[PART II.]
1. O Holy Jesus
O Beautiful Friend.
O Star of the Morning.
O Full Noonday Sun.
O Resplendent.
O Noble torch of the righteous, and of the truth, and of the eternal life, and of eternity.
O Fountain ever new, everlasting.
O Heart's-love of the illustrious Patriarchs.
O Longing of the Prophets.
O Master of Apostles and Disciples.
O Bestower of the Law.
O Precursor of the New Testament.
O Judge of the Judgment Day.
O Son of the Merciful Father, without a Mother in Heaven.
O Son of the truly perfect Virgin Mary, without a father on Earth.
O true brother of the heart.
2. For the sake of thy consanguinity, hear the supplication of this poor miserable being, that thou receive the offering for all Christian Churches and for myself.
3. For the sake of the Merciful Father, from whom thou didst come unto us upon Earth.
4. For the sake of thy Divinity, which that Father modified so as to receive thy humanity.
5. For the sake of the Immaculate Body from which thou didst come (wert formed) in the womb of the Virgin.
6. For the sake of the Spirit with the seven forms, which descended upon that body in unity with thyself and with thy Father.
7. For the sake of the holy womb from which thou didst receive that body without destruction of virginity.
8. For the sake of the holy following, and the holy pedigree from which that body descended, from the body of Adam to the body of Mary.
9. For the sake of the seven things which were foretold of thee on Earth, namely, thy conception, thy birth, thy baptism, thy crucifixion, thy burial, thy resurrection, thy ascension, thy coming to the judgment.
10. For the sake of the holy tree upon which thy side was torn.
11. For the sake of the innocent blood which trickled upon us from that tree.
12. For the sake of thine own body and blood, which are offered upon all the holy altars which are in all the Christian Churches of the world.
13. For the sake of all the scriptures in which thy news is recorded.
14. For the sake of all the truth in which thy resurrection is recorded.
15. For the sake of thy charity, which is the head and the top of all the testaments, ut dicitur, caritas super exaltat omnia.
16. For the sake of thy royal kingdom, with all its rewards and glorious gifts and music.
17. For the sake of thy mercy, and thy forgiveness, and thy loving friendship, thy own bountifulness, which is more extensive than all wealth, that I may obtain the forgiveness and the annihilation of my past sins from the beginning of my life to this day, after the words of David, who said: Beati quorum remissæ sunt iniquitates et quorum tecta sunt peccata, id est: dispense, and give, and bestow thy holy grace and thy holy spirit to defend and shelter me from all my present and future sins; and to light up in me all truth, and to retain me in that truth to the end of my life, and that thou receive me at the end of my life into Heaven, in the unity of illustrious patriarchs and prophets, in the unity of Apostles and Disciples, in the unity of Angels and Archangels, in the unity which excels all unities, that is, in the unity of the bright, holy, all-powerful Trinity, Father, and Son, and Holy Spirit. For I can effect nothing unless I effect it in the language of the Apostle Paul, who said: Quis me liberavit a corpore mortis hujus peccati nisi gratia tua Domine Jesu Christe qui regnas in secula seculorum. Amen.
The dogmatic importance of this document is very great, as showing the belief of the Church of Ireland on many points, which are now set down by Protestants as of recent introduction.
We are struck in the first part with the invocation of the saints, whose powerful intercession is asked, not with God the Father only, but with the Son of God made man, the Mediator of God and man, Christ our Lord; and the intercession with Him is asked of the saints of the Old Testament as well as of the New.
In the nine degrees of the Church on Earth, (3) we find allusion to the four minor and three greater orders, of which the names are given by the Council of Trent; and to them are added the office of bishop, which is the completion of the priesthood, and that of psalm-singer, which, as we are told by an ancient Irish canon, was given to any clerk, not by episcopal ordination, but by delegation from a priest.
