The Celtic Way of Evangelism, Tenth Anniversary Edition: How Christianity Can Reach the West . . .Again

We have all heard it: the little tap on the car window. "Sir, could you spare a few bucks?" You cautiously roll down the window and slip a bill through the small opening, big enough for a bill but too small for an arm, or a knife! You had pity. Your pity was even engaged as you reached out in compassion with hard-earned cash. Yet, as a Christian you wished you could do more. They need Christ. But, what can I do? They just seem too far-gone. If you have felt the tension of being a Christian in a world of addicts, illiterates and unmannered, unwashed "neo-barbarians," if you have ever wondered if someone was too far for God to reach, then George Hunter's The Celtic Way of Evangelism is for you. George Hunter, distinguished Professor of Church Growth and Evangelism at Asbury Theological Seminary in Wilmore, Kentucky, proposes that a look back in time may be the way forward for the church. He proposes that the Celtic Christians embodied particularly in the person of by St. Patrick serve as model evangelists for reaching the "neo-barbarians" of today's post-modern world. Examining Christianity in the British Isles between the fifth and tenth century seems like a daunting and perhaps dull task. Yet, George Hunter makes it look easy and relevant. He looks at Celtic Christian community, evangelism, mission, worship, and spirituality.Most noteworthy is Hunter's summary of Celtic Evangelism and Church growth strategy. The Celtic model for reaching the barbarians started with establishing community with the barbarians and then bringing them into the fellowship of the church. The Celtic Monastic communities were not, as their Roman counterparts, designed to flee the corruption of the world and the church. The Celtic Monastic communities were outposts. They were intentionally placed to facilitate mission to frontier people groups. Weary travelers, hungry widows and orphans, and men fleeing from vengeance could enter their communal walls and be treated with kindness and hospitality. The refugee would be welcomed into a guest home, tended and taught the doctrines of the faith. They would converse with the church, serve together, pray together and worship together. Eventually, they would come to know Christ through the love and teaching of the community. They would then be encouraged to commit and covenant with the community through baptism. Hunter summarizes it as "belonging to believe." Incredibly helpful was Hunter's continual contrast between the Roman and Celtic church. The Roman method of outreach insisted on belief before belonging. The Celtic wing sought to relate and identify with people who were outside the church even before they believed the doctrinal tenets of the church and Christianity. Yet, not all Christians were enamored with Celtic methods. The Roman church tolerated the Celtic wing's evangelism efforts. They didn't mind their associating with the lost. However, they greatly minded the Celtic Christians' submission to Celtic culture. The Celtic Christians celebrated Easter on a different Sunday. They even dared to rebel against the Roman clerical hair style! In general, the Roman church sought to civilize, while the Celtic church sought first to witness. For the Romans, literacy, etiquette, manners, music and attire came first.This contrast would be very helpful for anyone in a ministry context where reaching out to the uncivilized, uncultured, and unmannered has created tension and strife. Its helpful to know that the strife isn't uncommon. It is helpful to know that allowing the uncultured to belong will cause contention among the cultured. At times, Hunter seems to sweep with a broad brush and may do so for sake of argument, but the general theme is very helpful for dissecting current church strife revolving around contextualized mission to "non-churchy" people. One of the greatest strengths of this work is its hope inspiring tone. Hunter has made me believe once again that it is possible to reach the "unreachable." It will involve relating, identifying, sacrificing and translating. It will even involve struggle within the local church. But, it is a possible and Christ-like endeavor, one worthy of the risk. Perhaps the most applicable section of the book is Hunter's application toward the end. He takes all the ammunition gathered from the previous chapters and aims it at one particular people-group, a group he terms, the new-barbarians. First, he tackles those who do not speak English. The Roman church seemed to favor those who could speak the universal tongue of Latin. It seems ridiculous. It seems evil. Certainly, God would have us translate the Scriptures into the native languages of people groups. Certainly, God would have us travel to foreign lands and learn new languages. Yet, even in today's western churches many wait until after English becomes the person's first language to evangelize. How many churches reach out to the pre-literate and illiterate? How many churches expect people to speak the church's language? How many churches expect people to grasp the church's vocabulary and linguistic taboos? How many churches love three-syllable words more than their neighbors? Continuing to apply, Hunter identifies another group of "new barbarians" that the church seems to have forgotten. "Often, they are thought to lack class. They may have un-shined shoes or body odor or grease under their fingernails; in conversation, they might split an infinitive or utter an expletive. The new barbarians are addicted and their lives are at least sometimes out of control around some substance such as alcohol or cocaine, or some process such as sex or gambling. Many Western cities appear, at least at times, overrun by the New Barbarians." Though the application section is profound, it would have been great to have had a little help thinking through the particular portions of North America that are still very "churchy." There are cities where entire zip codes might be considered "Roman." And, they are backed right up to a "Celtic" zip code, perhaps separated by a train track. Urban churches exist in the nether region. They operate in two worlds. They wrestle with the two opposing forces. How did the Celts reach the religious? Did they? Do these applications make sense in a city where the overwhelming majority are civilized "Christians"? How did Patrick interact with the nominal, cultural Christians? His examples of churches engaging the "new barbarians" are almost all one-dimensional. For example, he mentions a particular church that turned itself completely into a "Recovery Church." He makes no mention of what happened to the parishioners who weren't addicts. He makes no mention of where the church finds resources to continue operation. Perhaps, a second book is in order. How can a church transition its people from Roman to Celtic. That is, in the end, what Hunter believes is the hope of the Western Church. I think I agree, but the Romans are at the gate! As a pastor called to reach the "un-reachable," as an urban church revitalizer who has had to deal with "I'M AN AMERICAN AND I WILL SAY MERRY CHRISTMAS" signs stuck in the church lawn by a well-meaning yet grumpy deacon, I recommend this book. It has given me a greater love for the lost, especially those whom Hunter calls the "neo-barbarians." It has given me a greater understanding of the struggle that is intrinsic in reaching the lost. It has given me hope that the man who needs just a few bucks, could also be given Christ.

