Saint Patrick

By Jonathan Rogers

In this Christian Encounter Series biography, author Jonathan Rogers explores the life of Saint Patrick: slave, shepherd, and courageous missionary.

Patrick was born the son of privilege and position, but he was only a teenager when he was taken from his home in Roman Britain by marauders and sold into slavery in Ireland. Despite his terrible circumstances, young Patrick did not give way to despair. As he worked as a shepherd in the pastures of his new owner, he kindled the faith he’d inherited from his family and eventually escaped to freedom. Then, after returning home, he experienced a dream that changed everything: God wanted him to go back and take the Gospel to the country of his captors.

Patrick heeded the call. Both humble enough to minister to beggars and bold enough to confront kings, Patrick led the Irish through his brave and compassionate service into the Christian faith and baptized thousands. Separating the many myths from the facts, Jonathan Rogers weaves a wonder-filled tale of courage, barbarism, betrayal, and hope in God’s unceasing faithfulness. Countless miracles have been attributed to Saint Patrick, but perhaps one of the simplest and most amazing is that he won the hearts and souls of the same fierce and indomitable people who had enslaved him.

 

• Language: English
• Publisher: Thomas Nelson
• Release date: Mar 1, 2010
• ISBN: 9781418584252

Jonathan Rogers

Jonathan Rogers received his undergraduate degree from Furman University in South Carolina and holds a Ph.D. in seventeenth-century English literature from Vanderbilt University. The Rogers family lives in Nashville, Tennessee, where Jonathan makes a living as a writer.

Book preview

CHRISTIAN ENCOUNTERS

SAINT

PATRICK

St_Patrick_TXT_0002_001

CHRISTIAN ENCOUNTERS

SAINT

PATRICK

JONATHAN ROGERS

St_Patrick_TXT_0003_001

© 2010 by Jonathan Rogers

All rights reserved. No portion of this book may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, photocopy, recording, scanning, or other—except for brief quotations in critical reviews or articles, without the prior written permission of the publisher.

Published in Nashville, Tennessee, by Thomas Nelson. Thomas Nelson is a registered trademark of Thomas Nelson, Inc.

Published in association with Eames Literary Service, LLC, Nashville, Tennessee.

Thomas Nelson, Inc., titles may be purchased in bulk for educational, business, fund-raising, or sales promotional use. For information, please e-mail [e-mail].

Unless otherwise indicated, Scripture quotations are taken from the HOLY BIBLE: NEW INTERNATIONAL VERSION®. © 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan Publishing House. All rights reserved.

Scriptures marked ESV are taken from THE ENGLISH STANDARD VERSION. © 2001 by Crossway Bibles, a division of Good News Publishers.

Scriptures marked KJV are from the KING JAMES VERSION (public domain).

Library of Congress Control Number: 2009943983

ISBN: 978-1-59555-305-8

Printed in the United States of America

10 11 12 13 HCI 1 2 3 4 5 6

For Marvin, Tim, Hamilton, and Topper.

The best mirror is an old friend.

CONTENTS

Introduction

1. The Boy at the End of the World

2. In the land of my captivity

3. A Long Journey Home

4. Walk again among us

5. Among barbarous tribes

6. Coroticus

7. A witness to all nations

Epilogue

Appendix A: St. Patrick’s Writings

The Confession

Appendix B: St. Patrick’s Writings

The Letter

Notes

Acknowledgments

About the Author

INTRODUCTION

According to legend, the man we know today as Saint Patrick was embarking on a ship bound for Ireland, when a leper accosted him. The outcast begged the holy man to let him come on the journey. Ever compassionate, Patrick was willing to let him come aboard. But the sailors and passengers would have none of it. Not only was the ship already full, but the leprous man would be to them all at once an encumbrance and a horror.¹

Patrick offered a solution that was both surprising and entirely characteristic of the saint of legend. He happened to have with him a stone altar, a gift from the pope himself, which he threw into the sea, and there it floated. He then instructed the leper to sit on the altar. When the ship sailed, the altar sailed beside it, all the way across the Irish Sea. When the vessel landed in Ireland, so did the leper and his makeshift boat. Patrick praised God, and the sailors’ and passengers’ stony hearts were transformed into hearts of compassion and charity.

