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Sermon 13 On holy baptism 1:4Basil of Caesarea[Translated by Francis Patrick Kenrick]Session 13 Decree with Regard to Nicomedia 1:7Council of Chalcedon of 451John, Constantine, Patrick [Peter] and the rest of the most reverend bishops of the Pentic diocese [through John who was one of them] said: The canons recognize the one more ancient as the metropolitan. And it is manifest that the most religious bishop of Nicemedia has the right of the ordination, and since the laws (as your magnificence has seen) have honoured Nice with the name only of metropolis, and so made its bishop superior to the rest of the bishops of the province in honour only.Works · Appendix 4:1Pseudo-Dionysius the AreopagiteAmphibalus was Bishop of Man before a.d. 447, in which year St. Patrick consecrated Germanus to Man.Fragments of Letters · English translation 1:17Gildas the WiseXI. THE ROMANS SAY: The tradition is that the tonsure of the British took its origin from Simon Magus, whose tonsure reached only from ear to ear, following the very excellence of the tonsure of sorcerers, by which only the fore part of the forehead was wont to be covered. But that the first originator of this tonsure in Ireland was a swine-herd of King Loegaire mac Neill, is made evident by the word of Patrick. From him nearly all the Irish assumed this tonsure. |273Fragments of Letters · English translation 2:10Gildas the Wise8. This Fragment may be found printed and quoted as part of Fragment X, but the introductory words, Romani dicunt, seem to demand a separate place. They, and the whole, are certainly impossible as words of Gildas; in the second edition of Wasserschleben's Kanonensammlung they appear as Hibern.^ lii, 6, and are printed "Romani dicunt," with " Gildas ait" preceding, under the general title: De tonsura Brittonum et solemnitate et missa. By " Romans" must be understood those who, in the English Church, represented the Roman contention that the native Celtic Church was deviating from "the unity of the Catholic Church," by its persistent attachment to the frontal tonsure. While the British regarded their peculiar tonsure as derived from St. John, calling it tonsura S. Johannis, or even from St. James (tonsura S. Jacobi) the English gave it a schismatic character and origin by tracing it to Simon Magus.; in Ireland, those of the same way of thinking, found a heathen origin, by tracing it to the swine-herd of King Loegaire mac Neill (A.D. 428-463). The one fiction can be no more credible than the other, as the universality of the custom proves; traces of it were to be found even on the Continent during the sixth and seventh centuries (Vide Tripartite Life of St. Patrick, p. 509).Fragments of Letters · English translation 2:11Gildas the Wise9. Subulcum: this word is regarded by some as a proper name, whereby the originator of the Irish tonsure is made to be Subulcus, a son of King Loegaire, instead of his swine-herd. Filii, however, stands here for mac= Welsh map. According to the Book of Armagh (c. 9), this heathen king, who remained a heathen, notwithstanding his formal conversion, reigned at Tara, when St. Patrick visited him and performed many wonders in his presence. In the Analecta Bollandiana (i, 555), the name is printed Loiguire nomine filius Neill.Lorica · English translation 1:3Gildas the WiseGILDAS composed this lorica to drive away those demons which attacked him. To him an angel came, and the angel said to him: If any man repeats that lorica often, there shall be added a seven years' portion to his life, and the third part of his sins shall be blotted out. Whatever day he recites this prayer . . . men or demons, and enemies can do him no injury; death on that day touches him not. Laidcend, son of Buith the Victorious, came from him to the island of Ireland; he brought over and carried it to be placed on the altar of St. Patrick, bishop, to make us safe. Amen. The metre is of eleven syllables, which is also called bracicatalecticon, because it consists of eleven syllables; the scansion is so.Lorica · Introduction 1:6Gildas the Wisein the Annals of Tigernach, or "Gillas obiit," in the Annals of Ulster; the Bern MS. of Geoffrey of Monmouth's Historia Regum Britanniae, xii, 6, reads, " cum Gillas historicus testatur." We may, therefore, take the evidence of the writer of this Preface, so far as it goes, that there was an early tradition in Ireland which connected the Lorica printed in this volume with Gildas, the author of the De Excidio. The colophon in the MS. from which Mone first of all printed the Hymn attributes it to " Lathacan the Irishman " (Explicit hymnus quem Lathacan Scotigena fecit), and the same, we can hardly doubt, is the meaning of Lodgen .... constitute, in the. Preface of another MS. If we look at the first-mentioned Preface, as printed below, we see that it involves the chronological error of making Gildas and Laidcenn