Saint Machar died in 600 AD. (C.E. – Christian Era). He was the son of Fiachna, an Ulster Prince. Machar was baptised by St Colman of Kilmacduagh, and was then given the baptism name of Mochumma, a name which has a sense of endearment about it.
St. Machar is said to have cured seven lepers and to have turned a fierce wild boar into stone. Columba determined that Mochumma should be sent away to do mission in eastern Scotland among the Picts. The ‘’Seanchaí’’, pronounced Shankey, (Ancient Celtic folklore-tellers) relate that St Columba gave Mochumma instructions to search for a place where a river formed the shape of a “crosier” and establish himself there. The site of the present St. Machar’s Cathedral, in Aberdeen, is an uncanny fit to Colum Cille’s instructions. St. Ternan (a disciple of St. Ninian) had already established Christianity in this area in the fifth century, and the further missionary efforts of St. Machar in Aberdeenshire cemented Christianity successfully. St. Machar being Irish, would have founded a monastery, according to the Celtic traditions, and was the abbot, with equal prestige and authority to a bishop. This monastic site would later become the Cathedral site of St. Machar.
Let us fast forwarding into medieval and then also relatively recent history… Shortly after Scotland’s war of independence, the construction and progress of the Cathedral was continued under among others Bishop Alexander Kinnimund (1355-80) and Bishop William Elphinstone (1431-1514). In his lifetime the cathedral was enlarged. The nave and towers on the west, now form the modern church. To the east of the nave, there was a crossing which had one large central tower. There was also a choir to its east and transepts pointing north and south. In 1520 a ceiling of panelled oak bearing 48 heraldic shields was commissioned by Bishop Gavin Dunbar (1518-1532).
Sadly, with the advent of more recent history, General Monck led Cromwell’s troops into Aberdeen in 1654. Looking for material for his fort he removed the stones from the now empty and destroyed bishop’s palace to the east, and from the disused choir space… Enough said!
St. Machar is celebrated in the Scottish liturgical calendar on the 13th November
Much of the material below is taken from Catholicireland.net and supplemented by quoted sources.
A synthetic overview
St Willibrord (AD 658-739) bishop, missionary and patron of the Benelux region. Willibrord, an Anglo Saxon from Northumbria in present day UK, was trained abroad in Ireland and ordained a priest while there. Just like St. Patrick, Ireland left her influence on the the saint to be. From Reverend Willibrord’s priestly ordination in the emerald isle, he was to bring Ireland’s influence to the continent, as one of the first missionaries to the Netherlands and Luxemburg.
His formative years
Willibrord received his Catholic education from a very young age. He had St Wilfrid in Ripon, Yorkshire as his teacher and guide. Now Wilfrid, was a leading light at the Synod of Whitby, A.D. 664, promoting the roman rite over Celtic liturgical traditions. Willibrord was professed at fifteen and in 678 he was sent to Rath Melsigi in Ireland for further studies and formation. Rath Melsigi was an important monastic settlement for the Anglo-Saxons. Historians long thought that Willibrord’s monastery was situated at Mellifont in Co. Louth. But historian, Prof. Dáibhí Ó Cróinín has located Rath Melsigi on the site of Clonmelsh, in Carlow. Ó Cróinín, wrote about Willibrord in 1982 and has published many papers on Rath Melsigi, and Willibrord in a published work ”In Peritia” chapter 3 (1984), pp. 17–49. After twelve years Willibrord was ordained priest in Ireland in 690, and he then immediately returned to England.
Missionary priest
After some time, Willibrord set out for Iona in Scotland, to promote the use of the Roman rite over Celtic traditions. From there, with a band of monks they all went to Frisia which is in present day Netherlands. In Frisia they were well received by Pepin of Herstal, duke and prince of the Franks. Before he began his mission in Frisia, Willibrord went to Rome to obtain approval from Pope Sergius I, for his mission and to procure some relics for the future new churches to be founded. Willibrord’s mission was a success and in 695, with Pepin’s recommendation, he was consecrated in Rome as the archbishop of the Frisians.
