a brief history of the irish orthodox church

7/29/2019 A Brief History of the Irish Orthodox Church

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A brief history of the Irish Orthodox

Church

by Monk NicodemusSource: http://www.orthodoxinfo.com/general/irishorthodoxchurch.aspx

1. How Did Orthodoxy Reach Ireland?How did Orthodox Christianity come to this small green island off the shores

of the European continent in the uttermost West? Unknown to many,Christianity in Ireland does have an Apostolic foundation, through the

Apostles James and John, although the Apostles themselves never actually

visited there.


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Monastic centres in IrelandThe Irish people were the westernmost extension of the vast Celtic

civilizationwhose people called themselves the Gaulswhich stretched

from southern Russia through Europe and eventually into the British Isles.(map below) The vastness of Celtic/Gallic civilization is evident in the names

used to designate countries within its entire territory: the land of Galatia in

Asia Minor, Gaul (France), Galicia (northwest Spain), and the land of the

Gaels (Ireland). The Celtic people (like the Jews) kept in very close contact

with their kinfolk across the Eurasian continent.

Diachronic distribution of Celtic peoples:

core Hallstatt territory, by the sixth century BC maximal Celtic expansion, by the third

century BC Lusitanian area of Iberia where Celtic presence is uncertain the "six Celtic

nations" which retained significant numbers of Celtic speakers into the Early Modern

period areas where Celtic languages remain widely spoken todayWhen Christianity was first being spread by the Apostles, those Celts who

heard their preaching and accepted it (seeing it as the completion of the

best parts of their ancient traditions and beliefs) immediately told their

relatives, traveling by sea and land along routes their ancestors had

followed since before 1000 B.C.The two Apostles whose teachings had the greatest influence upon the Celtic

people were the brothers James and John, the sons of Zebedee. After

Pentecost, James first preached the Gospel to the dispersed Israelites in
http://en.wikipedia.org/wiki/Celts


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Sardinia (an island in the Mediterranean Sea off the east coast of Spain, which

was used as a penal colony). From there he went on to the Spanish mainland

and traveled throughout the northern part of Spain along the river Ebro,

where his message was eagerly heard by the Celtic/Iberian people, especially

those in Galicia. This area continued to be a portal to Ireland for manycenturies, especially for the transmission of the Good News.

John preached throughout the whole territory of Asia Minor (modern-day

Turkey), and the many peoples living there accepted Christianity, including

the Celtic people known as the Galatians (in Cappadocia). These people also

communicated with their relatives throughout the Greco/Roman world of the

time, especially those in Gaul. By the middle of the 2nd century the Celtic

Christians in Gaul asked that a bishop be sent to them, and the Church sent

St. Irenaeus (icon below), who settled at Lyons on the Rhone river. Among the

many works St. Irenaeus accomplished, the most important were his

mastery of the language of the local Celtic people and his preaching to

them of the Christianity he had received from St. Polycarp, the disciple of

St. John the Theologian.

Saint IrenaeusBy the 4th century Christianity had reached all the Celtic peoples, and this

"leaven" was preparing people's hearts to receive the second burst of

Christian missionary outreach to the Celts, through St. Hilary and St. Martin.

(iconsbelow)


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Saint Hilary Saint Martin

The seeds that St. Irenaeus planted bore abundant fruit in the person of St.

Hilary of Poitiers, who, having lived in Asia Minor, would be the link

between East and West, transmitting Orthodoxy in its fullness to the Celtic

people. He was not only a great defender of the Faith, but also a great lover of

monasticism. This Orthodox Faith and love for monasticism was poured intoa fitting vesselHilary's disciple, St. Martin of Tours, who was to become the

spiritual forefather of the Irish people. What Saints Athanasius and Anthony

the Great were to Christianity in the East, Saints Hilary and Martin were to

the West.By the 4th century an ascetic/monastic revival was occurring throughout

Christendom, and in the West this revival was being led by St. Martin. The

Monastery of Marmoutier which St. Martin founded near Tours (on the Loire

in western France) served as the training ground for generations of monasticaspirants drawn from the Romano-Celtic nobility. It was also the spiritual

