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Saint Patrick March 17 breski1 Mar 17, 2010 Saint Patrick (Latin: Patricius; Primitive Irish: *Qatrikias;[2][3] Old Irish: Cothraige or Coithrige;[4] Middle Irish: Pátraic; Irish: Pádraig; …More
Saint Patrick March 17
breski1 Mar 17, 2010 Saint Patrick (Latin: Patricius; Primitive Irish: *Qatrikias;[2][3] Old Irish: Cothraige or Coithrige;[4] Middle Irish: Pátraic; Irish: Pádraig; British: *Patrikios; Old Welsh: Patric; Middle Welsh: Padric; Welsh: Padrig; Old English: Patric; c. 387 – 17 March, 493)[5] was a Romano-Briton and Christian missionary, who is the most generally recognized patron saint of Ireland or the Apostle of Ireland, although Brigid of Kildare and Colmcille are also formally patron saints.
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TODAY: March 17, 2011
READINGS: Text | Audio
REFLECTION: Watch Video
www.usccb.org/video/reflections.shtmlMore
TODAY: March 17, 2011
READINGS: Text | Audio

REFLECTION: Watch Video

www.usccb.org/video/reflections.shtml
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Irish Bishops Send St. Patty's Day Greetings
Affirm Concern for Emigrants; Recall Patrick Was a Migrant
MAYNOOTH, Ireland, MARCH 16, 2011 (Zenit.org).- St. Patrick's struggles are being echoed by many Irish today struggling to live and integrate in new cultures, according to the bishops of the nation.
A statement today from the Irish bishops called to mind that Patrick was a migrant, as the prelates …More
Irish Bishops Send St. Patty's Day Greetings

Affirm Concern for Emigrants; Recall Patrick Was a Migrant

MAYNOOTH, Ireland, MARCH 16, 2011 (Zenit.org).- St. Patrick's struggles are being echoed by many Irish today struggling to live and integrate in new cultures, according to the bishops of the nation.

A statement today from the Irish bishops called to mind that Patrick was a migrant, as the prelates wished "everyone a joyful and peaceful St. Patrick’s Day."

"Our national saint was a pioneer in an inhospitable climate," the statement affirmed. "In 2011, we are in the midst of an economic recession which has resulted in unemployment and emigration for many individuals and families in Ireland.

"The plight of Patrick, himself a migrant, has been faced by many Irish people who have struggled to live and integrate into new cultures. Let us remain in our prayers those who are suffering at this time."

Living abroad

The chair of the Irish Bishops' Conference's Council for Emigrants, Bishop Séamus Hegarty of Derry, offered a statement reflecting on the particular struggles of Irish emigrants.

"For every emigrant abroad there are parents, siblings, friends and their local communities, who miss them greatly," the bishop said. "The hemorrhage of so many of our young people and many others who have emigrated in their thousands to Australia, Canada, Britain and many to the United States, is an immeasurable deficit in family, community and national resources."

Bishop Hegarty thus affirmed his hopes that the government will be able to "create and renew the economy and thereby generate employment in the hope of repatriating some of our people who reluctantly had to emigrate."

He cited the Vatican's 2004 document "Erga Migrantes Caritas Christi" to lament how globalization has "flung markets wide open but not frontiers, has demolished boundaries for the free circulation of information and capital, but not to the same extent for the free circulation of people."

The prelate thanked Irish emigrant chaplaincies in Britain, the United States and Australia.

"The hospitality of the Gospel is directed at those who are vulnerable and are in need," the bishop continued. "Therefore, we must never lose sight of, or forget, those emigrants whose journey has been a difficult one."

In that regard, he mentioned elderly members of the Irish community, prisoners overseas, and some 50,000 undocumented Irish in the United States.

Citing "Deus Caritas Est," Bishop Hegarty expressed his hope that "our vulnerable emigrants tangibly benefit from the invitation of Pope Benedict XVI to all God’s people to: ‘love to the full without making any kind of distinction and without discrimination, in the conviction that any one who needs us and whom we can help is our neighbor.'"
www.zenit.org/article-32033
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MARCH 17, 2011 DAILY PRAYER WITH REGNUM CHRISTI NEVER STOP SEEKING HOLINESS March 17, 2011 Thursday of the First Week of Lent Father Alex Yeung, LC Matthew 7:7-12 "Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened. Which one of you would …More
MARCH 17, 2011 DAILY PRAYER WITH REGNUM CHRISTI NEVER STOP SEEKING HOLINESS March 17, 2011 Thursday of the First Week of Lent Father Alex Yeung, LC Matthew 7:7-12 "Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened. Which one of you would hand his son a stone when he asks for a loaf of bread, or a snake when he asks for a fish? If you then, who are wicked, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask him. Do to others whatever you would have them do to you. This is the law and the prophets." Introductory Prayer: Heavenly Father, I take these moments to adore you and to enter into your loving presence. I dare to tell you I believe in you, although you know how weak my faith is. You are the reason for all my hope in life. Lord, I count on you as I strive to love you more totally and to attain the holiness of life to which you have called me. Amen. Petition: Lord, teach me how to pray. 1. The Shortcut to Holiness As Pope John Paul II reminds us, "The royal and indispensable way to advance on the path of holiness is prayer: being with the Lord, we become friends of the Lord, his attitude gradually becomes our attitude and his heart our heart" (Address to the Priests of the Diocese of Rome, March 6, 2003). Again we are confronted with that fundamental principle of our sanctification: "He must increase, and I must decrease" (Cf. John 3:30). Christ must become more and more in us. That's what genuine prayer accomplishes, if that prayer consists of a one-on-one conversation with the Savior that engages heart, mind and will. Could it be the case that I am seeking holiness without having firmly decided to anchor each day, indeed my entire life, in prayer? 2. Trust Like Little Children Why is it that the prospect of our personal holiness seems so outlandish to us? Why are we so inwardly reluctant to believe that God, the almighty, the all-powerful, who created us from nothing, can also sanctify us? Maybe the part that discourages us is our unwillingness to jump headlong into that part of our sanctification that depends on us. But even here, Christ urges us to pray with confidence: "If you then, who are evil, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask him!" (Matthew 7:11). Is it too much to believe and trust that God will strengthen our will in the pursuit of holiness? Will his grace fail us if we ask for holiness with complete trust and childlike confidence? 3. What a Combination! Prayer, holiness and apostolic fruitfullness are intrinsically linked. If we, as lay apostles, wish to see fruit in all our apostolic endeavors, we know it will depend in large part on our degree of holiness: our degree of real union with God, the degree to which his divine life flows through us. That divine life, given to us in baptism and increased through our sacramental life, can be enhanced every day in personal prayer where our thirst for God is not quenched, but rather greatly increased. We should pray always, so that prayer will be the secret of our holiness and apostolic fruitfulness. Prayer continues to be the greatest power on earth. It must be at the very center of our quest for holiness. Conversation with Christ: Lord Jesus, thank you for this time of prayer. Thank you for teaching me interiorly, little by little every day, how to pray more perfectly. For the sake of those men and women, my brothers and sisters, whose own salvation is somehow mysteriously linked to my life and to my fidelity to you, give me holiness! Amen. Resolution: I will renew my determination to make a daily prayer time, and make sure that this becomes, or continues to be, a part of my daily routine. meditation.regnumchristi.org
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Der heilige Patrick von Irland (lat. Magonus Sucatus Patricius; * Ende 4./Anfang 5. Jh. in Bannaventa Berniae in Wales oder Old Kilpatrick, West Dunbartonshire, Schottland; † 17. März 461 oder 493 im County Down, Irland) war ein christlicher Missionar und gilt in Irland und Island als Nationalheiliger.
Moderne Untersuchungen über Patrick folgen oft einer Art von „Zwei-Patrick“-Theorie, wie sie …More
Der heilige Patrick von Irland (lat. Magonus Sucatus Patricius; * Ende 4./Anfang 5. Jh. in Bannaventa Berniae in Wales oder Old Kilpatrick, West Dunbartonshire, Schottland; † 17. März 461 oder 493 im County Down, Irland) war ein christlicher Missionar und gilt in Irland und Island als Nationalheiliger.
Moderne Untersuchungen über Patrick folgen oft einer Art von „Zwei-Patrick“-Theorie, wie sie von T. F. O'Rahilly vertreten wird. Demzufolge wurden viele Informationen Patrick zugeschrieben, die aber ursprünglich Palladius, der im 5. Jahrhundert als Diakon aus Gallien nach Irland kam, betrafen. Jedoch war Palladius nicht der erste Geistliche, welcher nach Irland kam. Hierbei werden häufig Auxilius, Secundinus und Iserninus mit den ersten Kirchen in Munster und Leinster angeführt. Ferner wird angenommen, dass Palladius von Papst Coelestin I. nach Irland geschickt wurde. Der entsprechende Hinweis findet sich in der Chronik des Prosper Tiro von Aquitanien:
„Palladius wurde von Coelestin I. ordiniert und als erster Bischof zu den irischen Christen gesandt.“[1]
Prosper bringt diese Ordinierung in Verbindung mit dem Besuch des Germanus von Auxerre zur Unterdrückung der pelagianistischen Häresie in Britannien. Um eine Etablierung unter den katholischen Christen zu verhindern, soll auch Palladius dorthin geschickt worden sein. Vor diesem Hintergrund soll es die Mission von Palladius und seinen Begleitern gewesen sein, für die bereits existierenden Christen Irlands zu sorgen, und nicht, die Ausbreitung des Christentums zu forcieren. Da Palladius aber später als Verbreiter der „rechten Lehre“ verehrt wurde, könnten Elemente aus seiner Vita in die Patrick-Legende eingeflossen sein.
Lebenslegenden [Bearbeiten]

