Chooses Palladius a Deacon of the Roman church for that Dignity. He consecrates and sends Palladius to Ireland in company with a few assistants. Arrival of Palladius in Ireland. His first efforts blessed with partial success-He erects three churches. The Magi, alarmed at his success, excite opposition against him. He retires from Ireland and dies in Scotland, while he was preparing to return to Rome. Character of Palladius. He is succeeded by St. Patrick. History of St. Patrick. Time and place of his Birth. His Captivity and servitude in Ireland. Conduct of the Saint during his Captivity. His Liberation and return to his Family. Second Captivity of the Saint-and second deliverance. He enters the Monastery of Tours-Character of that institution. History of its foundation, by St. Martin, Bishop of Tours. St. Patrick remains there for four years. He returns home and is admonished in a vision, that he is called by God to labour in the Conversion of the Irish people. He consults with St. Germanus of Auxerre, on the course which he should He retires by the advice of Germanus, to the Monastery of Lerins—and spends nine years in that retreat. Leaves Lerins and begins his career as a Missionary Priest in the diocess of Boulogne. He had been ordained a Priest before he entered Lerins. He is chosen by St. German to accompany that Prelate in the mission to Britain, to extirpate Pelagianism from that country. After his return from Britain, he is sent to Rome by St. German, and recommended to Pope Celestine for the Irish Mission. The Pope appoints him to that Mission. He returns to France—and in virtue of the Appointment, he succeeds Palladius. His consecration is opposed by his Friends. He succeeds in overcoming the opposition, and is consecrated at Eboria, in Gaul, by a Bishop named Amator who resided there. He sets sail for Britain, and thence for Ireland, where, after a prosperous voyage, he arrives in safety. Controversy on the source, whence St. Patrick's mission was derived. The mission of St. Patrick was undertaken with the sanction of the Roman Pontiff. The silence of St. Prosper or of Platina, on St. Patrick's mission supplies no objection, to weaken the arguments, which establish the preceding asser tion. The conduct of Henry the Second, at the period of the invasion shows, that the Irish people universally believed, both then and at every preceding period, that the Roman Pontiff should be venerated as the Chief Pastor of the Christian church, and that the mission of St. Patrick was sanctioned by the Apostolick See. CHAPTER III. St. Patrick arrives in Ireland-Preaches the Gospel in every part of the kingdom—and succeeds in establishing Christianity throughout the Island 73 Dublin-the harbour where St. Patrick disembarked. He commences his missionary exertions in the vicinity of the place where he first landed-these prove unsuccessful. He then proceeds by Sea to the territory, in which he had formerly lived, while a captive in Ireland. Succeeds in converting a Chieftain by name Dicho, with his entire family. The Saint fails in his efforts, to accomplish the conversion of his former Master Milcho. Prepares to visit Tarah, in Meath, then the residence of the Chief Monarch of Ireland, and the place, where the Great Legislative Council of the Nation assembled. While journeying to Tarah, he converts Seschnen and his family. He arrives at Tarah on the vigil of Easter, and prepares to celebrate the feast, by enkindling the Paschal fire. By a law, which was then in force in Ireland, it was forbidden to light a fire at the particular season, when St. Patrick performed the ceremony just now mentioned. The King proceeds to the place where the fire was enkindled, and demands of the missionaries, why they had presumed to disobey his ordinances. The Missionaries having explained their conduct to the Monarch, and converted one of his attendants, they next appear before the Legislative Council, which was then convened at Tarah, and convert one of the Bardic order named Dubtach. The Bardic Institution, its nature, &c. interference of St. Columba in its favour, when King Aidus wished to suppress it; under the English power it was, at length, extinguished. From Tarah, St. Patrick proceeds to Tailten, and preaches before Carbre and Conall, the Brothers of King Leogaire. The former remains incredulous; the latter is converted. The Saint next traverses through a great part of Meath and Westmeath. Effects by his prayers the destruction of the Idol, Crom-Cruach. Prepares to visit Connaught. While journeying thither converts two of the daughters of King Leogaire. He spends seven years in that province, and appoints pastors to preside over the numerous congregations, which he had converted to Christianity in that territory. While in that province, a conspiracy is formed against his life, The conspiracy is defeated by a convert named Enda, the brother of the Chief, who ruled over the district, which is now called Tyrawley. St. Patrick returns to Ulster; travels through the several divisions of that Province, and preaches the Gospel with success in them. He revisits the Churches, which he had first founded in Ireland. Proceeds to Leinster, and opens his mission at Naas, the residence of the Monarch of that Province. Converts the two sons of the King. Incredulity and punishment of Foillen. From Naas he passes to Wicklow, and is opposed there by Drichir, the Son of Leogaire, and the Prince of that district. He returns to Kildare, and perfects the disciplinary regulations of the churches which were established every where in that territory. Visits the other parts of Leinster, where he had not as yet preached the Gospel. Another conspiracy against his life is formed at Leix, and defeated like the former, by the interposition of one of the Saint's Converts. He meets here Dubtach, his first Convert at Tarah, and also Fiech, who became afterwards eminent for sanctity and learning. His labours in Ossory attended with the most gratifying results. He goes to Munster and opens his missionary career at Cashel. He is kindly received by Natfraich, the Sovereign of that Province. He converts and baptizes Aengus, the Son of Natfraich. He visits the other parts of Munster, and succeeds in