This story is typical of the body of legend that grew up around Saint Patrick. The saint’s compassion for the downtrodden is on full display. A former slave himself, Patrick was more attuned than most—even most saints—to matters of social justice. But even more uniquely Patrician is the sense of holy mirth that pervades the story. It’s funny, that picture of a man riding a stone altar across the sea. There is more than simple humor happening here, however. This is divine comedy. In a comic reversal, the leper enjoyed a first-class berth—borne along on the mercy seat, you might say—while those who rejected him look on from the crowded deck.

The sheer volume of legends associated with Patrick— there are scores, even hundreds of them—is evidence of just how beloved he has been through the centuries. The most familiar images and tropes associated with Patrick tend to come from legends rather than the historical record. For example, Patrick did not run the snakes out of Ireland. Writing two hundred years before Patrick’s time, the Greek geographer Solinus remarked that Ireland was free of snakes. There is no record of Patrick using the shamrock to teach the Irish about the Trinity. Neither did he have any dealings with leprechauns.

A remarkable number of the Patrick legends are comic, portraying the saint as a man you would enjoy being around. Consider, by contrast, Patrick’s contemporary, Saint Augustine, with his towering intellect and moral and theological precision. You can’t help respecting the man, but you wouldn’t necessarily want him at your Christmas party.

Of the Patrick legends, nineteenth-century Irish poet Aubrey de Vere wrote, Their predominant character is their brightness and gladsomeness.² In one story, Patrick was sitting with a friend named Vinnocus and discussing things pertaining unto God, including garments which by their works of mercy had been distributed among the poor. As they spoke of the cloaks they had given away, a cloak from heaven fell between them. An argument ensued between the holy men: Patrick insisted that the cloak was meant for Vinnocus, as a reward for his charitable spirit. Vinnocus insisted that it was Patrick who was being rewarded, for his willingness to give up all comfort for the sake of others. While they were thus friendlily disputing, the cloak disappeared, and an angel arrived with two cloaks—one for each of them!—that even in charity they might no longer contend.³

At times Patrick’s comic reversals can seem cruel to modern sensibilities. For example, when one of Patrick’s disciples laughs at a blind man who falls down as he runs to be healed, the saint heals the sightless man and blinds the scoffer.⁴ And sometimes the humor is obvious but the point is obscure, as in the story of a thief who steals and eats a goat belonging to Patrick. When the thief denies his guilt, the goat begins bleating from inside his stomach.⁵

Some of the comic reversals in the Patrick legends are truly outlandish. In one tale, Patrick and his disciples were passing by a sepulchre of wondrous length, so big that Patrick’s followers refused to believe that any man could be buried there. Patrick, to prove that there was indeed a man in the tomb, prayed to bring him back to life. Then stood one before them horrible in stature and in aspect. This terrifying giant broke down, weeping at the sight of Patrick, the man who had released him from the torments of hell. He then begged to join Patrick’s retinue, but the saint refused him, fearful that no one could stand to look on such a terrifying figure as that man of gigantic stature. He did, however, invite the giant to believe in the triune God and thus escape hell permanently. The giant believed, was baptized, died again, and was buried, this time to rest in peace.⁶

The monstrous, the horrible, the barbaric, folded into the love of a God who laughs. The terrible giant weeping for joy at the sight of the saint who released him from his torments. This is the divine comedy that shaped the career not just of the Patrick we know from legend, but the one we know from the historical record.

That historical record is admittedly brief. Everything we can reliably know of Patrick the man comes from two documents that, together, are fewer than twenty pages in length. Both were written by Patrick himself, late in his life. Though both contain autobiographical elements, neither is, properly speaking, an autobiography.