Slemish im County Antrim, wo Patrick als Hirte gearbeitet haben soll, als er ein Sklave war.
Es fällt schwer, historisch gesicherte Fakten aus den Heiligenlegenden, die später um Patrick kreisten, zu gewinnen. Die zuverlässigsten Angaben lassen sich daher seinen eigenen Schriften (vor allem der confessio) entnehmen. Demnach hieß er eigentlich Patricius – in der Spätantike ein gebräuchlicher römischer Name – und war der Sohn des Caponius, eines römischen Offiziers, der in der Provinz Britannia stationiert und überdies als Diakon in der örtlichen Kirchengemeinde tätig war. Patricius war demnach bereits im katholischen Glauben erzogen worden und stolz auf seine Religion und Bildung. Vom Landgut seiner Eltern wurde er von Sklavenjägern in das Gebiet der heutigen Provinz Ulster gebracht.
Anders die fromme, deutlich spätere walisisch-irische Legende: Sein ursprünglicher Name war demnach Patrick Maewyn. Er wurde, heißt es, als Heide in Wales geboren. Plündernde Iren verschleppten ihn, so heißt es, im Alter von 16 Jahren und brachten ihn (im Jahr 405?) als Sklaven nach Irland, wo er Schafe hüten musste. Dort habe er Trost im Christentum gefunden. Folgt man der Legende weiter, so lernte er trotz seines schweren Lebens in Knechtschaft – angeblich als Schafhirte – das raue Land und seine Bewohner zu lieben. Nach etwa sechs Jahren soll ihm dann ein Engel verkündet haben, dass er fliehen solle. Er wagte die Flucht und verbrachte daraufhin zwölf Jahre in einem Kloster im heutigen Auxerre (Frankreich), wo er zum Priester ausgebildet wurde. Patricks Ziel war es, nach Irland zurückzukehren, um die Heiden Irlands zu bekehren. Eines Nachts, heißt es, habe er Stimmen gehört, die ihn nach Irland zurückriefen und die er als die Stimmen des irischen Volkes zu erkennen meinte, die ihn baten zurückzukommen.
Papst Coelestin I. soll Patrick daher 432 als Bischof nach Irland gesandt haben. Es wird erzählt, er habe bei einer Predigt die Insel von allen Schlangen befreit und dies nicht nur mit der Macht seiner Worte, sondern unter tatkräftigem Einsatz seines Bischofsstabes. In Wahrheit hat es im nacheiszeitlichen Irland niemals giftige Schlangen gegeben: „Die Vertreibung der Schlangen“ ist bildlich gemeint und steht symbolisch für die Austreibung des heidnischen Glaubens und böser Dämonen; dieses Motiv findet sich in christlichen Legenden im Zusammenhang mit vielen Klostergründungen (z. B. auf der Reichenau).
Patrick gründete Klöster, Schulen und Kirchen im ganzen Land und übte seine Missionstätigkeit bis zu seinem Tod (angeblich am 17. März 461) aus. Als er im County Down starb, hatte er angeblich Tausende Iren zum christlichen Glauben bekehrt. Patrick hatte aber nicht nur seine Religion mitgebracht, sondern auch seine Bildung. Geschichten wurden von nun an niedergeschrieben und nicht mehr nur mündlich überliefert. Seine eigene Lebensgeschichte wurde allerdings erst im späten 8. Jahrhundert rezipiert.
Während die meisten Historiker davon ausgehen, dass die Angabe der Quellen, der historische Patrick sei Sohn römischer Gutsbesitzer in Britannien gewesen, zutrifft, ist wie gesagt bei nahezu allen anderen Aspekten (einschließlich der genauen Lebensdaten) unklar bzw. umstritten, ob sie einen Faktenkern enthalten und worin dieser gegebenenfalls besteht.
Nachwirken [Bearbeiten]
Viele Sehenswürdigkeiten werden (zumeist recht willkürlich) mit ihm in Zusammenhang gebracht: man kann die Kirche sehen, wo er erstmals predigte, sein Grab in Downpatrick, County Down, Nordirland, und seine Statue auf Irlands heiligem Berg – Croagh Patrick – wo er vierzig Tage ohne Nahrung und Wasser verbracht haben soll, wie Jesus in der Wüste. Tausende Katholiken pilgern jährlich auf diesen Berg. Straßen und Plätze wurden nach ihm benannt.
Sein Todestag wurde zum Nationalfeiertag Irlands und wird – auch in der irischen Diaspora – von Iren weltweit als ihr St. Patrick’s Day gefeiert.
Die Namen Patrick (Jungen) und Patricia (Mädchen) sind noch immer populäre Namen für Kinder in Irland und auch für Irischstämmige in Amerika, Australien und anderen Ländern. Patrick wird oft zu Paddy oder Pat abgekürzt, und Paddy wird oft als Spitzname für die Iren benutzt (besonders in England).
Gedenktag [Bearbeiten]
Der 17. März ist der Gedenktag des Heiligen Patrick:
Römisch-katholisch: 17. März (Nicht gebotener Gedenktag im Allgemeinen Römischen Kalender)
Anglikanisch: 17. März
Orthodox: 17. März
Literatur [Bearbeiten]
Marie-Louise Jacotey: Patrick, saint patron de l'Irlande: l'île des saints. D. Guéniot, Langres 2005, ISBN 2-87825-261-6
Blaise Pons: Saint Patrick. Flerus, Paris 1989, ISBN 2-215-00578-5
Patrick Mey: Saint Patrick (390–461) Nouveau druide ou apôtre éclairé ? Coop Breizh, 1997, ISBN 2-909924-81-5
Annonciade Coleno: Saint Patrick. éditions du Rocher, Paris 1996, coll. Régine Pernoud présente, ISBN 2-268-02362-1
Frédéric Kurzawa: Petite vie de Saint Patrick. Desclée de Brouwer, 1995, coll. Petites Vies, ISBN 2-220-03698-7
Stephen Lawhead: Der Sohn der grünen Insel (Patrick – Son of Ireland). Bastei Lübbe 2006, Band 15603, ISBN 978-3-404-15603-0
Andreas Gutsfeld:Patrick von Irland. In: Biographisch-Bibliographisches Kirchenlexikon (BBKL). Band 7, Herzberg 1994, ISBN 3-88309-048-4, Sp. 9–12
de.wikipedia.org/wiki/Patrick_von_Irland
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Who is St Patrick of Ireland, Saint Patricks Day History, Biography, Life, Miracles, Prophecies, Prayers, Pictures www.catholic-saints.net/saints/st-patrick-of-i… St Patrick of Ireland Apostle of Ireland, born at Kilpatrick, near Dumbarton, in Scotland, in the year 387; died at Saul, Downpatrick, Ireland, 17 March, 493. He had for his parents Calphurnius and Conchessa. The former belonged to a …More
Who is St Patrick of Ireland, Saint Patricks Day History, Biography, Life, Miracles, Prophecies, Prayers, Pictures www.catholic-saints.net/saints/st-patrick-of-i… St Patrick of Ireland Apostle of Ireland, born at Kilpatrick, near Dumbarton, in Scotland, in the year 387; died at Saul, Downpatrick, Ireland, 17 March, 493. He had for his parents Calphurnius and Conchessa. The former belonged to a Roman family of high rank and held the office of decurio in Gaul or Britain. Conchessa was a near relative of the great patron of Gaul, St. Martin of Tours. Kilpatrick still retains many memorials of Saint Patrick, and frequent pilgrimages continued far into the Middle Ages to perpetuate there the fame of his sanctity and miracles. In his sixteenth year, Patrick was carried off into captivity by Irish marauders and was sold as a slave to a chieftan named Milchu in Dalriada, a territory of the present county of Antrim in Ireland, where for six years he tended his master's flocks in the valley of the Braid and on the slopes of Slemish, near the modern town of Ballymena. He relates in his "Confessio" that during his captivity while tending the flocks he prayed many times in the day: "the love of God", he added, and His fear increased in me more and more, and the faith grew in me, and the spirit was roused, so that, in a single day, I have said as many as a hundred prayers, and in the night nearly the same, so that whilst in the woods and on the mountain, even before the dawn, I was roused to prayer and felt no hurt from it, whether there was snow or ice or rain; nor was there any slothfulness in me, such as I see now, because the spirit was then fervent within me. In the ways of a benign Providence the six years of Patrick's captivity became a remote preparation for his future apostolate. He acquired a perfect knowledge of the Celtic tongue in which he would one day announce the glad tidings of Redemption, and, as his master Milchu was a druidical high priest, he became familiar with all the details of Druidism from whose bondage he was destined to liberate the Irish race. Admonished by an angel he after six years fled from his cruel master and bent his steps towards the west. He relates in his "Confessio" that he had to travel about 200 miles; and his journey was probably towards Killala Bay and onwards thence to Westport. He found a ship ready to set sail and after some rebuffs was allowed on board. In a few days he was among his friends once more in Britain, but now his heart was set on devoting himself to the service of God in the sacred ministry. We meet with him at St. Martin's monastery at Tours, and again at the island sanctuary of Lérins which was just then acquiring widespread renown for learning and piety; and wherever lessons of heroic perfection in the exercise of Christian life could be acquired, thither the fervent Patrick was sure to bend his steps. No sooner had St. Germain entered on his great mission at Auxerre than Patrick put himself under his guidance, and it was at that great bishop's hands that Ireland's future apostle was a few years later promoted to the priesthood. It is the tradition in the territory of the Morini that Patrick under St. Germain's guidance for some years was engaged in missionary work among them. When Germain commissioned by the Holy See proceeded to Britain to combat the erroneous teachings of Pelagius, he chose Patrick to be one of his missionary companions and thus it was his privilege to be associated with the representative of Rome in the triumphs that ensued over heresy and Paganism, and in the many remarkable events of the expedition, such as the miraculous calming of the tempest at sea, the visit to the relics at St. Alban's shrine, and the Alleluia victory. Amid all these scenes, however, Patrick's thoughts turned towards Ireland, and from time to time he was favoured with visions of the children from Focluth, by the Western sea, who cried to him: "O holy youth, come back to Erin, and walk once more amongst us." Pope St. Celestine I, who rendered immortal service to the Church by the overthrow of the Pelagian and Nestorian heresies, and by the imperishable wreath of honour decreed to the Blessed Virgin in the General Council of Ephesus, crowned his pontificate by an act of the most far-reaching consequences for the spread of Christianity and civilization, when he entrusted St. Patrick with the mission of gathering the Irish race into the one fold of Christ. Palladius had already received that commission, but terrified by the fierce opposition of a Wicklow chieftain had abandoned the sacred enterprise. It was St. Germain, Bishop of Auxerre, who commended Patrick to the pope. The writer of St. Germain's Life in the ninth century, Heric of Auxerre, thus attests this important fact: "Since the glory of the father shines in the training of the children, of the many sons in Christ whom St. Germain is believed to have had as disciples in religion, let it suffice to make mention here, very briefly, of one most famous, Patrick, the special Apostle of the Irish nation, as the record of his work proves. Subject to that most holy discipleship for 18 years, he drank in no little knowledge in Holy Scripture from the stream of so great a well-spring. Germain sent him, accompanied by Segetius, his priest, to Celestine, Pope of Rome, approved of by whose judgement, supported by whose authority, and strengthened by whose blessing, he went on his way to Ireland." It was only shortly before his death that Celestine gave this mission to Ireland's apostle and on that occasion bestowed on him many relics and other spiritual gifts, and gave him the name "Patercius" or "Patritius", not as an honorary title, but as a foreshadowing of the fruitfulness and merit of his apostolate whereby he became pater civium (the father of his people). Patrick on his return journey from Rome received at Ivrea the tidings of the death of Palladius, and turning aside to the neighboring city of Turin received episcopal consecration at the hands of its great bishop, St. Maximus, and thence hastened on to Auxerre to make under the guidance of St. Germain due preparations for the Irish mission. It was probably in the summer months of the year 433, that Patrick and his companions landed at the mouth of the Vantry River close by Wicklow Head. The Druids were at once in arms against him. But Patrick was not disheartened. The intrepid missionary resolved to search out a more friendly territory in which to enter on his mission. First of all, however, he would proceed towards Dalriada, where he had been a slave, to pay the price of ransom to his former master, and in exchange for the servitude and cruelty endured at his hands to impart to him the blessings and freedom of God's children. He rested for some days at the islands off the Skerries coast, one of which still retains the name of Inis-Patrick, and he probably visited the adjoining mainland, which in olden times was known as Holm Patrick. Tradition fondly points out the impression of St. Patrick's foot upon the hard rock — off the main shore, at the entrance to Skerries harbour. Continuing his course northwards he halted at the mouth of the River Boyne. A number of the natives there gathered around him and heard with joy in their own sweet tongue the glad tidings of Redemption. There too he performed his first miracle on Irish soil to confirm the honour due to the Blessed Virgin, and the Divine birth of our Saviour. Leaving one of his companions to continue the work of instruction so auspiciously begun, he hastened forward to Strangford Loughand there quitting his boat continued his journey over land towards Slemish. He had not proceeded far when a chieftain, named Dichu, appeared on the scene to prevent his further advance. He drew his sword to smite the saint, but his arm became rigid as a statue and continued so until he declared himself obedient to Patrick. Overcome by the saint's meekness and miracles, Dichu asked for instruction and made a gift of a large sabhall (barn), in which the sacred mysteries were offered up. This was the first sanctuary dedicated by St. Patrick in Erin. It became in later years a chosen retreat of the saint. A monastery and church were erected there, and the hallowed site retains the name Sabhall (pronounced Saul) to the present day. Continuing his journey towards Slemish, the saint was struck with horror on seeing at a distance the fort of his old master Milchu enveloped in flames. The fame of Patrick's marvelous power of miracles preceeded him. Milchu, in a fit of frenzy, gathered his treasures into his mansion and setting it on fire, cast himself into the flames. An ancient record adds: "His pride could not endure the thought of being vanquished by his former slave". Returning to Saul, St. Patrick learned from Dichu that the chieftains of Erin had been summoned to celebrate a special feast at Tara by Leoghaire, who was the Ard-Righ, that is, the Supreme Monarch of Ireland. This was an opportunity which Patrick would not forego; he would present himself before the assembly, to strike a decisive blow against the Druidism that held the nation captive, and to secure freedom for the glad tidings of Redemption of which he was the herald. As he journeyed on he rested for some days at the house of a chieftain named Secsnen, who with his householdjoyfully embraced the Faith. The youthful Benen, or Benignus, son of the chief, was in a special way captivated by the Gospel doctrines and the meekness of Patrick. Whilst the saint slumbered he would gather sweet-scented flowers and scatter them over his bosom, and when Patrick was setting out, continuing his journey towards Tara, Benen clung to his feet declaring that nothing would sever him from him. "Allow him to have his way", said St. Patrick to the chieftain, "he shall be heir to my sacred mission." Thenceforth Benen was the inseparable companion of the saint, and the prophecy was fulfilled, for Benen is named among the "comhards" or sucessors of St. Patrick in Armagh. It was on 26 March, Easter Sunday, in 433, that the eventful assembly was to meet at Tara, and the decree went forth that from the preceeding day the fires throughout the kingdom should be extinguished until the signal blaze was kindled at the royal mansion. The chiefs and Brehons came in full numbers and the druids too would muster all their strength to bid defiance to the herald of good tidings and to secure the hold of their superstition on the Celtic race, for their demoniac oracles had announced that the messenger of Christ had come to Erin. St. Patrick arrived at the hill of Slane, at the opposite extremity of the valley from Tara, on Easter Eve, in that year the feast of the Annunciation, and on the summit of the hill kindled the Paschal fire. The druids at once raised their voice. "O King", (they said) "live for ever; this fire, which has been lighted in defiance of the royal edict, will blaze for ever in this land unless it be this very night extinguished." By order of the king and the agency of the druids, repeated attempts were made to extinguish the blessed fire and to punish with death the intruder who had disobeyed the royal command. But the fire was not extinguished and Patrick shielded by the Divine power came unscathed from their snares and assaults. On Easter Day the missionary band having at their head the youth Benignus bearing aloft a copy of the Gospels, and followed by St. Patrick who with mitre and crozier was arrayed in full episcopal attire, proceeded in processional order to Tara. The druids and magicians put forth all their strength and employed all their incantations to maintain their sway over the Irish race, but the prayer and faith of Patrick achieved a glorious triumph. The druids by their incantations overspread the hill and surrounding plain with a cloud of worse than Egyptian darkness. Patrick defied them to remove that cloud, and when all their efforts were made in vain, at his prayer the sun sent forth its rays and the brightest sunshine lit up the scene. Again by demoniac power the Arch-Druid Lochru, like Simon Magus of old, was lifted up high in the air, but when Patrick knelt in prayer the druid from his flight was dashed to pieces upon a rock. Thus was the final blow given to paganism in the presence of all the assembled chieftains. It was, indeed, a momentous day for the Irish race. Twice Patrick pleaded for the Faith before Leoghaire. The king had given orders that no sign of respect was to be extended to the strangers, but at the first meeting the youthful Erc, a royal page, arose to show him reverence; and at the second, when all the chieftains were assembled, the chief-bard Dubhtach showed the same honour to the saint. Both these heroic men became fervent disciples of the Faith and bright ornaments of the Irish Church. It was on this second solemn occasion that St. Patrick is said to have plucked a shamrock from the sward, to explain by its triple leaf and single stem, in some rough way, to the assembled chieftains, the great doctrine of the Blessed Trinity. On that bright Easter Day, the triumph of religion at Tara was complete. The Ard-Righ granted permission to Patrick to preach the Faith throughout the length and breadth of Erin, and the druidical prophecy like the words of Balaam of old would be fulfilled: the sacred fire now kindled by the saint would never be extinguished. The beautiful prayer of St. Patrick, popularly known as "St. Patrick's Breast-Plate", is supposed to have been composed by him in preparation for this victory over Paganism. The following is a literal translation from the old Irish text: I bind to myself today The strong virtue of the Invocation of the Trinity: I believe the Trinity in the Unity The Creator of the Universe. I bind to myself today The virtue of the Incarnation of Christ with His Baptism, The virtue of His crucifixion with His burial, The virtue of His Resurrection with His Ascension, The virtue of His coming on the Judgement Day. I bind to myself today The virtue of the love of seraphim, In the obedience of angels, In the hope of resurrection unto reward, In prayers of Patriarchs, In predictions of Prophets, In preaching of Apostles, In faith of Confessors, In purity of holy Virgins, In deeds of righteous men. I bind to myself today The power of Heaven, The light of the sun, The brightness of the moon, The splendour of fire, The flashing of lightning, The swiftness of wind, The depth of sea, The stability of earth, The compactness of rocks. I bind to myself today God's Power to guide me, God's Might to uphold me, God's Wisdom to teach me, God's Eye to watch over me, God's Ear to hear me, God's Word to give me speech, God's Hand to guide me, God's Way to lie before me, God's Shield to shelter me, God's Host to secure me, Against the snares of demons, Against the seductions of vices, Against the lusts of nature, Against everyone who meditates injury to me, Whether far or near, Whether few or with many. I invoke today all these virtues Against every hostile merciless power Which may assail my body and my soul, Against the incantations of false prophets, Against the black laws of heathenism, Against the false laws of heresy, Against the deceits of idolatry, Against the spells of women, and smiths, and druids, Against every knowledge that binds the soul of man. Christ, protect me today Against every poison, against burning, Against drowning, against death-wound, That I may receive abundant reward. Christ with me, Christ before me, Christ behind me, Christ within me, Christ beneath me, Christ above me, Christ at my right, Christ at my left, Christ in the fort, Christ in the chariot seat, Christ in the poop [deck], Christ in the heart of everyone who thinks of me, Christ in the mouth of everyone who speaks to me, Christ in every eye that sees me, Christ in every ear that hears me. I bind to myself today The strong virtue of an invocation of the Trinity, I believe the Trinity in the Unity The Creator of the Universe. St. Patrick remained during Easter week at Slane and Tara, unfolding to those around him the lessons of Divine truth. Meanwhile the national games were being celebrated a few miles distant at Tailten (now Telltown) in connection with the royal feast. St. Patrick proceeding thither solemnly administered baptism to Conall, brother of the Ard-Righ Leoghaire, on Wednesday, 5 April. Benen and others had already been privately gathered into the fold of Christ, but this was the first public administering of baptism, recognized by royal edict, and hence in the ancient Irish Kalendars to the fifth of April is assigned "the beginning of the Baptism of Erin". This first Christian royal chieftain made a gift to Patrick of a site for a church which to the present day retains the name of Donagh-Patrick. The blessing of heaven was with Conall's family. St. Columba is reckoned among his descendants, and many of the kings of Ireland until the eleventh century were of his race. St. Patrick left some of his companions to carry on the work of evangelization in Meath, thus so auspiciously begun. He would himself visit the other territories. Some of the chieftains who had come to Tara were from Focluth, in the neighbourhood of Killala, in Connaught, and as it was the children of Focluth who in vision had summoned him to return to Ireland, he resolved to accompany those chieftains on their return, that thus the district of Focluth would be among the first to receive theglad tidings of Redemption. It affords a convincing proof of the difficulties that St. Patrick had to overcome, that though full liberty to preach the Faith throughout Erin was granted by the monarch of Leoghaire, nevertheless, in order to procure a safe conduct through the intervening territories whilst proceeding towards Connaught he had to pay the price of fifteen slaves. On his way thither, passing through Granard he learned that at Magh-Slecht, not far distant, a vast concourse was engaged in offering worship to the chiefidol Crom-Cruach. It was a huge pillar-stone, covered with slabs of gold and silver, with a circle of twelve minor idols around it. He proceeded thither, and with his crosier smote the chief idol that crumbled to dust; the others fell to the ground. At Killala he found the whole people of the territory assembled. At his preaching, the king and his six sons, with 12,000 of the people, became docile to the Faith. He spent seven years visiting every district of Connaught, organizing parishes, forming dioceses, and instructing the chieftains and people. On the occasion of his first visit to Rathcrogan, the royal seat of the kings of Connaught, situated near Tulsk, in the County of Roscommon, a remarkable incident occurred, recorded in many of the authentic narratives of the saint's life. Close by the clear fountain of Clebach, not far from the royal abode, Patrick and his venerable companions had pitched their tents and at early dawn were chanting the praises of the Most High, when the two daughters of the Irish monarch — Ethne, the