Listening for the Heartbeat of God: A Celtic Spirituality

by John Philip Newell, J. Philip Newell

An overview of Celtic spirituality and its implications for us today.

Genres: Spirituality, Religion, Nonfiction, Christian, Christianity, Faith, Theology

107 pages, Paperback

First published January 1, 1997

About the author

JOHN PHILIP NEWELL is an internationally acclaimed spiritual teacher and popular speaker and the widely read author of several books, including Listening for the Heartbeat of God and A New Harmony. The former Warden of Iona Abbey in the Western Isles of Scotland, he is the founder of The School of Earth and Soul (A Celtic Initiative of Study, Spiritual Practice and Compassionate Action) and teaches regularly in California, New England, Virginia, Colorado, New Mexico, and Canada as well as leading international pilgrimages to Iona.

Reviews

[John · Rating 4 out of 5]

Very readable. Newell discusses the differences between the theologies of Pelagius and Augustine, and how the former influenced Celtic Christianity, which blended with the pre-existing Druid religion. Augstine's idea of sin being transmitted from one generation to the next through sex, [which brought about the need for things like the immaculate conception of Mary, something the author does not mention:], was later extended by Calvin to say that humankind was "totally depraved." This contrasted to the Pelagian/Celtic view that God's creation, including humans, was esentially good, but had been tainted or corrupted by sin. Thus, in the Calvinistic view, a conversion to Christianity brings to the believer something they never had before. In the Pelagian/Celtic view, it restores the believer to what had been there all along but was hidden or corrupted.

The author notes that the Roman authorities endorsed the Augustinian view over the Pelagian, and that such support served their purposes for political control, since the Pelagian view, if extended to its application to real world living, would lead the believer to think that once restored, he/she did not need a central authority. The Augustine/Calvin view lends itself to the thinking of the church as the supplier of God's grace, and that since the beliver is getting something new, not something they already had, they have to stay connected and submissive.

Comment: Given the scientific knowledge gained since the time of all of these church leaders, it seems that the Pelagian/Celtic view offers a chance for Christianity to be relevant in a way that the Augustinian/Calvin view does not. We now separate biology and philosophy in a way that Augustine did not - although one might ask the question if the human genome has some DNA that makes us prone to be murderous. And there is a theory that there is a gene for philandering among some men. [Monogamy is more stable, but fertility is increased through philandering. I guess it is the human equivalent of cowbirds.:] But in general today's society seems to conclude that we learn our morals separate from our biology - which makes the Celtic view, that we are God's creation, and basically good because He made us, still accessible for those who want to seek meaning and purpose in life through religious means.


Additionally, it is interesting to incorporate some of the things mentioned in "Guns, Germs, and Steel" in to the analyis. The Celts were much more tribal than their continental counterparts. So when the two cultures finally did combine around 700 A.D., the continental empire, which was much stronger, was also a "nation" and demanded more organization and central control, thus supplanting the the more tribal Pelagian interpretation of the scriptures.

[Stephen · Rating 5 out of 5]

I - enjoyed - this book. One might say I was enthused* by it.

The title represents the ... heart... of Celtic Spirituality, patterned after the way of St. John, who leaned on the breast of Jesus at the Last Supper and who heard the heartbeat of God.

I thought the author did a great job of presenting the history (and trials) of Celtic Christianity.
The first chapter is called "Listening for the Goodness : Pelagius". I know that years ago I would not have been receptive to this chapter (or book, likely). One thing for me that has changed is that I'm not afraid to be wrong, I'm not afraid to see God outside of the box I make.

Pelagius came from Briton and had disagreements with Augustine of Hippo. One of the interesting things for me was how Pelagius' theology was condemned by Augustine and the other African bishops, but was subsequently found to be entirely orthodox by a synod convened by the Pope. It wasn't until Pelagius was condemned by a state-led imperial (Empiric) edict (and thus expelled from Roman territory) that a church condemnation followed.

Writing things like "It is not believing in Christ that matters; it is becoming like him" - one sees how Pelagius could come into conflict with some of orthodoxy, but it also shows, I think, his deep wisdom and commitment to Christ. I like his views on the Church and grace, and always looking for God. I think the chapter shows Pelagius having a deep faith in Christ - and it was a good read.