school that bred the first great missionaries to the British Isles. The way of life

led at Marmoutier harmonized perfectly with the Celtic soul. Martin and his

followers were contemplatives, yet they alternated their times of silence and

prayer with periods of active labor out of love for their neighbor.Some of the monks who were formed in St. Martin's "school" brought this

pattern back to their Celtic homelands in Britain, Scotland and Wales. Such

missionaries included Publicius, a son of the Roman emperor Maximus who

was converted by St. Martin, and who went on to found the Llanbeblig


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Monastery in Walesamong the first of over 500 Welsh monasteries. Another

famous disciple of St. Martin was St. Ninian, who traveled to Gaul to receive

monastic training at St. Martin's feet, and then returned to Scotland, where he

established Candida Casa at Whithorn, with its church dedicated to St.

Martin. The waterways between Ireland and Britain had been continuallytraversed by Celtic merchants, travelers, raiders and slave-traders for many

centuries past, so the Irish immediately heard the Good News brought to

Wales and Scotland by these disciples of Ninian.About the same time that the missionaries were traveling to and from

Candida Casa amidst all this maritime activity, a young man named Patrick

was captured by an Irish raiding party that sacked the far northwestern coasts

of Britain, and he was carried back to Ireland to be sold as a slave. While

suffering in exile in conditions of slavery for years, this deacon's son awoke to

the Christian faith he had been reared in. His zeal was so strong that, after

God granted him freedom in a miraculous way, his heart was fired with a

deep love for the people he had lived among, and he yearned to bring them to

the light of the Gospel Truth. After spending some time in the land of Gaul in

the Monastery of Lerins, St. Patrick (451), was consecrated to the episcopacy.

He returned to Ireland and preached with great fervor throughout the land,

converting many local chieftains and forming many monastic communities,

especially convents.It was during the time immediately following St. Patrick's death, in thelatter part of the 5th century, that God's Providence brought all the separate

streams of Christianity in Ireland into one mighty rushing river.While St. Patrick's disciples continued his work of preaching and founding

monastic communitiesit was his disciple, St. Mael of Ardagh (481), for

example, who tonsured the great St. Brigid of Kildare (523)several other

saints who were St. Patrick's younger contemporaries began to labor in the

vineyard of Christ. These included Saints Declan of Ardmore (5th c.), Ailbhe

of Emly (527), and Kieran of Saighir (5th c.).


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Saint Declan Saint Kieran

Saint Brigid Saint AilbheThen came young Enda from the far western islands of Aran (off the west

coast of Ireland). He studied with St. Ninian at Whithorn, and thus received

the flame of St. Martin's spiritual lineage with its ascetical training and

mystical aspirations. Having been fully formed in the Faith, St. Enda (530)

returned to the Aran Islands, where he founded a monastery in the ancienttradition. It was on the Aran Islands that the traditional founder of the Irish

monastic movement, St. Finian, drank deep of the monastic tradition

established by St. Martin.

Before Finian's death in a.d. 548, he founded the monastery of Clonard and

was the instructor of a whole generation of monks who became great

founders of monasteries throughout Ireland, and great missionaries as well.

The most famous of his disciples were named the "Twelve Apostles of

Ireland," and included Saints Brendan the Navigator, Brendan of Birr,Columba of Iona, Columba of Terryglass, Comgall of Bangor, Finian of


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Moville, Mobhi of Glasnevin, Molaise of Devenish, Ninnidh of Inismacsaint,

Sinnell of Cleenish, Ruadhan of Lorrha, and the great monastic father Kieran

of Clonmacnois. By the middle of the 6th century these men and their

disciples had founded hundreds of monasteries throughout the land and had

converted all the Irish. And that was only the beginning...