The nine choirs of blessed spirits (5) are those mentioned by Saint Gregory (Hom. 34 in Evang. ante med.), and are enumerated almost in the same order: "Novem Angelorum ordines dicimus, quia videlicet esse testante sacro eloquio scimus: Angelos, Archangelos, Virtutes, Potestates, Principatus, Dominationes, Thronos, Cherubim, atque Seraphim. Esse namque Angelos et Archangelos pene omnes sacri eloquii paginae testantur. Cherubim vero atque Seraphim saepe, ut notum est, libri Prophetarum loquuntur. Quatuor quoque ordinum nomina Paulus Apostolus ad Ephesios enumerat, dicens: Supra omnem Principatum et Potestatem et Virtutem et Dominationem. Qui rursus ad Colossenses scribens, ait: Sive Throni, sive Potestates, sive Principatus, sive Dominationes. Dum ergo illis quatuor, quae ad Ephesios dixit, conjunguntur Throni, quinque sunt ordines; quibus dum Angeli et Archangeli, Cherubim atque Seraphim, conjuncta sunt, proculdubio novem esse Angelorum ordines inveniuntur". We ought, perhaps, to add that the coincidence with Saint Gregory's enumeration is not, perhaps, altogether casual, for there is reason to believe that in the eighth century there was in Ireland a very extensive acquaintance with that great pontiff's writings.
In the verses (9, 11) St. Colga clearly shows the feeling of the ancient Church of Ireland with respect to the practice of holy virginity, and in honouring the ever blessed Mother of God. "I beseech the intercession with Thee of all thy sons of pure virginity, etc. I beseech the intercession with Thee of all the perfect virgins of the world, with the Virgin Mary, Thine own holy Mother, O Son of the truly perfect Virgin Mary".
In verse (14) our saint seems to allude to the special honour in which Saint Germanus of Auxerre was held in Ireland, perhaps on account of his close connection with our holy Apostle, Saint Patrick. Saint Colga invokes him along with some of the most distinguished saints of the early Church; and as if to mark the great labours of that apostolic man, the holy men with whom he joins him are all martyrs.
The honour to be shown to the monastic state is indicated by associating (15) with all the holy monks who made battle for thy sake throughout the whole world, the great names of Elias and Eliseus under the Old Law, and of John the Baptist, Paul, the first hermit, and Anthony, the first founder of the monastic state, in the New Testament.
In the next eight verses the prayer follows a chronological order: our Saint first invokes the early patriarchs: Abel, Seth, etc., to Jacob. He then calls upon the chosen of the written Law, including Moses, Josue, etc., and the chosen of the law of the Prophets—Elias, Eliseus, David, and Solomon. He then passes to the New Testament, begging the intercession of thine own holy Apostles, and all the saints to the end of the world. Saint James, "Frater Domini", is then mentioned as first bishop of Jerusalem, which was the earliest of the Churches; then follow all the holy bishops who founded the ecclesiastical city in Rome. After them mention is made of Mark the Evangelist, the founder of the Church of Alexandria. And then, as if to sum up under one heading the whole Church of Christ on Earth, and to indicate its chief foundation and corner-stone after our Lord Himself, our Saint, still addressing the Son of God, exclaims "I beseech the intercession with Thee of all the holy bishops who founded the ecclesiastical city, after them, with the Apostle Peter". Were it not for this special invocation of Saint Peter, it might seem strange that his name was omitted when invoking the holy bishops of the Church of Rome; but our Saint seems to wish to call upon him here, not in connection with any particular Church, but in his relation to the whole ecclesiastical edifice, the city of God, which is the Church.
In indicating the holy bishops who founded the ecclesiastical city in Rome, St. Colga follows the order of the Canon of the ancient Roman Liturgy: Linus, Cletus, Clement, showing by this the close connection of our ancient Church with the other churches of Europe, and especially with the Church of Rome. Whether this be really the chronological order, is (as all are aware) a vexata questio among ecclesiastical historians. Nearly all the monuments and authorities bearing on this point set down Saint Linus as the immediate successor of the Prince of the Apostles; and, although Saint Augustine (Epistola ad Generosum) and Saint Optatus of Milevi (Lib. 2, adv. Parmenianum, cap. 3) give Saint Clement as next in order to Saint Linus, still the weight of testimony is in favour of the order followed by our Saint. Eusebius (Hist. Eccles. lib. 3, cap. 16), says: "Per id tempus Clemens Romanam adhuc gubernabat Ecclesiam, qui post Paulum et Petrum Episcopalis illius dignitatis gradum obtinuit: