The Summer 1973 issue of “Vermont History, Proceedings of the Vermont Historical Society”, preserves a letter from a young Vermont woman who went to Clinton, MA to labor as mill-worker. She was determined to enter Oberlin College, and mill-work was one path she could take to advance towards that goal.
Dated June 29, 1851, the letter from Lucy Ann (no family name known) to her cousin Charlotte derives from a period where people wrote each other frequently, and this surviving letter clearly stems from a history of lively exchanges between the cousins.
Cousin Charlotte–,
Your letter was joyfully received last Thursday evening, and this morning I take my pen with a right good will to answer you. This is Sabbath morning, and can I spend it better than writing to you?
After some light social gossip about her roommates in the mill-town, she continues:
Perhaps I am offending you to write such things on the Sabbath, so I will change the subject. — You say, “I am afraid you do not love the house of God”. The house of God, what do you mean? Our churches? And can you call such a place of desecration a house of God? If you can ’tis a place I cannot worship. I can only listen to truths or untruths, as the case may be, and ponder on their importance or unimportance, but to worship there, there is no feeling of devotion–no it would seem mockery to worship there amidst that crowd of well dressed idle gazers. Once perhaps the house of God was a place of worship, but it has degenerated into a place of vain idle show …
When Hemingway was asked if there was one thing essential to being a good writer (and, I would add, a free human being), he remarked, “Yes, a built-in, shock-proof crap detector”. Lacking that, we get scammed, conned, taken, had, bamboozled, misled, tricked, fleeced, robbed, used. And we give it up voluntarily, because as another writer — this one Roman — said, Mundus vult decipi — “the world wants to be deceived”. Yet our inner integrity will not relinquish our best interests so easily. It does not surrender the innermost citadel of the self, and our personalities will feel the unavoidable conflict till we resolve it — however long that takes. The longer we resist, the more the inner disharmony flails about to express itself in bad temper, illness, dysfunction, hypocrisy, projection on others, etc.
Lucy Ann perseveres:
There are places where even I feel devotional. Wherever this feeling steals over us there is our church. Mine is in the wild-woods. I never walk alone amidst nature’s solitudes without that same indescribable sensation of awe & devotion, & how inexpressably holy, calm and happy are such feelings. Then our thoughts are raised to something higher & nobler than the days dull routine, then do we feel that we have a Soul-immortal, & shall I say only then?
And so we see the Forest Church movement, one among its many more positive contemporary forms, arising from the middle of the Christian neglect of and even paranoid suspicion toward (see “Resisting the Green Dragon” and one useful counter-view from the UK’s Guardian) the physical world and ecological awareness. The sweetly saccharine song “I know a green cathedral” (lyrics by Gordon Johnstone, music by Carl Hahn).
Having forsaken so many keys, paths, practices and perspectives that for long helped keep humans in harmony with their planet, many seek to rediscover them anywhere and everywhere but where they have long existed — in earth-religion and earth-centered spirituality.
The Druid and Pagan sensibility doesn’t go away merely because the dominant culture disapproves of it, punishes it, mocks its deep hunger for true devotion and its proper place, or misunderstands it and offers in its stead a mad grab for a host of poor substitutes that con us into thinking they’ll answer our need, and which only enrich the pockets and egos of others.
How very many have felt this but struggled to ignore it? “There are places where even I feel devotional. Wherever this feeling steals over us there is our church. Mine is in the wild-woods”.
In this post you’ll find me wearing my hat of the linking, connecting and informing Druid, so salt to taste.
Iona Abbey
“My Druid is Christ,” wrote Saint Columba (521-597), among other things the founder of the abbey on Iona. Ask yourself what to make of such a remark from this early Irish missionary, working in what is now Scotland. You can even be Bardic about it, and shape your meditation into a triad of insights. Out of one of my meditations emerged a triad that begins: “Three things we serve, who love both flaming Star and branching Tree …”
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And out of such echoes from a distant past comes the Romantic conception that Druidry and Christianity initially co-existed in amity. Evidence exists both to support and refute such a view. But whatever the reality of that period, which we may never know, we can certainly identify its spiritual gold and and continue to create with it in the present.
Although Christianity ostensibly superseded Druidry, in reality it contributed to its survival, and ultimately to its revival after more than a millennium of obscurity. It did this in at least four ways: it continued to make use of certain old sacred sites, such as holy wells; it adopted the festivals and the associated folklore of the pagan calendar; it recorded the tales of the Bards, which encoded the oral teachings of the Druids; and it allowed some of the old gods to live in the memory of the people by co-opting them into the Church as saints. That Christianity provided the vehicle for Druidry’s survival is ironic, since the Church quite clearly did not intend this to be the case (pg. 31).
