OMNIUM SANCTORUM HIBERNIAE

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  • Saint Adamnan of Iona and the Genealogy of Christ

    St Matthew from the Book of Durrow
    J.O. Westwood (1868)

    As we approach the feast of Christmas we will be hearing the genealogy of Christ among the readings for the season. This is an aspect of the scriptures which scholar Thomas O’Loughlin has discussed in his book ‘Journeys on the Edges – The Celtic Tradition’ (part of the Traditions of Christian Spirituality series). In the excerpt below, he examines how the great abbot of Iona and biographer of St Colum Cille, Adomnan, would, unlike people today, have found this type of information compelling and of genuine interest:

    ‘Today when we hear scriptural passages in the liturgy, either about the tribal wars in Kings or any of the descriptions of tombs in which a patriarch was buried – or worse when we hear any of the genealogical passages – we may become exasperated that ‘such stuff’ is greeted as the Word of God. But to Adomnan these were among the parts of the Scriptures that spoke most directly to him and his people. He knew tribal warfare at first hand – it was endemic in his society and he expended much effort in trying to mitigate its suffering. And, just as the scriptural writers assumed that God took sides in this so that ‘his people’ either triumphed or were punished for their sins by defeat, he assumed that God could take sides and manifest his will in these matters. Conscious that he was Irish and a member of a family that could be related to a common ancestor, all the genealogical material in Scripture was inherently interesting to Adomnan. He knew himself as a member of the Cenel Conaill – the ruling family in the northern part of Ireland – which was also the family of Columba and the five other abbots before him, and we can still construct his family tree! His own culture shared many of the values of those who originally compiled that material, and just as biblical writers created genealogies to forge alliances between groups, so Adomnan looked to those lists of ancestors to find his people’s relationships to the rest of humanity. By tracing an ancestry back to the Flood the Irish became part of the whole history of God’s providence, and then it was simply a matter of location that they were among the last peoples to hear the gospel.’

    (Thomas O’Loughlin, Journeys on the Edges (London, 2000), 52-53.

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  • The Scholars of Clonard: A poem of Sedulius Scottus

    Below is the translation of a poem on the Scholars of Clonard attributed to the prolific ninth-century Irish poet, Sedulius Scottus. Sedulius made his career abroad in the courts of continental Europe, but like all good Irishmen, he never forgot where he came from. In this poem he pays tribute to the tradition of learning established at the monastic school of Clonard and to three of its scholars in particular – Vinnau/Finnian the sixth-century founder, Ailerán the Wise, a seventh-century scholar and Fergus, a scholar of the ninth century who also features in some of the author’s other poems.

    Look on the marble columns surpassing the stars,
    which the sand of the saint-bearing land supports here
    happy, famous Ailerán, Vinnau, Fergus,
    shining lights made by gift-carrying God.
    O He sent a great present of Scotia [i.e.Ireland],
    rich relics which Pictonia [i.e. Poitiers] wishes to be its own,
    whence comes Titan and where night established the stars
    and where midday is hot with blazing hours
    [i.e. the east and the west and the south].

    David Howlett, ed. and trans., The Celtic Latin Tradition of Biblical Style (Dublin, 1995), 129.

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  • Saint Banbán, December 3

    At December 3 both the Martyrology of Gorman and the Martyrology of Donegal record the name of ‘Banbán, Bishop’. This is an interesting and ancient Irish name whose most well-known saintly bearer is Banbán, Bishop of Leighlin. This saint has a feast on November 26 which raises the possibility that today’s commemoration could be the octave day of the Leighlin bishop rather than the feast of a different individual who happens to share the name. There are two further commemorations of Saint Banbán in the Irish calendars, both in the month of May. This saint is described as ‘Banbán the Wise’, but in his Dictionary of Irish Saints, Pádraig Ó Riain argues that the May and the November feast days probably all relate to the same saint. Interestingly, the May dates fall on the first and the ninth of the month, which again means that we are dealing with an octave day.  Ó Riain does not discuss the December 3 feast, but is it just a coincidence that it too can be read as an octave day for the feast of the Bishop of Leighlin?

    Content Copyright © Omnium Sanctorum Hiberniae 2012-2017. All rights reserved.