OMNIUM SANCTORUM HIBERNIAE

Tag: Saxon Saints

  • Saint Werenfrid, Missionary in Frisia, August 14

    Right on the heels of Saint Wigbert, we commemorate at August 14 another of the missionaries to Frisia who had been prepared for his labours in Ireland, Saint Werenfrid. As Canon O’Hanlon puts it, Werenfrid came to this country ‘for greater improvement in the science of the saints’ and he appears to have met with greater success in his mission than Saint Wigbert:

    St. Werenfrid, Priest and Confessor, Missionary in Frisia. [Eighth Century]

    This holy man was one of the many missionaries that left the theological schools of Ireland, to carry the message of Gospel peace to the intellects and souls of unbelievers in distant countries. Like many such preachers, although almost unknown in the country he had left, memorials have been preserved among those people who had profited by his teaching. A most ancient manuscript, belonging to the church of Utrecht, furnished Surius with matter to introduce at this day the Acts of St. Werenfrid. On this day, Greven, Molanus, and several other Martyrologists, assign a festival for St. Werenfridus; and the Bollandists, while transferring notices of him to the 27th of this month, still mark his feast at this date. In the work of Bishop Challenor, we find an account of St. Werenfrid, Priest and Confessor, at the 14th of August. The Petits Bollandistes also notice St. Werenfrid or Guerfroy, at this date. He was an Englishman by birth, and probably he was born in the kingdom of Northumbria. For greater improvement in the science of the saints, he forsook country and friends, to dedicate himself wholly to the service of his fellow creatures. He thereupon passed over into Ireland, where he served God in solitude and recollection.

    He is said to have been one of those twelve apostolic men belonging to the English nation, who were destined for a missionary career. With their leader St. Willebrord, these were sent out of Ireland by St. Egbert. These were destined to carry the word of life to the Frisons, Saxons, and other pagans in Germany. The exact time of St. Werenfrid’s arrival there, is not so well known. He was one of those Gospel preachers, however, to whom the Netherlanders were indebted for their Christian teaching. He particularly planted the faith and church of Christ in the Isle of Batavia or Betuwe. He likewise converted the inhabitants of Medemblick, Durostadt, Elst, and Westerwort.

    His admirable virtues were very remarkable. The writer of his Acts assures us, that it was impossible to express how rich he was in all good work, and how careful he had been in administering comfort to the afflicted. He was incomparable for his humanity, while he was an exemplar of charity towards the poor. He was assiduous in his watching, and rigorous in his fasting. He was diligent in prayer, and he excelled in chastity. In fine, he was conspicuous for all good qualities.

    Great success attended his labours in gaining souls to Christ. In a good old age, he received the reward of his labour. He departed some time in the eighth century. His body was interred at Elst. There formerly stood a collegiate church dedicated to God in his name. This was much frequented, because miracles were often wrought within it. St. Werenfrid’s feast is kept as a Double in the diocese of Utrecht, on the 27th day of August. The 14th was the day of his decease, however, according to the best accounts. He is likewise entered in the anonymous Calendar of national saints, at the 14th of August, as published in O’Sullevan Beare’s work.

    Content Copyright © Omnium Sanctorum Hiberniae 2012-2015. All rights reserved.

  • Saint Wigbert, Missionary in Frisia, August 13

    August 13 is the day on which one of the famous Anglo-Saxons who studied in Ireland is commemorated – Saint Wigbert, who laboured among the Frisians. As Canon O’Hanlon is at pains to point out, he is not to be confused with the more famous saint of the same name who was a disciple of Saint Boniface, a task not made any easier by their sharing of the same feastday. Our saint was part of a missionary endeavour to the Netherlands which did not meet with success thanks to the opposition of the local ruler, Radbod, who was firmly wedded to paganism, and he returned to Ireland. Thus, although he is not an actual Irish saint, Wigbert received his education in Ireland, was prepared for his mission here by Saint Egbert, and may have ended his life in this country too.