fair, and Fedelm, the ruddy — came thither, as was their wont, to bathe. Astonished at the vision that presented itself to them, the royal maidens cried out: "Who are ye, and whence do ye come? Are ye phantoms, or fairies, or friendly mortals?" St. Patrick said to them: "It were better you would adore and worship the one true God, whom we announce to you, than that you would satisfy your curiosity by such vain questions." And then Ethne broke forth into the questions: "Who is God?" "And where is God?" "Where is His dwelling?" "Has He sons and daughters?" "Is He rich in silver and gold?" "Is He everlasting? is He beautiful?" "Are His daughters dear and lovely to the men of this world?" "Is He on the heavens or on earth?" "In the sea, in rivers, in mountains, in valleys?" "Make Him known to us. How is He to be seen?" "How is He to be loved? How is He to be found?" "Is it in youth or is it in old age that He may be found?" But St. Patrick, filled with the Holy Ghost, made answer: "God, whom we announce to you, is the Ruler of all things." "The God of heaven and earth, of the sea and the rivers." "The God of the sun, and the moon, and all the stars." "The God of the high mountains and of the low-lying valleys." "The God who is above heaven, and in heaven, and under heaven." "His dwelling is in heaven and earth, and the sea, and all therein." "He gives breath to all." "He gives life to all." "He is over all." "He upholds all." "He gives light to the sun." "He imparts splendour to the moon." "He has made wells in the dry land, and islands in the ocean." "He has appointed the stars to serve the greater lights." "His Son is co-eternal and co-equal with Himself." "The Son is not younger than the Father." "And the Father is not older than the Son." "And the Holy Ghost proceeds from them." "The Father and the Son and the Holy Ghost are undivided." "But I desire by Faith to unite you to the Heavenly King, as you are daughters of an earthly king." The maidens, as if with one voice and one heart, said: "Teach us most carefully how we may believe in the Heavenly King; show us how we may behold Him face to face, and we will do whatsoever you shall say to us." And when he had instructed them he said to them: "Do you believe that by baptism you put off the sin inherited from the first parents." They answered: "We believe." "Do you believe in penance after sin?" "We believe." "Do you believe in life after death?" Do you believe in resurrection on the Day of Judgement?" "We believe." "Do you believe in the unity of the Church?" "We believe." Then they were baptized, and were clothed in white garments. And they besought that they might behold the face of Christ. And the saint said to them: "You cannot see the face of Christ unless you taste death, and unless you receive the Sacrifice." They answered: "Give us the Sacrifice, so that we may be able to behold our Spouse." And the ancient narrative adds: "when they received the Eucharist of God, they slept in death, and they were placed upon a couch, arrayed in their white baptismal robes." In 440 St. Patrick entered on the special work of the conversion of Ulster. Under the following year, the ancient annalists relate a wonderful spread of the Faith throughout the province. In 444 a site for a church was granted at Armagh by Daire, the chieftain of the district. It was in a valley at the foot of a hill, but the saint was not content. He had special designs in his heart for that district, and at length the chieftain told him to select in his territory any site he would deem most suitable for hisreligious purpose. St. Patrick chose that beautiful hill on which the old cathedral of Armagh stands. As he was marking out the church with his companions, they came upon a doe and fawn, and the saint's companions would kill them for food; but St. Patrick would not allow them to do so, and, taking the fawn upon his shoulders, and followed by the doe, he proceeded to a neighbouring hill, and laid down the fawn, and announced that there, in future times, great glory would be given to the Most High. It was precisely upon that hill thus fixed by St. Patrick that, a few years ago, there was solemnly dedicated the new and beautiful Catholic cathedral of Armagh. A representative of the Holy See presided on the occasion, and hundreds of priests and bishops were gathered there; and, indeed, it might truly be said, the whole Irish race on that occasion offered up that glorious cathedral to the Most High as tribute to their united faith and piety, and their never-failing love of God. From Ulster St. Patrick probably proceeded to Meath to consolidate the organization of the communities there, and thence he continued his course through Leinster. Two of the saint's most distinguished companions, St. Auxilius and St. Iserninus, had the rich valley of the Liffey assigned to them. The former's name is still retained in the church which he founded at Killossy, while the latter is honoured as the first Bishop of Kilcullen. As usual, St. Patrick's primary care was to gather the ruling chieftains into the fold. At Naas, the royal residence in those days, he baptised two sons of the King of Leinster. Memorials of the saint still abound in the district — the ruins of the ancient church which he founded, his holy well, and the hallowed sites in which the power of God was shown forth in miracles. At Sletty, in the immediate neighborhood of Carlow, St. Fiacc, son of the chief Brehon, Dubthach, was installed as bishop, and for a considerable time that see continued to be the chief centre of religion for all Leinster. St. Patrick proceeded through Gowran into Ossory; here he erected a church under the invocation of St. Martin, near the present city of Kilkenny, and enriched it with many precious relics which he had brought from Rome. It was in Leinster, on the borders of the present counties of Kildare and Queen's, that Odhran, St. Patrick's charioteer, attained the martyr's crown. The chieftain of that district honoured the demon-idol, Crom Cruach, with special worship, and, on hearing of that idol being cast down, vowed to avenge the insult by the death of our apostle. Passing through the territory, Odhran overheard the plot that was being organized for the murder of St. Patrick, and as they were setting out in the chariot to continue their journey, asked the saint, as a favour, to take thereins, and to allow himself, for the day, to hold the place of honour and rest. This was granted, and scarcely had they set out when a well-directed thrust of a lance pierced the heart of the devoted charioteer, who thus, by changing places, saved St. Patrick's life, and won for himself the martyr's crown. St. Patrick next proceeded to Munster. As usual, his efforts were directed to combat error in the chief centres of authority, knowing well that, in the paths of conversion, the kings and chieftains would soon be followed by their subjects. At "Cashel of the Kings" he was received with great enthusiasm, the chiefs and Brehons and people welcoming him with joyous acclaim. While engaged in the baptism of the royal prince Aengus, son of the King of Munster, the saint, leaning on his crosier, pierced with its sharp point the prince's foot. Aengus bore the pain unmoved. When St. Patrick, at the close of the ceremony, saw the blood flow, and asked him why he had been silent, he replied, with genuine heroism, that he thought it might be part of the ceremony, a penalty for the joyous blessings of the Faith that were imparted. The saint admired his heroism, and, taking the chieftain's shield, inscribed on it a cross with the same point of the crozier, and promised that that shield would be the signal of countless spiritual and temporal triumphs. Our apostle spent a considerable time in the present County of Limerick. The fame of his miracles and sanctity had gone before him, and the inhabitants of Thomond and northern Munster, crossing the Shannon in their frail coracles, hastened to receive his instruction. When giving his blessing to them on the summit of the hill of Finnime, looking out on the rich plains before him, he is said to have prophesied the coming of St. Senanus: "To the green island in the West, at the mouth of the sea [i.e., Inis-Cathaigh, now Scattery Island, at the mouth of the Shannon, near Kilrush], the lamp of the people of God will come; he will be the head of counsel to all this territory." At Sangril (now Singland), in Limerick, and also in the district of Gerryowen, the holy wells of the saint are pointed out, and the slab of rock, which served for his bed, and the altar on which every day he offered up the Holy Sacrifice. On the banks of the Suit, and the Blackwater, and the Lee, wherever the saint preached during the seven years he spent in Munster, a hearty welcome awaited him. The ancient Life attests: "After Patrick had founded cells andchurches in Munster, and had ordained persons of every grade, and healed the sick, and resuscitated the dead, he bade them farewell, and imparted his blessing to them." The words of this blessing, which is said to have been given from the hills of Tipperary, as registered in the saint's Life, to which I have just referred, are particularly beautiful: A blessing on the Munster people — Men, youths, and women; A blessing on the land That yields them fruit. A blessing on every treasure That shall be produced on their plains, Without any one being in want of help, God's blessing be on Munster. A blessing on their peaks, On their bare flagstones, A blessing on their glens, A blessing on their ridges. Like the sand of the sea under ships, Be the number in their hearths; On slopes, on plains, On mountains, on hills, a blessing. St. Patrick continued until his death to visit and watch over the churches which he had founded in all the provinces in Ireland. He comforted the faithful in their difficulties, strengthened them in the Faith and in the practice of virtue, and appointed pastors to continue his work among them. It is recorded in his Life that he consecrated no fewer than 350 bishops. He appointed St. Loman to Trim, which rivalled Armagh itself in its abundant harvest of piety. St. Guasach, son of his former master, Milchu, became Bishop of Granard, while the two daughters of the same pagan chieftan founded close by, at Clonbroney, a convent of pious virgins, and merited the aureola of sanctity. St. Mel, nephew of our apostle, had the charge of Ardagh; St. MacCarthem, who appears to have been patricularly loved by St. Patrick, was made Bishop of Clogher. The narrative in the ancient Life of the saint regarding his visit to the district of Costello, in the County of Mayo, serves to illustrate his manner of dealing with the chieftains. He found, it says, the chief, Ernasc, and his son, Loarn, sitting under a tree, "with whom he remained, together with his twelve companions, for a week, and they received from him the doctrine of salvation with attentive ear and mind. Meanwhile he instructed Loarn in the rudiments of learning and piety." A church was erected there, and, in after years, Loarn was appointed to its charge. The manifold virtues by which the early saints were distinguished shone forth in all their perfection in the life of St. Patrick. When not engaged in the work of the sacred ministry, his whole time was spent in prayer. Many times in the day he armed himself with the sign of the Cross. He never relaxed his penitential exercises. Clothed in a rough hair-shirt, he made the hard rock his bed. His disinterestedness is specially commemorated. Countless converts of high rank would cast their precious ornaments at his feet, but all were restored to them. He had not come to Erin in search of material wealth, but to enrich her with the priceless treasures of the Catholic Faith. From time to time he withdrew from the spiritual duties of his apostolate to devote himself wholly to prayer and penance. One of his chosen places of solitude and retreat was the island of Lough Derg, which, to our own day, has continued to be a favourite resort of pilgrims, and it is known as St. Patrick's Purgatory. Another theatre of his miraculous power and piety and penitential austerities in the west of Ireland merits particular attention. In the far west of Connaught there is a range of tall mountains, which, arrayed in rugged majesty, bid defiance to the waves and storms of the Atlantic. At the head of this range arises a stately cone in solitary grandeur, about 4000 feet in height, facing Clew Bay, and casting its shadow over the adjoining districts of Aghagower and Westport. This mountain was known in pagan times as the Eagle Mountain, but ever since Ireland was enlightened with the light of Faith it is known as Croagh Patrick, i.e. St. Patrick's mountain, and is honoured as the Holy Hill, the Mount Sinai, of Ireland. St. Patrick, in obedience to his guardian angel, made this mountain his hallowed place of retreat. In imitation of the great Jewish legislator on Sinai, he spent forty days on its summit in fasting and prayer, and other penitential exercises. His only shelter from the fury of the elements, the wind and rain, the hail and snow, was a cave, or recess, in the solid rock; and the flagstone on which he rested his weary limbs at night is still pointed out. The whole purpose of his prayer was to obtain special blessings and mercy for the Irish race, whom he evangelized. The demons that made Ireland their battlefield mustered all their strength to tempt the saint and disturb him in his solitude, and turn him away, if possible, from his pious purpose. They gathered around the hill in the form of vast flocks of hideous birds of prey. So dense were their ranks that they seemed to cover the whole mountain, like a cloud, and they so filled the air that Patrick couldsee neither sky nor earth nor ocean. St. Patrick besought God to scatter the demons, but for a time it would seem as if his prayers and tears were in vain. At length he rang his sweet-sounding bell, symbol of his preaching of the Divine truths. Its sound was heard all over the valleys and hills of Erin, everywhere bringing peace and joy. The flocks of demons began to scatter. He flung his bell among them; they took to precipitate flight, and cast themselves into the ocean. So complete was the saint's victory over them that, as the ancient narrative adds, "for seven years no evil thing was to be found in Ireland." The saint, however, would not, as yet, descend from the mountain. He had vanquished the demons, but he would now wrestle with God Himself, like Jacob of old, to secure the spiritual interests of his people. The angel had announced to him that, to reward his fidelity in prayer and penance, as many of his people would be gathered into heaven as would cover the land and sea as far as his vision could reach. Far more ample, however, were the aspirations of the saint, and he resolved to persevere in fasting and prayer until the fullest measure of his petition was granted. Again and again the angel came to comfort him, announcing new concessions; but all these would not suffice. He would not relinquish his post on the mountain, or relax hispenance, until all were granted. At length the message came that his prayers were heard: * many souls would be free from the pains of purgatory through his intercession; * whoever in the spirit of penance would recite his hymn before death would attain the heavenly reward; * barbarian hordes would never obtain sway in his Church; * seven years before the Judgement Day, the sea would spread over Ireland to save its people from the temptations and terrors of the Antichrist; and * greatest blessing of all, Patrick himself should be deputed to judge the whole Irish race on the last day. Such were the extraordinary favors which St. Patrick, with his wrestling with the Most High, his unceasing prayers, his unconquerable love of heavenly things, and his unremitting penitential deeds, obtained for the people whom he evangelized. It is sometimes supposed that St. Patrick's apostolate in Ireland was an unbroken series of peaceful triumphs, and yet it was quite the reverse. No storm of persecution was, indeed stirred up to assail the infant Church, but the saint himself was subjected to frequent trials at the hands of the druids and of other enemies of the Faith. He tells us in his "Confessio" that no fewer than twelve times he and his companions were seized and carried off as captives, and on one occasion in particular he was loaded with chains, and his death was decreed. But from all these trials and sufferings he was liberated by a benign Providence. It is on account of the many hardships which he endured for the Faith that, in some of the ancient Martyrologies, he is honoured as a martyr. St. Patrick, having now completed his triumph over Paganism, and gathered Ireland into the fold of Christ, prepared for the summons to his reward. St. Brigid came to him with her chosen virgins, bringing the shroud in which he would be enshrined. It is recorded that when St. Patrick and St. Brigid were united in their last prayer, a special vision was shown to him. He saw the whole of Ireland lit up with the brightest rays of Divine Faith. This continued for centuries, and then clouds gathered around the devoted island, and, little by little, the religious glory faded away, until, in the course of centuries, it was only in the remotest valleys that some glimmer of its light remained. St. Patrick prayed that the light would never be extinguished, and, as he prayed, the angel came to him and said: "Fear not: your apostolate shall never cease." As he thus prayed, the glimmering light grew in brightness, and ceased not until once more all the hills and valleys of Ireland were lit up in their pristine splendour, and then the angel announced to St. Patrick: "Such shall be the abiding splendour of Divine truth in Ireland." At Saul (Sabhall), St. Patrick received the summons to his reward on 17 March, 493 [See note above — Ed.]. St. Tassach administered the last sacraments to him. His remains were wrapped in the shroud woven by St. Brigid's own hands. The bishops and clergy and faithful people from all parts crowded around his remains to pay due honour to the Father of their Faith. Some of the ancient Lives record that for several days the light of heaven shone around his bier. His remains were interred at the chieftan's Dun or Fort two miles from Saul, where in after times arose the cathedral of Down. Writings of St. Patrick The "Confessio" and the "Epistola ad Coroticum" are recognized by all modern critical writers as of unquestionable genuineness. The best edition, with text, translation, and critical notes, is by Rev. Dr. White for the Royal Irish Academy, in 1905. The 34 canons of a synod held before the year 460 by St. Patrick, Auxilius, and Isserninus, though rejected by Todd and Haddan, have been placed by Professor Bury beyond the reach of controversy. Another series of 31 ecclesiastical canons entitled "Synodus secunda Patritii", though unquestionably of Irish origin and dating before the close of the seventh century, is generally considered to be of a later date than St. Patrick. Two tracts (in P.L., LIII), entitled "De abusionibus saeculi", and "De Tribus habitaculis", were composed by St. Patrick in Irish and translated intoLatin at a later period. Passages from them are assigned to St. Patrick in the "Collectio Hibernensis Canonum", which is of unquestionable authority and dates from the year 700 (Wasserschleben, 2nd ed., 1885). This "Collectio Hibernensis" also assigns to St. Patrick the famoussynodical decree: "Si quae quaestiones in hac insula oriantur, ad Sedem Apostolicam referantur." (If any difficulties arise in this island, let them be referred to the Apostolic See). The beautiful prayer, known as "Faeth Fiada", or the "Lorica of St. Patrick" (St. Patrick's Breast-Plate), first edited by Petrie in his "History of Tara", is now universally accepted as genuine. The "Dicta Sancti Patritii", or brief sayings of the saint, preserved in the "Book of Armagh", are accurately edited by Fr. Hogan, S.J., in "Documenta de S. Patritio" (Brussels, 1884). The old Irish text of "The Rule of Patrick" has been edited by O'Keeffe, and a translation by Archbishop Healy in the appendix to his Life of St. Patrick (Dublin, 1905). It is a tract of venerable antiquity, and embodies the teaching of the saint.
Irapuato
Saint Patrick (Latin: Patricius; Primitive Irish: *Qatrikias;[2][3] Old Irish: Cothraige or Coithrige;[4] Middle Irish: Pátraic; Irish: Pádraig; British: *Patrikios; Old Welsh: Patric; Middle Welsh: Padric; Welsh: Padrig; Old English: Patric; c. 387 – 17 March, 493)[5] was a Romano-Briton and Christian missionary, who is the most generally recognized patron saint of Ireland or the More
Saint Patrick (Latin: Patricius; Primitive Irish: *Qatrikias;[2][3] Old Irish: Cothraige or Coithrige;[4] Middle Irish: Pátraic; Irish: Pádraig; British: *Patrikios; Old Welsh: Patric; Middle Welsh: Padric; Welsh: Padrig; Old English: Patric; c. 387 – 17 March, 493)[5] was a Romano-Briton and Christian missionary, who is the most generally recognized patron saint of Ireland or the Apostle of Ireland, although Brigid of Kildare and Colmcille are also formally patron saints.
Two authentic letters from him survived, from which come the only universally accepted details of his life.[6] When he was about 16, he was captured from Britain by Irish raiders and taken as a slave to Ireland, where he lived for six years before escaping and returning to his family. After entering the Church, he returned to Ireland as an ordained bishop in the north and west of the island, but little is known about the places where he worked. By the seventh century, he had come to be revered as the patron saint of Ireland.
Most available details of his life are from later hagiographies from the 7th century onwards, and these are now not accepted without detailed criticism. Uncritical acceptance of the Annals of Ulster would imply that he lived from 340 to 440, and ministered in what is modern day Northern Ireland from 428 onwards. The dates of Patrick's life cannot be fixed with certainty, but on a widespread interpretation he was active as a missionary in Ireland during the second half of the 5th century.[7]
Saint Patrick's Day is observed on March 17, the date of Patrick's death.[8] It is celebrated both in and outside of Ireland, as both a liturgical and non-liturgical holiday. In the dioceses of Ireland it is both a solemnity and a holy day of obligation and outside of Ireland, it can be a celebration of Ireland itself.
Background
Most modern studies of Saint Patrick follow a variant of T. F. O'Rahilly's "Two Patricks" theory.[9] That is to say, many of the traditions later attached to Saint Patrick originally concerned Palladius, who Prosper of Aquitaine's Chronicle says was sent by Pope Celestine I as the first bishop to Irish Christians in 431.[10] Palladius was not the only early cleric in Ireland at this time. The Irish born Saint Ciaran Saighir (the Elder) lived in the later 4th century (352–402 AD) and was the first bishop of Ossary. Ciaran the Elder along with Saints Auxilius, Secundinus and Iserninus are also associated with early churches in Munster and Leinster. By this reading, Palladius was active in Ireland until the 460s.[11]
Prosper associates Palladius' appointment with the visits of Germanus of Auxerre to Britain to suppress the Pelagian heresy and it has been suggested that Palladius and his colleagues were sent to Ireland to ensure that exiled Pelagians did not establish themselves among the Irish Christians. The appointment of Palladius and his fellow-bishops was not obviously a mission to convert the Irish, but more probably intended to minister to existing Christian communities in Ireland.[12] The sites of churches associated with Palladius and his colleagues are close to royal centres of the period: Secundus is remembered by Dunshaughlin, County Meath, close to the Hill of Tara which is associated with the High King of Ireland; Killashee, County Kildare, close to Naas with links with the Kings of Leinster, is probably named for Auxilius. This activity was limited to the southern half of Ireland, and there is no evidence for them in Ulster or Connacht.[13]
Although the evidence for contacts with Gaul is clear, the borrowings from Latin into the Old Irish language show that links with former Roman Britain were many.[14] Saint Iserninus, who appears to be of the generation of Palladius, is thought to have been a Briton, and is associated with the lands of the Uí Cheinnselaig in Leinster. The Palladian mission should not be contrasted with later "British" missions, but forms a part of them.[15]
In his own words