Saint Brendan Saint Columba

Saints Comgall - Gall - Columbanus


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2. Why was Christianity Received so Quickly in Ireland?Why were the Celtic people able to receive Christianity so readily and so

eagerly? The Church Fathers state that God prepared all nations before the

Incarnation of Christ to receive the fullness of Truth, Christianity . To theJews He gave the Israelite revelation. Among the pagans, faint

foreshadowings of the coming revelation were present in some of their beliefs

and best qualities. The Celtic people were no differentin some ways they

were better off than most pagans.On a natural level, the Celtic people had a great love of beauty which found

overflowing expression as the Christian Faith, arts and culture developed in

Ireland. Their extreme and fiery nature, which had previously been expressed

through war and bloodshed, now manifested itself in great ascetic labors and

missionary zeal undertaken for love of God and neighbor.Their great reverence for knowledge, especially manifested in lore, ancient

history and law, made it easy for them to have great respect for the ancient

forms and theology of the Church, which were based in ancient Israelite

tradition. They had a great love for, and almost religious belief in, the power

of the spoken wordespecially in "prophetic utterances" delivered by their

Druid poets and seers.These perceived manifestations of "the wisdom of the Other World" were heldin great respect and awe by the Irish, as transmissions of the will of the gods,

which could only be resisted at great peril. When many of their Druid

teachers wholeheartedly accepted Christianity, and as Christians spoke the

revealed word of God from the Scriptures or from the Holy Spirit's direct

revelation, the people listened and obeyed. The Irish possessed an intricate

and detailed religious belief system that was primarily centered in a worship

of the sun, and a tri-theistic numerologyoften manifesting itself in

venerating gods in threes, collecting sayings in threes (triads), etc.which led

to the easy acceptance of the true fulfillment of this intuition in theworship of the Holy Trinity. They also treasured a very strong belief in the

afterlife, conceived as a paradisal heavenworld in the "West" to which the

souls of the dead passed to a life of immortal youth, beauty and joy.Even the structure of the celtic society in Ireland prepared thepeople for

Christianity. In contrast to the urban-centered and highly organized mindset

which prevailed in the lands under Roman rule, Ireland (which was never

conquered) preserved the ancient family- and communal-based patterns of

rural societies. They did not build cities or towns, but settled in small villages

or individual family farm holdings. The only recognized "unit" was the tribe


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and its various family clans, centered around their king's royal hill fort. The

economy remained wholly pastoral, in no way resembling the Roman urban

and civil systems. There were no city centers. The original apostolic family-

based model of an ascetic community, and its later monastery-based form,

manifested themselves in Ireland as a natural completion of what was alreadypresent. Finally, the leadership and teaching roles previously held by the

Druids, poets, lawyers and their schools were naturally assumed by the

monks and bishops of the Church and their monasteries.

Ruins of Clonmacnoise Monastery (Country Offaly)(Image Research Machines plc)
http://encyclopedia.farlex.com/_/viewer.aspx?path=hut&name=0014n029.jpg


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Ruins of Glendalough (County Wicklow)

3. How Christianity Manifested Itself in IrelandIt was precisely because the monastic communities were like loving families

that they had such a long-lasting and complete influence on the Irish people

as a whole. These schools were the seedbeds of saints and scholars: literally

thousands of young men and women received their formation in these

communities. Some of them would stay and enter fully into monastic life,

while others would return to their homes, marry, and raise their children in

accordance with the profound Christian way of life that they had assimilated

in the monastery. Some of the monks, either inspired by a desire for greater

solitude, or by zeal to give what they had received to others, would leave the

shores of their beloved homeland and set out "on pilgrimage for Christ" to

other countries. Once again they would travel along paths previously trodden

by their ancestorsboth the pagans of long ago, and Christian pilgrims of

more recent times.Because these monastic communities were centers of spiritual transformation

and intense ascetic practice, they generated a dynamic environment which

catalyzed the intellectual and artistic gifts of the Irish people, and laid them


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before the feet of Christ. In these monasteries, learning as well as sanctity was

encouraged.The Irish avidly learned to write in Latin script, memorized long portions of

the Scriptures (especially the Psalms), and even developed a written form fortheir exceedingly ancient oral traditions. When the Germanic peoples invaded

the Continent (A.D. 400-550), the Gallic and Spanish scholars fled to Ireland

with their books and traditions of the Greco-Roman Classical Age. In Ireland

these books were zealously absorbed, treasured and passed on for centuries to

come. Many Irish monks dedicated their whole lives to copying the

Scripturesthe Old and New Testaments, as well as related writingsand

often illuminated the manuscript pages with an intricate and beautiful art that

is one of the wonders of the world.