forming numerous congregations of Christians in every portion of that province. Having spent seven years there, he prepares to revisit the churches, which he had founded in the other parts of the Island. At his departure from Munster, he predicts the birth and eminent sanctity of some of the distinguished Pastors, whom God afterwards raised up in the Irish church, and gives his benediction to the people of that Province. In journeying through the King's County, an attempt is made by a Chieftain named Failge, to murder him. The attempt is frustrated by the fidelity of Odran, the servant of the Saint. St. Patrick arrives at his retreat at Saul. The vicinity of Saul was then infested by a banditti under the command of a Chief called Macaldus. One of the banditti, who by the desire of his associates feigned sickness, in order to impose upon the Saint, is suddenly deprived of life, during the execution of his design. St. Patrick proposes to establish his own See at Louth; but in consequence of a Divine admonition, erects it at Armagh. As soon as this measure was accomplished, he compiles a body of laws for the regulation of the Irish church. To record the Divine Mercy towards himself he composed his "Confession." He dies at Saul. His remains are conveyed to Down. CHAPTER IV. The Primatial See of Ireland established at Armagh-Pope Eugenius the Third confers the Pallium on the Primate, and on the Metropolitans of Cashel, Dublin, and Tuam-Episcopal Sees in Ireland-their number ordered to be reduced by the Council of Kells-Chorepiscopi-Parochial Clergy-Canons of the Irish Church-Celibacy of the Clergy 108 No general arrangement for the permanent regulation of the Irish church having been made by Palladius, the duty of making such an arrangement devolved on St. Patrick. This arrangement was conformable to that, which St. Patrick saw followed in the churches of Rome, of Gaul, and of the other places, which he had visited. In virtue of this arrangement, the honour and authority of the Primacy descend to Benignus, his Successor in the See of Armagh. In the twelfth century the Bishop of Cashel is advanced to the rank of a Metropolitan. Before that century, the Pallium had not been conferred even on the Pri mate. St. Malachy goes to Rome, to procure the Pallium for the Bishops of Armagh and Cashel. On his journey he becomes acquainted with St. Bernard. He is introduced to Innocent the Second. The Pope refuses him leave to retire to Clairvaux. The Pope inquires into the state of the Irish church, appoints St. Malachy his Legate in Ireland, sanctions the proceeding of Celsus regarding Cashel, but refuses to grant the Pallium to either of the Irish Metropolitans. In quality of Legate, St. Malachy visits the churches of Ireland. On the accession of Eugenius the Third, St. Malachy convenes a Synod at Holmpatrick, in order that the Clergy should jointly petition that Pontiff, to grant the Pallium to the Irish Metropolitans. He is deputed by the Synod, to present their petition in person to Eugenius who was then at Clairvaux. He is detained in England, and thus loses the opportunity of seeing the Pontiff. He proceeds however to Clairvaux; is seized with a dangerous illness, and dies. Paparo is sent to Ireland by Eugenius, to confer the Pallium on the Metropolitans of that country. The Cardinal arrives in England, and is prevented by King Stephen from prosecuting his mission to Ireland. He returns to Rome, and resumes his journey to Ireland; but instead of passing through England, he proceeds to Scotland. From Scotland he passes over into Ireland, convenes the Synod of Kells, and confers the Pallium on the Archbishops of Armagh, Cashel, Dublin, and Tuam. Numerous Bishops and Episcopal Sees established in Ireland immediately after the conversion of that country to the Gospel. The rule by which the Council of Sardica proposed to limit the number of Bishops in each country was not enforced for a considerable time in Ireland. The system of appointing Chorepiscopi in Ireland greatly increased the number of Bishops in that country. In Ireland, the Chorepiscopi were invested with the order of Episcopacy. Number of Sees in Ireland at the time of that Council. Coadjutor Bishops. Discipline of the Irish church regarding their election and appointment. St. Patrick and the other early Pastors of the Irish church belonged to their order. Description of the religious institute, which was established at Vercelli by Eusebius, by St. Augustine, in Africa, and by St. Martin, of Tours, in Gaul. The first religious establishments in Ireland were modelled after the institute, which has been now described. Discipline of the Irish church, respecting the administration of Holy Orders. Institution of Parishes. The church of every parish or district to be consecrated by the Bishop, before it could be set apart for publick worship. Discipline of the Irish church on the conduct of the Clergy. The Clergy forbidden to be present at publick games or markets-to sing at private entertainments, &c. &c. Celibacy of the Irish Clergy. CHAPTER V. Irish Clergy-Revenues provided for their maintenance-Canons of the Irish Church on the administration of these revenues-Tithes-Contributions levied on Ecclesiastical possessions by the State, and by private persons--Termon Lands-Peter Pence 147 The Revenues of the Irish Clergy arose from the voluntary oblations of the Faithful, and also from the lands which were granted to the church. The system of Tithes was not generally adopted in Ireland before the invasionnor ever universally sanctioned by the adoption of the Irish people. The revenues, which the Clergy did not require for their decent support, were set apart by the Canons of the Irish church, for the relief of the poor, and for the repairs of the church of the district, whence these revenues were derived. The Clergyman who violated the ordinance of the Irish church in the application of his revenues, was subjected to excommunication. The Irish Canons ordered that each Christian should, at his death, set spart a portion of his wealth for religious purposes. The charitable bequests of a dying person were not, however, allowed to interfere with the obligations, which he owed either to his relations or to others. |