"I am Patrick, a sinner, most uncultivated and least of all the faithful and most despised in the eyes of many." When one thinks of Patrick, the patron saint of Ireland, one thinks of a man of great strength, a man of great charisma and charm. Patrick is remembered as the man who banished the snakes from Ireland and single-handedly converted its entire population. He was a miracle worker and as close to perfection as a man could attain. Yet, as the quote above suggests, Patrick saw himself in a different light. The Patrick of history was a man who struggled both with his own faults and with the continual opposition he faced. He was a man who saw no internal giftedness, but rather felt that all that he did and could do came solely from the grace of God working in his life. It was his faith, not his abilities, which set Patrick on his path to success. In this paper I will look at the historical Patrick. In doing this I will briefly look at the surrounding situation and times in which Patrick lived. Additionally, I will try to filter out fact from fiction in determining what it is that we can ascertain about Patrick the person. Finally, I will look at Patrick's Letter to Coroticus and his Confession. He was a man truly worthy of honor and remembrance, even more so after we lose the legends and learn about the real Patrick of Ireland.
While the exact dates of the life of Patrick are unknown, it can be determined that the bulk of Patrick's life, if not its entirety, was spent in the fifth century. It was a time of great transition for Britain. The Roman Empire was waning, and control over the outlying regions, such as Britain, was the first to be lost. The conquest of Britain began in 43 A.D. under the direction of the Emperor Claudius. Though the entire island was never placed fully under Roman rule, the southern parts that were controlled by Rome readily adopted the practices of Rome. Education, infrastructure, and architecture were vitally impacted by the presence of Roman culture. Though clearly marked by Roman influence, Britain was never considered equal to other, more cosmopolitan, provinces. It was in the "boonies" of the Roman Empire, and its inhabitants were not held in high esteem.
As early as the fourth century Roman Britain found itself assailed by raiding parties of Picts and Irish. The situation worsened when the Roman ruler in Britain, Magnus Maximus, decided to challenge Emperor Theodosius for the rule of the Empire. In doing so he withdrew a large percentage of troops from the Britain. His successors were unable to maintain command, either by intrigue or by pursuance of the Imperial throne. Following the sack of Rome in 410, Britain realized that its defenses were no longer a priority for the empire and made a break with Roman rule. With this decision came the gradual loss of Roman culture and practice. Ireland was never conquered by Rome, and therefore continually maintained its Celtic heritage without enduring major change.
No one is certain when Christianity first came to the British Isles. Legends date the first missionaries as early as the Apostolic age. Joseph of Arimathea, Paul of Tarsus, and even Jesus himself have found places within folklore. The fact of the matter is that no one really knows who first brought the message of Christ to this area. There is evidence pointing to the existence of Christianity in Britain by the beginning of the third century. Both Origen and Tertullian mention the presence of Christians even in the parts of Britain never controlled by Rome. There were three British martyrs in the Decian persecution and five Britons attended the Council of Arles. The end of the Roman rule led to an absence of solid historical data concerning this region. Thus, substantial evidence of the shape that the religion took in Britain during the third and fourth centuries is very lacking. We do know that it existed in Britain, grew in influence, and started to develop unique characteristics. By the fifth century, however, Christianity can be considered the dominant religion in what was formerly Roman Britain.
The fifth century was time of great development for the Christian Church. Jerome had recently completed his version of the Latin Bible. The theological development of Christianity was greatly enhanced by the brilliance of Augustine. John Chrysostom provided eloquence and uncompromising standards. It was also a time of great heresies and controversies. Both Innocent and Leo assumed more authority for the Bishop of Rome than their predecessors had possessed. All in all, this was a time focused on theology and orthodoxy. The Church sought to clarify exactly what Christianity entailed. Doctrine was developed and argued, power was claimed and contested. Many consider this to be the high point of the Church. Many others feel that the Church began at this point to make decisions that would take centuries to correct. It was a complicated time, with the Church possessing an influence, vitality and authority not seen before or since. It is into this world that Patrick was born.
The story of Patrick has been told in countless ways. The legends surrounding him have developed through a series of Lives. The oldest of these, the Life by Muirchu and the Memoir by Turechi, date from c. 661. The reliability of these documents are doubted and debated by scholars, with their trustworthiness declining as the distance of time between the subject expands. The only totally reliable sources of information concerning Patrick are his own writings. Of the many writings that claim a Patrician authorship only two are considered beyond dispute. The first of these is the Letter to Coroticus, in which Patrick seeks to chastise a British king and his soldiers for attacking Christians. The second, written towards the end of Patrick's life, is the Confession. Here we find Patrick's thoughts on his own life and his defense of what he has accomplished. Though his writings are not specific biographies, much about Patrick can be determined through direct statements, inferences, and study.