4. The Significance of the Orthodox Church in Ireland for TodayMuch has been written about Ireland's wandering missionary scholars (see

Thomas Cahill's bestselling book, How the Irish Saved Civilization). The vibrant,

community-centered way of life and the deep, broad, ascetic-based

scholarship of the Irish monks revitalized the faith of Western European

peoples, who were both devastated by wave after wave of barbarian

invasions and threatened by Arianism. More than this, the Irish monksevangelized both the pagan conquerors and those Northern and Eastern

European lands where the Gospel had never taken root.

For Orthodox Christians, however, there are further lessons to be gained from

the examples of the Irish saints. These saints were formed in a monastic

Christian culture almost solely based on the "one thing needful" and the

otherworldly essence of Christian life. They represented Christ's Empire, and

no other. They were Christ's warriors, motivated solely by love of God and

neighbor, acting in accordance with a clear and firmly envisioned set of

values and the goal of Heaven. Such selfless embodiments of Christian virtues

are all the more important to us today, who live in an age characterized by the

absence of such qualities. The unwavering dedication of the Irish monks

drew the Holy Spirit to them. And when He came, He not only deepened

and established their already-present resolution, but also filled them with

the energy and grace to carry it out. This is what is needed and yearned for

today.The task of the Orthodox Christian convert in the West today is to bridge the

gap between our time and the neglected and forgotten saints of Western


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Europe, who were our spiritual forebears. As St. Arsenios said: "Britain will

only become Orthodox when she once again begins to venerate her saints."

In this task we are very fortunate to have had a living example of one who didthis: St. John Maximovitch. During his years as a hierarch he was appointed to

many different lands, including France and Holland. One of the first things he

set out to do upon reaching a new country was to tirelessly seek out, venerate

and promote the Orthodox saints of that land, that he might enter into

spiritual relationship with those who did the work before him, and enlist their

help in his attempts to continue their task. He considered the glorification and

promotion of local Orthodox saints as one of the most important works that a

hierarch could do for his flock.We too must actively labor to venerate our ancestral saints, and must enter

into spiritual relationship with them as St. John did. While we should not

merely "appreciate" their lives and their example as an intellectual or aesthetic

exercise, neither should we selectively reinterpret their examples and way of

life in the light of modern fashions and "spiritualities." We should, through

our efforts, strive to bring these saints into as clear a focus as possible before

our mind's eye, reminding ourselves of the fact that they are alive and are our

friends and spiritual mentors. The saints are, according to St. Justin Popovich

of Serbia (1979), the continuation of the life of Christ on earth, as He comes

and dwells within the "lively stones" (cf. I Peter 2:5) that constitute His Body,the Church (cf. Eph. 1:22-23). Therefore, honor given to the saints is honor

given to Christ; and it is by giving honor to Christ that we prepare ourselves

to receive the Holy Spirit.May the saints of Ireland come close to us and bring us to the

Heavenly Kingdom together with them. Amen.


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Short Lives of Irish Saints Found in the 2003 St. Herman Calendar

ST. KIERAN OF CLONMACNOISSeptember 9 (545)The great St. Columba of Iona (June 9, 597) described St. Kieran as a lamp,

blazing with the light of knowledge, whose monastery brought wisdom to all

the churches of Ireland. This earthly angel and otherworldly man was born in

512, the son of a carpenter who built war chariots. He was spiritually raisedby St. Finian in Clonard (December 12, 549) and was counted among his

"twelve apostles to Ireland." After spending some time in Clonard, the

childlike, pure, innocent, humble and loving Kieran set off to dwell in the

wilderness with his God. After three years, when more and more disciples

began to come to him, he finally established a monastery in obedience to a

divine decree shortly before he reposed. He was taken by his Lord to dwell

with Him eternally at the age of 33. "Having lived a short time, he fulfilled a

long time, for his soul pleased the Lord" (Wisdom 4:13).