I just realized I'm not going to be able to justice writing about this book. But a few more worthy mentions:
-John Scotus Eriugena (middle ages) - "regarded grace not as opposed to nature but as cooperating with it, restoring it or releasing its essential goodness". (The theme of seeing the good in others is repeated, and rings true with our experience ).

- The book made me want to read the Carmina Gaedelica.
- I was interested in the emphasis of the verse in John which the author always translates "the light that enlightens every person coming into the world" (emphasizing God's presence in creation) - but how most translations will give that as a (lesser?) possible interpretation in footnotes.
- I liked learning about Celtic Christians -their seeing God in all things [i.e. looking, actively, for God’s presence], in our imaginations (George MacDonald), and in today
- The John + Peter branches are stronger together and it’s too bad one was relegated to the rim of our culture.

Anyway, one of the better books I’ve read in the past few years on Faith. Loved it. Recommend it. Want to read again - thanks to my bro for the gift. Apologies if review didn’t make sense.

*cf. etymology

[Kate Causey · Rating 4 out of 5]

Really enjoyed this brief recommendation from my priest who is currently on sabbatical in Iona. There is an ancient tradition within Christianity that recognizes the divine goodness in every person and thing, appreciates the natural world and what it reveals to us about God and each other, and celebrates the “thin veil” between this world and another.

“People generally imagine that ‘to go mystical,’ as he put it, is to turn away from the affairs of the world. It is rather to go more deeply into life, to find God at the heart of life, deeper than any wrong, and to liberate God’s goodness within us and in our relationships, both individually and collectively.”

J. Phillip Newell, Listening for the Heartbeat of God
Describing the beliefs of Norman MacLeod (1812-72)

[Joni · Rating 5 out of 5]

This book discussed an alternative way of looking at Christian worship, a way more in tune with nature and inclusive of others. It's a way that has more faith in the goodness inside each and every one of us. This way of thinking has a long history, and this book examines that in great depth. I would highly recommend this book to anyone searching for a little more in their faith journey.

[Jan Cole · Rating 4 out of 5]

This book wasn't an easy read as it contained a lot of church history that was unfamiliar to me, but I learned a vast amount and liked the slant Newell had on the Celtic approach to spirituality. My life is so busy that I have become numb to many of the signs and symbols of spirituality in everyday life and I liked that Newell opened my eyes to seeing the goodness of slowing down and focusing on the beauty within the earth and people.
I've always believed that there is goodness within everyone although it can be repressed, and I love the last few pages of the last chapter when Newell sums it all up by saying that sometimes we need to be removed from the source of evil, but that punishment and watchfulness cannot in themselves restore people's goodness, that therapy and medicine, rest and surgery are also needed to help people restore their goodness by releasing their true essence, made in the image of God. I love his contrasting the reactions of St. John and St. Peter who shared the same experiences, yet both came away with a different impression. Newell proposes that by blending both viewpoints the church might be better prepared to meet the challenges of the modern world.

[Bates Whitaker · Rating 5 out of 5]

Where has the modern day Western church gone wrong? WHEN did it start to happen? What steps could we take to fix it without recreating the wheel? How can we reintroduce some semblance of culture into an institution that has (for the most part) become bastardized and soulless?

This book is a great start. It’s beautiful and transformative and full of love and grace. It contains what I believe to be an accurate depiction of Jesus, and barks in the face of evangelical hypocrisy and Americanized self-interest. And it shifts the idea of what it means to “be true to yourself” and “live your best life” away from woo-woo postmodernist bullshit and towards something radically Christlike - that is, self-sacrificially powerful.

Read it and get angry. Read it and feel rejuvenated. Read it and be hopeful.

[Mark · Rating 3 out of 5]

This book describes a spirituality I can fully subscribe to, one that emphasizes the goodness of creation and imminence of God. Unfortunately, Newell's insistence that there is a continuous stream of Celtic spirituality connecting figures from the 4th and 20th centuries results in some very sloppy history. The Synod of Whitby is described as primarily a theological conflict, rather than one of ecclesial authority. Beliefs presented as unique to Celtic spirituality are often not (Eriugena's belief in the goodness of creation is described in terms that Augustine of Hippo would happily agree with), and less palatable aspects of early Celtic Christianity (such as asceticism) are left out. The final chapter, arguing for a balance of approaches is probably the best section of the book.