The date of his birth is not known, nor is the date of his death. The common dates given to him are c.390 - c.461, with his ministry in Ireland beginning c. 432. We do find out a little about his family and beginnings at the opening of his Confession. "My father was Calpornius, a deacon, a son of Potitus, a presbyter, who was at the village of Bannavem Taberniae." Patrick was born into a rich, aristocratic family. He tells us that before he was sixteen he did not know God, and that his people had deserted God. In the tenth chapter of his Letter to Coroticus he refers to his father as also being a decurion, a position also known as a curiales. This is a title given to a member of the municipal council of a city. With the authority and respect of this job also came responsibility. The most important role for the curialis was the assessment, collection and forwarding to the provincial government of taxes. As the wealthiest person in the region he was the principal taxpayer, he was expected to contribute to public works, and was responsible for to make up any difference between the taxes expected and the taxes collected. It is not hard to believe, then, that this office was not particularly cherished. One way to avoid paying taxes was to join the clergy. And while we cannot be sure that this is the motive of Patrick's father, it does help explain how Patrick can be from a Christian family and have no connection with God.
The turning point in Patrick's life occurred when he was nearly sixteen years old. He was captured by an Irish raiding party and sold into slavery. Patrick spent six long years in captivity. During this time he became absolutely dependent on God. He saw this time as a period of chastisement, a place where "the Lord opened the understanding" of his "unbelieving heart." During this span Patrick cared for sheep, spending long periods of time in solitude. His time was occupied by great amounts of prayer. He tells us that he "used to pray often during the day," saying "as many as a hundred prayers and nearly as many at night." His love of God grew, his faith became more solid, and his spirit became "stirred up." In a time of great trial and strain, Patrick's Christianity became ingrained within him and was a source of great strength.
One night Patrick heard a voice telling him that it was time to go home. He escaped from his bondage and made a two hundred mile trek to a port. Here he was able to find a group of men sailing the day he arrived and was allowed, by the grace of God, to travel with them. The ship arrived at shore after a seventy-two hour voyage. They disembarked and traveled for twenty-eight days without encountering any signs of human habitation. Probably expecting to find either a village or good hunting they found neither, spending sixteen days without any source of nourishment. Patrick tells us that their starvation turned them towards him and prompted them to ask about his God and seek his prayer. He told them that they must put their faith in God and that he would provide. Patrick was not mistaken, for a herd of pigs appeared on the road before their eyes. God provided for them for the duration of their journey. Patrick soon returned to his family in Britain, six years older and a fully devoted follower of Christ.
After a few years with his family Patrick had a vision. A man from Ireland named Victoricus handed him a letter that was titled "A Cry From the Irish." He then heard a voice pleading with him saying, "Holy boy, we are asking you to come and walk among us again." He then woke up. Patrick tells us that after several more years "the Lord granted to them according to their cry." The specifics of how Patrick came to be in Ireland are nonexistent. Tradition and scholarship have an abundance of theories, but are lacking any facts even resembling substantial evidence. All that we can know is that Patrick heeded the call given to him, and that he was eventually named as a bishop in Ireland.
At this point we will leave the explicit statements of Patrick and examine his writing. A major point of Patrician studies is the analysis of Patrick's use of Latin. As a native Briton, Latin was not his native language. In fact, his Latin was lacking in both proficiency and style. Repeatedly throughout his writings, Patrick apologizes for his lack of proficiency. In the opening to his letter to Coroticus he calls himself "very badly educated." He completely lacks rhetorical skill and is often dependent on Biblical phrases to complete his thoughts. The Latin he writes is not the literary Latin found in such luminaries as Tertullian and Augustine. Rather, Patrick is one of the very few examples of a person who wrote vernacular Latin. He wrote as he spoke, struggling to communicate in a language that did not come easily to him.
The education of Patrick came to an abrupt halt when he was sixteen. The educational system of the Romans was probably still being followed at this time, and Patrick probably enjoyed the benefits of this system. He had learned basic skills, studied the basics of the Latin language, and was exposed to literature. Under the Roman system, however, spoken and written rhetoric was taught after one turned sixteen or seventeen. Patrick's capture interrupted his learning and left him greatly lacking in his ability to convey himself elegantly. This lack of education was used against him many times by his adversaries, and was a point of sorrow for him. His lack of style and proficiency, while seen as a negative in his time, is actually considered a positive at this point in time. The craft of rhetoric often masks the personality and character of the writer. In the writing of Patrick, however, we find him exposed without the ability to hide behind masterful phrases. He is honest, clear, and direct.
In his Letter to Coroticus, Patrick is essentially excommunicating the participants of a raid against a Christian community in Ireland. The day after he had baptized the inhabitants, men under the command of the petty king Coroticus came and slaughtered them. They were still, in fact, wearing their baptismal robes. Those that were not slaughtered were carried off to be sold into slavery. Patrick, claiming God as his source for his authority, tells Coroticus and all who are associated with him, that they are "estranged from me and from Christ my God." He warns Christians not to "take food nor drink with them" and not accept their alms until they "have rigorously made satisfaction to God bathed in tears." He then goes on to accuse them, through Scripture, of their crimes and what the Bible says will be their punishment.