ST. KENNETH OF KILKENNYOctober 11 (600)St. Kenneth was the son of a scholar-poet from Ulster. By race he was an Irish

Pict and spoke the Pictish language. He was a disciple of the great monasticSaints Finian of Clonard (December 12, 549), Comgall of Bangor (May 11,

603), Kieran of Clonmacnois (September 9, 545) and Mobhi of Glasnevin

(October 12, 544). After the death of St. Mobhi he took counsel from St. Finian.

As a result (says the Martyrology of Oengus), St. Kenneth sailed off to

Scotland. There he lived for a while on the isle of Texa, according to The Life

of St. Columba by St. Adamnan of Iona (September 23, 704). While there he

often visited his old friend St. Columba (who had lived with him in Glasnevin

before departing for Iona) and helped him in his missionary labors to the

Picts. Later, he traveled back to Ireland, where he founded the Monasteries ofAghaboe and Kilkenny before his death in the year 600.
http://www.oodegr.com/english/istorika/britain/history_irish_church.htm#oengushttp://www.oodegr.com/english/istorika/britain/history_irish_church.htm#oengus


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ST. FINIAN OF CLONARDDecember 12 (549)St. Finian, known as the "Tutor of the Saints of Ireland," stands with St. Enda

of Aran at the head of the patriarchs of Irish monasticism. He showed great

zeal and piety for God from his youth. He had already founded three

churches before he set off for Wales to study at the feet of St. Cadoc at

Llancarfan (September 25, 577). In Llancarfan he became close friends with St.

Gildas (January 29, ca. 570), another of St. Cadoc's disciples. Upon his return

to Ireland, he founded the great Monastery of Clonard during the very sameyear the great St. Enda (March 21, 530 ) reposed in Aran. A multitude of

illustrious and holy men studied under St. Finian, including the famous

"Twelve Apostles of Ireland." St. Finian founded many other monasteries

during his lifetime, including the famous island monastery of Skellig Michael

off the southwest coast of Ireland.

ST. ITA OF KILEEDYJanuary 15 (570)The gentle and motherly St. Ita was descended from the high kings of Tara.

From her youth she loved God ardently and shone with the radiance of a soul

that loves virtue. Because of her purity of heart she was able to hear the voice

of God and communicate it to others. Despite her father's opposition she

embraced the monastic life in her youth. In obedience to the revelation of anangel she went to the people of Ui Conaill in the southwestern part of Ireland.

While there, the foundation of a convent was laid. It soon grew into a

monastic school for the education of boys, quickly becoming known for its

high level of learning and moral purity. The most famous of her many

students was St. Brendan of Clonfert (May 16, 577). She went to the other

world in great holiness to dwell forever with the risen Lord in the year 570.


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ST. BRIGID OF KILDAREFebruary 1 (523)The well-known founder and abbess of the Monastery of Kildare has been

revered and loved throughout Europe for almost fifteen hundred years. While

she was still a young woman, her unbounded compassion for the poor, the

sick and the suffering grew to such proportions as to shelter all of Ireland. St.

Brigid's tonsure at the hands of St. Mael of Ardagh (February 6, 488)

inaugurated the beginning of women's coenobitic monasticism in Ireland. St.

