monasticism in ancient ireland

Irish Jesuit Province

Monasticism in Ancient IrelandIrish Monasticism: Origins and Early Development by John RyanReview by: F. ShawThe Irish Monthly, Vol. 60, No. 703 (Jan., 1932), pp. 802-807Published by: Irish Jesuit ProvinceStable URL: http://www.jstor.org/stable/20513172 .

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MONASTICISM IN ANCIENT IRELAND

Irish, Monasticim: Origins and Early Development; by Rev. John Ryan, S.J., M.A.-The Talbot Press, Limited; Dublin and Cork.-1931.

OST Irishmen have at one time or another visited the site of an early Irish monastic establih

ment, and I should be surprised if in the experience of each, a certain feeling of disappointmrent did not find a place. On such an occasion when we look upon!/ the scanty and often ill-preserved remains of the

monastic buildings, we may come suddenly to realise how very little we really know about these ancient

monasterles; and with that realisation we become at

once conscious of how much we should dearly wish to know. Most of us are vaguely aware of the fact that

the centuries in which those monasteries flourished werq a Golden Age of progress in holiness and learning. Allb of us indeed cherish the names of those whose outstand ing zeal and sanctity carried the fame of their monas

teries out over Europe. But what do we know of the

monasteries themselves and the monastic training which produced such Saints? What do we know of the spirit which inspired such greatness? 'Must we not admit that

our knowledge is very meagre indeed? And if we do form a picture at all, how much in it is due to the pro

jection of theconditions of our present e-xperience into the past?

In " Irish Monasticism " we welcome the first attempt at giving a full and comprehensive account of the origin and early development of the Irish monasteries. Within its four huindred pages, Fr. Ryan has condensed the results of years of tpecialised study. Omitting every thing not supported by trustworthy evidence, he has omitted nothing for which diligent and painstaking research could addupe suifficient testimony. The book is divided into three sections. In the first, the author has wisely elected to give a complete if concise sketch of the



MONASTICISM IN ANCIENT IRELAND 803

origin and development of Christian monasticism generally. Thus, he has secured for his work a certain

unity and completeness which greatly enhances its value, especially for the general reader. In this sectionI,

as indeed throuighouit the entire book, the reader will

readily observe that Fr. Ryan, when treating of monas

ticism in general, shows no less acquaintance with the sources and the literatuire of the subject, than when

dealing(f with questions which fall within the range of,

his nmore specialised stud(ly. ' The Introduietion of Monasticism into Ireland, ' is

the title of the second section. Here, many of the most

diffictult problems concerning the life and work of St. Patrick have been boldly tackled, and Fr. Ryan's efforts

have been for the most )art, rewarded with marked

success. In particular, has the author been at pains to

bring out clearly that "1 the Church founded by St.

Patrick was primarily episcopal and clerical, that monasticism had in it an important b-ut secondary

place." In the latter half of this section, the influence

on Irish monasticism from outside and particularly from South Wales is traced, the foundation and rise of

the great monastic schools studied, and the many thorny problems centering round the question of juirisdiction are fully discussed.

The first two sections form just about half of the

whole book. The third section, which forms the rest of the book, is a full accouint of Irish monastic life about

the period A.D. 560-660. It is impossible to give in a few

vords any adequate idea of the exhaustive and detailed

character of this stuidy. The classes from which the aspirants to the monastic state were drawn, the nature

and duration of the training whiclh the novices were obliged to undergo, the rules and vows which bound the monks, the prayers and devotions which they practised, the spirit of penance and discipline which prevailed, the constitution of the monastic family, the relation of the nmonasteries to the Church, to the Civil Power and to the

people, these are some of the subjects treated of here; and it may be added, treated of with that degree of



804 THE IRISH MONTHLY

satisfaction which is only attained when the evidence from all available sources is subjected to discriminating criticism.

In case I should convey any false impression, I think it well that I should mention here, that while Fr. Ryan's book is in the best and strictest sense of the word, a

scientifi? work, it is in no sense one which should repel the general reader. On the contrary, written as it is in a clear and pleasing style, the book is most readable, and there are few passages which will not comma-nd the interest even of the average reader.

The severity of the ascetic discipline in the early Irish has been often, if not greatly exaggerated, at least unduly stressed. For that reason it is of especial interest to read that "1 between the abbot and his monks, as between the monks among themselves, an exquisite spirit of charity was wont to prevail. So much was this the case that the Latinised word for monastery (monas terium) became the ordinary Irish word for family (muinter), secular no less than religious." A good illustration of such a spirit of kindliness and charity is afforded in the life of St. Cr6nkn of Roscrea. The

incidenut is quoted by Fr. Ryan, but in another context. " It happened that St. Mochoemo6g and a number of his

disciples paid Cr6ntn a visit. The monastery at Roscrea was poor, but thanks to a timely miracle worked by St.

CronatT, a substantial supper could be laid before the guests and the community. The meal was evidently appreciated by the gathering of one hundred and twenty monks, for it dragged on well into the night. At last one of the brethren, old in years but young in religion, beca-me so incensed at the course thngs were taking, that he cried out in a loud voice:

I I'm beginning to

thinik that there will be no Matins in this place to-nigh+t! CrOntn met the complaint with a gentle rebuke:

' Brother,' he said, I in the person of a guest it is

Christ Who is received; we ought surely to rejoice and mnake merry at the coming of Christ.' But the hint did not fail of its effect, for the supper was soon afterwards brought to a close."