A new monastic centre at Echternach
In 701 Willibrord established a new missionary monastery at Echternach in Luxemburg. He did this with the help of some monks from Ireland. This centre became an important library and scriptorium in the Frankish empire. Willibrord died from fatigue in his early eighties at his monastery at Echternach. He became venerated as a saint and pilgrims came to his grave. An annual hop dancing procession takes place in Echternach on Whit Tuesday to honour St. Willibrord. Prof. Dáibhí Ó Cróinín, believes there is a connection (through St. Willibrord) between Irish and Echternach manuscripts and also a connection between the hop dancing procession and Irish dancing. It seems St, Willibrord modified the ”Céile” custom in Ireland at his Benelux pastures.
The church universal celebrates St. Willibrord on the 7th of November. He is particularly mentioned in the Irish liturgical calendar.
The material contained herein is the result of personal investigation and endeavour. We are of the opinion that the material put forward is very reasonably accurate, carefully garnered, digested and distilled for our readers edification. We encourage the reader to look elsewhere for corroborative evidence on the topic.
The Feast of All Irish Saints was instituted in 1921, by Pope Benedict XV. It was already a huge privilege to have twenty five new Irish saints recognised by Rome back in 1902, albeit via an informal procedure. In that year we had increased our existing locally acclaimed saints recognised universally. To explain the procedure for recognition of saints lets take a look at three options…
We have
A) Formally canonised saints
B) Informally canonised saints
C) Pre-congregation canonization
A. Formally canonised saints are when there is a solemn public affair in publicising the recognition of someone as a saint. Examples of formally canonised Irish Saints or saints for Ireland are:
Saint Charles of Mount Argus (Dutch) – 5th January
Nb* Irish monk St. Virgil is also known as St. Fergal; an 8th-century missionary scholar who was formally canonized in 1233 by Pope Gregory IX.
B. Informally canonised saints are when there is a recognition of someone as a saint without the solemn public fan fair. It is a recognition via the process of Cultus Confirmation. Listed below are twenty five saints were recognised in 19 June 1902 by the universal church via the process of Cultus Confirmation:
The process of Cultus Confirmation is also called equipollent (equivalent) canonization, which consists in decreeing an Office and Mass by the pope in honour of the saint, (Benedict XIV, l, c., xliii, no 14). The Congregation for the Causes of Saints (CCS), instituted in 1969, has the competence to consider such an honour. Ordinarily someone whose cultus has been confirmed is considered “Blessed”. In some cases, the decree grants the title as “Saint”.
The rules instituted by Pope Benedict XIV, on the conditions for an equipollent canonization: 1) Existence of an ancient cultus of the person: namely evidence of an immemorial public veneration (cultus ab immemorabili tempore) of the person at least one hundred years before the publication of the decree. 2) Reliable and constant attestation to the virtues or martyrdom of the person by credible historians. 3) Uninterrupted fame of the person as a miracle worker: the claimed saint maintains a reputation for performing miracles that have continued without exception of the centuries. These criteria ensure only claimed saints of authentic merit veneration and canonisation.
C. Pre-congregation canonization are when a saint was proclaimed so by popular devotion and recognised as such by a local bishop. This was of the era before the formal canonisation process we have today begun. This pre-congregation canonisation process is no longer promoted today.
Our national patron Ss Patrick, Brigid, and Colmcille, are also saints by acclamation of local bishops.
What a great privilege that we have twenty officially recognised Irish saints by the Roman pontificate via Cultus Confirmation. We celebrate all Irish Saints day on the 6th November.
St. Malachy was of noble birth whose family surname was Ua Morgair. He was born in Armagh in 1094. His Irish baptism name was Máel-M’áedóc. His father, Mugrón, was ard-fher légind (chief lector or chief scholar) of Armagh. His family was of an ecclesiastical line of Cenél Conaill, a dynasty of Uí Néill. His mother, was most solicitous to train him up in the fear of God.
He received his formation in Armagh from Ímar Ua hÁedacáin, a reform-minded monk. Malachy was very studious, and he far outstripped his fellow-students in learning. He also developed a strong spiritual life and became an ascetic. Malachy was ordained deacon by Ímar c.1118, some years after the reform synod of Rath Breasail in 1111. He was then ordained a priest by the comarba Pátraic (Successor of St. Patrick), by Cellach (Celsus) in 1119. Rev. Cellach was a strong advocate for reform. Under his influence, Malachy advanced his studies in sacred liturgy and theology, down south in Lismore; a predominantly Gaelic diocese, and a pro-reform foundation. He studied for two years under St. Malchus. There also, Malachy came into contact with Máel-Ísu Ua hAinmire, bishop of the small diocese of Waterford, which was a predominantly viking diocese. Máel-Ísu Ua hAimnire was also a strong advocate of reform. He was a Benedictine monk who had studied at Winchester and was well informed on Roman canonical and liturgical practice.