Patrick’s Confession (also known as his Declaration) is a document of self-defense. After serving as a bishop in Ireland for an unspecified number of years, Patrick was charged with some wrongdoing or incompetence and was required to answer to his superiors back in Britain. He didn’t spell out the charges against him (his original audience, after all, would have been well acquainted with the accusations), but they were most likely related to a perceived conflict between his mission to the unconverted Irish barbarians on the one hand, and his duties to the existing Christian community on the other. By definition, a bishop was responsible specifically for the believers under his authority. The local heathens didn’t figure into the equation, except perhaps as enemies to the work of the Church. A missionary bishop would have been an utter novelty—and therefore very much in need of defending.

The second foundational document for the study of Patrick’s life is his Epistle to the Christian Subjects of the Tyrant Coroticus. If Patrick was on the defensive in his Confession, in this second text he was very much on the offensive. The Epistle, known also as A Letter to the Soldiers of Coroticus and St. Patrick’s Epistle to Coroticus, is a letter of excommunication for a nominally Christian warlord named Coroticus, who murdered, kidnapped, and enslaved a group of Patrick’s newly baptized Irish converts (the anointing chrism, he wrote, was still gleaming upon their foreheads). The letter burns with a righteous and very personal anger that is the flip side of the tenderness he felt for his Irish flock.

Hard facts—in the form of specific dates and verifiable place names—are hard to come by in the Confession and the Epistle. But what Patrick’s letters lack in details of his outward life, they more than make up for in their portrait of his inner life. He wrote in the Confession, I want my brethren and kinsfolk to know my nature so that they may be able to perceive my soul’s desire.⁷ And he did reveal himself—his motivations, his doubts, his desires, his fears, his affections—to a remarkable degree in these two documents.

Patrick revealed, among other things, that he believed the gospel he preached. He believed that in Christ there is neither Jew nor Greek, male nor female, Roman nor barbarian. He believed that God can utterly transform a human heart. He believed that he could rely entirely on God’s mercy, rather than being compelled to paper over his own sins. And he believed that even in the highly charged political atmosphere in which these letters were written and read, Christ was the defender of the weak—including Patrick himself.

Before moving forward, let me quickly outline the biographical facts that we do know. Patrick was a Roman Briton, born toward (or possibly after) the end of Roman rule in Britain—within a decade or two of AD 400. The son of a landowner who was also a local official and a deacon in the Roman Catholic Church, Patrick enjoyed a privileged childhood.

When he was about sixteen, Patrick’s life of privilege and ease was interrupted by the arrival of Irish pirates, who kidnapped him (along with thousands of other Britons) and sold him into slavery. In the sheep pastures of his Irish owner, Patrick began for the first time to take ownership of the Christian faith in which he had

Reviews for Saint Patrick

[deusvitae · Rating: 4 out of 5 stars]

Most people recognize the name of St. Patrick on account of the holiday on March 17, and most people are familiar with his connection with Ireland. But how many know the story of St. Patrick himself? Christian Encounters: St. Patrick, by Jonathan Rogers, represents a short introduction to St. Patrick's life and work.The author tells many of the legends that are associated with Patrick and works to uncover the truth of the story. There are only two works that seem to come from his hand-- his Confessions and Letter to Coroticus (translations of which are provided in appendices to the book). Rogers uses these, along with later biographies and accounts of Britain and Ireland of the day, to tell the story of Patrick.While Patrick was most likely not the miracle worker proclaimed by the legends surrounding him, what he did accomplish was no less amazing. Born in Britain during the tempestuous end of Roman control of that area, he was captured and enslaved by Irish raiders at the age of 16. After escaping and entering the priesthood, Patrick voluntarily returned and went about teaching Christianity to the Irish. He was doing what was thought to be impossible during those days-- the conversion of the pagan heathen, taking Christianity beyond the boundaries of the Roman Empire. Despite opposition, both from within and without the Church, he was largely successful in his endeavor. Ireland was won for "Catholic" Christianity, and whereas it had been barbaric, it would prove to be the savior of civilization during the upcoming Dark Ages.The book is short and readily accessible and does well at presenting the story of Patrick as honestly as can be expected. Gaps in knowledge and difficulties in understanding are admitted. Overall it is a great resource for understanding Patrick, his times, and his role in promoting Christianity in Ireland.