Linus primus erat, secundus Anacletus". From the concurrent testimony of almost all the ancient writers, Saint Irenaeus, Eusebius, Saint Epiphanius, Saint Optatus, Saint Augustine, etc., Anacletus and Cletus were one and the same person. A confirmation of this ancient tradition, regarding the immediate successors of Saint Peter, has been found within the last three years in the excavations made by our indefatigable fellow-countryman, Father Mullooly, O.P., under the actual church of Saint Clement in Rome, of which he is prior. In one of the frescoes which adorned the old church over which the present basilica is raised, we find a picture of Saint Clement enthroned by Saint Peter. The apostle has one foot on the step of the throne upon which he is placing his disciple, while Saint Linus and Saint Cletus stand by, as if assisting at the installation of one who was their successor, as well as Saint Peter's. These paintings were executed in the ninth century, during the pontificate of Pope Nicholas I., of whom mention is made in another part of them. In this representation of the enthronement by Saint Peter of Saint Clement, although not his immediate successor, we seem to have a confirmation of Tertullian's assertion: That Saint Clement was consecrated bishop by the Prince of the Apostles. "Edant ergo", he says, speaking of the heretics of his day, "edant ergo origines Ecclesiarium suarum evolvant ordinem Episcoporum ita per successionis ab initio decurrentem, ut primus ille Episcopus aliquem et Apostolis, vel Apostolicis viris, qui tamen cum Apostolis perseveraverit, habuerit auctorem et antecessorem. Hoc enim modo Ecclesiae Apostolicae census suos deferunt, sicut Smyrnaeorum Ecclesia Polycarpum ab Joanne conlocatum refert, sicut Romanorum Clementem a Petro ordinatum itidem, perinde utique et ceterae exhibent, quos ab Apostolis in Episcopatu constitutos Apostolici seminis traduces habeant" (Lib. de Praescript. cap. 32). Linus, Cletus, and Clement were, therefore, the founders of the ecclesiastical city of Rome after Peter, and as such are invoked by our Saint; while Peter is the representative, the first of all the holy bishops who founded the Church throughout the world; the chief of that episcopacy, of which Saint Cyprian says: "Episcopatus unus est, cujus a singulis in solidum pars tenetur".
[THE SEE OF ARDAGH IN THE SIXTEENTH CENTURY.]
We are indebted to the learned priest of the Roman Oratory, Father Theiner, for some valuable papers connected with the See of Ardagh in the sixteenth century, published in his recent work, "Vetera Monumenta Hibernorum et Scotorum historiam illustrantia" (typis Vaticanis, 1864), the more important on account of the general darkness which shrouds our Ecclesiastical history of that period, and of the inextricable confusion in which the succession of bishops in the See of Ardagh seemed hitherto involved.
During the first years of the century, this see was governed by Dr. William O'Farrell, who, together with the mitre, retained the hereditary chieftaincy of his family, and was styled by his contemporaries Bishop of Ardagh and Dynast of Annaly. The brief of his appointment to the episcopal see is dated the 4th of August, 1479 (ap. Theiner, pag. 486), and Ardagh is described as having been rendered vacant by the demise of John, his immediate predecessor. The new bishop is said to be descended from the ancient chieftains of that district, and he is styled Abbot of the Cistercian Monastery of St. Mary's of Lera, better known by its more modern name of Granard; he is, moreover, described as remarkable for his learning, piety, and every virtue which should adorn the episcopal character.
Dr. William O'Farrell governed the see of Ardagh for thirty-seven years, and died in 1516. The historian Ware, anxious to find room for two supposed bishops, viz.—Thomas O'Congalan, and Owen, who should have presided over this see between 1500 and 1510, asserted that Dr. O'Farrell resigned his see many years before his death. However, these two bishops never held the see of Ardagh; they were Bishops of Achonry, and the Latin name of that diocese, Achadensis, probably gave occasion to the error of the learned writer.
In Father Theiner's collection there is another document of the year 1517, which illustrates this point. It is entitled "Processus Consistorialis", that is, a consistorial inquiry for the appointment of a successor to Dr. O'Farrell. This consistorial record presents to us a series of very important monuments. It opens with a letter of King Henry VIII., addressed to the great Pope Leo X., and dated Greenwich, 26th July, 1517. We give the whole original text of this letter, as it forms such a contrast with the subsequent iniquitous career of that unfortunate monarch:
"Sanctissimo Clementissimoque Dño. nostro Papae.