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Two Latin letters survive which are generally accepted to have been written by Patrick. These are the Declaration (Latin: Confessio) and the Letter to the soldiers of Coroticus (Latin: Epistola). The Declaration is the more important of the two. In it Patrick gives a short account of his life and his mission. His parents were Calphurnius and Conchessa. The former belonged to a Roman family of high rank and held the office of decurio in Gaul or Britain. Conchessa was a near relative of the great patron of Gaul, St Martin of Tours. In or about his sixteenth year, Patrick was carried into captivity by marauders and was sold as a slave to an Irish chieftan named Milchu in Dalriada, an area in present-day county Antrim. Here, for six years he tended his master's flocks at the valley of the Braid and the slopes of Slemish, near the modern town of Ballymena. He relates in his "Confessio": "But after I reached Hibernia I used to pasture the flock each day and I used to pray many times a day. More and more did the Love of God, and my fear of Him and faith increase, and my spirit was moved so that in a day [I said] from one up to a hundred prayers, and in the night a like number; besides I used to stay out in the forests and on the mountain and I would wake up before daylight to pray in the snow, in icy coldness, in rain, and I used to feel neither ill nor any slothfulness, because, as I now see, the Spirit was burning in me at that time".
During the six years of Patrick's captivity he acquired a knowledge of the Celtic tongue which he would later use. Also during this time, as Milchu his master was a high druid, the young saint became familiar with the details of the aboriginal Irish religions.
The saint recounts in his "Confessio" how he heard a voice in his sleep compelling him to leave his master and find a ship that awaited him, and after the six years of servitude he fled his cruel master. "And it was there of course that one night in my sleep I heard a voice saying to me: "You do well to fast: soon you will depart for your home country." And again, a very short time later, there was a voice prophesying: "Behold, your ship is ready." And it was not close by, but, as it happened, two hundred miles away, where I had never been nor knew any person. And shortly thereafter I turned about and fled from the man with whom I had been for six years, and I came, by the power of God who directed my route to advantage (and I was afraid of nothing), until I reached that ship."
He relates traveling about 200 miles, probably towards Killala Bay then on towards Westport. As he says, his God's providence brought him to the ship, which was ready to set sail, however, once the captain found that Patrick had no money, he refused to let the young saint on board. He tells it best: "the steersman was displeased and replied in anger, sharply: "By no means attempt to go with us." Hearing this I left them to go to the hut where I was staying, and on the way I began to pray, and before the prayer was finished I heard one of them shouting loudly after me: "Come quickly because the men are calling you." The journey itself was not without incident either, as their food supplies were not enough for the voyage and many of the crew began to starve after some twenty-eight days meandering through uninhabited regions of England.[16] [See translated words in"Confessio of Saint Patrick". www.whatsaiththescripture.com/Stories/St.Patrick.Conf….].
We meet with him later at St Martin's monastery at Tours, and again at the island sanctuary of Lérins which was just then acquiring widespread renown for learning and piety; and wherever lessons of heroic perfection in the exercise of Christian life could be acquired, thither the fervent Patrick was sure to bend his steps. No sooner had St Germain entered on his great mission at Auxerre than Patrick put himself under his guidance, and it was at that great bishop's hands that Ireland's future apostle was a few years later promoted to the priesthood. It is the tradition in the territory of the Morini that Patrick under St Germain's guidance for some years was engaged in missionary work among them. When Germain commissioned by the Holy See proceeded to Britain to combat the erroneous teachings of Pelagius, he chose Patrick to be one of his missionary companions and thus it was his privilege to be associated with the representative of Rome in the triumphs that ensued over heresy and Paganism, and in the many remarkable events of the expedition, such as the miraculous calming of the tempest at sea, the visit to the relics at St Alban's shrine, and the Alleluia victory. Amid all these scenes, however, Patrick's thoughts turned towards Ireland, and from time to time he was favoured with visions of the children from Focluth, by the Western sea, who cried to him: "O holy youth, come back to Erin, and walk once more amongst us."
Pope St Celestine I, who rendered immortal service to the Church by the overthrow of the Pelagian and Nestorian heresies (the former of which had the temerity, among other things, to profess man was free not to sin), and by the imperishable wreath of honour decreed to the Blessed Virgin in the General Council of Ephesus, crowned his pontificate by an act of the most far-reaching consequences for the spread of Christianity and civilization, when he entrusted St Patrick with the mission of gathering the Irish race into the one fold of Christ. Palladius had already received that commission, but terrified by the fierce opposition of a Wicklow chieftain had abandoned the sacred enterprise. It was St Germain, Bishop of Auxerre, who commended Patrick to the pope. The writer of St Germain's Life in the ninth century, Heric of Auxerre, thus attests this important fact: "Since the glory of the father shines in the training of the children, of the many sons in Christ whom St Germain is believed to have had as disciples in religion, let it suffice to make mention here, very briefly, of one most famous, Patrick, the special Apostle of the Irish nation, as the record of his work proves. Subject to that most holy discipleship for 18 years, he drank in no little knowledge in Holy Scripture from the stream of so great a well-spring. Germain sent him, accompanied by Segetius, his priest, to Celestine, Pope of Rome, approved of by whose judgement, supported by whose authority, and strengthened by whose blessing, he went on his way to Ireland." It was only shortly before his death that Celestine gave this mission to Ireland's apostle and on that occasion bestowed on him many relics and other spiritual gifts, and gave him the name "Patercius" or "Patritius", not as an honorary title, but as a foreshadowing of the fruitfulness and merit of his apostolate whereby he became pater civium (the father of his people). Patrick on his return journey from Rome received at Ivrea the tidings of the death of Palladius, and turning aside to the neighboring city of Turin received episcopal consecration at the hands of its great bishop, St Maximus, and thence hastened on to Auxerre to make under the guidance of St Germain due preparations for the Irish mission.
It was probably in the summer months of the year 433, that Patrick and his companions landed at the mouth of the Vantry River close by Wicklow Head. The Druids were at once in arms against him. But Patrick was not disheartened. The intrepid missionary resolved to search out a more friendly territory in which to enter on his mission. First of all, however, he would proceed towards Dalriada, where he had been a slave, to pay the price of ransom to his former master, and in exchange for the servitude and cruelty endured at his hands to impart to him the blessings and freedom of God's children. He rested for some days at the islands off the Skerries coast, one of which still retains the name of Inis-Patrick, and he probably visited the adjoining mainland, which in olden times was known as Holm Patrick. Tradition fondly points out the impression of St Patrick's foot upon the hard rock — off the main shore, at the entrance to Skerries harbour. Continuing his course northwards he halted at the mouth of the River Boyne. A number of the natives there gathered around him and heard with joy in their own sweet tongue the glad tidings of Redemption. There too he performed his first miracle on Irish soil to confirm the honour due to the Blessed Virgin, and the Divine birth of our Saviour. Leaving one of his companions to continue the work of instruction so auspiciously begun, he hastened forward to Strangford Loughand there quitting his boat continued his journey over land towards Slemish. He had not proceeded far when a chieftain, named Dichu, appeared on the scene to prevent his further advance. He drew his sword to smite the saint, but his arm became rigid as a statue and continued so until he declared himself obedient to Patrick. Overcome by the saint's meekness and miracles, Dichu asked for instruction and made a gift of a large sabhall (barn), in which the sacred mysteries were offered up. This was the first sanctuary dedicated by St Patrick in Erin. It became in later years a chosen retreat of the saint. A monastery and church were erected there, and the hallowed site retains the name Sabhall (pronounced Saul) to the present day. Continuing his journey towards Slemish, the saint was struck with horror on seeing at a distance the fort of his old master Milchu enveloped in flames. The fame of Patrick's marvelous power of miracles preceded him. Milchu, in a fit of frenzy, gathered his treasures into his mansion and setting it on fire, cast himself into the flames. An ancient record adds: "His pride could not endure the thought of being vanquished by his former slave".
Returning to Saul, St Patrick learned from Dichu that the chieftains of Erin had been summoned to celebrate a special feast at Tara by Leoghaire, who was the Ard-Righ, that is, the Supreme Monarch of Ireland. This was an opportunity which Patrick would not forego; he would present himself before the assembly, to strike a decisive blow against the Druidism that held the nation captive, and to secure freedom for the glad tidings of Redemption of which he was the herald. As he journeyed on he rested for some days at the house of a chieftain named Secsnen, who with his household joyfully embraced the Faith. The youthful Benen, or Benignus, son of the chief, was in a special way captivated by the Gospel doctrines and the meekness of Patrick. Whilst the saint slumbered he would gather sweet-scented flowers and scatter them over his bosom, and when Patrick was setting out, continuing his journey towards Tara, Benen clung to his feet declaring that nothing would sever him from him. "Allow him to have his way", said St Patrick to the chieftain, "he shall be heir to my sacred mission." Thenceforth Benen was the inseparable companion of the saint, and the prophecy was fulfilled, for Benen is named among the "comhards" or successors of St Patrick in Armagh.
It was on 26 March, Easter Sunday, in 433, that the eventful assembly was to meet at Tara, and the decree went forth that from the preceding day the fires throughout the kingdom should be extinguished until the signal blaze was kindled at the royal mansion. The chiefs and Brehons came in full numbers and the druids too would muster all their strength to bid defiance to the herald of good tidings and to secure the hold of their superstition on the Celtic race, for their demoniac oracles had announced that the messenger of Christ had come to Erin. St Patrick arrived at the hill of Slane, at the opposite extremity of the valley from Tara, on Easter Eve, in that year the feast of the Annunciation, and on the summit of the hill kindled the Paschal fire. The druids at once raised their voice. "O King", (they said) "live for ever; this fire, which has been lighted in defiance of the royal edict, will blaze for ever in this land unless it be this very night extinguished." By order of the king and the agency of the druids, repeated attempts were made to extinguish the blessed fire and to punish with death the intruder who had disobeyed the royal command. But the fire was not extinguished and Patrick shielded by the Divine power came unscathed from their snares and assaults. On Easter Day the missionary band having at their head the youth Benignus bearing aloft a copy of the Gospels, and followed by St Patrick who with mitre and crozier was arrayed in full episcopal attire, proceeded in processional order to Tara. The druids and magicians put forth all their strength and employed all their incantations to maintain their sway over the Irish race, but the prayer and faith of Patrick achieved a glorious triumph. The druids by their incantations overspread the hill and surrounding plain with a cloud of worse than Egyptian darkness. Patrick defied them to remove that cloud, and when all their efforts were made in vain, at his prayer the sun sent forth its rays and the brightest sunshine lit up the scene. Again by demoniac power the Arch-Druid Lochru, like Simon Magus of old, was lifted up high in the air, but when Patrick knelt in prayer the druid from his flight was dashed to pieces upon a rock. Thus was the final blow given to paganism in the presence of all the assembled chieftains. It was, indeed, a momentous day for the Irish race. Twice Patrick pleaded for the Faith before Leoghaire. The king had given orders that no sign of respect was to be extended to the strangers, but at the first meeting the youthful Erc, a royal page, arose to show him reverence; and at the second, when all the chieftains were assembled, the chief-bard Dubhtach showed the same honour to the saint. Both these heroic men became fervent disciples of the Faith and bright ornaments of the Irish Church. It was on this second solemn occasion that St Patrick is said to have plucked a shamrock from the sward, to explain by its triple leaf and single stem, in some rough way, to the assembled chieftains, the great doctrine of the Blessed Trinity. On that bright Easter Day, the triumph the Triune God i Hibernia was complete. The Ard-Righ granted permission to Patrick to preach the Faith throughout the length and breadth of Erin, and the druidical prophecy like the words of Balaam of old were fulfilled: the sacred fire now kindled by the saint would never be extinguished.
The beautiful prayer of St Patrick, popularly known as "St Patrick's Breast-Plate", is supposed to have been composed by him in preparation for this victory over Paganism. The following is a literal translation from the old Irish text:
I bind to myself today The strong virtue of the Invocation of the Trinity: I believe the Trinity in the Unity The Creator of the Universe.
I bind to myself today The virtue of the Incarnation of Christ with His Baptism, The virtue of His crucifixion with His burial, The virtue of His Resurrection with His Ascension, The virtue of His coming on the Judgement Day.
I bind to myself today The virtue of the love of seraphim, In the obedience of angels, In the hope of resurrection unto reward, In prayers of Patriarchs, In predictions of Prophets, In preaching of Apostles, In faith of Confessors, In purity of holy Virgins, In deeds of righteous men.
I bind to myself today The power of Heaven, The light of the sun, The brightness of the moon, The splendour of fire, The flashing of lightning, The swiftness of wind, The depth of sea, The stability of earth, The compactness of rocks.
I bind to myself today God's Power to guide me, God's Might to uphold me, God's Wisdom to teach me, God's Eye to watch over me, God's Ear to hear me, God's Word to give me speech, God's Hand to guide me, God's Way to lie before me, God's Shield to shelter me, God's Host to secure me, Against the snares of demons, Against the seductions of vices,
March, year unknown, mid to end 5th century[dubious – discuss]
Patrick was born in Roman Britain at Banna Venta Berniae, a location otherwise unknown.[17][18] Calpornius, his father, was a deacon, his grandfather Potitus, a priest. When he was about sixteen, he was captured and carried off as a slave to Ireland.[19] Patrick worked as a herdsman, remaining a captive for six years. He writes that his faith grew in captivity, and that he prayed daily.[20] After six years he heard a voice telling him that he would soon go home, and then that his ship was ready. Fleeing his master, he travelled to a port, two hundred miles away he says,[21] where he found a ship and, after various adventures, returned home to his family, now in his early twenties.[22]
Patrick recounts that he had a vision a few years after returning home:
I saw a man coming, as it were from Ireland. His name was Victoricus, and he carried many letters, and he gave me one of them. I read the heading: "The Voice of the Irish". As I began the letter, I imagined in that moment that I heard the voice of those very people who were near the wood of Foclut, which is beside the western sea—and they cried out, as with one voice: "We appeal to you, holy servant boy, to come and walk among us.[23]
A. B. E. Hood suggests that the Victoricus of Patrick's vision may be identified with Saint Victricius, bishop of Rouen in the late 4th century, who was the only European churchman of the time to advocate or practice conversion of pagans, and who visited Britain in an official capacity in 396.[24]
Much of the Declaration concerns charges made against Patrick by his fellow Christians at a trial. What these charges were, he does not say explicitly, but he writes that he returned the gifts which wealthy women gave him, did not accept payment for baptisms, nor for ordaining priests, and indeed paid for many gifts to kings and judges, and paid for the sons of chiefs to accompany him. It is concluded, therefore, that he was accused of some sort of financial impropriety, and perhaps of having obtained his bishopric in Ireland with personal gain in mind.[25]
From this same evidence, something can be seen of Patrick's mission. He writes that he "baptised thousands of people".[26] He ordained priests to lead the new Christian communities. He converted wealthy women, some of whom became nuns in the face of family opposition. He also dealt with the sons of kings, converting them too.[27]
Patrick's position as a foreigner in Ireland was not an easy one. His refusal to accept gifts from kings placed him outside the normal ties of kinship, fosterage and affinity. Legally he was without protection, and he says that he was on one occasion beaten, robbed of all he had, and put in chains, perhaps awaiting execution.[28]
Murchiú's life of Saint Patrick contains a supposed prophecy by the druids which gives an impression of how Patrick and other Christian missionaries were seen by those hostile to them:
Across the sea will come Adze-head,[29] crazed in the head,
his cloak with hole for the head, his stick bent in the head.
He will chant impieties from a table in the front of his house;
all his people will answer: "so be it, so be it."[30]
The second piece of evidence that comes from Patrick's life is the Letter to Coroticus or Letter to the Soldiers of Coroticus, written after a first remonstrance was received with ridicule and insult. In this, Patrick writes[31] an open letter announcing that he has excommunicated Coroticus because he had taken some of Patrick's converts into slavery while raiding in Ireland. The letter describes the followers of Coroticus as "fellow citizens of the devils" and "associates of the Scots [ie, the Irish of Argyll and northern Ireland] and Apostate Picts".[32] Based largely on an 8th-century gloss, Coroticus is taken to be King Ceretic of Alt Clut.[33] It has been suggested that it was the sending of this letter which provoked the trial which Patrick mentions in the Confession.[34]
Death
According to the latest reconstruction of the old Irish annals, Patrick died in AD 493 on March 17, a date accepted by some modern historians.[35] Prior to the 1940s it was believed without doubt that he died in 420 and thus had lived in the first half of the 5th century.[36] A lecture entitled "The Two Patricks", published in 1942 by T. F. O'Rahilly, caused enormous controversy by proposing that there had been two "Patricks", Palladius and Patrick, and that what we now know of St. Patrick was in fact in part a conscious effort to blend the two into one hagiographic personality. Decades of contention eventually ended with most historians[who?] now asserting that Patrick was indeed most likely to have been active in the latter half of the fifth century.[37]
While Patrick's own writings contain no dates, they do contain information which can be used to date them. Patrick's quotations from the Acts of the Apostles follow the Vulgate, strongly suggesting that his ecclesiastical conversion did not take place before the early 5th century. Patrick also refers to the Franks as being pagans. Their conversion is dated to the period 496–508.[38]
There is plentiful evidence for a medieval tradition that Patrick had died in 493. An addition to the Annals of Ulster states that in the year 553 (approximately two hundred and fifty years before the addition was made):
I have found this in the Book of Cuanu: The relics of Patrick were placed sixty years after his death in a shrine by Colum Cille. Three splendid halidoms were found in the burial-place: his goblet, the Angel's Gospel, and the Bell of the Testament. This is how the angel distributed the halidoms: the goblet to Dún, the Bell of the Testament to Ard Macha, and the Angel's Gospel to Colum Cille himself. The reason it is called the Angel's Gospel is that Colum Cille received it from the hand of the angel.[39]

