Review: The Celtic Church in Britain
by Leslie Hardinge (New York: TEACH Services,
1995)

Before the coming of Augustine to England in A.D. 597, the
Christian  Church in the British Isles was profoundly Celtic, rather than
Roman.  The beliefs and practices of the Celtic Christian Church were much
closer to that of the first century Church than the Church of Rome. Seventh-day
Adventist Leslie Hardinge has compiled a most fascinating, well-documented book
on the Celtic Church.

Foremost in the Celtic belief was an insistence on a literal
interpretation of the Bible, with a tendency to reject the writings of the
"Church Fathers," and a disdain for the authority of Church Councils (Council of
Elders). The Celtic Church did not have a central governmental leader. Leslie
Hardinge notes on page 48, "But while the Celtic theologian was keenly
interested in the whole of the Scriptures, his preoccupation with the Ten
Commandments was even deeper. The earliest [Celtic] Christian service included a
recitation of the Decalogue." In short, "no differences were made between the
ethics and morality, the legal system and theology, of the Old and New
Testaments," (page 202).

Many Celtic believers were Arians (anti-Trinitarian). They kept
the Sabbath, believing that the day begins at sundown. They were known to be
Quartodecimans, observers of the annual Lord’s Supper, or Christian Passover, on
the fourteenth day of the first month in spring. They eschewed unclean meats.
Their ministry had to be recognized, even by outsiders, to be honest and above
reproach, and celibacy was not practiced until later times.

The legendary Patrick (ca. 387-463) was born a Briton, and
evangelized Ireland. He was said to have founded over 300 churches and baptized
more than 120,000 converts, earning him the title of patron saint of Ireland.
However, Christianity existed in Ireland long before his time.

Wherever Patrick went and established a church, he left an old
Celtic law book, Liber ex Lege Moisi (Book of the Law of Moses),
along with the books of the Gospel. The Liber begins with the Decalogue,
and continues with selections from Exodus, Leviticus, Numbers, and Deuteronomy.
Citing Exodus 23:1-19, Part 4 of the Liber emphasizes that the Sabbath is
to be kept, along with three annual feasts. Part 5, referring to Exodus 31:13,
notes that the Sabbath is a sign of God’s people, and must be kept. Patrick
practised laying on of hands after baptism for the receipt of the Holy Spirit.
While "St. Patrick" is revered as a Roman Catholic saint, his writings appear to
place him squarely in the Sabbath-keeping Messianic tradition.

Hardinge indicates that the Celtic British Isles had a long
history of Sabbath-keeping. Professor James C. Moffatt, DD, in his 1882 book,
The Church in Scotland, p. 140, states, "It seems to have been customary
in the Celtic churches of early times, in Ireland as well as Scotland, to keep
Saturday, the Jewish Sabbath, as a day of rest from labour. They obeyed the
fourth commandment literally upon the seventh day of the week."

However, attacks on these Sabbath-keeping Celts was eventually
launched from Rome itself. Emperor Justinian, who in A.D. 538 had attacked
"heretics" in Europe, utilized the papacy to unify his empire. Gregory I (? -
604), the first real "pope" in the sense of wielding considerable political
power, was a champion of Sunday observance. But around A.D. 600, there were
still so many Sabbath-keepers that even Pope Gregory the Great had to walk a
narrow line, in his letter to the Roman people: "It has come to my ears that
certain men of perverse spirit have sown among you some things that are wrong
and opposed to the holy faith, so as to forbid any work being done on the
Sabbath day. What else can I call these but preachers of Antichrist, who, when
he comes, will cause the Sabbath day as well as the Lord’s day to be kept free
from all work," (Hardinge, page 85).

When Gregory learned of the Sabbath-keeping Celts in the
British Isles, he became incensed. In 597, Gregory sent Augustine and a band of
Benedictine monks to convert England to the Roman Catholic faith. By force and
persuasion, Augustine proved to be successful. In 601, Gregory made Augustine
(?- 604) the first Archbishop of Canterbury. (This Augustine is not to be
confused with St. Augustine, bishop of Hippo, 354-430.)

Italian forces in Britain eventually won out, and changed the
Celtic Church practices to match those of Rome. Southern Ireland succumbed in
632, Northern Ireland by 695, most of Scotland by 717, and South and North Wales
in 768 and 777 respectively. Pockets of resistance in remote areas held out, but
the die was cast: the Celtic Church with its apostolic traditions gave way to
Sunday and other tenets of Rome.

Besides Patrick, other prominent Celtic preachers were Columba
(ca. 521-597), who founded a colony on the Island of Iona and converted parts of
Scotland, and Columban (543-615), an Irish preacher who went to France and was
convicted by a synod of French bishops for keeping Easter according to the
Celtic usage. He was forced to leave for Switzerland, and later Italy, where at
Bobbio, he founded a monastery in Waldensian country.

Hardinge notes that a key issue of conflict between the Roman
and Celtic churches was the date of Easter. "When they [the Celts] eventually
relinquished their adherence to this point in favour of Rome, they surrendered
their independence on all points and soon became fused with Roman Christianity,"
page 96.

Another surprising conclusion has much relevance for us today.
To its detriment, the Celtic Church was not unified. Hardinge notes, "Each group
seems to have been dependent upon the founder and his tribe, but independent of
all others . . . . No church leader among the Celts was held
to be the spokesman of all . . . . There was little unity of
purpose. Had they presented a united front, the Celtic Church might have lasted
for centuries, but they were absorbed into Roman Christianity piece by piece,
and the remnants which withstood, weakened and alone, finally disappeared," page
207.

There is nothing inherently wrong with local church leadership.
But, when there is a common enemy, the Almighty’s people must rally together,
and work together. Today, we face a similar attack against the Sabbath and the
fundamentals of our belief. Are we going to give in to the enemy one by one? Or
instead, will be co-operate with one another? Will we work together, or will we
become a relic of history?

Joseph Tkach, Jr., leader of the Worldwide Church of God,
believes that Sabbath-keepers today have a short lineage. He says
Sabbath-keeping churches can trace their history only as far back as seventeenth
century British Separatists and Puritans. The Celtic Church in Britain
destroys this theory. For six hundred years and more, the Celtic Church in the
British Isles generally observed the seventh day Sabbath, kept a quartodeciman
Passover, eschewed unclean meats, and avoided a hierarchical government like
that of Rome. That makes them our spiritual ancestors in deed.

Leslie Hardinge’s book paints an interesting picture of the
beliefs and practices of Celtic believers. His extensive footnotes and
bibliography indicate much research. For those who cherish the history of
Sabbath-keepers, The Celtic Church in Britain is a real treasure house.
It is available from the Giving & Sharing, PO Box 100, Neck City, MO
64849. The suggested donation is $9.00. You may also order The Celtic
Church in Britain online from Amazon.com, through Giving & Sharing.
Click on the following link: The Celtic Church in Britain.

— written by Richard C. Nickels W