"Beatissime Pater, post humillimam commendationem et devotissima pedum beatorum oscula. Expositum nobis fuit Cathedralem Ecclesiam Ardakadensem perexigui census ac proventus in dominio nostro Hiberniae per obitum Reverendissimi in Christo patris, Dñi. Wilhelmi ejus novissimi Episcopi, impraesentia vacare suoque pastore esse destitutam, et cogitantibus tum nobis ei providere propositus fuit venerabilis vir Magister Rogerius O'Moleyn, Cathedralis Ecclesiae Cluamensis canonicus, vir modestus, circumspectione, probitate et doctrina non mediocriter probatus, quem et nos idoneum existimavimus cui dictae Ecclesiae Ardakadensis cura committatur eique praeficiatur. Quocirca Vestrae Sanctitati eum commendamus ut eundem Magistrum Rogerium praedictae Ecclesiae praeficere ac Episcopum et Pastorem constituere dignetur, quod et honori atque utilitati ejusdem Ecclesiae futurum putamus et nobis erit admodum gratum: et felicissime valeat Vestra Beatitudo. Quam Deus Altissimus longaevam conservat", etc.
In the next place the Cardinal to whose care had been entrusted the inquiry as to the merits of Dr. O'Malone, presents a petition to the Holy Father, in which he states that the Vice-Chancellor of the Roman Church, to whom the task should belong, being impeded by sickness, it had become his duty to propose the candidate for the vacant see: a diligent investigation being made, Roderick O'Malone, canon of Clonmacnoise, recommended by the English king, was found to be a person well suited for that important post, and as he was actually present in the city of Rome, his Eminence prays the Holy Father to sanction without delay his appointment to the See of Ardagh.
The evidence of three Irish witnesses in regard of the vacant see is also produced. From their depositions we cull the following particulars:
1. That the Diocese of Ardagh formed part of the Ecclesiastical Province of Armagh, and was vacant for about a year, by the death of William, its last Bishop.
2. That the town of Ardagh was situated in a hilly country, surrounded by woods and forests. In this town there were no more than four houses, all built of wood, and its inhabitants were very few, in consequence of the continual quarrels between the late bishop and his neighbours; for Dr. O'Farrell had wished to insist upon his rights as chief dynast of Annaly; but some of his clansmen refused to recognize his claims, and having assembled their forces, assailed and reduced to absolute ruin the mere remnant of the former city of Ardagh.
3. The cathedral shared in the ruin of the metropolitical city. Its walls alone were now standing. There was only one altar, and it was canopied by the azure vault of Heaven. Moreover, there was only one priest in the district, and the Holy Sacrifice was rarely offered up. There was neither sacristy, nor belfry, nor bell; in fact, there were scarcely vestments and altar ornaments sufficient for one Mass, and these were ordinarily kept in a common box in the body of the church.
4. The Deanery is valued at ten ducats, equal to £2 10s. The archdeacon's revenue was eight ducats. There were also twelve Canons and a few minor Prebendaries of little or no income. The extent of the diocese is said to be about twenty miles, and, it is added that there were some few rural benefices in the patronage of the bishop.
5. As regards the bishop elect, Dr. Roderick O'Malone, he is described as "honestis parentibus natus aetatis annorum fere XL., sanus mente et corpore, ac bonae conversationis et famae, in jure canonico bene instructus et litteratus, ac in sacerdotii ordine constitutus et ad ipsius Ecclesiae regimen et gubernationem aptus et idoneus" (p. 521.). The Holy See readily approved of the appointment of such a worthy successor of St. Mel, and in the hope that through the prudence and zeal of such a bishop, the ancient Diocese of Ardagh would soon regain its former splendour, Dr. O'Malone was proclaimed in consistory of 4th December, 1517. He was moreover permitted to retain his former canonry and benefice in Clonmacnoise, on account of the poverty of the see of Ardagh; for, though it was rated in the books of the Apostolic Datary with the tax of 33-1/3 ducats, its whole annual revenue was now reduced to the sum of ten ducats.
Such are the principal points of this important consistorial record, as far as it relates to the Diocese of Ardagh. There are, however, some incidental statements introduced into it which may not be uninteresting to the reader:
"The island of Hibernia", it says, "was called Ierne (Iuverna) in the time of Pliny, and at a later period received from the barbarians the name Ireland (i.e. Western Land). The inhabitants of the coasts which look towards England, are somewhat modernized in the usages of life; the remainder of the island retains its primitive simplicity, and uses wooden or straw houses. The great majority of the population roams through the open country following their flocks; they travel barefoot, and are fond of plunder. The chief produce of the island is corn; its horses are of a superior merit, being swifter than those of England, and at the same time having a softer and more agreeable pace. They were formerly known as Asturcons, having come from the Asturias in Spain. Amongst the chief saints of Ireland are numbered Sts. Malachy, Cathaldus, and Patrick, by whom the inhabitants were first led to the fold of Christ. It gave birth to William Ocham, who was famed for his skill in Dialectics, and flourished under Pope John XXII.; as also to Richard Fitz Ralph, Archbishop of Armagh and Cardinal, who about 1353 was conspicuous for his learning and writings".
