mentor, guide, or coach, but a fellow sojourner. The

closest analogy might be an accountability partner. In this chapter Hunter also offers advice on

additional resources in Celtic spirituality that could be helpful. What is even more helpful is his

caveat that some authors in this subject area are more interested in the pre-Christian forms of

Celtic spirituality (95).

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In his concluding chapter the author draws a parallel between the “barbarians,” which

Patrick and the later Celtic Christians sought to reach with the gospel, and those struggling with

drug and alcohol addictions today. At least one of his examples of those practicing the Celtic

way seem to push the boundaries of evangelicalism. In highlighting the ministry of Canterbury

Chapel the church appears to syncretize Christianity with psychological recovery practices.

Canterbury is a self-described “12-step Church for people in recovery from drugs and alcohol, in

Vian, OK” led by Rev. Meri Whitaker (http://www.cooksonhillscenter.com/staff.htm accessed

February 1, 2011).

While the Celtic way as described by Hunter excites the imagination I wonder if he is

reading too much of his cultural context and lens onto these ancient peoples. Could the Celtic

way occur without the establishment of institutional monasteries, however different in form from

both their Eastern and Western counterparts?

On a positive note, Hunter writes in an accessible style that would engage church

leaders of many different levels. It appears to be well-researched including extensive endnotes

as well as an ample bibliography for further research. The author admits his deficiencies in the

original languages and his dependence upon English translations (xii). This weakness betrays his

lack of experience writing in the church history genre. The difficulty is compounded when he

admits the scarcity of surviving written records from the time period covered (14). This

admission could make difficult any definitive statements concerning the principles and practices

of the Celtic church. A final weakness lies in the length of the work. Though already short in its

revised form the author would have been well served to have condensed this book even further,

specifically in chapters five and six.

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The Celtic Way’s greatest contribution, however, is in the area of missiology. Hunter

draws some striking correlations between the Celtic cultures and the current Western context.

The importance placed on contextualizing the gospel, building relationships, and the importance

of spiritual development cannot be understated. For that reason I wholeheartedly recommend

this book for any church leader looking for principles and strategies of reaching those within a

post-modern context.