The reputed burial place of St. Patrick in Downpatrick
The placing of this event in the year 553 indicate a tradition that Patrick's death was 493, or at least in the early years of that decade, and the Annals of Ulster report under 493:
Patrick, arch-apostle, or archbishop and apostle of the Irish, rested on the 16th of the Kalends of April in the 120th year of his age, in the 60th year after he had come to Ireland to baptise the Irish.
This tradition is also seen in an annalistic reference to the death of a saint termed Patrick's disciple, Mochta, who is said to have died in 535.[40]
St. Patrick is said to be buried at Down Cathedral in Downpatrick, County Down, alongside St. Brigid and St. Columba, although this has never been proven. The Battle for the Body of St. Patrick demonstrates the importance of both him as a spiritual leader, and of his body as an object of veneration, in early Christian Ireland. Saint Patrick Visitor Centre is a modern exhibition complex located in Downpatrick and is a permanent interpretative exhibition centre featuring interactive displays on the life and story of Saint Patrick. It provides the only permanent exhibition centre in the world devoted to Saint Patrick.[41]
Seventh-century writings
An early document which is silent concerning Patrick is the letter of Columbanus to Pope Boniface IV of about 613. Columbanus writes that Ireland's Christianity "was first handed to us by you, the successors of the holy apostles", apparently referring to Palladius only, and ignoring Patrick.[42] Writing on the Easter controversy in 632 or 633, Cummian—it is uncertain whether this is the Cummian associated with Clonfert or Cumméne of Iona—does refer to Patrick, calling him our papa, that is pope or primate.[43]
Two works by late seventh-century hagiographers of Patrick have survived. These are the writings of Tírechán, and Vita sancti Patricii of Muirchu moccu Machtheni. Both writers relied upon an earlier work, now lost, the Book of Ultán.[44] This Ultán, probably the same person as Ultan of Ardbraccan, was Tírechán's foster-father. His obituary is given in the Annals of Ulster under the year 657.[45] These works thus date from a century and a half after Patrick's death.
Tírechán writes
"I found four names for Patrick written in the book of Ultán, bishop of the tribe of Conchobar: holy Magonus (that is, "famous"); Succetus (that is, the god of war); Patricius (that is, father of the citizens); Cothirtiacus (because he served four houses of druids)."[46]
Muirchu records much the same information, adding that "[h]is mother was named Concessa."[47] The name Cothirtiacus, however, is simply the Latinized form of Old Irish Cothraige, which is the Q-Celtic form of Latin Patricius.[48]
The Patrick portrayed by Tírechán and Muirchu is a martial figure, who contests with druids, overthrows pagan idols, and curses kings and kingdoms.[49] On occasion, their accounts contradict Patrick's own writings: Tírechán states that Patrick accepted gifts from female converts although Patrick himself flatly denies this. However, the emphasis Tírechán and Muirchu placed on female converts, and in particular royal and noble women who became nuns, is thought to be a genuine insight into Patrick's work of conversion. Patrick also worked with the unfree and the poor, encouraging them to vows of monastic chastity. Tírechán's account suggests that many early Patrician churches were combined with nunneries founded by Patrick's noble female converts.[50]
The martial Patrick found in Tírechán and Muirchu, and in later accounts, echoes similar figures found during the conversion of the Roman Empire to Christianity. It may be doubted whether such accounts are an accurate representation of Patrick's time, although such violent events may well have occurred as Christians gained in strength and numbers.[51]
Much of the detail supplied by Tírechán and Muirchu, in particular the churches established by Patrick, and the monasteries founded by his converts, may relate to the situation in the 7th century, when the churches which claimed ties to Patrick, and in particular Armagh, were expanding their influence throughout Ireland in competition with the church of Kildare. In the same period, Wilfred, Archbishop of York, claimed to speak, as metropolitan archbishop, "for all the northern part of Britain and of Ireland" at a council held in Rome in the time of Pope Agatho, thus claiming jurisdiction over the Irish church.[52]
Other presumed early materials include the Irish annals, which contain records from the Chronicle of Ireland. These sources have conflated Palladius and Patrick.[53] Another early document is the so-called First Synod of Saint Patrick. This is a seventh-century document, once, but no longer, taken as to contain a 5th century original text. It apparently collects the results of several early synods, and represents an era when pagans were still a major force in Ireland. The introduction attributes it to Patrick, Auxilius, and Iserninus, a claim which "cannot be taken at face value." [54]
In legend