The Confession of Patrick was written late in his life, at a time when he could look back on his career and spiritual journey. He relates to the reader the formative aspects of his life and seeks to show the presence and leading of God in all that he did. He speaks of his beginnings, his travail as a slave, and his successes as a messenger of Christ. Here we also hear of opposition against him from within the Church. He tells that he was "attacked by some of my seniors" who "found a charge against me after thirty years." This charge concerned a sin that Patrick had committed before he was taken to Ireland. He confessed this sin to a friend, who betrayed the confidence and spread the tale among church leaders. Patrick felt very hurt by this treachery and by the assaults directed at him. He defends himself by stating his reconciliation with God during his slavery, and stating that he was humbled and reformed through that experience.
Patrick is very confident that the Lord worked through him and brought him to his position. After relating this incident Patrick continues by telling of his successes in Ireland. He continually credits the Lord for any abilities and success that he has. We find out that he is very adamant about not accepting money or gifts from those he is ministering to so that no one would make disparaging remarks about his intentions. The Confession seems to be written to answer charges, and any possible charges, which may have arisen during the span of Patrick's ministry. Patrick affirms his absolute dependence on God for all that he has done, and seeks no glory or flattery for himself but credits God for all that had been accomplished.26
In studying the writings of Patrick we are left with several impressions. Throughout both his Letter and his Confession we discover numerous comments relating to his own sinfulness, inadequacy, and educational ignorance. Yet, we also find his absolute confidence where the Lord has put him. These thoughts are seen in the opening of his Letter to Coroticus:
"I, Patrick, a sinner, very badly educated, in Ireland, declare myself to be a bishop. I am quite certain that I have received from God that which I am."27
He is very sensitive and even ashamed of his lack of education and writing ability and seems to lack confidence when presented with these facts. When someone challenges his authority and position, or carries out an act contrary to Scripture and God, however, he becomes a solid rock, not backing down and standing to anyone who might come against him. Patrick's time in slavery impacted him for the rest of his life. He always saw himself as a "poor, ignorant orphan" directed by the "divine Message." He grew so very close to God that he was confident in God's provision and leadership in his life.
Unlike many of his contemporaries, Patrick did not engage in deep, theological ruminations. Patrick had one goal and mission in mind: to save pagan, Irish souls for Christ. He was willing to give his life to "come and preach the gospel to Irish tribes." This was not his will or desire, but rather the will of the Father in heaven. In several instances Patrick discusses all that he has sacrificed in order to serve God. He states this best in the tenth chapter of his Letter to Coroticus where he tells us that he gave up his aristocratic status, his ability to visit his kinfolk, and all of his freedom so that he could be a "slave in Christ to an outlandish nation because of the unspeakable glory of eternal life which is in Christ Jesus our Lord." His life was fully dedicated to the service of Christ, without regard for his personal success or enjoyment. He did not seek any power that was not given to him, and expected neither fame nor riches. He was truly a humble servant of God.
He never claims episcopal authority without claiming that it was God who placed him into the position of bishop. He never referred to any other leader for authority, but rather depended only on the Bible and Christ's guidance in his own life as his authority. He was orthodox in his beliefs, but did not focus on defining the intricacies of these beliefs. He quotes what is probably a common "rule of faith" in the fourth chapter of his Letter to Coroticus, and held fast and firm to these statements. His, however, was a ministry of evangelism. He did not follow his contemporaries in their struggle to define doctrine, but rather focused on the simple act of spreading the gospel of Christ to those who were lost. The success of his mission can easily be attested to.
Who then was Patrick of Ireland? Was he the man who drove away the snakes, fought magical battles with the Druids, and taught with great wisdom? Much is unknown about Patrick. Scholars have offered many conjectures and theories about him. Massive amounts of literature have been written about him, trying to explain how this man could have such an influence. These are often devoted to peripheral issues that did not seem important enough to Patrick to detail in his writings. He did realize his accomplishments, saying "I see that I have been promoted beyond measure by the Lord in this present age." He saw no ability in himself, but rather credited God for all that was done. He ends his confession with a plea to the reader, saying "that nobody shall ever say that it was I, the ignoramus, if I have achieved or shown any small success according to God's pleasure, but you are to think and in must be sincerely believed, that it was the gift of God." The Patrick of legend was a man of great abilities and charisma. Patrick of history, however, comes out as a man who was chosen by God, taught a severe and lifelong lesson, and who totally sought and followed Christ in all that he did. He was far from perfect, being criticized by fellow churchmen because of his seeming inadequacy for the task at hand. Yet, he had faith. And with this faith he stood strong, facing insurmountable odds and spreading the gospel to what was then considered the ends of the earth.