This statement in regard of Dr. Fitz Ralph decides the controversy which was raised by Ware, as to the fact of this archbishop having been decorated with the Roman purple. Raffaelle da Volterra expressly attested it: but Ware deemed the silence of Ciacconius and other historians conclusive against his claim. However, the Roman Consistory itself now confirms the statement of Volterra, and hence we may further deduce another important conclusion, that, viz., in general the silence of Ciacconius and other such historians is of little weight in regard of our Irish prelates, especially when their elevation to the purple has positive testimony in its favour, such, for instance, as is more than once met with in the writings of Lopez and others.
Dr. Roderick O'Malone continued to govern the see of Ardagh till the year 1540, under which year his death is recorded in the Annals of the Four Masters. His successor was Dr. Patrick Mac Beathy Mac Mahon, of the Order of St. Francis, whose appointment is registered in the Consistorial Acts on 14th November, 1541, the see being described as vacant per obitum Roderici.
During the first years of Dr. Mac Mahon's episcopate, the temporalities of the see were possessed by Richard O'Ferral, who, being temporal dynast of the district, wished also to enjoy the episcopate, and had his usurpation readily confirmed by the crown. The writ for his consecration bears date the 22nd of April, 1542, when already the canonically appointed bishop had for six months dispensed the bread of life to the faithful of Ardagh. It was only in 1553, on the demise of the schismatical nominee, that the Catholic bishop was allowed his full rights and privileges, and received possession of the temporalities of the see.
Dr. Mac Mahon died in 1576, and had for his successor another member of the Franciscan Order, Richard Mac Brady, who was proclaimed bishop of Ardagh in the Consistory of 16th January, 1576-7. He, however, held the see for little more than three years, and was then transferred to the diocese of Kilmore. His successor as bishop of Ardagh was the renowned Edmund Mac Gauran, who, being translated to the Primatial See on the 1st July, 1587, closed his career by adding his name to the long list of the martyrs of Ireland.
It is now time to draw a few practical conclusions from the historical facts which we have thus faintly sketched.
1. In the first place, the assailants of the Catholic cause contend that Henry VIII., when assuming to himself the appointment of bishops to the Irish sees, and rejecting as nugatory the sanction of Rome, merely continued the long-practised usage of England, and asserted the time-honoured privileges of his crown. Now we have seen the submissive letter with which Henry himself petitions Pope Leo to confirm Dr. O'Malone in the see of Ardagh; and hence it results that the course subsequently pursued by the English monarch was confessedly an usurpation of the rights of the Vicar of Christ and a trampling on the traditions of the kingdom.
2. We have also seen how the schismatical bishop, D. Richard O'Ferral, can have no claim to be ranked amongst the successors of St. Mel. The canonically appointed bishop was already engaged for six months in dispensing the food of life to his flock, when the schismatical nominee was intruded into the see of Ardagh. During Elizabeth's reign another Protestant bishop was similarly nominated to this see. His name was Lisach O'Ferral, and as we learn from Harris, his letters patent bear date the 4th November, 1583. This date alone suffices for his condemnation. The Catholic bishop was long before divinely chosen to rule that spiritual fold; and a rival bishop appointed by royal authority must be regarded not as a true shepherd, but as a plunderer whose mission it is to scatter the flock of Christ.
3. We have also seen how the so-called Reformation was ushered into the diocese of Ardagh. The altar was despoiled, the cathedral was in ruins, and the general destruction which dismantled the material house of God, seemed to forebode the spiritual desolation which should soon prevail. It is now cheering to contemplate the happy change that reigns in that favoured diocese. Once more the altars are clothed with gladness; a noble cathedral, which is an ornament not to the diocese alone, but to the whole island, honours the memory of St. Mel; and we may confidently hope that under the wise guidance of its holy bishop and clergy, this material restoration is the harbinger and token of the spiritual progress of its faithful people, and of the rapid strides made by the whole country in regaining its former proud position as Island of Saints.
P. F. M.