• A Simple Catholic Spirituality

    Practical Spirituality for the Post-Secular, Post-Christian World

  • Spirituality in today’s post-Christian and post-secular age is focused on meaning, purpose, normativity, and the quest for individuation.

    For authentic spirituality to develop, it must move beyond superstition and magical thinking.

    Catholic spirituality is about mystery, human dignity, following Jesus, and finding meaning.

    It is not about spirits, angels, demons, ghosts, magic, or supernatural phenomena, but rather the dimensions of human existence that seek to answer life’s ultimate questions: Why are we here? How should we live? Who are we becoming?

    In a post-secular age marked by confusion, loss of meaning, and moral relativism, Catholic spirituality offers a vision of human dignity and a love-centered ethic that guides right action.

    The core of Catholic spirituality is the paradoxical claim that we find and become our true and authentic self when we align with eternal values and give ourselves away in love to others.

    “The call for authentic value in response to adequate needs addresses itself to us in a sovereign yet non-intrusive, sober manner. It appeals to our spiritual center. In a certain sense, this call is intimate and personal, one in which I experience my uniqueness.”

      – Dietrich von Hildebrand

    We are quite capable of squandering the gift of self–offering our lives to things not worthy of our dignity and value. In such cases, we become scattered or are recollected in a diminished state. 

    Humans create their future character through action—what we do and give ourselves to influences what we become and the type of person who emerges over time. Continued self-giving to selfish pursuits can lead to the development of a narcissistic person and establish a self-centered character. 

    Conversely, if we dedicate ourselves to things of value that are worthy of our dignity, we experience recollection, the regathering of self in a more full and unified manner.

    The Catholic tradition is broader and more diverse than many think or wish to admit. It is not monolithic. There are many valid ways to be Catholic.

    At the heart of Catholic spirituality is transformation in Jesus and the cross, the archetypal symbol of self-donation and self-emptying motivated by and for the sake of love. 

    For Christians, the narrative of Jesus’s life, death, and resurrection provides a framework for understanding suffering, hope, and redemption, offering a purpose that transcends lesser things—namely, to love our neighbor and what is good. (Mark 12:30-31).

    In a Catholic context, this transformation is supported by the sacraments and guided by the Church's teachings.

Celtic Christianity

  • Celtic Christianity originated in the early medieval British Isles, particularly in Ireland and Scotland.

    Emerging in the 5th century amidst the rugged landscapes of the Celtic world, it blended fervent Christian devotion with pre-Christian reverence for nature and community.

    Its monasteries, led by figures such as Patrick, Columba, Kevin, Brendan, Aidan, Hilda, and Brigid, became beacons of learning, prayer, and service, preserving knowledge and spreading Christianity during Europe’s turbulent Middle Ages.

    Much of what is presented as Celtic spirituality today is often a modern construct heavily influenced by contemporary interpretations and cultural appropriations.

    This phenomenon is fueled mainly by the many varieties of Celtic Christianity (and neopaganism), which often romanticize, co-opt, and distort historical realities.

    Additionally, the commercialization of "Celtic spirituality" also contributes to the misrepresentation and trivialization of these traditions. The market is flooded with books, courses, and paraphernalia that promise to unlock the secrets of Celtic wisdom or reveal the one true Celtic spirituality.

    Having provided ample caution, we will now turn to what we reliably know about Celtic Christianity.

  • While precise details remain elusive, evidence suggests Christianity arrived in England as early as the 2nd century CE, carried by Roman soldiers, merchants, and settlers. (43–410 CE).

    The Roman Empire’s vast road and trading network facilitated the spread of Christian ideas, with urban centers like Londinium and Eboracum hosting small Christian communities.

    Archaeological finds, such as the Chi-Rho symbols in ancient English buildings and early Christian cemeteries, confirm the presence of the movement. However, it initially coexisted and blended with pagan practices.

    By the 3rd and 4th centuries, Christianity gained traction, particularly after Emperor Constantine legalized it in 313 CE. British bishops, such as those from Arles in 314 CE, attended early church councils, indicating the presence of an organized ecclesiastical structure.

    However, the withdrawal of the Roman administration in 410 CE left these communities vulnerable to Anglo-Saxon invasions and a resurgence of paganism, isolating British Christians in the western and northern regions.

    It was in this fragmented context that Celtic Christianity began to take shape, particularly in Ireland, which had never been under Roman rule.

    Ireland’s conversion is traditionally credited to Patrick, a Romano-British missionary who, after being enslaved there in the early 5th century, returned around 432 CE to evangelize. Patrick’s approach blended Christian teachings with respect for local customs. He used symbols like the shamrock to explain the Trinity and baptized chieftains to secure tribal allegiance.