[Jim Keating · Rating 4 out of 5]

Pretty quick read and primarily for those experiencing or about to experience the second half of life. Rohr is a Franciscan monk so lots of references to ancient theologians and philosophers. Obviously Rohr is politically and theologically liberal by the time you get to the third chapter, his advice for living an amazing second half makes it worth your time.

[faith]

What a fantastic perspective. I went into this book with the goal of trying to gain a new understanding on a religious tradition I’ve always had a stifling experience with. At the 600 AD synod of Whitney, Augustine’s perspective of the New Testament that was based on Paul’s teachings ultimately led to the next many centuries of the Christian tradition being about the innate evilness of mankind and worldliness (cough cough easy to control cough cough). The Celtic tradition of Christianity was completely overridden by the Romans during this time and I can’t help but think how much more of a positive influence the Church could have had if celtic spirituality were valued more (environmental protection, spiritual righteousness > lawful righteousness, and an overall more lax, tolerant, and integrative perspective on sexuality). On a personal level, this book really encouraged me to think about kindness and compassion on a radical level (love your enemies and whatnot) and not just when it is convenient to me. The Celtic tradition encourages Jesus’s love to extend beyond the physical barriers of the church and the brotherly barriers of churchhood, and seeking love out in all aspects of our surroundings (the titular heartbeat of god being the common factor here) and although I certainly don’t consider myself religious at this point in my life, I certainly see aspects of Pelagius and MacDonald’s teachings as incredibly relevant. The hymns were gorgeous, and randomly enough see a big overlap in Oscar Wilde’s short children’s stories with them. I thinj this closing statement at the end of the chapter aptly summarizes the core tenants of the book:

“Why was the Church so frightened when, in the nineteenth century, men like Scott and MacDonald taught that we are a reflection of God's image, the divine being inextricably interwoven with the human? Would it not have been enlarged in its spirit by affirming that our creativity, sexuality and passion for life can be expressions of the life of God?”

I have lots of thoughts that are all annotated in my physical copy but here’s what my mom (who’s opinion I really value on religious texts of the sort) had to say:

So good!!! I love the idea of Peter and John’s perspective should complement each other, instead a “one or the other” approach - it’s sad that tradition took away from what was meant to be part of the “whole counsel of God” - how much more robust if we fully embraced both! I love that part of the tradition is social justice - I can’t figure out why the evangelical church today is largely against this? And such a good point about extremes “ at one extreme unproductive enthusiasm at the other, joyless moral dutifulness!”

[Caitlin · Rating 5 out of 5]

This was my third (?) time reading through this book, which I received as a gift from a friend almost 20 years ago. It seems that I find some new portion to highlight or underline every time I read it. J. Philip Newell shines a light on the history of the Celtic stream of Christianity with a message of inclusion and finding the divine everywhere in the world. A wonderful little book that I get something out of with each reading.

[Sarah · Rating 4 out of 5]

Nice excerpts from the Bible and church history to give this accessible, introductory sketch to Celtic spiritually.

[Huw · Rating 4 out of 5]

A good quick overview. Easy to read

[Stephanie Isaacs · Rating 5 out of 5]

One of my favorites this year

[Grazyna Nawrocka · Rating 5 out of 5]

Perhaps it is a result of having roots in folklore and closeness to the nature, but I find my religion very close to the Celtic beliefs. Also I consider nature as not evil and primordial essence of a man as not sinful and violent.

In my view many of us try to climb the mountain that leads us to God. Some of us use trails and marked paths, some go bushwhacking. However we attempt to find the God, if we truly search for Him, he will let us succeed. Hence deep in my heart I also believe (although it might go against the Bible) that God would never condemn a good person who just worshiped another religion or hasn't found faith. Eventually it is up to God though.

[Erin Henry · Rating 5 out of 5]

I'm enraptured by Celtic spirituality. It seems so loving and graceful. The author explores the teaching of a different Celt in school chapter: Pelagius, Eriugena, Carmina Gadelica, George McDonald, George MacLeod. He ends with comparing and contrasting John and Peter. I was most impressed by the Celtic teaching that creation is good. Redemption is removing sin from us so we unearth our essential goodness. And that God is with us always; everything is spiritual.