    St. Wigbertus or Wickburtus, Missionary in Frisia. [Eighth Century]

    The earliest notices of this holy man are to be found in the writings of Venerable Bede. The Petits Bollandistes have inserted some accounts of this missionary and confessor when treating about St. Wigbert or Wictberecht, Abbot of Fritzlar, in the Electorate of Hesse, at the 13th of August. They mention, that Mabillon speaks of several saints bearing this name; and, in the first place, about the present one, who is the most ancient, and who went from Ireland to Frisia. Molanus devotes a paragraph to this St. Wigbert, at the 13th of August and he is represented as a Martyr in Fostelandia. Also, Miraeus, Wilson, Ferrarius, Menard, and Ghinius have a similar record regarding him. Colgan intended publishing the Acts of St. Wigbertus, Martyr, at the 12th or 13th of August. Nevertheless, some erroneous tradition must have been put into circulation; for, although this holy missionary laboured among a pagan people for some time, his blood was not shed for Christ on the field of his gospelling. The Bollandists have notices of this holy man, at the 13th of August, while they are careful to distinguish him from another St. Wicbert, Wichbert, Wippert, Wigberch or Vigeberecht—as he is variedly called—and whose feast occurs, especially in Germany, on this same day. More complete details regarding the latter have been recorded, and he was likewise an Anglo-Saxon. This coincidence of names and of festivals, on the same day, has caused much confusion of statement by writers who have referred to them. The last named, Wigbert, was Abbot over two monasteries, which he built in Germany: first, over Fritzlar, three miles from Cassel, and afterwards over Ortdorf, in the same province of Hesse.

    The saint connected with Ireland by residence seems to have been an Anglo-Saxon, by birth and race; and, most probably, he was born towards the close of the seventh century. This holy servant of Christ, at an early age, evinced a great contempt for the world’s enjoyments; and, in after years, he was distinguished for his great learning. When St. Egbert went to Ireland, where he lived the life of a recluse, St. Wicbert was one of his companions there; but, whether or not both left England at the same time is not so clear. However, St. Wigbert lived in Ireland for many years, which he spent in humble retirement, and serving God as a hermit. About the year 690, St. Willibrord, St. Suitbert, and several other missionaries, set out from Ireland to preach among the old Continental Saxons; and, with great zeal, they spread truths of Christianity, chiefly among the people of the Low Countries. Desirous, no doubt, of emulating their fervour and labours, notwithstanding his love for holy solitude, still the saint resolved to engage in a great work of active charity; and, his soul yearned to spread Christianity among those gentiles of northern Europe. With such an object in view, he went to Frisia, where he preached the Gospel among the pagans for two whole years. At that time, Radbod was their ruler, and he was hostile to such efforts. Wherefore, meeting with little encouragement or success in the work of conversion, Wigbert returned to that place whence he proceeded, when trying to fill the office of missioner. There once more he gave himself to the Almighty, in the true spirit of recollection and prayer. That he became an Abbot has been stated, but on no good authority can such a conjecture be founded. Nevertheless, his example and virtues led many to imitate him, and he laboured with great fruit among those people, who knew him so well, and who could thus appreciate his merits. Nor is there any warrant for styling him a Martyr, as some writers have done; since it is most probable, he passed the remainder of his days peaceably in Ireland.

    His death has been assigned to A.D. 747; however, this date refers rather to Wigbert, whose Acts have been written by Servatus Lupus, a priest who lived under Rabanus Maurus, at Mentz, and who afterwards was Abbot at Ferrieres. In the Calendar of National Missionary Saints compiled by Convaeus, St. Wicbertus is set down as a Martyr, in Fostilandia. But, no date has been mentioned for his festival. In the anonymous Calendar of Irish Saints, published by O’Sullevan Beare, at the 13th of August, the name of Wickbertus occurs. He is also commemorated, at this date, in the “Circle of the Seasons.”

    Content Copyright © Omnium Sanctorum Hiberniae 2012-2015. All rights reserved.

  • Saint Ecbrit the Saxon, December 8

    There is a rather intriguing saint who occupies the entire entry of the Martyrology of Oengus for  December 8:

    8. The triumph of humble Egbert,
    who came over the great sea:
    unto Christ he sang a prayer
    in a hideless coracle.