Malachy was thus, destined to reform the Irish ecclesial church. He later became the Abbot of Bangor, in 1123, and became bishop of Down & Connor at age thirty, and then reluctantly became Archbishop of Armagh, in 1132, succeeding Cellach. During his term in possession at Armagh, St. Malachy reformed church discipline, and promoted the Roman Liturgy, in favour of the Celtic traditions. Malachy re-established Christian morals, to the point that he felt able to resign in 1138, with the view to return to the diocese of Down & Connor. He divided two sees of Connor and Down and consecrated another bishop for Connor, reserving for himself the small diocese of Down.
He travelled to Rome in 1139 via York in Great Britain, and Clairvaux in France, visiting St. Bernard. The Clairvaux saint wrote a hagiographical tribute on The Life and Death of Saint Malachy. At Yvree in Piedmont, Malachy restored to health the child of the host with whom he lodged, who was at the point of death. At Rome, the Irish saint sought from Pope Innocent, palliums for the Sees of Armagh and Cashel. He did not succeed in this request, but got a promise of such, and Malachy returned home as legate for Ireland. His role was to oversee church reform. On his return trip, at Clairvaux he was given five monks for the Mellifount abbey to be (1142). St. Malachy travelled back to Ireland through Scotland, and restored king David’s dangerously ill son Henry to perfect health. During Malahy’s period back in Ireland, he travelled across the country in the role of papal legate, promoting church reform and establishing of Augustinian chapters at some of the Irish cathedrals.
Malachy convened in 1148 a synod at Inis Pátraic in Dublin. There a decision was made in principle to seek four pallia – for Armagh, Cashel, Dublin, and Tuam. Malachy undertook a journey to meet Pope Eugenius in France. But he fell ill in Clairvaux dying in the care of St. Bernard, on 2 November of his age fifty-four. Though he passed away, his desire for the pallia and the diocesan organisation he had worked hard to promote, was to be realised at the synod of Kells–Mellifont in 1152.
Malachy was the very first formally canonized Irish Saint. He was canonised by Pope Clement (III), on 6 July, 1199. His feast is celebrated on 3 November.
Print sources: The Last Chieftain of Gaelic Ireland by Pól Uí Súileabháin
This is a story that unfolds, beholds, and must be told!
Dominic Collins was born into an illustrious Catholic family in Youghal, East Cork in 1566. His father and his brother were mayors of the town. His family were the owners of the townland called Labranche. Dominic was brought up piously in the Catholic faith. When he reached manhood, at twenty two years of age, he sailed to France, enlisting in the army of the Duke of Mercoeur. He longed to fight for the Catholic League against the Huguenots in Brittany. He served for five years with distinction and rose through the ranks. His outstanding achievement was the capturing of a strategic castle at Lapena. From this success he was appointed military governor of Lapena.
Dominic proved to be an honest and brave governor. Later when Henry IV of France tried to bribe him with 2,000 ducats to hand back the castle, it was to no avail. Dominic strategically handed the castle to a the Spanish general, Don Juan del Aguila, a loyal supporter of Philip II, Catholic King of Spain. For this Dominc Collins earned a pension, and a trip to Spain to serve the Spanish King.
King Philip II had placed Dominic in the garrison at La Coruña in Galicia near Santiago de Compostella. The Irishman became captain of the marines and served eight years. Although it was a time of peace, he found himself battling a spiritual battle. At La Coruña in 1598, Dominic encountered a Irish Jesuit priest by the name of Thomas White.
Vocation
Father White had come to Spain from Clonmel, founding the Irish College at Salamanca for the formation of Irish priests. He was now the chaplain of the Irish seminary in Spain. Fr. White wrote of his encounter with Dominic, and it is paraphrased like this:
”Dominic was struggling to find satisfaction, peace and joy as a captain of the marines, and felt God calling him to renounce the world and its vanities. He particularly felt called to the Jesuit order of priests”.
Dominic was a late vocationer, and this would make the transition from a comfortable military life to an ascetic religious life rather difficult. He would have to prove himself, and so he did. He joined on December the 8th as a novice in 1598 in Santiago de Compostela in Northern Spain. The novice house at Santiago was struck by a plague. Many members fled for fear of catching a disease. Collins bravely stayed, tending to the sick for two months. A report sent to Rome by his superiors describe the Irishman as man of sound judgment and great physical strength, mature, prudent and sociable. He was also hot-headed and stubborn.
