Originally posted by AThousandYoung
Dont forget the part where St Patrick destroys Crom (yes, THAT Crom*) with his shillelagh.
I've always thought St Patrick's fire might have been the result of sodium or potassium in water...it burns like that. Alchemy was invented by Mary the Jewess and I suspect many miracles were alchemical in nature.
I missed your answer by the way. Which ...[text shortened]... he breathes power to strive and slay into a man's soul. What else shall men ask of the gods?[/i]
I missed your answer by the way. Which centuries did you mean?
The contest between Roman and Irish Christianity can be placed in the sixth to the ninth centuries. You will not get a fair account of the Irish Church from a Catholic website.
Irish writing in its early Christian era continues many traditions from the oral culture of the Irish bards. Indeed, Patrick and others did great service by enabling written records to be made of many traditional poems belonging to the pagan times. The bards loved to attribute fantastical feats to the old heroes and the Irish monks adopted comparable tactics in their accounts of the saints, which of course were plentiful. That is a trademark of old Irish story telling.
We do not know how historically correct Patrick is but we do know there was a dominant figure who may as well be named Patrick as any other name. We also know that before his mission to Ireland, there were successful missions by St Ciaran of Saighir and Ossory, St Ailbe of Emly, St Ibat of Beg Erin and St Declan of Ardmore, all of whom were still around. Nor was the conversion of the Irish complete when Patrick is thought to have died.
Roman Christianity has been described as "urban and political." Ireland had no towns and everyone farmed to live. The extended family and a tradition of cattle raiding was the basis for political life. So while Patrick certainly established a Christian organisation on Roman lines, the reality was that Ireland's bishops were nothing like the Roman model, but lived quiet rural lives amidst self sufficient and small communities. Far more significant was the development of monasteries, which became centres of learning, and solitary hermits, often with a fondness for travelling both within and beyond Ireland. When the Vikings reached Iceland they found it occupied by Irish monks and hermits who fled and possibly finally settled in North America.
It was 563 when St Columba established the monastery at Iona in Scotland and commenced the conversion of the Picts, and 635 when Oswald gave the island of Lindisfarne on the coast of Northumberland for St Aidan to establish a famous monastery and set about converting the North of (what is now) England. Both became famous centres of learning of course. So with Augustine at the same time working on converting the South of (what is now) England, the two rival versions of Christianity met up in the centre of the island when the pagan king Penda of Mercia was killed in 654, having their critical showdown in the Council of Whitby.
St Columbanus of Luxeuil was the first of may Irish emissaries taking Irish ideas into Europe. When he came into serious conflict with the bishops, he was unexpectedly protected by Pope Gregory, who was fond of the monastic tradition, and eventually the Irish monks were absorbed successfully into the Benedictine order.
It was Vikings who destroyed the old Irish monasteries, driving a generation of learned Irish scholars and monks to Europe, where Charlemagne welcomed many of them as an asset to his secular regime. But the real end to Irish Christianity came with the Anglo-Norman invasion and a long struggle which reduced Ireland to a colony and, in that context, fully imposed the Roman model of church organisation.
I may get out an account of the main differences between Irish and Roman Christianity another time. It's on page 164 of a 1981 book by Katherine Scherman, "The Flowering of Ireland." The key point is that the Irish saw Rome as the source of their conversion: there was no suggestion of obedience. None.