MONXASTICISM IN ANCIENT IRELAND 805

Many of the questions here discussed are not withouit their interest in our own day. Take, for example, the

much discussed matter of teetotalism. "1 To the

question whether intoxicating drink shouild be allowed at meals or no," Fr. Ryan tells us, "the Irish monastic

fatlhers returned no uinanimous answer, but public opinion on the whole seems to have been against the

teetotallers. The monk who drank nothing but water for thirty years was regarded as a great exception, and

hiis example was not followed with enthusiasm.") Of St. Ruadafn of Lothra, whom Chesterton and Belloc would have taken to their hearts and bosoms, we read

that he " had a fine elm tree from which flowed a

beauitiful beer. And ' the monks of Ireland yearned to

RuadAfn.' " Yet these monks led a life of great austerity and prayer and zeal.

And is it not possible that those for whom the daily

use of the razor is a burden unbearable, may find a

novel recommenidation of asceticism in reading of one venerable monk that "owing to the excess of his asceticism, the hairs of his beard did not even sprout "?

The chapter dealing with the intellectual work of the monasteries is of very special interest. In it, Fr. Ryan

shows how the fusion of the native and Latin cultures came about. The great advantages which were the direct result of this harmony are thus briefly summed up: "I Having accepted, assimilated and fostered the

national culture, their (the monks) influence was immense; having assimilated classical culture which the

Church saved for Europe, they were able to return to

the Continent and play no mean part in repairing the

intellectual losses caused by the barbarian invasions.', A special sub-section is devoted to the important

matter of the monastic buildings, and under the head

ing, '' Other Features 1' are gathered together for

consideration, among other subjects, the particularly interesting ones of Sleep, Food, and Clothingc. The book concludes with a general survey of Irish monastic observance, how far original, how far derived, and how

it stands in comparison with Benedictine observance.



806 THE IRISH MONTHLY

It is hoped that this necessarily very superficial indi cation of the contents may help in some way to bring this book to the notice of the general Irish reader. It is a book wllich every educated Irishman should read, and that for several reasons. FFirst, we are engaged to-day

in the effort to restore or preserve our distinctive Irish culture. At the same tim& we are in constant danger of

being swamped under in the flood of books written from an English point of view. If then we are at all sincere in our effort, we should, in our general reading, give a definite preference to books written by Irishmen from an Irish point of view, and especially to those which deal with subjects of particular interest to Irishmen. 'And Fr. Ryan's book is essentially such a one.

Secondly, there exists amongst us to-day what Mr. Belloc would call a "; Survival." I refer to that fairly common attitude of at least mild cynicism with which any mention of Irelandts Golden Age is greeted. It is a

survival " of that spirit which in its vigour inspired the attacks of those hostile historians, whom Keating long ago in a passage of Bellocianvigour, characterised

with the epithet primpeallMin," which may be best rendered by the English word ",scavengers." Twentx years ago this school of history was still actively functioning, but is to-day represented by those who would have us believe that Ireland at least in the period with which Fr. Ryan's book deals, was what they are pleased to call a "t-bear-garden." They are fond of appealing to history to prove that the Irish-in the expressive phrase of Prof, MacNeill-are " suffering from a double dose of original sin," that they are funda

mentally perverted and from nature opposed to order and discipline. Hence our second reason for welcoming Fr. Ryan's work. No book, I think, is more calculated to give the death-blow to those absurd but eternally reiterated calumnies. No better tonic could be pre scribed for those whose minds, consciously or uncon sciously, n greater or less degree, have been poisoned by this propaganda which is as anti-Catholic as it is anti-Irish. In this record of the origin and growth of



M1-ONASTICISM IN ANCIENT IRELAND 807

monasticism in Ireland, the real greatness and achieve ment of Ireland's Golden Age is revealed. The readiness and eagerness with which the disciplined and ordered life of tlle monastery was embraced, provides sufficient testimony to vindicate the national character.

The last reason for recommending this book to Irish readers is, that the story which it tells is an inspiring one. It is the story of how a people but lately converted, gave themselves with whole-hearted love and devotion to the perfect following of Christ. It is the story of the triumph of grace over the weaknesses of flesh and blood. It was the sight of this triumph which brought to the

lips of the aged missionary Patrick, those words of wonder and exultation: " Whence then in Ireland, they

who never had the knowledge of God but only wor

shipped idols and abominations even until now, how there has been lately prepared a people of the Lord, and

they are called the children of God? Sons and daugh

ters of Irish chieftains are seen to become monks and

virgins of Christ." As the story of those "children of

God " is a story of tremendous love, so is it too a story

of tremendous heroism. Those of an age which has almost lost the memory of such heroism and such love are shocked and scandalised at the austerities and penaces inspired by that love. To those who would

make bold to criticise, Pr. Ryan answers finely, "1 Were the Irish monks extravagant in their love for Christ?

The question is ridiculous, for in love of the Word Incarnate excess is impossible." Those however who find everywhere the hand of God's providence will see here no fanatical or foolish frenazy, buit rather a people,

guiided by the wisdom of God, preparing itself in intense praver and the agony of physical suffering for a long

night of Calvary and darkness. Monasticism is the fairest flower of the Christian

Faith. The story of how it was planted and blossomed

in our land is one of the most inspirirngy chapters in the

history of our people. F. SHAW, S.J.



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