Collins encounters the English foe in 1601
At this point Dominic’s story takes a twist. We need to bear in mind the context to more fully appreciate what happens next… The context of Dominic’s Kinsale visit was this… There was an established divide and conquer strategy of Ireland by the English. An Irish chief by the name of Donal O’Sullivan Beare understood their strategy, and was holding his clan forth at Dunboy Castle in Cork. Meanwhile two Chieftains, Hugh O’Neill and Red Hugh O’Donnell headed to Kinsale in Cork to confront the English army. At the same time, in 1601 King Philip III of Spain sent a Spanish envoy to help the Irish patriots. The Irish Jesuit, Brother Collins sailed with this Spanish envoy. Collins’s ship finally reached Ireland on 1st December 1601 at Castlehaven, not far from Kinsale and not far from Dunboy Castle.
Lord Mountjoy and his English army laid siege to Kinsale. O’Neill, O’Donnell and O’Sullivan Beare, converged on Kinsale. Brother Dominic along with the Spanish soldiers joined with O’Sullivan Beare. But a rash Irish attack at dawn on Christmas Eve, by O’Neill and O’Donnell failed badly, due to a hasty strategy, resulting in a big disadvantage for the Irish army. After a long march during the night the Irish army were lost and disjointed. The English found them stumbling by in confusion. O’Donnell and O’Neill suffered a humiliating defeat, with no possible help from the Spaniards who where stationed elsewhere.
O’Neill and O’Donnell’s armies retreated back to Ulster while O’Sullivan Beare and his army remained at Dunboy Castle on the Beara peninsula. Dominic Collins accompanied O’Sullivan to the safety of Dunboy Castle, overlooking Beare Island. Dunboy castle was the fort that O’Sullivan decided to make a last stand against the foreign invaders of Lord Mountjoy and Sir George Carew, the so called ‘’president of Munster’’. At Dunboy Castle Dominic encountered Fr. Archer, an Irish Jesuit priest, who also had set out from Spain and had then escaped Kinsale.
O’Sullivan’s strategy was effective against the English army, as George Carew struggled to get a foothold in that region. The Irish army were expecting more assistance from Spain. After six months the English army decided to make a landing by sea. On 6th June 1602 Carew with 4,000 English troops made an unexpected landing on a sandy beach from Beare island, just below the castle. It was an unusual calm day by the sea, and it favoured the English. By Carew’s testimony, O’Sullivan’s men put up a brave fight.
On 17th June Dunboy castle was under heavy attack by Carew and the English. Dominic Collins, knowing that Carew wanted to hold to ransom a Jesuit, offered a peace treaty settlement. But Carew was not an honourable Englishman and as soon as a deal was agreed, that it was already torn asunder; Dominic Collins was taking prisoner.
The English resumed heavy artillery attack on the remaining castle ruins and into the crypt. After a bitter siege, with heavy casualties, the castle was blown up as a desperate attempt to take out English leaders. The Irish lost and the O’Sullivan’s retreated to Glengarriff. Dominic Collins, Thomas Taylor, and Turlough Roe MacSwiney were taken for questioning. The rest were swiftly hanged, seventy men and all.
Interrogation
Taylor and MacSwiney were soon after executed. But Dominic Collins, was consider to be a promising prospect for apostacy. Carew felt if he could turn the Jesuit to renounce his Catholic and embrace the fight for the Queen of England, it would be their resounding victory. Dominic was savagely tortured by Carew. He was also promised rich rewards and high ecclesiastical office by Lord Mountjoy for renouncing the Catholic faith. Some family members visited him, to encourage him to save his life and fain a conversion. It was a psychological battle but Dominic Collins rejected all pressures and he happily accepted a martyr’s death.
Dominic was taken by Carew to his hometown of Youghal on 31st October 1602. The Irishman knelt at the foot of the gallows joyfully saying: “Hail, holy cross, so long desired by me!” He then preached to the crowd, urging them to remain faithful to the Holy Roman Church.