Brigid soon expanded it by founding many other convents throughout

Ireland. The gifts of the Holy Spirit shine brightly upon all through her

both

men and beaststo this day. After receiving Holy Communion at Kildare

from St. Ninnidh of Inismacsaint (January 18, 6th c.) she gave her soul into the

hands of her Lord in 523.ST. GOBNAIT OF BALLYVOURNEYFebruary 11 (7th c.)The future abbess and founder of the Ballyvourney Convent was born in the6th century in the southern lands of Ireland. To escape a feud within their

family, her household fled west to the Aran Islands and dwelt there for some

time. It is possible that her family accepted Christianity while living in the

islands. Gobnait began to zealously manifest her faith through her deeds,

founding a church on the Inisheer Island. When she returned east with her

family, she encountered St. Abban of Kilabban (March 16, 650), who became

her spiritual mentor. Her family, greatly moved by their daughter's faith,

gave her the land on which she and St. Abban founded the Monastery of

Ballyvourney. In Ballyvourney her sanctity quickly revealed itself, especiallythrough the abundant healings God worked through her prayers. Even the

many bees that she kept paid her obedience, driving off brigands and other

unwelcome visitors.


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ST. OENGUS THE CULDEEMarch 11 (824)While still a youth St. Oengus entered the Monastery of Cluain-Edneach,

which was renowned for its strict ascetic life and was directed by St.

Malathgeny (October 21, 767). He had an especially great love for the Lives of

the Saints. After his ordination to the priesthood, he withdrew to a life of

solitude. For his holy way of life many called him the "Cile D" (Culdee) or "the

friend of God." After many people disturbed his solitude, he slipped awaysecretly and entered the Monastery of Tallaght, which was then directed by

St. Maelruin (July 7, 792). He entered the monastery as a lay worker, laboring

at the most menial tasks for seven years until God revealed his identity to St.

Maelruin. There he mortified his flesh with such ascetic feats as standing in

icy water. St. Oengus wrote the Martyrology of Tallaght with St. Maelruin.

After Maelruin's death in 792, St. Oengus returned to Cluain-Edneach and

wrote many more works in praise of the saints, including his well-known

Martyrology and the Book of Litanies. He reposed in 824 and became the first

hagiographer of Ireland.

ST. PATRICK OF IRELANDMarch 17 (451)The most famous of all the saints of the Emerald Isle is undoubtedly her

illustrious patron St. Patrick. Reared in Britain and the son of a deacon, St.Patrick was captured and enslaved by Irish raiders while still a youth. Thus,

he was carried off to the land he would later enlighten with the Gospel:

Ireland. During his captivity, the faith of his youth was aroused in him, and

shortly thereafter he miraculously escaped his servitude. Some years later, he

received a divine call to bring his new-found faith back to the Irish. For this

task, he prepared as best he could in Gaul, learning from St. Germanus of

Auxerre (July 31, 448) and the fathers of the Monastery of Lerins. While in

Ireland he ceaselessly traveled and preached the Christian Faith to his

beloved Irish people for almost twenty years until his blessed repose in 451.


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ST. ENDA OF ARANMarch 21 (530)St. Enda is described as the "patriarch of Irish monasticism." After many years

living as a warrior-king of Conall Derg in Oriel, St. Enda embraced the

monastic life. His interest in monasticism originally grew as a result of the

death of a young prospective bride staying in the community of his elder

sister, St. Fanchea (January 1, ca. 520). St. Fanchea suggested that he enter the

Whithorn Monastery in southwestern Scotland. After some years in Whithorn

he returned to Ireland and settled on the fallow, lonely Aran Islands off her

western shores. During the forty years of his severe ascetic life there, he

fathered many spiritual disciplesincluding Sts. Jarlath of Cluain Fois (June

6, 560) and Finian of Clonard (December 12, 545)and laid the foundation for

monasticism in Ireland. St Enda reposed in the year 530 in his beloved

hermitage on Aran.

ST. DYMPHNA, WONDER-WORKER AND MARTYR OF GHEELMay 15 ( early 7th c.)St. Dymphna was the daughter of a pagan king and a Christian mother in

Ireland. When her mother died, her father desired to take his own daughter to

wife. Dymphna fled with her mother's instructor, the priest Gerberen, to the

continent. Her father followed and eventually found them. When Dymphna

refused to submit to his unholy desire, he had them both beheaded at Gheel

in what is today Belgium. Throughout the centuries she has shown special

care and concern from the other world for those suffering from mental

illnesses and is greatly venerated throughout Europe and America.