As I poke around “ironic survival” further in this third (Part 1 | Part 2) reflection on Jesus and Druidry, I note one quite obvious thing many others have of course commented on. The Galilean master is at his most Druidic when he speaks with images of the natural cycle of things:
Truly, I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a seed; but if it dies, it bears much fruit (John 12:24).
An extensive Druid-Christian liturgy could be written with just the nature images that pervade Christian and Jewish scripture. Already many such resources exist. The OBOD website provides “Resources for Exploring Christian Druidry“, which include music, ritual calendars, books, and links to organizations like Forest Church.
Life and death areironic, paradoxical. As integral gestures and movements of the cosmos, they’re also a “human thing”: we long for and fear the change that comes in death as in all such transformations. Initiation prefigures it, and life delivers it without fail. We all live and change, die and change. Druidry offers itself as a prime example of what it teaches, living, dying, changing and living again.
And Druidry, or at least Orders like OBOD, aren’t above borrowing and adapting rich language, Christian or not, attentive to the powers of Three. Nuinn (the Druid name of Ross Nichols, OBOD’s founder) writes:
Druidry is the Western form of an ancient universal philosophy, culture or religion, dating from the days of early man when the three were one (pg. 19).
This careful attention to triads and unities means that their presence in other traditions makes them attractive to Druid ceremony and ritual. Some OBOD rites include versions of the following Trinitarian as well as Druidic language:
May the blessing of the Uncreated One, of the Created Word and of the Spirit that is the Inspirer be always with us. May the world be filled with harmony and Light.
Rev. Alistair Bate, author of the OBOD website article “Reflections on Druidic Christology“, comments from a sensitivity to the contact points of the two traditions:
A more orthodox rendering of Chief Nuinn’s triadic formula might be “May the blessing of the Uncreated One, of the Creative Word and of the Spirit that is the Inspirer be always with us”. This, I believe, would not only be more truly in tune with the bardic experience, but would also resonate with the Om/Creation idea found in the Hindu tradition. As we envision Awen, the primordial sound, echoing out of the void, we connect with our own creative inspiration as part of that first creative Word, which is in Christian terms, at once Christ and his Spirit.
And with greater enthusiasm, perhaps, than comparative or historical theological accuracy, Bate concludes his article, summoning to his aid the words of probably the single most influential Christian thinker and writer:
In the 4th century St Augustine declared, “That which is called the Christian Religion existed among the Ancients, and never did not exist, from the beginning of the Human Race until Christ came in the flesh, at which time true religion, which already existed began to be called Christianity”. That the religion of our most ancient ancestors is in essence very similar to that of our more recent ancestors is the conviction that keeps some of us simultaneously both Druid and Christian.
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A Footnote on Orders and Flavors of Druidry
Some readers, writes Philip Carr-Gomm in his foreword to Nuinn’s Book of Druidry,
might be pleased to learn of such a dialogue between Druidry and Christianity, particularly when it results in specific action being taken to initiate a new impulse within the Christian movement. Others might be disappointed, hoping Druidry was exclusively ‘pagan’. But Druidry is a way of working with the natural world, and is not a dogma or religion … Druidry honours, above all, the freedom of the individual to follow his own path through life, offering only guides and suggestions, schemes of understanding, methods of celebration and mythical ideas — which can be used or not as the practitioner sees fit (pg. 14).
It’s important to note that OBOD Druidry differs here from Druid Orders like ADF which are more explicitly religious. There are of course also members of OBOD who practice it as their religion. Carr-Gomm writes from the same universalist Druid strain that shows up repeatedly in OBOD and in its stance toward other traditions and religions. Visit the current ADF homepage and you read:
Ár nDraíocht Féin: A Druid Fellowship (ADF) is a Pagan church based on ancient Indo-European traditions expressed through public worship, study, and fellowship.
Explore further and you find specifics of ADF belief and activity that would exclude dual membership in ADF and a Christian church for all but the most liberal Christian. Among these are
the ADF Initiate Program, a course of training into the ways of magic, seership and trance for ADF, and with it a current of spiritual initiation
together with a cultivation of ancestral seership and contact, and an explicitly duotheistic ritual structure:
As a part of the work of growing our spiritual current the clergy of ADF have been exploring an otherworldly locale and inner Nemeton where we have been forming relationships with beings we call the ‘Ancient Wise’, those of the Sacred Dead who were poets, magicians and priests, and who would be willing to join with us to help us all walk the elder ways. This has been done through the good offices of the two deities who we honor in every sacrifice, the Warders of the Ways, the Earth Mother and the Keeper of Gates.
Compare this to the frequent shifting of language in the opening of OBOD’s “prayer which unites all Druids” but which ADF labels (accurately) a creation of the Druid Revival of the last 300 years, and thus from their perspective inauthentic. Listen closely at any OBOD gathering and you’ll hear these variations and others:
Grant, O Spirit(s)/God/Goddess/Holy Ones, thy protection …
A Druid Way 