[Jan Rice · Rating 3 out of 5]

A book on Celtic spirituality. The author tells the story of how, across the centuries, Celtic ways were suppressed by official Catholicism and then, after the Reformation, by the official Protestant sect(s). I think that pattern fits a general one of ruthless suppression of variant groups in the service of uniformity and empire building -- for example, the "lost Christianities" (to use Bart Ehrman's term) that were termed heretical and destroyed, Judaism in medieval Europe, and native Americans.

Especially evocative was Newell's description of the Highland Clearances of the late 1700s and early 1800s. With the church's tacit backing, the landed gentry got rid of their peasants to clear room for grazing, since sheep farming was more lucrative than tenant farming. The resulting upheavals destroyed a way of life and resulted in much human suffering. All this was of course part of ongoing economic changes but also shows the entwining of religion, politics, and economics.

Despite touching on such issues, the book tended toward the lightweight, focusing on evocative spiritual description as it did, and was not a tough read. It could almost be inhaled.

I appreciated the author's focus on tensions and fractures within Christianity without the targeting or blame of an external group. That gave me an impression of his basic security within himself and his tradition. I also appreciated his way of resolving the tensions: a viable tradition requires both general spirituality and a more formal approach to religion.

[Lon · Rating 4 out of 5]

After using the author's devotional Celtic Prayers from Iona with such appreciation, I sought out this book to understand the theological and historical influences shaping this life-affirming stream of Christianity. Not devotional in nature, instead Newell surveys half a dozen key figures throughout history who developed, preserved, or reclaimed the rich Celtic approach, which drew inspiration from John's gospel and built on a foundation of Original Goodness and saw God as immanent, infused in all of Creation, including humans. The mainstream Church would come to embrace an Original Sin stance, and would emphasize the role of priests and rules and order as shaped by institutional structures and top-down power. (Think of St. Peter as the patron of this mindset) and of God as transcendent and apart from Creation, and of human kind's intrinsic depravity which needed the intervention of the Church.

A clear writing style and strong sense of organization. Readers not steeped in Anglican and Roman history may have insufficient backgrounds to track some aspects of the story, and I found myself stopping to do some basic internet research here and there. This is probably better than expecting the author to spend chapters building background information for what his British readers probably already understand.

[Anne Hamilton · Rating 5 out of 5]

What a fascinating chapter on Pelagius and how he has been misunderstood! Such an eye-opener: the church as liberator rather than as custodian of salvation.

And the different way of seeing the Synod of Whitby: not simply as a conflict between Celtic and Roman spirituality but as a much deeper division—that between a way of viewing the world through St John's eyes or through St Peter's eyes. A conflict that forced a choice that should never have been made. The two are not opposed but complementary.

The book made interesting mention of George MacDonald's involvement with Christian Socialism and John Ruskin: MacDonald was involved with the social reformer John Ruskin in a project to transform city dwellings, particularly in the overcrowded and ugly slums, in a way that would reflect what they called 'the divine proportion'. This related the scale and design of human dwellings to natural growth patterns and proportions. (p69)

It also tells the story of George MacLeod who was so instrumental in the revival of Iona. He told of a boy who tossed a stone at a stained glass window knocking out a letter of Glory to God in the Highest so that it read Glory to God in the High St which, he thought, was the way it should have been left.

[Conrad · Rating 4 out of 5]

On a beautifully clear, calm and sunny morning following a night of rain squalls, we made our way on the first ferry boat ride across the channel from Mull to Iona. There was indeed, as the author stated, "something of the freshness of the first day of creation" about that little island. Standing on the rise above the abbey and looking down upon it and the surrounding landscape one begins to grasp the significance of the Celtic view of spirituality that sees the hand of God at work in the natural world. The scriptures tell us that "In Him we live and move and have our being" and that "He upholds the Universe by the power of His word". This is the essence of what our Celtic forefathers understood and it permeated their view of life as an integrated whole - a holistic view of the Christian life. This little book explains that and shows how that view influenced the works of theologians and writers such as George MacDonald. A very good overview of Celtic spirituality and a call for the church to heal the rift caused by the Synod of Whitby in 664AD whereby the church adopted the Augustinian teaching of the Roman church and pushed the Celtic church to the margins of the mainstream.

