Above : One Of Church In Ireland

Before St. Patrick died, almost the entire Irish people had been converted. Paganism was not extinct: Laoghaire and his two successors as Aid Rf remained pagan, and even two centuries later we find Irish Druidism still an organised force at the Battle of Moira. But the Christian religion and an organised Church were established in all parts of Ireland. Kings, druids, bards, brehons, as well as clansmen, had become Christians. Churches, with their priests and bishops, were scattered over the country, schools had been founded, rules of discipline were drawn up by synods. Ireland had become Christian through the labours of one man.

Two qualities chiefly contributed to St. Patrick’s success—his mildness and his adaptability. His methods were the gentle ones of persuasion : he destroyed no ancient custom which was not essentially pagan : he adapted himself to the views and habits of the people. Society remained unchanged, except that the priest took the place of the druid. The dates of pagan festivals were now adapted to great Christian celebrations, and the scenes of pagan rites became centres of Christian worship.

This adaptability was best displayed in the organisation of the Church. It followed the tribal system upon which the social and political life of the country was constructed. Each clan had its own bishop and its own priests ; the diocese was merely the district occupied by the clan. There was naturally a great number of bishops—some say over 300—and it was not until the 12th century that the present system of definite dioceses grouped into provinces was introduced (page 100). The clan allotted to its clergy for their support certain lands called tearmann (terman) lands, which were looked after by an official called the Airchinneach (Erenach), who was generally a layman. The clergy of a clan mostly lived in communities under their bishop, so that the Church was both tribal and monastic.

This loose organisation was unified in many ways. Synods were frequently held which formulated canons for the discipline of the Church throughout the island. Patrick’s See of Armagh continued to be the seat of national authority in Church matters. A very old canon ordained that every difficult cause should be ” referred to the See of the Archbishop of the Irish, to wit, St. Patrick,” and if not deter­mined there, then ” it shall be sent to the See Apostolic, that is to say, to the chair of the Apostle Peter.” The saints who went from school to school throughout the country unified the National Church ; the many students who came from abroad, and the numerous Irish missionaries who travelled on the Continent, kept it in harmony with the Church elsewhere.

The only points of difference which arose between the Church in Ireland and on the Continent were on matters of ritual only, and not of doctrine. One of these was on the different methods of tonsure and was of minor importance. A greater controversy arose, however, as to the proper date of keeping Easter, and was known as the ” Paschal Controversy.” The Irish adhered to the date in use at the time of St. Patrick. But after his time a new and more correct system was introduced in Rome and became adopted throughout most of the Christian world. A synod held at Old Leighlin, A.D. 630, sent messengers to Rome, who reported on the matter and the newer method was adopted in most of Ireland. In the North and in North Britain, however, the Columban monasteries {page 42) held out. At a synod at Whitby, a.d. 664, the Roman method was adopted for England, and soon its use became general.

The political and social fabric of Irish life was not radically affected by the introduction of Christianity. In many ways, however, it was modified by the broader ideals of the new religion. The Gospel of the Saviour of all mankind prevented any danger of the various grades of tribal society becoming fixed in a “caste ” system—and the Church was on the side of the weaker classes. The same doctrine of a common humanity prevented the different states from crystallising into hostile and self-contained nations. The lives of the various saints clearly illustrate this tendency against provincialism. Educated at different schools throughout the island, they founded famous monasteries in districts far from their native spots, and became the patrons of territories of which they were not natives. In only one instance have we a record of local jealousy—that of St. Carthach at Rohan . In another way the Church exercised an important influence. The monasteries became the homes of art and industry. Agriculture, metal work, illumination, sculpture, etc., were diligently pursued. An example of industry was afforded, and a new dignity given to manual labour.

The influence on the language will be noticed hereafter .