Christian Druid Resources

Since this Christian Druid path I’m on sparked some interest for some I thought I’d compile a list of resources I have found useful on my journey so far. It’s strictly a personal take on it and far from comprehensive but hopefully it will give you a taste of it.
As you’ll see it involves weaving together the strands of Celtic spiritually, Christian spirituality, and Aboriginal spirituality – the ancestors of my bloodline, inspiration, and land – in a way which emphasises Jesus, Nature, and Mystery in an Australian context.
The following articles and books relate specifically to Christian Druidry
OBOD. Christianity and Druidry by Barbara Erskine
There are many additional articles linking off this main article which together make this a great resource
Can you combine Christianity & Druidry? by Philip Carr-Gomm
A thoughtful article from the Chosen Chief of OBOD
OBOD. Reflections on Druidic Christology by Rev Alistair Bate
This article explores some of the theological issues. Alistair has some more articles at the following link as well.
The Path of the Blue Raven by Mark Townsend
Mark is probably the most well known Christian Druid
“Jesus Christ is my chief Druid”: meet the Anglican Priest who is also a pagan
An article about Rev. Shawn Sanford Beck
Some elements of Christo-Pagan Tradition by H.T. Elsecott

Most of these books come from people connected with Forest Church, a network that I’m involved with as well.
Celebrating Planet Earth, edited by Denise Cush
This book came out of an interfaith conference between Christians and Pagans, many of whom were associated with Druidry or Forest Church. Authors include Philip Carr-Gomm, Matt Arnold who is a very good friend of mine, and Alison Eve-Cudby who I consulted before participating in my first Druid ritual up in the mountains with Julie as she has done the Bardic Grad with OBOD in the UK. Both are instrumental in going deeper with Druidry.
The Shaken Path by Paul Cudby
Paul is Alison’s husband and a long term friend from the Pagan and Christian Moot, as with many of these authors. The Pagan and Christian Moot is an interfaith forum begun by Mike Stygal, former head of the Pagan Federation in the UK, who has a Christian wife.
Forest Church by Bruce Stanley
This book explores ways of spiritually connecting with deity through nature from within the Jesus tradition. It’s not focussed on interfaith engagement but the subject does come up, and the two proceeding books are some of the fruit of it.
These books relate to the wider world  of Christopaganism and Esoteric Christianity
Christian Animism by Shawn Stanford Beck
There is a Facebook forum of the same name that preceded this book.
Jesus and the Goddess: Living into a ChristoPagan theology
This book is specifically focussed on the Goddess in relation to Christopaganism
Meditations on the Tarot by Anonymous
Actually, its not that anonymous. You can find who wrote it with a Google search. It’s a treasure trove of insights and reflections from an esoteric Christian perspective in the form of a series of meditations on the major arcana.
These books have been particularly helpful for relating to the land that I live in
Rainbow Spirit Theology. By the Rainbow Spirit Elders.
This short book was a landmark in Australian theology and I’m still learning from it.
Jesus and the Dreaming by Frank Fletcher
I was given this book by a disciple of the author. Rich reflections but I’m still working through it.
Our Mob, God’s Story: Aboriginal and Torres Strait Islander Artists Share Their Faith. Edited by Louise Sherman and Christobel Mattingley.
This is quite simply the best book on Aboriginal Christian art ever. And I say this as an avid collector. It won Australian Christian book of the year award in 2017.
There is far more on Green, Pacifist, and Mystic Christianity than I could easily include but here’s a few I have personally found valuable and find particularly pertinent for here.
Sounding the Seasons: Seventy sonnets for Christian year
Finding God in the Singing River
Water, Wind, Earth & Fire: The Christian Practice of Praying with the Elements
The Mystical Theology of the Eastern Church by Vladimir Lossky
The Politics of Jesus by John Howard Yoder
A landmark book in Christian pacifism
Jesus and the Land: The New Testament Challenge to “Holy Land” Theology
The Carmina Gadelica by Alexander Carmicheal
A mixture of Celtic Christian and Pagan sources