    The scholiast has noted:

    8. Ichtbrichtan, i.e. from Diln Geimin in Ciannachta of Glenn Geimin, or in Mayo of the Saxons, in the west of Connaught. Or in Connaught, i.e. in Mayo of the Saxons in Cera. Vel in alio loco diuersi diuerse sentiunt. Or of Tulach leis of the Saxons in Munster, and Bercert is his name. Or Icht-ber etc., i.e. Ichtbricht who is in Tech Saxan (‘the House of the Saxons’) in Hui Echach of Munster, and he is a brother of Benedict of Tulach leis of the Saxons. And a brother of theirs is Cuithbrecht, and in the east [i.e. in Britain] he remained.

    ‘Mayo of the Saxons’ is inextricably linked to the Paschal Dating Controversy, as following the adoption of the Roman method of calculating the date of Easter at the Synod of Whitby in 664, Saint Colman of Lindisfarne led a group of monastics unwilling to accept the new practice back to the west of Ireland. Saint Colman founded a monastery on the Island of Inisboffin where he and his brethern, which included a number of Saxon monks, could continue with the Irish practices but tensions arose and eventually a separate foundation was made on the mainland. This was known as Mágh nEó na Saxan or Mayo of the Saxons. Mayo of the Saxons developed quite a reputation as a monastic school under the leadership of Saint Gerald and continued to attract English students.

    As we have seen from the scholiast’s notes above though, there is some uncertainty as to where exactly our saint Ecbrit or Egbert fits into the picture. His memory was certainly passed on, for the Martyrology of Marianus O’Gorman also records ‘Ecbyrht’ on this day and the Martyrology of Donegal has a note on ‘ECBRIT, or Icbrit. Marianus. He seems English’ added by a later hand. The earlier scholiast raised the possibility that this Saint Ecbrit may be related to Berechert of Tullylease, who is commemorated on December 6. In my post on Saint Berechert, whose identity is equally problematic, there was mention of a tradition that he was one of three Saxon brothers. The translator of the Martyrology of Oengus, Whitley Stokes, however, raises another possibility in his index to the work:

    Ichtbrichtan, Dec. 8, pp. 256, 258, probably the Northumbrian Egcberct who persuaded the community of Hi to adopt, the catholic Easter and the coronal tonsure, Baeda H.E. III. 4, v. 9, 22, Reeves Col. 379.

    Now this Northumbrian saint does have a distinct identity recorded in the sources. Below is an account of him from Archbishop John Healy’s work on the monastic schools of Ireland:

    Another eminent saint and scholar of foreign origin .. was Egbert of Northumbria. Bede gives a very interesting account of this eminent man. He was sprung from the nobility of Northumbria, and appears to have been born in A.D. 639.

    With another young noble named Ethelun, Egbert went over to Ireland, like the crowds of his countrymen, ‘to pursue divine studies, and lead a continent life.’ They sojourned in the monastery, called in Irish Rathmelsigi… Colgan says that this monastery of Rathmelsigi was in Connaught ; but he does not specify, and probably did not know, the exact locality. In the Martyrology of Donegal, we find reference to “Colman Rath-Maoilsidhe ” (at Dec. 14th ) which is in all probability the monastery referred to by Colgan. This Colman is different from Colman of Innisbofin, whose festival day is the 8th of August. It is not improbable that his monastery was situated at the place called Rath-maoil, or Rath-Maoilcath, both of which were situated near Ballina, on the right bank of the Moy. Everything points to the fact that most of the young Northumbrian nobles and ceorls, who came to the West of Ireland in crowds at this period, landed in the estuary of the Moy, and then going southward, took up their abode, or founded their religious houses wherever they could obtain suitable accommodation. St. Gerald’s Abbey of Mayo was not then established (in a.d. 664) ; and so Egbert and his companions put themselves under the guidance of St. Colman, or some of his successors, in this monastery of Rath-Maoilsidhe.

    Just then the terrible Yellow Plague made its appearance in Ireland, and carries off one-half of its population. All the companions of Egbert and Ethelun were cut off by the plague ; and now they themselves were attacked, and became grievously ill. Then Egbert, whilst he had yet a little strength remaining, rose up in the morning, and going out of the chamber of the sick, he sat down alone, and began to think of his past sins ; and he asked God’s pardon for them with many tears. He prayed, too, earnestly that God would not yet take him out of the world, but would give him time to atone by his good works for the sins of his youth. And if God deigned to hear his prayer, he vowed never to return again to his native Britain, but to live as a pilgrim in some strange land ; and, moreover, to recite the Psalter dailv, and to fast continuously for twenty-four hours once a week. When he returned to the sick chamber, Ethelun, his companion, was asleep ; but presently awaking, he told Egbert that his prayer was heard by God ; then he gently rebuked him, for he had hoped that together they would go into life everlasting. Next day Ethelun died ; but Egbert recovered from his sore sickness, and lived to be ninety years of age, when he departed from this life.