[LuAnn · Rating 4 out of 5]

This feels like a deeper look at Celtic spirituality than the length of the book would suggest. I like the way Newell centered each chapter around one or two people as he moved through centuries. New to me was his pointing out the way the decision at Whitby in 664 made a dualistic decision to focus on Peterine spirituality at the expense of Johannine rather than taking them together as balanced in Jesus' life and teachings and as Peter and John often appeared together in the New Testament. Christianity in general ended up being more cerebral and legalistic and less experiential and compassionate for it. How might Christianity more positively impacted history and done less damage had Celtic spirituality not been pushed to the fringes?

[Melanie Barbarito · Rating 4 out of 5]

Given to me by Sam McClain. The premise is the struggle between the Celtic Christian tradition which draws upon the Gospel of John and the Roman tradition or the Tradition of Peter which draws upon the Gospel of Matthew. The goodness of God's creation vs. the depravity of humanity (Augustine of Hippo). Love the beginning chapter about Pelagius.

[Christen · Rating 4 out of 5]

Reading this book was like being presented with a spiritual genealogy. It helped give context, through the lives of leaders within the Celtic spiritual tradition, to my religious, social, and political leanings. Newell's writing is polished and accessible and his treatment of the subject feels both personal and objective.

[Lauren Applegate · Rating 4 out of 5]

CW: one mention of violence against LGBTQIA+ in the final pages

I loved learning about the rejection of the Celtic strains of Christian thought and practice. God's Light is shining in the world, and the institutional church has long tried to deny the validity of fringe ways of understanding God and their actions in the world.

[Eddie Hallahan · Rating 5 out of 5]

Good interesting read

[Laura Weldon · Rating 5 out of 5]

I read this book decades ago and the spark it lit in me has not gone out. This is a deeply wise and vital work.

[Jeff Garrison · Rating 3 out of 5]

I have some problems with this book, but I’m glad I read it all, especially the last chapter where I found myself in agreement with the author on the need to draw from a broader theological base. He labels these two theological camps by disciples: John (the emotional) and Peter (the rational). While I agree with this, I wondered if he overstated his case when trying to separate the two camps within the church.

My problem is that Newell sets Augustine theology (and it’s children, the Protestant Reformation), in conflict with a more ancient Celtic theology, which he grounds in the thoughts of Pelagius (a lay theologian who is thought to have come from the British Isles and declared a heretic by the church in the 5th Century). Augustine was the theologian who had a problem with Pelagius’ doctrines, especially on free-will and original sin. Little is actually known about Pelagius’ thought outside the response of his opponents (it may well be the case of the winners writing history). In fact, so little is known about Pelagius that makes me wonder about his claims. He suggests that Pelagius might have come back to the “Celts” after his conflict in Rome, but it appears he went on East and is thought to have died in Palestine.

While Newell is correct in pointing out problems with Augustine’s theology that the fall is linked to original sin which is passed on through sexual reproduction, he sets up a “straw man” when he links Calvin and Calvinist thought to such views. Calvin and others struggled with this concept (See Jane Dempsey Douglass, Women, Freedom & Calvin, chapter 4). Furthermore, while Calvin realized sin was a real issue, he never felt the imago dei was completely wiped away from humans who had been “created in God’s image (see John Calvin, Institutes, I.15.4 and Charles Partee, The Theology of John Calvin, 126ff.). Newell’s argument rests on the idea that within Augustine/Calvin thought, there was nothing in creation that can help us understand God. God’s image had been totally purged by sin. While Calvinist thought certainly suggests that because of the fall, we cannot obtain salvation on our own, it also maintains that God has implanted an “awareness of the divinity within the human mind” (Institutes I.3.i) and that the “knowledge of God shines forth in the fashioning of the universe and the continuing government of it (Institutes I.4).

It is my opinion that Newell sets up a false dichotomy within Calvinistic thought, where the world is seen as totally evil and contrasts this with the Celtic thought where the world was seen as good. The idea of the physical being evil is more of a gnostic idea than Augustine/Calvinistic thought. As I showed in the previous paragraph, Calvin never saw the world as totally evil. Newell also conveniently ignores the Calvinistic concept of “common grace,” the idea that God implants grace into all of humanity, even those who are not believers, for the purpose of helping all people. Could not such “common grace” allow everyone to enjoy creation and benefit from it? As Jesus says, it rains on the just and unjust.