Dominic Collins was then left hanging for many hours, the rope eventually snapped and his body collapsed to the ground. As night fell, local Catholics took his remains and buried him reverently in a secret place. Dominc’s Collin has since been venerated as a martyr in Youghal. Many favours and cures were attributed to his intercession. He is remembered on 31st October in the church liturgical calendar for the Cloyne diocese.
Brother Dominic Collins, together with sixteen other Irish martyrs of Ireland, was beatified by Saint John Paul II on 27th September 1992.
Material taken from Saint of the Day and also from St. Eunan’s writing on St. Columba.
According to tradition, Otteran lived more than forty years at Silvermines, in Tipperary, erecting a church there in 520. He also served as abbot of Meath, and founded Lattreagh. He was one of the twelve who travelled with St Columba to Iona.
Otteran was of royal Irish lineage and was a kinsman of St. Columba of Tír Conaill (Donegal) in the 5th century. He may have visited Iona before Columba and before the mission there had properly begun. The island of Iona would have been part of the Irish Dál Riada kingdom. The Dalriada colony stretched from western Scotland known as Argyll today, and extended over the Irish sea into Antrim and Down Patrick. Iona would have been reasonably central in this colony, via the sea to its borders which included north eastern Ireland & parts of western Scotland.
The oldest remaining church on Iona is named after St. Otteran located by his tomb, called Reilig Odhráin. He worked in Iona evangelising the people of Scotland. An Irish Calendar from 800 A.D. written by Oengus the Culdee testifies his death. Otteran or Oran (Odhran, = `the pale faced one’) is mentioned to be the first monk who died on the missionary island.
Columba is said to have seen devils and angels fight over Odran’s soul before it ascended into heaven. A popular legend says that Otteran consented to being buried alive beneath a chapel that Columba wanted to build. It was part of an omen that the walls of the chapel would collapse unless a living man was buried below the foundations. So Otteran was consigned to the earth, and the chapel was erected above him.
Otterran is ‘’Titular Guardian’’ of Viking ancestors’ ashes
Otteran was the first Christian to be buried in the old pagan cemetery on Iona. The vikings had long carried their deceased leaders to be buried there. Iona is the place of repose for over fifty kings and a handful of princes. The norsemen chose Otteran (the viking pronunciation), with the titular guardian of their ancestors’ ashes, and patron of Waterford city in 1096. Also in Iona, began the beginning of that wonderful manuscript the Book of Kells. With the invasion of the vikings, as described in “An Leabhar Breac” this book project had to be moved to Kells in Ireland for completion.
The Irish Martyrologies tell us that saint Otteran is honoured on October 27th as a monk of Hy, a kinsman of St. Columba. Otteran’s died in 548 AD and his tomb is greatly revered in Iona. He is recognised as a saint through the process of Cultus confirmation (equipollent canonization) since 1902 by Pope Leo XIII
Thaddeus McCarthy was a bishop twice over, yet he never got the opportunity to properly govern his entrusted flock. Thaddeus was born into Irish nobility at Innishannon, Cork in 1455. He studied in France, and later served in a tribunal in Rome. He was appointed a bishop at only 27, an age that required a special dispensation from the pope. Unfortunately, this appointment proved a big blunder, as the diocese still had its former bishop, whom was presumed dead. Bishop McCarthy travelled back to Ireland with his official papal appointment papers, only to find bishop O’Driscoll still alive and governing the diocese. This did not go down well for either men. There was already bad blood between the McCarthy and the O’Driscoll families, and the existing bishop O’Driscoll took great offence to McCarthy’s claim as bishop. It was a big disappointment for Thaddeus McCarthy, and an embarrassment for Rome. O’Driscoll accused McCarthy of being an imposter, and Rome recognised a mistake had been made. McCarthy’s appointment was rescinded.
After eight years in limbo, and personal suffering which included later excommunication, Pope Innocent VIII finally brought McCarthy back to the fold. He gave McCarthy a second appointment as Bishop, this time of the diocese of Cloyne, in Cork. Justice having been finally secured, McCarthy travelled back to his new diocese, only to discover that a real imposter by the name of Fitzgerald had usurped his office. McCarthy tried to take possession of his cathedral, but was impeded by armed men who barred the entrance. McCarthy had to walk from town to town in his diocese, with proof of papal papers declaring him the real bishop. His own family wanted to help with arms, but Thaddeus refused their offer, as it seemed absurd to take up his seat through the use of violence. This caused a rift between him and the his own family.
