As to the origin of Irish Monasticism opinions are divided: some have ascribed it to an Eastern origin, while others insist that it can be directly traced to Gaul. The most commonly accepted view is that of Mr. Willis Bund[82] which ascribes to it a purely indigenous development. As such general statements are at best but partly true and utterly fail to give an adequate idea of the characteristics of Irish monasticism we propose to examine the subject in the light derived from such native sources of information as:
- The Irish Monastic Rules,[83]
- The Lives of the Early Irish Saints,[84]
- Ecclesiastical History, and
- Social and Political History.
From the first and second sources we shall learn much about the spirit of monastic life, its ideals, obligations, and daily routine. From the third and fourth sources, and incidentally from the other two, we learn much about the relation which existed between the monastery and the community in which it was located.
An examination of Irish Monastic Rules, so far as they have come down to us, reveals the fact that they are not identical with any Eastern or Western Code. In the general severity of their regulations they are found, on comparison, to resemble the former rather than the latter. It was doubtless this austerity that caused the Irish Rules to give way eventually before the milder Rule of St. Benedict.[85] It is possible, however, that the ideas and literature of Gallic and Egyptian monasticism may have influenced to some extent the development of Irish monasticism.[86]
Whether Irish monasticism was of native origin or not there can be little doubt that British monasticism exercised a very potent and direct influence on its development. In an Irish document which is generally accepted as historical, we are informed that there were Three Orders of Saints.[87] The First Order flourished c. 440–534 A.D. Many of the saints in this Order lived in the time of St. Patrick. They were all bishops and founders of churches. Their number was 350 and included Britons, Romans, Franks and Scots. The Second Order (534–572 A.D.) was made up of few bishops and many priests: they numbered 300. Unlike the First Order these refused the services of women separating them from their monasteries. They received a Mass from SS. David, Gillas, and Docus the Britons. The Third Order consisted of holy priests and a few bishops. The number of this Order was 100; they dwelt in desert places living mainly on herbs and water; they depended upon alms and possessed no private property.
The Second Order interests us especially as in all probability the monasteries owe their origin to its members. Whether St. Patrick actually founded monasteries is uncertain. We know that he spent some years at Lerins, the island monastery of the Mediterranean, but his life was too full of missionary labours to have time for the foundation and government of monasteries.[88] In strong contrast with the First Order who were mainly foreigners, the Second Order of Saints were all natives of Ireland. However, they came under the influence of British monasticism in two ways. We have seen above that three British or Welsh saints visited Ireland during this period, and indeed so did several others.[89] Of equal importance is the fact that several Irish saints visited Britain about this time. In South Wales there were two centres of attraction, Llancarvon under St. Cadoc and Menevia under St. David.[90] St. Finnian of Clonard, “the tutor of the Saints of Erin,” was a pupil of St. Cadoc at Llancarvon, as was St. Cainnech. Maedoc was a pupil of St. David’s, as were Modomnoc and Scuithin, while we hear of Finnian of Clonard, Declan, Bairre and Senan as visitors there.[91] The saints of the North of Ireland tended to gravitate towards a monastery in the territory of the Niduari Picts, sometimes called Strathclyde, in the South-west of Scotland. This monastery was called Whitern (Rosnat in Irish sources). Among the Irish saints who visited Whitern are SS. Enda, Tighernach, Eoghan of Ardstraw and Finnian of Movilla.[92]
INFLUENCE OF CLONARD MONASTERY:
About the middle of the sixth century a great monastic movement took rise from the monastery established at Clonard by Finnian c. 525 A.D.[93] Under him were trained for missionary work many of the most illustrious fathers of the Irish church including the “Twelve Apostles of Erin,”[94] viz. Ciaran of Seir, Ciaran of Clonmacnoise, Columba (Colum Cille), Brendan of Clonfert, Brendan of Birr, Columba or Colman of Terryglass, Molaise of Devenish, Canice of Aghaboe, Ruadan of Lorrha, Mobi of Glasnevin, Sinnel of Cleenish, and Ninnidh or Nennius of Inishmacsaint.[95] According to another authority, the names of Finnian of Clonard, Finnian of Movilla, and Comgall of Bangor are substituted for those of Ciaran of Seir, Molaise of Devenish, and Sinnel of Cleenish.[96] The remaining nine names occur in both lists. These men going forth in all directions founded numerous monasteries and schools which afterwards became famous throughout Europe.[97] St. Columba (Colum Cille) styled in an old record “Monasteriorum Pater et Fundator” is said to have founded 300 monasteries. Even allowing for the poetic imagination of the early chronicler, it is significant that Reeves in his investigations was able to compile a list of at least 90 monasteries founded by, or dedicated to, this saint. Of this number 37 were located in Ireland, 32 amongst the Scots (of Alba) and 21 amongst the Picts, i.e. 53 in the country now called Scotland.[98] It was mainly through the efforts of these saints that Ireland was completely converted to the Christian faith.[99] It would appear that after St. Patrick’s death the druids recovered some of their former influence and exerted themselves to the utmost to retard and limit the spread of the new faith.[100] Thanks to the zeal and energy of the saints of this Second Order the influence of the druids was completely broken down, though the druids still lingered on obscurely and feebly many generations.[101]