Another area that I took issue was the lay centered leadership within Celtic thought in contrast to the clergy leadership of the Roman church. While the clergy certainly dominated the Roman Church, the protestant reformation sought to rebalance this problem with the concept of the priesthood of all believers.” This thought lifts up the power of the laity to that of the clergy. Again, this seems to be another area that Newell was reaching to show the benefits of the Celtic verses Roman systems.

While I agree with Newell in the importance of the Creator for showing the glory of God’s handiwork, I don’t think the followers of Augustine or Calvin would necessarily disagree. We live in a world that was created and declared good. Yes, as Newell points out, the Celtic ways had ties to pre-Christian beliefs, but that’s not necessarily a problem. You can make the same argument with early Roman Christianity, too.

As for this book, I recommend reading the last chapter and when we all strive to work out our own salvation, we do so by involving both the emotional/spiritual sides of our brains along with the rational side. In addition to concerns lifted above, I also wished Newell had addressed Paul's thoughts (and what it played in Celtic thought, if known) and the role of Revelation (an important doctrine that deals with how we know God and should, I think, influenced the Celtics as much as the Romans.

[Lily · Rating 5 out of 5]

This has been on my ‘to read’ list for at least a couple of years.

I am so glad I read it, because it really is a beautiful book, which looks at the essential nature of Celtic Christianity, tracing its development through Pelagius, John Scotus Eriugena, and other influential figures, and looks at how it differed from the Roman Christianity which replaced it.

Celtic Christianity essentially took its inspiration from St John ‘the beloved disciple’ who, at the Last Supper, is depicted with his head on Christ’s chest, as though he were listening for the ‘Heartbeat of God’, which the Celtic Christians believed can be found everywhere in the essential goodness of Creation.

In contrast, the Roman Church took its authority from St Peter.

(I thought that, in a sense, it was comparing apples with oranges – inspiration versus authority.)

There should never have been a contest, and the Church has been poorer for not allowing alternate streams of thought to coexist.

Now, thankfully, due to the efforts of people like George McLeod, multiple streams are once again being allowed to flow into the river of Faith and Celtic Christianity is thriving once again.

[Cathryn · Rating 3 out of 5]

This book was very educational regarding the history of the Celtic church. I bought the book hoping for more about seeing their faith practices in today’s world, so I was a little slow in getting through the first half of the book. It was really interesting though as it discussed Pelagius and Augustine’s influences. Towards the last chapters when the MacLeod Family was introduced is when it picked up for me because it did intertwine their more mystic thoughts with how we see Christianity today. A lot of the thoughts from the earlier preachers were a tad out there from my beliefs, but they were pieces of church history that I am glad to have learned. I enjoyed reading about their belief of God being the life in all life and being present in nature. His presence is something I seek daily to be near. I am glad I read the book as it deals with Celtic history and my faith in God which I am striving to grow and mature. Someday I would love to visit Iona and experience its “thin space” and feel its Celtic history.

[Chris · Rating 3 out of 5]

This was an insightful book as it discussed a part of church history which I knew little about, celtic spirituality. The best part of the book was the chapter on palagius. I have never read the story of palagius from a side extremely sympathetic to palagius and critical from Augustine. It made me want to do more reading about palagius. Also, it raised some important questions about the traditional western understanding of original sin.

The two weak points of the book were the pitting of st. John against st. Peter and the consistent straw men. Maybe I don't understand history enough, but this was the first time that I have read such a contrast between John and Peter. Finally, this book read a little angry. The author is clearly writing from a passionate place of hurt and disappointment.

It was well written and a quick read. I would recommend it to those interested in the various streams of spirituality within the church as long as it is taken with some background knowledge.

[Jennifer Thompson-Thalasinos · Rating 5 out of 5]

This book was recommended by a dear friend and I’m so glad I finally sat down and read it. Being from a Celtic background, Celtic Christianity definitely interested me. I’ve read books in the past about it, but this is the first one that got to the roots of why Celtic Christianity is so different from the rest of the Western tradition.

The author starts with Pelagius influence on the Celtic church, through George MacDonald, and finishing with George MacLeod. It’s very interesting how their way of thinking about G-d and the church is so different from what western tradition usually dictates. In their tradition G-d is all around and in everything. And people are born inheriting good, not evil and needed training like some churches would have you believe.

This is a very interesting and educational book that I recommend to those wanting to learn more about the Christian faith and other traditions.