The Unconscious Mind in the Sacred Scriptures

Was the unconscious mind unknown to the prophets and poets of ancient Israel? Or were they aware our awareness had limits? No doubt it would be anachronistic to attribute a modern understanding of the mind to the ancient authors, but I think there’s evidence enough that they knew of dark recesses within themselves.
Consider for instance the words of the Psalmist, who cries, “But who can discern their own errors? Forgive my hidden faults” (Psalm 19:12) and “Search me, God, and know my heart; test me and know my anxious thoughts. See if there is any offensive way in me, and lead me in the way everlasting.” (Psalm 139:23-24)
Though it is sometimes unclear whether the secrets of the “heart” being spoken of refer merely to that which is hidden from others or also to that which is hidden from self, phrases like “Who can discern their own errors?” seems to strongly suggest elements of self deception. As does the reflection of Jeremiah when he says, “The heart is deceitful above all things and beyond cure. Who can understand it?” (Jeremiah 17:9)
Then of course there are figures like Daniel, who unpack dreams that are obscure to the dreamers. “As for me, this mystery has been revealed to me, not because I have greater wisdom than anyone else alive, but so that Your Majesty may know the interpretation and that you may understand what went through your mind.” (Daniel 2:30)
An understanding of hidden depths to the self seemed to carry though into New Testament times also. The apostle Paul writes, “He will bring to light what is hidden in darkness and will expose the motives of the heart” (1 Corinthians 4:5) and “As the secrets of their hearts are laid bare. So they will fall down and worship God” (1 Corinthians 14:25) and “I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being”. (Ephesians 3:16)
And yet, it would appear that we are not without their own resources, for the Psalmist also writes, “I have hidden your word in my heart that I might not sin against you.” (Psalm 119:11)


Autumn in the air

Chills on my skin,
I feel an Autumn breeze,
Red, gold and orange
Glow upon the trees.
The air is crisp,
Refreshing to breathe in,
Excitement stirs in my heart
As starts a new season.
Lord Jesus, I marvel
The rhythm You create,
Surely but a glimpse
Behind Heaven’s gate.
With perfection and beauty
The seasons do dance;
Each one has its glory,
Each one its chance.
So amidst these changes,
As trees are cloaked in glory,
I remember all is Yours,
Your unfolding story.
The refreshing air,
The trees of red and gold,
Sing a song of Your love,
Extending from days of old.
The cool Autumn air
I delight to breathe in;
Excitement stirs in my heart
As starts a new season.
Yes, my Lord Jesus,
As I feel an Autumn breeze,
The glory of Your presence
Brings me to my knees!
– Caroline Gavin, 2013


Listening to God through the land

Did the prophets think God could only speak through them? Did they think the God was mute without them? On the contrary, the prophets recognised it was the Spirit of prophecy who enabled them to speak, and that God could speak through anyone or anything. Job was emphatic on this point:
But ask the animals, and they will teach you,
     or the birds in the sky, and they will tell you;
or speak to the earth, and it will teach you,
     or let the fish in the sea inform you.
Which of all these does not know
     that the hand of the Lord has done this?
Is it such a strange suggestion then, that God can still speak to us through the land?
Might we experience the stones crying out, even today?

Christian monotheism and Pagan polytheism: Can they be reconciled?

In case any of you are wondering how I reconcile Christian monotheism with Pagan polytheism, here’s a brief if somewhat incomplete explanation of how I understand deity.
In essence, I differentiate between an uncreated One, who is the source of all life, and many created ones, who influence life in all its many aspects. Whether these created ones, these intermediaries, are knowns as gods or angels or spirits or otherwise is of secondary concern to me. I tend to think in more functional terms, recognising that many of these functions tend to translate across cultures even if the names don’t.
So, do I worship these created ones? No, I reserve worship for the uncreated One alone. However, I do consider them worthy of respect, and although their influence is limited in both space and time and in relation to the uncreated One it is still considerable. So I pay my respects where appropriate.
So, how do I understand Jesus in relation to deity? I recognise Jesus as the embodiment of the uncreated One – not in his masculinity, for the uncreated One is the source of all gender, but in his unconditional love and faithfulness which he demonstrated when he was amongst us, for that is the true character of the uncreated One.
As for the uncreated One, I get why the Jews were reluctant to name this one casually. Naming tends to limit and we are talking here of the limitless. If I use the word God or Deity or Spirit it is with the recognition that this word can confuse as much as enlighten.

Remembering all living things in prayer

This prayer is commonly attributed to Saint Basil, the Bishop of Caesarea in the fourth century, though this is somewhat contested. Irrespective of it’s origins I think we can benefit from it.


O God, enlarge within us the sense of fellowship with all living things, even our brothers, the animals, to whom Thou gave the earth as their home in common with us. We must remember with shame that in the past we have exercised the high dominion of man with ruthless cruelty so that the voice of the earth, which should have gone up to Thee in song, has been a groan of pain. May we realise that they live, not for us alone, but for themselves and for Thee and that they love the sweetness of life