ST. KEVIN OF GLENDALOUGHJune 3 (618)The path of St. Kevin's early life was well laid. When St. Kevin was between

the ages of seven and twelve, he was tutored by the desert-loving St. Petroc of

Cornwall (June 4, 594), who was then studying in Ireland. After St. Petroc left


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for Wales, the twelve-year-old St. Kevin entered the Monastery of

Kilnamanagh. There his humility and the holiness of his life amazed all. After

his ordination to the priesthood he followed his tutor's desert-loving example

and set out to establish his own hermitage. He settled in an ancient pagan

cave-tomb on a crag above the upper lake of Glendalough. For many years helived in this beautiful desert wilderness like another St. John the Baptist. All

the animals behaved toward him as with Adam before the Fall. Disciples soon

gathered around him and St. Kevin was constrained to become the founder

and Abbot of the famous Glendalough Monastery. He died at the great old

age of 120 in 618 and went to his Lord.

ST. COLUMBA OF IONAJune 9 (597)St. Columba (or Columcille) is one of the greatest of all the saints of Ireland.

Born into an exceedingly prominent noble family, the Ui-Niall clan, he

forsook his wealth and all earthly privileges and laid his ample natural gifts at

the feet of the Lord, becoming a monk at a young age. He studied under some

of the holiest men of his day, including Saints Finian of Clonard (December

12, 549) and Mobhi of Glasnevin (October 12, 545). After St. Mobhi's death,St.Columba went on to found the monasteries of Derry and Durrow. He

traveled as a missionary throughout his beloved Ireland for almost 20 years.

In 565 he settled on the island of Iona, off the west coast of Scotland, where he

remained for 32 years and brought about the conversion of many. He reposed

on Iona in great holiness on June 9, 597.

ST. COWEY OF PORTAFERRY, ABBOT OF MOVILLENovember __ (8th c.)St. Cowey is a little-known monastic saint who lived near the tip of the Ards

Peninsula in the late 7th and early 8th centuries. For many years he labored

there as a hermit, sending up his prayers to God during his long nightly vigils

in the depths of the forest. Three holy wells are still to be found where he

labored, as well as an ancient church built amidst them, which looks eastward

over the Irish Sea. Beside the church, an ancient cemetery completes the view


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that greets the pilgrim's eye. St. Cowey's holiness attracted many to his quiet,

little hermitage. Tradition holds that he was made abbot of the great Moville

Monastery further north on the peninsula in 731, possibly shortly before he

reposed around the middle of the 8th century. His memory has been kept and

treasured by the local inhabitants of the nearby town of Portaferry for overtwelve hundred years.

ST. SUIBHNE OF DAL-ARAIDHE( late 7th century)Both the early Church of Syria and the early Church of Ireland were famous

for their extraordinary asceticsmen and women who were so affected by the

touch of Divinity that they fled from all that might interfere with their

struggle, even renouncing their reason. Syria gave the Church the stylites, andalso the "grazers": severe ascetics who lived almost like animals, having no

dwellings and eating whatever vegetation grew in their vicinity. The Irish

manifested a similar form of sanctity in the geilt, who were a cross between

fools-for-Christ and the Syrian grazers. The most famous of all the geilt was

St. Suibhne of Dal-Araidhe, formerly a violent Irish chieftain whose murdeous

ways brought the curse of God upon him. In his profound repentance, he took

upon himself the extreme ascetic way of life of the geilt, living in the open-air

wilderness. Before St. Suibhne died he gave a life confession to his spiritual

father, St. Moling (722). St. Moling preserved this account in the form of along poem. This poem has come down to us today, having been only slightly

altered over the years (in very obvious places). It is not only very beautiful

poetry but also a spiritually instructive autobiographical document. The Saint

foresaw that since he had previously lived by the sword, he would die by

violent means. He was murdered at the end of the 7th century in St. Moling's

monastery and buried nearby.

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