contemporaries, whereas a whole century intervened between them. Zimmer suggests a way of |290 avoiding this by a very plausible conjectural emendation, but such errors are by no means uncommon. If we accept another solution, which is, in fact, suggested in the punctuation adopted by the editors of The Irish Liber Hymnorum, by supplying eam from hanc orationem of the previous sentence as object to transtulit et portavit, we have a couple of probable facts set before us. This means, in the first place, that the Hymn, or part of it, was composed by Gildas sometime during the years 540-550, because of the plague which ravaged Britain and Ireland about that time; then, secondly, that the Hymn was brought over from Britain (venit ab eo) to Ireland by Laedcenn, son of Baeth the Victorious, and placed upon the altar of St. Patrick for public or liturgic use. The words salvos nos facere (to give us deliverance) appear to imply such a purpose.Lorica · Introduction 1:16Gildas the WiseWe find the name Lorica applied to several hymns, or prayers in verse, for protection in dangers of any kind----"Schutzgebete," as they are called by Bellesheim. But it seems natural to infer that the name at first arose from this very Hymn that is ascribed to Gildas. In the MS. from which Mone printed it, in his Hymni Latini Medii Aevi, and Zimmer in Nennius Vindicatus (1893), as well as Daniel's MS. for his edition of it, in Thesaurus Hymn. iv, 364, there appears the short suggestive title, " Hymn of the Lorica" (Hymnum Loricae). The reason is evident from vv. 57, 61; God, in the former, is asked to be, for him that prays, a breast-plate, or cuirass, or corslet, and the words " with the strong lorica," of the latter verse, are understood in every petition of the fifteen succeeding couplets beginning with " cover" (tege). At that time, therefore, the Hymn itself is not called a Lorica. The preface to the Lorica of St. Patrick, as it is called on p. 381 of the Tripartite Life? is thus translated: "Patrick made this Hymn. In the time of Loegaire MacNeill it was made. |292Book 5 24:408Bede's Ecclesiastical History of EnglandBury, Professor, his "Life of St. Patrick," reference to, 27 n.Book 5 24:1437Bede's Ecclesiastical History of EnglandPatrick, St., Missionary to the Irish, 27 n., 48 n.Book 5 24:2046Bede's Ecclesiastical History of England80 In 431 A.D. There is much confusion with regard to the mission of Palladius. According to later accounts, he was an unsuccessful forerunner of St. Patrick, but Bede here, following Prosper of Aquitaine, represents the Irish (Scotti) as in part already Christian. The origin of Irish Christianity is very obscure, and some have even doubted the existence of St. Patrick. Bede only mentions him once, viz., in the "Martyrology," which has been largely interpolated, and is, perhaps, not his genuine work. St. Patrick's latest biographer, Professor Bury, has, however, clearly established a certain amount of fact underlying much legendary matter. Some later authorities represent Palladius as preaching to the Scots (in the modern sense) and Patrick to the Irish.Book 5 24:2083Bede's Ecclesiastical History of England117 St. Martin was regarded with special reverence in Britain and Ireland. Possibly some of the earliest missionaries may have been his disciples, e.g., St. Ninian and St. Patrick. The Roman church of St. Martin at Canterbury has been frequently altered and partly rebuilt, so that "small portions only of the Roman walls remain. Roman bricks are used as old materials in the parts rebuilt" (Parker).Heretics 8:13HereticsNow the whole of this passage is admirably characteristic of the new journalism which Mr. Pearson represents, the new journalism which has just purchased the Standard. To take one instance out of hundreds, the incomparable man with the board and nails is described in the Pearson's article as calling out (as he smote the symbolic nail), "Lie number one. Nailed to the Mast! Nailed to the Mast!" In the whole office there was apparently no compositor or office-boy to point out that we speak of lies being nailed to the counter, and not to the mast. Nobody in the office knew that Pearson's Magazine was falling into a stale Irish bull, which must be as old as St. Patrick. This is the real and essential tragedy of the sale of the Standard. It is not merely that journalism is victorious over literature. It is that bad journalism is victorious over good journalism.March 16:9The Roman MartyrologyIn Auvergne, holy Bishop Patrick.March 17:2The Roman MartyrologyIn Ireland, the holy Confessor Patrick, Bishop [of Armagh,] the first who there preached the Gospel of Christ, and who was famous for great miracles and works of power, [in the year 464.]April 28:10The Roman MartyrologyAt Brusa, in Bithynia, the holy martyr Patrick, Bishop of [that see,] Acatius, Menander, and Polyaenus, [third century.]August 24:10The Roman MartyrologyAt Nevers, the holy Abbot Patrick.