McCarthy went back to Rome. This time he secured authorization for military support, as he sought to take possession of his diocese. However, on his homecoming to Ireland, he travelled as a pilgrim disguised as a pauper. The Bishop McCarthy was now 37 years old, and worn out from years of fighting to do what God had called him to do, and serve the diocese. Thaddeus died a pilgrim near Turin and was to be buried in a pauper’s grave, save for a supernatural act. A light emanated from his dead body… The local bishop was called, and he testified that he had dreamed of a bishop ascending into heaven. On examination of the body, they discovered his bishop’s ring. The result was that they buried him in the cathedral of Ivrea, near Turin. Many miracles have been associated with him ever since.
Blessed Thaddeus McCarthy never governed his diocese, nor ordained any priest. However, he did give his life for God, and is today known as the “White Martyr of Munster”, as he ultimately won him a pauper’s death crowned with glory. He is the model for those who may be discouraged by lack of success. It’s better to be faithful than to be successful. He has a recognised status of being Blessed by way of Cultus Confirmation; 26 August 1895 by Pope Leo XIII.
Bishop Thaddeus McCarthy died on 25th October in 1492.
Gall was a missionary companion of Columbanus, and they were to have a disagreement. It was a little bit like St. Paul and Barnabas in the book of Acts.
Acts 15: 36, 39 recounts a strong disagreement among two evangelisers, Paul and Barnabas. It says: ”Some time later Paul said to Barnabas, “Let us go back and visit the believers in all the towns where we preached the word of the Lord and see how they are doing.”…They had such a sharp disagreement that they parted company”.
Now at the time of the Irish mission in Europe, St. Columbanus was the most outstanding monk in Europe. He brought with him many disciples into the continent to reclaim the Word of God. This was during the era of the declining roman empire, when the Barbarians began to make incursions into the former roman territory. Columbanus left the monastery at Bangor, County Down, with twelve other monks, of whom St. Gall is the most notable; he was a type of right hand man in the missionary expedition. Gall had the unique ability to communicate in a German dialect, enabling him to communicate with German speaking nobles and Barbarians.
On their peregrinatio pro Christo, they crossed over to Europe, and found themselves as a group, arriving onto the shores of Lake Zurich. It was here that Gall gained notoriety. Having witnessed idolatry by a Germanic tribe to Woden, one of the Norse gods. Woden is known as a deity of war, of human wisdom, and of poetry; influencing Anglo-Saxon culture as well as that of the Vikings. Gall not only preached against such idolatry, but set fire to the temple, and threw sacrificial material into the lake. For that reason there was a plan to murder Gall.
The team of Irish monks had to flee and they made for Lake Constance, where they then journeyed more until they encountered a priest at Arbon, by the name of Fr. Willimar. This hospitable priest gave counsel as to where the Irish group could settle. The Irish monks then found themselves, heading across the lake at Bregenz in Austria, on the fertile mountainside plains. There they encountered more Germanic barbarians offering worship to false gods. Again, St. Gall did the same as before; preaching against idolatry, and smashing the statues of the temple. All the idolatrous imagery were thrown to the bottom of the sea. The temple was a former Christian church, and now Barbarians were unhappy. Reprisal was on the cards, but Gall won many converts, and St. Columbanus rededicated the Christian church, with holy water, holy oils and holy relics, before celebrating mass there.
St. Gall was a good fisherman and mender of nets, providing well for the community. The barbarians seeing this, hatched a plan. They hoodwinked Gunzo the local Duke to expel the Irish monks for interfering with fishing and gaming rights. At around the same time, two other of the Irish monks were looking for a lost cow. They were assassinated, and so the monks had to once again take flight.
At this point Gall and Columbanus have their disagreement. They part company, under difficult circumstances. Gall felt unfit and sick and would not continue the journey across the alps, with Columbanus to Italy. Gall was thus forbidden to celebrate Mass as a rebuke, and for as long as Columbanus lived. It was a painful obedience, and Gall returned to Fr. Willimar at Arbon, and recovered his health. Gall was given a suitable hermitage on fertile land and he built there a chapel in honour of the Blessed virgin Mary.
Later the local clergy in that region unanimously chose St. Gall to be the succeeding Bishop of Constance, under the promotional influence of Gunzo the local duke. It was the Duke’s way of returning a big favour, as Gall healed his daughter, Fridaburga. The episcopal offer was declined, as Gall could not celebrate under obedience the Holy Mass, and he was not a native to the land. Gall proposed a native deacon who served him well, and a reverend John was elected as bishop.