The Shamrock
Pious legend credits St. Patrick with banishing snakes from the island,[55] however all evidence suggests that post-glacial Ireland never had snakes.[56] However, one suggestion is that snakes referred to the serpent symbolism of the Druids[57] during that time and place, as exampled on coins minted in Gaul (see Carnutes). Legend also credits St. Patrick with teaching the Irish about the concept of the Holy Trinity by showing people the shamrock, a three-leaved clover, using it to highlight the Christian belief of 'three divine persons in the one God.'[58] For this reason, shamrocks have definitely become a central symbol for St Patrick’s Day. Nevertheless, the shamrock was also seen as sacred in the olden days in Ireland. Due to its green color and overall shape, many believed it to represent rebirth and life. The three leaves of the clover represent faith, love, hope and, of course, luck. Because of this other reason, the shamrock has continued to be very popular in the Irish cultureCategory:Culture, representing Ireland and the Irish people.
Some Irish legends involve the Oilliphéist, the Caoránach, and the Copóg Phádraig. During his evangelising journey back to Ireland from his parent's home at Birdoswald, he is understood to have carried with him an ash wood walking stick or staff. He thrust this stick into the ground wherever he was evangelising and at the place now known as Aspatria (ash of Patrick) the message of the dogma took so long to get through to the people there that the stick had taken root by the time he was ready to move on.
The 12th century work Acallam na Senórach tells of Patrick being met by two ancient warriors, Caílte mac Rónáin and Oisín, during his evangelical travels. The two were once members of Fionn mac Cumhaill's warrior band the Fianna, and somehow survived to Patrick's time.
Saint Patrick's Bell