A trusted friend recommended this book and I am looking forward to reading it soon.

The Celtic Way of Evangelism"Christianity is almost reduced to accepting Christ as your Savior so you can go to heaven when you die, and between now and then you attend church, have a daily devotional, live a clean life, and "let" God meet your needs and attain your goals." (p. 1618)This amazing book begins to open even further the history of gathered and scattered church. George Hunter shows how history of the Roman vs. Celtic way of church differs in reaching out to mankind. The Roman version builds a church for people to come into belief before they can belong, where as the Celtic way meet people in their culture with hope of one belonging to invite into belief. "Most churches today, however, expect pre-Christian people to be like church people culturally; they are expected to understand and speak the church's accent and vocabulary, to share the church's aesthetic preferences, to dress and look like church people, to vote like church people, to live their lives in ways that church people can approve, and so on (p. 1583)." We see history repeating itself in today's day, with most churches focusing in on a Roman styled approach to evangelizing the lost. "At least 80 percent of our churches ignore two populations, year after year: the people who aren't "refined" enough to feel comfortable with us, and the people who are too "out of control" for us to feel comfortable with them (p. 1749)!" We need to continue to approach culture and evangelism in different manners. Most people don't belong to our culture of churches, "There is no shortcut to understanding the people. When you understand the people, you often know what to say and do and how. When the people know that the Christians understand them, they infer that maybe Christianity's High God understands them too (p. 261)." Can we expect those who live for other gods, idols and messages to desire a culture that is frightened and ignorant to Jesus by a church who isn't willing to initiate their own fears and prejudices?BibliographyHunter, George G III. The Celtic Way of Evangelism. Nashville, TN: Abingdon Press, 2000, 2010.

Fascinating book looking at the methods of missionaries like St Patrick, arguing that many of their methods are appropriate for a postmodern generation. Hunter shows the differences between the Celtic and Roman approaches and suggests that the Celts relied on hospitality and a group-based outreach. They were offering an atmosphere of constant prayer (though specific prayers for many of life's daily tasks), a radical understanding of the culture of those amongst whom they worked and an acknowledgement of the 'excluded middle' (from "The Flaw of the Excluded Middle" by Paul Heibert, Missiology: An International Review 10:1, 1982, which argues that enlightenment Christianity focuses only on earth (realm of reason) and heaven (realm of sacred) and ignores the middle ground (realm of superstition). Yet increasingly, the new age is offering people solace here. The church should offer authentic comfort by engaging with people where they are now, just as the Celtic missionaries did.Richard Seel.

The book was interesting and informative, and hopefully, will be useful to me in the future.Thank you very much.

I was surprised and encouraged to read this book which bought a fresh perspective on the early church which appears to be much more relevant to us today than i would have imagined.

One of the best books I have ever read on mission in our post-church age. If you are passionate about reaching the unchurched, this book needs to be in your library!

The Celtic Way of Evangelism captures the captivating story of Patrick's missionary efforts in Ireland and transports his theology, methodology and strategy of ministry so that it can be recaptured by the Church. Through glazing backwards we are encouraged that the Western world can be responsive once again to the Gospel in the same way pagan Ireland once was!