    He was ordained a priest; “and his life,” says Bede,”adorned the priesthood, for he lived in the practice of humility, meekness, continence, justice, and all other virtues.”He loved the Irish greatly, and lived amongst them for fifty years (a.d. 664-715), preaching the Gospel, teaching in his monastery, reproving the bad, and encouraging the good by the bright example of his blameless life. He not only kept his vow, but he added to it, says Bede ; for during the whole Lent he took but one meal in the day, and that was nothing but bread in limited quantity, and thin milk from which the cream had been skimmed off. Whatever he got from others—and he got much—he gave to the poor.

    For many years he had been resolving in his mind to sail round Britain, and go to Germany to preach the Gospel to the pagan tribes who dwelt there, and who were kindred to his own nation of the Angles. But God had willed otherwise. There was in Egbert’s monastery an old monk who had many years before been minister to Boisil, Abbot of Melrose, an Irish foundation in Scotland. Now one morning after matins, Boisil appeared to this aged monk, who at once recognised his old master, and commanded him to tell Egbert that it was God’s will that he should give up his proposed journey to Germany, and go rather to instruct the Columbian monasteries in the right method of keeping Easter, and of tonsuring the head.

    Egbert fearing that this vision might be a delusion, still continued his preparations for Germany, and did not obey the direction given by Boisil. Then that saint appeared for a second time to his minister, and commanded him to make known to Egbert, in a more imperative way, what it was God willed him to do. ” Let him go at once,” he said, ” to Columba’s monastery of Hy, because their ploughs do not go straight, and he will bring them into the right way.” Moreover, the ship in which he was preparing to set out for Germany was wrecked in a storm, and thrown upon the shore, leaving, however, his effects intact. Egbert, taking this as a further manifestation of the Divine will, gave up his project of going to Germany, and set sail for Iona. Wictbert, however, one of his associates in religion in Ireland, went in his stead, and for two years preached the Gospel in Friesland, but reaped no harvest of success amongst the pagans. So he returned once again to Ireland, and gave himself up to serve God during the rest of his life, as he was wont to do before his departure, in great purity and austerity; “so that if he could not be profitable to others by teaching them the faith, he took care to be useful to his own beloved (Irish) people by the example of his virtues.”

    Now when this holy father and priest, Egbert, beloved of God, and worthy to be named with all honour, came to the monastery of Iona, he was honourably and joyfully received by the community. He was also a diligent teacher, and carried out his precepts by his example, so that he was willingly listened to by all the members of the community. The effect of his frequent instructions and pious exhortations, was that at length the community of Hy consented to give up the inveterate tradition of their ancestors in religion, and adopt the new discipline, which by this time had been received everywhere else throughout the Irish Church. Now surely, this was, as Bede observes, a wonderful dispensation of Providence, that these very monks of Iona, who were the first to preach the Gospel in Northumbria, should afterwards be persuaded by this Northumbrian priest to accept the correct discipline and true rule of spiritual life. And stranger still, it was on Easter Day, the 24th of April, a.d. 729, that this man of God went to his eternal rest ; whereas, but for his exertions, that Easter festival would not have been duly celebrated on that day, but, in accordance with the unreformed system, would have been celebrated in that year towards the end of March, whilst the rest of the Church was observing the fast of Lent.

    Insula Sanctorum et Doctorum or Ireland’s Ancient Schools and Scholars by the Most Rev. John Healy (6th edition, Dublin, 1912), 591-593.

    So here we have a Saint Egbert, an Englishman who comes to study in the west of Ireland and who is clearly linked to the Paschal Dating Controversy. Yet the one obvious difficulty in being able to accept Stokes’ identification with our saint is that this individual is said to have died on the very day of Pascha itself, whereas the Irish sources commemorate him on December 8. There is also no mention of this Saint Egbert being one of a number of brothers.

    Content Copyright © Omnium Sanctorum Hiberniae 2012-2015. All rights reserved.