The Shrine of St. Patrick's Bell
The National Museum of Ireland, in Dublin possesses a bell first mentioned, according to the Annals of Ulster, in the Book of Cuanu in the year 552. The bell was part of a collection of "relics of Patrick" robbed from his tomb sixty years after his death by Colum Cille to be placed in a shrine. The bell is described as "The Bell of the Testament", one of three relics of "precious minna" (extremely valuable items), of which the other two are described as Patrick's goblet and "The Angels Gospel". Cille is described to have been under the direction of an "Angel" for whom he sent the goblet to Down, the bell to Armagh, and kept possession of the Angels Gospel for himself. The name Angels Gospel is given to the book because it was supposed that Cille received it from the angel's hand. A stir was caused in 1044 when two kings, in some dispute over the bell, went on spates of prisoner taking and cattle theft. The annals make one more apparent reference to the bell when chronicling a death, of 1356, "Solomon Ua Mellain, The Keeper of The Bell of the Testament, protector, rested in Christ." As a museum exhibit, the bell is accompanied by a shrine in which it was encased for King Domnall Ua Lochlainn sometime between 1091 and 1105. The shrine is a sparkling example of fine jewellry. Intricate and delicate Celtic design has been worked in gold and silver over every surface except where encrusted with large precious stones. The Bell was inscribed in Gaelic: "U INMAINEN" (which translates to: NOONAN) "who with his sons enriched/decorated it" (metal work was often inscribed for remembrance).
Although today one or two of the jewels are missing as well as some of the panels of Celtic artwork, full appreciation of the shrine's workmanship is unaffected and it is kept, along with Patrick's Bell, in glittering condition by the National Museum as a priceless national treasure. The bell itself is simple in design, hammered into shape with a small handle fixed to the top with rivets. Originally forged from iron, it has since been coated in bronze. The shrine is inscribed with three names, including King Domnall Ua Lochlainn's. The rear of the shrine, not intended to be seen, is decorated with crosses while the handle is decorated with, among other work, Celtic designs of birds. The bell is accredited with working a miracle in 1044 and having been coated in bronze to shield it from human eyes, for which it would be too holy. It measures 12.5 × 10 cm at the base, 12.8 × 4 cm at the shoulder, 16.5 cm from base to shoulder, 3.3 cm from shoulder to top of handle and weighs 1.7 kg.[59]
Patrick's Bell and shrine were featured on RTE's the Late Late Show, the world's longest-running talk show, in March 2008 along with part of the 2000-year-old Broighter Hoard to mark celebrations for St Patrick's Day.[60]
Sainthood and modern remembrance