Within a few short years, St. Gaul had a premonition of St. Columbanus’ death at Bobbio in the north of Italy. Columbanus had already regretted his former heated dispute with Gall and his prohibition of celebrating the Holy Mass. Columbanus therefore sent some monks from his death bed with his staff to gift to St. Gall. Because of the premonition, Gall had already celebrated Mass for the repose of the soul of late Columbanus, before the monks arrived.
The hermitage of St. Gall grew into a monastery with the passing of time, then a city, and then a diocese, and finally the Canton of St. Gallen. Today the monastic library boasts a collection of mediaeval Irish manuscripts. The Irish monk who left Bangor so many years before, became St. Gall of Switzerland. His memory is celebrated on the 16th of October. St. Gall died in 630 A.D.
Much of the material below has been patterned from Omnium Santorum Hiberniae; it’s narration favours a clearer understanding of St. Canice which we deem preferrable.
Canice, also known as Cainnech or Kenneth in Scotland is one of the greatest Irish ascetics and most venerated saints in Scotland after St. Patrick and St. Brigid. He was ascetic in the sense that he lived as a hermit in solitude on islands doing penance. He is patron of Kilkenny, as sometimes he is referred simply as Kenny. Canice was a man of great eloquence and learning, he wrote a commentary on the Gospels, known for centuries as ‘’Glas-Chainnigh’’, or the “Chain of St. Canice”. He established monasteries in Ireland and Scotland.
Canice was born in 515 or 516, at Glengiven, in the Valley of the Roe, in present day Co. Derry. He was descended from Corco Dalann or Ui-Dalainn; a Waterford tribe. The tribe dwelt on an island referred to in the Saint’s Life as “Insula Nuligi,” believed to be Inis-Doimhle on the river Suir. Canice’s father was a bard who settled in Glengiven with his wife Maul, under the favour and protection of the chief of Cianachta. In the ”Irish Saints”, (preserved in the College of Salamanca) Meaula or Mealla is given as name of the mother of St. Canice.
The early years of Canice were spent tending to the chieftain’s flocks. God then called Canice to pastor His faithful elect. Soon Canice became a disciple of St. Finnian of Clonard and studied at his monastery, (a centre of ascetics). He had for his companions, like Columkille, Kieran of Clonmacnoise, Comgall, Brendan, and other notable saints, collectively considered the twelve Apostles of Ireland. Later Canice lived at Glasnevin Monastery near present day north Dublin city where he became friends with the great ascetics, Sts. Ciaran and Comgal under the tuition of St. Mobhi.
When a plague broke out in Ireland, the saint moved for a while to Wales. There he stayed at Llancarvan Monastery, on the banks of the Severn, under St. Cadoc. St. Canice had the special love and virtue for transcribing the sacred Scriptures. But above all his virtues, he placed great practice in obedience. One Welsh anecdote we can regale, was while Canice was engaged in transcribing, suddenly the monastery bell sounded. The ringing summoned him for another task. Canice immediately left, his unfinished transcribing, and his half formed letter ”o”, and hastened at once to new duties now demanded of him. Thenceforth, the abbot favoured Canice exceedingly.
Canice continued his religious formation in Wales and in c. 545 he was ordained priest. Canice went to Rome for a blessing from the reigning pontiff. He then returned to Ireland and established an important monastery at ‘’Aghaboe’’ in County Laois. ‘’Aghaboe” means “the little field of a cow.” Under St. Canice, Aghaboe became the chief monastery and spiritual centre of Ossory. It was his treasure-house of graces, and favourite school where generations of his spiritual children lived and prayed, until old age and burial. The rich pastures of Aghaboe gave her monastery a distinct sense of grandeur.
After 562 St. Canice moved to Scotland, where he is known as St. Kenneth. There he built a great monastery on Inchkenneth (“Kenneth’s Isle”) to the north of Iona in Argyl and Bute. He made the monastery of Inchkenneth his mission centre. St. Kenneth was already friends with St. Columba of Iona from their time in Ireland. Together they travelled through the highland country, preaching and baptizing Picts. Columbia and Kenneth visited King Brude of the Picts and performed successful missionary work. To convert the Picts was to put their lives in great peril; but they succeeded!