    His efforts, alongside those of other missionaries, established a distinctly Celtic form of Christianity, one that was less hierarchical than its Roman counterpart and deeply rooted in small communities and tribal structures.

    Monasteries, rather than urban diocesean bishoprics, became the centers of learning and community.

    By the 6th century, figures such as Columba, who founded the monastery at Iona, and David in Wales furthered this legacy, creating a network of monastic communities that preserved Christian teachings amid political upheaval.

    These origins laid a resilient foundation for the distinctive contributions of Celtic Monasticism to Western Christianity.

  • Unlike the urban-centric churches of the Roman world, Celtic monasteries emerged as rural hubs of learning and community, reflecting the region's tribal and agrarian nature.

    These centers became powerhouses of Christian mission and preservation during periods of political and social fragmentation, fostering a unique blend of asceticism, scholarship, and communal service.

    In Ireland, the monastery at Armagh, traditionally associated with Patrick, had become a preeminent ecclesiastical center by the 5th century.

    Regarded as Ireland’s spiritual capital, Armagh’s scriptorium and school trained missionaries and preserved texts, while its abbots wielded significant influence over regional churches.

    Similarly, Glendalough, founded by Kevin in the 6th century in a remote Wicklow valley, epitomized Celtic monastic ideals of solitude and communion with nature. Its stone churches, round tower, and vibrant community attracted pilgrims and scholars, blending asceticism with theological study.

    Kildare, established by Brigid in the late 5th century, stood out for its inclusive model. Under Brigid's leadership, it housed both monks and nuns. Its perpetual flame, a nod to pre-Christian traditions, symbolized continuity, while its scriptorium produced illuminated manuscripts.

    Kildare’s prominence as a center of hospitality and learning underscored the role of women in Celtic Christianity.

    Across the Irish Sea, Iona, founded by Columba in 563 CE on a remote Scottish isle, became a missionary springboard. From Iona, monks evangelized the Picts and Northumbrians, while its scriptorium crafted works like the Book of Kells, a pinnacle of Celtic art.

    In 635 CE, Aidan, an Irish monk from Iona, founded the monastery of Lindisfarne, a pivotal moment in the spread of Celtic Christianity in northern Britain.

    Lindisfarne’s strategic location mirrored the Celtic preference for remote yet accessible sites, blending solitude with missionary outreach.

    Under Aidan’s leadership, Lindisfarne became a spiritual and intellectual hub, blending Celtic monastic traditions with the culture of Northumbria.

    Aidan’s legacy at Lindisfarne, sustained until Viking raids in the 8th century, solidified its role as a beacon of Celtic Christianity in early medieval Britain.

    Other monasteries, such as Clonmacnoise on the River Shannon and Bangor in Ulster, furthered this network, each adapting to local needs.

    By the 7th century, these monasteries had created a vibrant, interconnected web, leaving an indelible mark on Western spirituality and culture.

  • Contemporary Celtic Christian Communities

    • Iona Abbey, Scotland
    The Iona Community

    • Northumbria, Northern England
    The Northumbrian Community


    Further Reading

    A History of Christianity in Britain and Ireland
    Gerald Bray

    Christ of the Celts
    John Philip Newell

    Celtic Theology
    Thomas O’Loughlin

    The Story of Iona
    Rosemary Power

    Fire in the North
    David Adam

    Columba’s Iona
    Roslind Marshall

    Aidan of Lindisfarne
    Simon Webb

    Iona - God’s Energy
    Norman Shanks

    Hilda of Whitby
    Ray Simpson

    Journeys on the Edges
    Thomas O’Loughlin

    The Rise and Fall of Christian Ireland
    Crawford Gribbon

    The Holy Island of Lindisfarne
    David Adam

A Celtic Spirituality

  • In the Celtic imagination, the world came to be and was sustained in being by the Oran Mor, the great song – a divine symphony that infused all of nature.

    For eons, the Celtic spiritual imagination has been attuned to the Oran Mor in the turning of the seasons, the blooming of the fields, the harvesting of crops, and the patterns of the sun, moon, and stars.

    The great song is equally heard and amplified in friendships, romance, family, and acts of loving kindness.

    In this sense, Oran Mor symbolizes the creative, sustaining power(s) of the divine infused within the world. It is part of the broader immanent vision that led the Celts to deem nature and all life sacred.

    For this reason, Celtic Christianity strongly emphasized ag éisteacht (listening). However, this sense of listening also implies observation or the development of feasacht (spiritual awareness). Celtic Christianity calls for listening to the world and one’s life to discern the Divine voice and presence.