St Patrick's Neo-Gothic Cathedral in New York City, as seen from Rockefeller center.
March 17, popularly known as St. Patrick's Day, is believed to be his death date and is the date celebrated as his feast day. The day became a feast day in the universal church due to the influence of the Waterford-born Franciscan scholar Luke Wadding, as a member of the commission for the reform of the Breviary[61] in the early part of the 17th century.
Kilpatrick still retains many memorials of Saint Patrick, and frequent pilgrimages continued far into the Middle Ages to honour his sanctity and miracles.
For most of Christianity's first thousand years, canonisations were done on the diocesan or regional level. Relatively soon after the death of people considered to be very holy people, the local Church affirmed that they could be liturgically celebrated as saints. As a result, St. Patrick has never been formally canonised by a Pope; nevertheless, various Christian churches declare that he is a Saint in Heaven (he is in the List of Saints). He is still widely venerated in Ireland and elsewhere today.[62]
St. Patrick is honored with a feast day on the liturgical calendar of the Episcopal Church (USA) on March 17.
St. Patrick is also venerated in the Orthodox Church, especially among English-speaking Orthodox Christians living in the United Kingdom and the Republic of Ireland and in North America.[63] There are Orthodox icons dedicated to him.[64]
Places associated with Saint Patrick

Slemish, County Antrim

St Patrick's statue at Saul, County Down

St Patrick's Oratory at the top of Croaghpatrick, County Mayo
Slemish, County Antrim and Killala Bay, County Mayo
When captured by raiders, there are two theories as to where Patrick was enslaved. One theory is that he herded sheep in the countryside around Slemish. Another theory is that Patrick herded sheep near Killala Bay, at a place called Fochill.
Saul, County Down (from Irish: Sabhall Phádraig, meaning "Patrick's barn")[65]
It is claimed that Patrick founded his first church in a barn at Saul, which was donated to him by a local chieftain called Dichu. It is also claimed that Patrick died at Saul or was brought there between his death and burial. Nearby, on the crest of Slieve Patrick, is a huge statue of Saint Patrick with bronze panels showing scenes from his life.
Hill of Slane, County Meath
Muirchu moccu Machtheni, in his highly mythologized 7th century Life of Patrick, says that Patrick lit a Paschal fire on this hilltop in 433 CE in defiance of High King Laoire. The story says that the fire could not be doused by anyone but Patrick, and it was here that he explained the holy trinity using the shamrock.
Croagh Patrick, County Mayo (from Irish: Cruach Phádraig, meaning "Patrick's stack")[66]
It is claimed that Patrick climbed this mountain and fasted on its summit for the forty days of Lent. Croagh Patrick draws thousands of pilgrims who make the trek to the top on the last Sunday in July.
Lough Derg, County Donegal (from Irish: Loch Dearg, meaning "red lake")[67]
It is claimed that Patrick killed a large serpent on this lake and that its blood turned the water red (hence the name). Each August, pilgrims spend three days fasting and praying there on Station Island.
Armagh, County Armagh
It is claimed that Patrick founded a church here and proclaimed it to be the most holy church in Ireland. Armagh is today the primary seat of both the Catholic and Protestant Churches in Ireland and both cathedrals in the town are named after Patrick.
Downpatrick, County Down (from Irish: Dún Pádraig, meaning "Patrick's stronghold")[68]
It is claimed that Patrick was brought here after his death and buried in the grounds of Down Cathedral.
Other places named after Saint Patrick include:
Ardpatrick, County Limerick (from Irish: Ard Pádraig, meaning "high place of Patrick")[69]
Patrickswell or Toberpatrick, County Limerick (from Irish: Tobar Phádraig, meaning "Patrick's well")[70]
St Patrick's Island, County Dublin
St Patrick's Isle, off the Isle of Man
Templepatrick, County Antrim (from Irish: Teampall Phádraig, meaning "Patrick's church")[71]
In literature
Robert Southey wrote a ballad called Saint Patrick's Purgatory, based on popular legends surrounding the saint's name. Stephen R. Lawhead also wrote the fictional Patrick: Son of Ireland based on the life of the celebrated Saint. [72]
Dutch/Scottish singer Chris Anderson wrote a poem called Saint Patrick's Lament, based on the Saint's remembrance festival Saint Patrick's Day.
See also
Croagh Patrick
St Patrick's Purgatory
Saint Patrick's Flag
St. Patrick's blue
References
^ "Roman Catholic Patron Saints Index". www.americancatholic.org/Features/Saints/patrons.asp. Retrieved 25 August 2006.
^ O'Rahilly, Thomas Francis (1942), The Two Patricks: A Lecture on the History of Christianity in Fifth-century Ireland, Dublin: Dublin Institute for Advanced Studies, pp. 43–44, books.google.com/books
^ Ball, Martin J.; Fife, James (2002), The Celtic Languages, USA: Routledge, pp. 82–83, ISBN0-415-28080-X
^ Old Irish is a Q-Celtic language, which means that the sound /p/ in other languages is converted to the sound /k/.
^ St Patrick in the Catholic Encyclopedia (1913).
^ Macthéni, Muirchú maccu; White, Newport John Davis (1920). St. Patrick, his writings and life. New York: The Macmillan Company. p. 31-51, 54-60. books.google.com/books.
^ All About Saint Patrick's Day Church Year Retrieved 2011-02-20
^ St. Patrick's Day The History Channel Retrieved 2010-02-11
^ O'Rahilly, The two Patricks, Dublin 1942
^ De Paor, p. 79.
^ Byrne, pp. 78–79; De Paor, pp. 6–7 & 88–89; Duffy, pp. 16–17; Fletcher, p.300–306; Yorke, p. 112.
^ There may well have been Christian "Irish" people in Britain at this time; Goidelic-speaking people were found on both sides of the Irish Sea, with Irish being spoken from Cornwall to Argyll. The influence of the Kingdom of Dyfed may have been of particular importance. See Charles-Edwards, pp. 161–172; Dark, pp.188–190; Ó Cróinín, pp. 17–18; Thomas, pp. 297–300.
^ Duffy, pp. 16–17; Thomas, p. 305.
^ Charles-Edwards, pp. 184–187; Thomas, pp. 297–300; Yorke, pp. 112–114.
^ Charles-Edwards, pp. 233–240.
^ "Confessio, by Saint Patrick". whatsaiththescripture.com. www.whatsaiththescripture.com/Stories/St.Patrick.Conf…. Retrieved 2010-11-29.
^ De Paor glosses it as "[probably near] Carlisle" and Thomas argues at length for the areas of Birdoswald, twenty miles (32 km) east of Carlisle on Hadrian's Wall. There is a Roman town called Bannaventa in Northamptonshire, but this is likely too far from the sea. See De Paor, pp. 88 & 96; Thomas, pp. 310–314; Bury, p. 17.
^ MacNeill, Eoin (1926), "The Native Place of St. Patrick", Papers read for the Royal Irish Academy, Dublin: Hodges, Figgis, pp. 118 – 140, www.archive.org/details/papersirishacad… – MacNeill argues for an origin in South Wales, noting that the western coasts of southern Scotland and northern England held little to interest a raider seeking quick access to booty and numerous slaves, while the southern coast of Wales offered both. In addition, the region was home to Uí Liatháin and possibly also Déisi settlers during this time, so Irish raiders would have had the contacts to tell them precisely where to go in order to quickly obtain booty and capture slaves. MacNeill also suggests a possible home town based on naming similarities, but allows that the transcription errors in manuscripts make this little more than an educated guess.
^ De Paor, p. 96.
^ "Confession of St. Patrick, Part 16". Christian Classics Ethereal Library at Calvin College. www.ccel.org/ccel/patrick/confession.iv.html. Retrieved 2010-03-11.
^ "Confession of St. Patrick, Part 17". Christian Classics Ethereal Library at Calvin College. www.ccel.org/ccel/patrick/confession.v.html. Retrieved 2010-03-11.
^ De Paor, pp. 99–100; Charles-Edwards, p. 229.
^ De Paor, p. 100. De Paor glosses Foclut as "west of Killala Bay, in County Mayo", but it appears that the location of Fochoill (Foclut or Voclut) is still a matter of debate. See Charles-Edwards, p. 215.
^ Hood p. 4
^ Thomas, pp. 337–341; De Paor, pp. 104–107; Charles-Edwards, pp. 217–219.
^ "Confession of St. Patrick, Part 50". Christian Classics Ethereal Library at Calvin College. www.ccel.org/ccel/patrick/confession.x.html. Retrieved 2010-03-11.
^ Charles-Edwards, pp. 219–225; Thomas, pp. 337–341; De Paor, pp. 104–107.
^ De Paor, p. 107; Charles-Edwards, p. 221–222.
^ This is presumed to refer to Patrick's tonsure.
^ After Ó Cróinín, p.32; De Paor, p. 180. See also Ó Cróinín, pp. 30–33.
^ "Letter To Coroticus, by Saint Patrick". Gilder Lehrman Center at Yale University. www.yale.edu/glc/archive/1166.htm. Retrieved 2010-03-11.
^ Todd, James Henthorn (1863), "The Epistle on Coroticus", St. Patrick, Apostle of Ireland, Dublin: Hodges, Smith, & Co. (published 1864), pp. 383 – 385, books.google.com/books
^ De Paor, pp. 109–113; Charles-Edwards, pp. 226–230.
^ Thomas, pp. 339 – 343.
^ See Dumville, pp. 116–12; Wood, p. 45 n. 5.
^ Byrne, pp. 78–82; the notes following Tírechán's hagiography in the Book of Armagh state that Palladius "was also called Patrick, while other sources have vague mentions of 'two Patricks'", Byrne, p.78. See De Paor, pp. 203–206, for the notes referred to.
^ Why did St. Patrick Become a Saint Why Guides Retrieved 2011-02-20
^ Stancliffe.
^ De Paor, p. 122.
^ De Paor, p. 121.
^ About Us The Saint Patrick Centre Retrieved 2011-02-20
^ De Paor, pp. 141–143; Charles-Edwards, p. 182–183. Bede writing a century later, refers to Palladius only.
^ De Paor, pp 151–153; Charles-Edwards, p. 182–183.
^ Aideen O'Leary, "An Irish Apocryphal Apostle: Muirchú's Portrayal of Saint Patrick" The Harvard Theological Review 89.3 (July 1996), pp. 287–301, traces Muichù's sources and his explicit parallels of Patrick with Moses, the bringer of rechte Litre, the "letter of the Law"; the adversary, King Lóegaire, takes the role of Pharaoh.
^ Annals of Ulster, AU 657.1: "Obitus...Ultán moccu Conchobair."
^ De Paor, p. 154.
^ De Paor, pp. 175 & 177.
^ White, Newport J. D. (1920), St. Patrick, His Writings and Life, New York: The Macmillan Co, p. 110, books.google.com/books
^ Their works are found in De Paor, pp. 154–174 & 175–197 respectively.
^ Charles-Edwards, pp. 224–226.
^ Ó Cróinín, pp. 30–33. Ramsay MacMullen's Christianizing the Roman Empire (Yale University Press, 1984) examines the better-recorded mechanics of conversion in the Empire, and forms the basis of Ó Cróinín's conclusions.
^ Charles-Edwards, pp. 416–417 & 429–440.
^ The relevant annals are reprinted in De Paor, pp. 117–130.
^ De Paor's conclusions at p. 135, the document itself is given at pp. 135–138.
^ Robinson, William Erigena. New Haven Hibernian Provident Society. St. Patrick and the Irish: an oration, before the Hibernian Provident Society, of New Haven, March 17, 1842. pg 8. [1]
^ "Why Ireland Has No Snakes - National Zoo". nationalzoo.si.edu/…/irelandsnakes.c…. Retrieved 25 August 2006.
^ Keeper of the Celtic Secrets Google Books Retrieved 2011-02-20
^ St. Patrick's Day Facts: Snakes, a Slave, and a Saint National Geographic Retrieved 2011-02-10
^ The Bellshrine of St. Patrick, Clan McLaughlan website
^ National Treasures Visit The Late Late Show, RTE website
^ "The Catholic Encyclopedia: Luke Wadding". www.newadvent.org/cathen/15521d.htm. Retrieved 15 February 2007.
^ "Ask a Franciscan: Saints Come From All Nations - March 2001 Issue of St. Anthony Messenger Magazine Online". www.americancatholic.org/Messenger/Mar2001/Wiseman.asp. Retrieved 25 August 2006.
^ "St Patrick the Bishop of Armagh and Enlightener of Ireland". ocafs.oca.org/FeastSaintsViewer.asp. Retrieved 11 November 2007.
^ "Icon of St. Patrick". www.orthodoxengland.org.uk/patrick.htm. Retrieved 17 March 2008.
^ Placenames NI
^ Placenames Database of Ireland: Croaghpatrick
^ Placenames Database of Ireland: Lough Derg
^ Placenames Database of Ireland: Downpatrick
^ Placenames Database of Ireland: Ardpatrick
^ Placenames Database of Ireland: Patrickswell
^ Placenames Database of Ireland: Templepatrick
^ "Patrick: Son of Ireland | Books". StephenLawhead.com. 2007-08-23. www.stephenlawhead.com/books/patrick.shtml. Retrieved 2009-10-04.[dead link]
Further reading
Brown, Peter (2003), The rise of Western Christendom : triumph and diversity, A.D. 200-1000 (2nd ed.), Oxford: Blackwell, ISBN0-631-22138-7
Bury, John Bagnell (1905), Life of St. Patrick and his Place in History, London
Byrne, Francis J. (1973), Irish Kings and High-Kings., London: Batsford, ISBN0-7134-5882-8
Charles-Edwards, T. M. (2000), Early Christian Ireland, Cambridge: Cambridge University Press, ISBN0-521-36395-0
Dark, Ken (2000), Britain and the end of the Roman Empire, Stroud: Tempus, ISBN0-7524-2532-3
De Paor, Liam (1993), Saint Patrick's World: The Christian Culture of Ireland's Apostolic Age, Dublin: Four Courts Press, ISBN1-85182-144-9
Duffy, Seán,, ed. (1997), Atlas of Irish History, Dublin: Gill and Macmillan, ISBN0-7171-3093-2
Dumville, David (1994), "The Death date of St. Patrick"", in Howlett, David, The Book of Letters of Saint Patrick the Bishop., Dublin: Four Courts Press, ISBN1-85182-136-8
Fletcher, Richard (1997), The Conversion of Europe: From Paganism to Christianity 371–1386 AD., London: Harper Collins, ISBN0-00-686302-7
Hood, A. B. E (1978), St. Patrick: his Writings, and Muirchú's Life, London and Chichester: Phillimore, ISBN0-85033-299-0
Hughes, Kathleen (1972), Early Christian Ireland: Introduction to the Sources, London: Hodder & Stoughton, ISBN0-340-16145-0
Iannello, Fausto (2008), "Note storiche sull’Epistola ad Milites Corotici di San Patrizio", Atti della Accademia …