St. Canice died at the monastery of Aghaboe in the 600. He is celebrated in Ireland on the 11th October, as well as being celebrated in Scotland and Wales.
The saint liked to live as a hermit on small islands. He loved to communicate with nature and animals. Thus, once he ordered mice to go away when they nibbled his shoes; on another occasion he rebuked birds for making a loud noise on a Sunday – and they instantly obeyed their master. A deer solicitously held the saint’s personal copy of the Bible on its horns while he was reading it. That was clever use of his time, doing spiritual reading while in transit.
Cardinal Henry Newman spent his life in search the light of Truth.
Born in the City of London, 21 February, 1801, Henry was the eldest of six children. His religious training, was a modified form of Calvinism, which he received at his mother’s knees. Calvinism is where you believe you are predestined to heaven because you are already blessed with material riches. Henry Newman would read the bible as a kid. At fifteen he underwent a type of “conversion”, based on an idea of God as a ”notion”. He became ordained an Anglican priest in 1824, and was appointed curate of St. Clement’s, Oxford. It was here at Oxford, his religious views in which he had been brought up, began to disappoint. How do you preach convincingly about a ”notion God?”.
The first step towards truth: God as Person
Then began a formation period in his new priestly life; a search for the light of truth. In this new formative period, Newman derived new principles and his old Calvinist philosophy dropped away. At the age of 25, Newman said he had met God, not “as a notion, but as a person”.
The second step towards truth: The wonder of the Roman Catholic Church
Newman’s travelled by the Mediterranean sea to the coasts of North Africa, Italy, Western Greece, and Sicily (December, 1832-July, 1833). It was a romantic episode, with many new novelties. In Rome he met a Catholic called Wiseman at the English College. The eternal city, made a strong impression on him, for Newman found answers he longed for at the bosom of the Catholic church. The Catholic Church is universal and offers universal truth. Rev. Henry was to return to England with a new way of thinking and a mission.
During his return voyage from the Mediterranean he wrote the tender verses, “Lead, Kindly Light”, which became a very popular English hymn. Newman wrote the hymn amid the stormy seas. Returning to Oxford, he found he was increasingly far from Anglicanism, and storm clouds began to appear on the horizon of faith.
The third Step towards truth: Stoking up a debate
in 1833, Henry Newman enrolled in the Oxford movement, and began studying the Fathers of the Church. This movement was common to all denominations, and Rev. Henry Newman gathered around him a group of scholars who questioned themselves on important topics such as respect for the tradition of the first centuries. Newman began to publish material called the “Tracts for the Times”. They were a type of pamphlet, and controversy was provoked in edition ”Tract 90″ in 1841. In it, Newman explained his anglican position which he called the “Via Media“. The Anglican Church, he maintained, lay at an equal distance from Rome (Catholicism) and Geneva (Calvinism). The Anglican church he believed was Catholic in origin and doctrine. Tract 90 distinguished the Thirty-Nine Articles (against Rome), from the doctrines of Trent (for Rome). A furious protestant agitation broke out in consequence, Newman was denounced as a traitor at Oxford. He lost many long time friends for his Tract 90 publication.
Assenting with truth: The conversion to the Catholic faith
In 1843 the reverend Newman made a decision, and retracted in a local newspaper his formerly severe language towards Rome. He began to see the light of truth, and in September of the same year he resigned as an Anglican priest. Two years later he asked to be admitted to the Catholic Church. Then, after completing his theological studies in Rome, he was ordained a Catholic priest in 1847.
New fruits from the light of truth.
In 1850 Henry founded the Dublin University, and built a special half Byzantine half Roman church in Dublin. His Catholicity shone brightly in Ireland. Newman produced a new translation of the Bible into English. He also founded an Oratory in Oxford, dedicated to St Philip Neri, in whose Congregation he had been ordained a priest.
Truth is universal
We too, even if we are already Catholic, can endeavour to discover the light of truth emanating from the Catholic faith. God may prune us from our old ways of thinking to make us more fruitful with the rays of truth shining in our hearts. We ask Our Lady to be our light and guide to the fullness of truth, away from the storm and into the harbour of heavenly happiness.
In 1879, Pope Leo XIII created him a Cardinal. John Henry Newman died at the Birmingham Oratory on 11th August 1890. He was canonised in 2019, and his memory is celebrated on the 9th of October in Ireland for his Irish foundation of the Dublin University church on St. Stephen’s Green.
by 