    Therefore, two foundational aspects of Celtic spirituality are cultivating ciúnas (silence) and simplíocht (simplicity), which aim to eliminate distractions and calm the mind and soul, allowing one to attune to the divine rhythms and patterns at work in the world.

    Think of this approach as a kind of Christian Zen. It also strongly resonates with Celtic spirituality.

    Another implication of Oran Mor is sacraiminteacht (sacramentality). Nature and our lives are infused with divine, creative, life-giving power, conveying God's presence.

    Also implied here is idirnasctha (interconnectedness)—our lives are interwoven with the lives of others and the ecosystem we call home.

    In all these senses, Oran Mor fosters a spirituality of simplicity and mindfulness, as well as a deep reverence for nature and all life.

  • The Oran Mor is not simply a beautiful melody; it represents the inherent order and harmony woven into the fabric of existence, a cosmic symphony that can be heard by those attuned to it.

    This concept resonates with the ancient Greek understanding of Logos as the creative and ordering principle that governs the universe.

    Furthermore, both concepts suggest that this underlying order is not something separate from the world but immanent within it.

    If Oran Mor represents the underlying harmony and divine order of creation, then Jesus embodies this principle in Christian theology.

    He is presented as the Logos, the Word made flesh, or in this case, the song made flesh, expressing God's creative and sustaining power.

    Furthermore, Jesus doesn't just embody the Oran Mor; he also sings it. His teachings, parables, and prayers can be understood as lyrics to this divine song. They reveal the rhythm of grace and the melody of love that holds the world together.

    Therefore, following Jesus is not simply about believing a set of doctrines, but about learning the dance of the Oran Mor. It is moving in rhythm with the divine melody, living a life that reflects the harmony and love that Jesus embodies.

  • The Irish proverb, "Ar scáth a chéile a mhaireann na daoine," translates roughly as "In the shelter of each other the people live."

    This simple phrase carries a profound meaning, underscoring the role others play in our well-being and thriving. We are inherently social-natured. We are born into and for community and find our meaning in relationships.

    Celtic Christianity places a strong emphasis on the importance of friendship and community in the spiritual life. The Christian life is not solitary but shared and cultivated with others in the community.

    Sharing food and drink, and gathering around the table, was a powerful sacramental experience for early Celtic Christians. Each meal recalled Jesus's open-table ministry and the early Christian ritual of the Eucharist.

    The Irish tradition of cosmhaíocht (companionship on the journey) offers additional insight. Cosmhaíocht emphasizes walking alongside others rather than dictating the path ahead.

    This spirit of accompaniment reminds us that friendship’s role is not to control or impose our beliefs but to be open to a willingness to journey alongside individuals, offering support and encouragement as they live freely.

    A related Celtic Christian concept is anam cara, meaning "soul friend."

    Further, to live in and foster an authentic community, one must cultivate two virtues: infhaighteacht (availability) and fáilteachais (hospitality).

    Availability, an often-neglected virtue, implies a hospitality of self and a willingness to listen attentively, creating a space where individuals feel safe sharing their authentic selves as they seek meaning in their lives.

    Likewise, availability means being generous with our time, attention, and resources.

    Availability, in turn, promotes hospitality, which is understood here as a spirit of welcoming and belonging.

    All in all, simple living, following the way of Oran Mor (which for Christians means following Jesus), and offering hospitality and availability to others in everyday life are at the heart of Celtic Christian spirituality.

  • A rule of life is an intentional, personal framework designed to foster alignment with one's deepest values, convictions, and aspirations.

    Rooted in ancient monastic traditions, it’s less about rigid regulations and more about a flexible integration of commitments and practices.

    It’s akin to designing a lifestyle and a set of personal goals.

    Far from legalism, a rule of life is a living, adaptable tool, often revisited and refined, that invites mindfulness and consistency in pursuing a meaningful, grounded existence.

    The Rule of Oran Mór is woven from the threads of ancient Celtic Christian spirituality and practice.

  • The phrase “Listen for your life to speak" encapsulates the belief that one’s actions, choices, and character should authentically reflect one's deepest values and spiritual convictions.

    Integrity is the cornerstone of the Rule, calling for a life aligned with the truth, which is best informed by reason, experience, and the teachings of the gospels.

    Integrity requires following a well-formed conscience, utilizing reason, science, experience, and the wisdom of Scripture and the Catholic tradition.

    It demands a co-commitment to authenticity and personal wholeness, where one’s inner and outer selves are unified expressions of grace.

    We must let our lives speak the truth of who we are in light of the Gospels.

  • The ideal of simplicity is not a negation, not a suggestion for a thin and meager life, but a life that has found its true center and is free from the entanglements that confuse and choke the soul.

    Simplicity, the second commitment of the Rule, invites us to shed the burdens of excess and embrace the quiet beauty of an uncluttered life.

    It demands a mindful detachment from material possessions and societal pressures, allowing space for genuine contemplation and spiritual growth.

    Simplicity is not merely about outward austerity but about cultivating an inner stillness where the soul can hear the gentle song of the Divine.

    “Voluntary Simplicity is a manner of living that is outwardly more simple and inwardly more rich, a way of being in which our most authentic and alive self is brought into direct and conscious contact with living.”
    - Duane Elgin

  • “Our lives are busy and chaotic and full, but we must find ways to slow down, focus, and rest. If I don’t let my life breathe, how can I expect to let it speak?”
    - Maeve Sutherland

    The soul needs moments of recollection and concentration—times of stillness when it can gather and find its true center.

    In these quiet times, we become aware of the deeper currents of life.

    Mindfulness, the third commitment of the Rule, invites us to awaken to the present moment, cultivate a deep awareness of the subtle rhythms of creation—the rustling leaves, the flowing streams, and the changing seasons—and recognize them as expressions of the Divine.

    It is about slowing down, quieting the inner chatter, and opening our senses to the sacred that permeates our daily lives.

    Mindfulness is not merely a practice of observation but a way of engaging with the world with compassion and gratitude, recognizing the interconnectedness of all things.

  • “Availability is essential in the spiritual life. Without it, you can’t show love or compassion.”
    - Dorothy Day

    Availability, the fourth commitment of the Rule of Oran Mór, calls us to open our hearts and lives to the needs of others and to cultivate a spirit of hospitality, welcoming others into our lives.

    This availability emphasizes the importance of presence, of offering our time, a listening ear, and a helping hand to those in need. It’s about walking side by side with others on the path of life.

    This virtue recognizes that we live our lives in the shelter of others.

    Availability is grounded in affirming the Divine image in every person and responding with empathy and generosity.

    Love doesn't ask about our ability but more about our availability.

  • “Blessed are the merciful; they will be shown mercy.”
    - Jesus of Nazareth

    Mercy, the fifth commitment of the Rule, flows from the heart of the gospel and asks us to conform to Jesus’ boundless compassion and forgiveness.

    Inspired by the Celtic emphasis on healing and restoration, this commitment invites us to cultivate a spirit of understanding, freely offer forgiveness, and seek reconciliation in broken relationships.

    The corporal Works of Mercy—feeding the hungry, giving drink to the thirsty, clothing the naked, sheltering the homeless, visiting the sick, ransoming the captive, and burying the dead—address physical needs, reflecting compassion for the lowly, needy, and marginalized.

    The spiritual Works of Mercy—instructing the ignorant, counseling the doubtful, admonishing sinners, patiently bearing wrongs, forgiving offenses, comforting the afflicted, and praying for the living and dead—nurture the soul.

    The commitment to mercy implies integrating these works into our lives.

  • “Perhaps before we invite people to Jesus or invite them to church, we should invite them to dinner.”
    - Barry Jones

    The Mass and Eucharist are at the center of Catholic life, and the commitment to celebration urges frequent participation in such.

    This commitment expands the notion of celebration to include sharing meals and following the unfolding of the seasons as part of a sacramental spirituality.

    It relies on a calendar that celebrates simple, modern versions of the ancient Celtic seasonal holidays and central Christian holy days.

    Marking the arrival of spring, the fullness of summer, the phases of harvest, the descent into winter, and the fallow days can ground us in the sacred presence within nature.

    Celebration typically involves sharing food, embodying hospitality as a sacred act. We commit to the hospitality of the table, mirroring Jesus’ open table.

    Participation in the Eucharist requires the further practice of open-table hospitality, which transforms the celebration into a spiritual discipline. It fosters community, gratitude, and an awareness of the divine through everyday acts of eating and sharing.

    “One of the most important spiritual disciplines for us to recover in the disconnected world in which we live is the practice of table fellowship. Christianity is made practical and real at a meal.”
    - N.T. Wright

  • “Spirituality and learning go hand in hand. Learning teaches one to understand life in greater depth. Spirituality is the art of the management of the mind.”
    - Claire Bowman

    The last commitment of the rule is to a pattern of ongoing learning, particularly focused on theology, philosophy, and cultural issues.

    This commitment requires regular reading and reflection, whether in formal or self-guided contexts.

    It requires humility and openness to new perspectives, and a willingness to wrestle with challenging ideas.

    Learning as a spiritual practice transforms the mind and heart, shapes character, and informs ethical choices.

A Simple Way of Life

Contemporary Communities