The Gratitude of Patrick
by Rev. Scott Elliott
“I Patrick, a sinner, the rudest and the least of all the faithful.” Thus begins St. Patrick’s Confession echoing the words of 1 Timothy 1:15 where Paul describes himself as the chief of sinners. Patrick’s writing begins from a place of humility grounded in the reality of his own human experience. It is somewhat ironic that his self-effacing description of himself would later be overshadowed by the embellished accounts of his life in legends and folklore. Of all the important figures in early church history, his name is perhaps the most recognizable in popular culture around the world. But beyond the haze of cabbage and clovers there lies a real man and a true evangelist. Many people are unaware of the legendary man behind the popular holiday, and far fewer are aware of the historical man behind the mythology. St. Patrick could be considered one of the most effective missionaries to have ever carried the Gospel. This paper intends to give an accurate overview of the life of St. Patrick and underscore some of his key thoughts and doctrine by examining original source documents in light of modern scholarship.
Jon Sweeny, an independent scholar, explains that there are two radically different views on Patrick and the scope of his ministry. He writes that, “the older view is that he introduced the Christian religion [to Ireland] and converted the whole island. The more recent view holds that his sphere of his activity was restricted to the one, small province of Leinster.” Both views present problems for historians. One account of St. Patrick’s life, the Vita Quinta by Probus, “speaks of Palladius as having been sent to convert this island to Christianity.” This would indicate that Palladius, even if somewhat unsuccessful, introduced Christianity prior to the arrival of Patrick. This of course works against the older view of Patrick’s work. On the contrary, looking closely at source materials can dispel the second view as well. Gaining an accurate picture of St. Patrick’s life will require looking at mainly his own writings and incorporating the writings of others critically. The two primary works for understanding Patrick are those penned by his own hand, Confessions and Letter to Coroticus. Of the two works, Irish historian J. B. Bury of Cambridge writes, “the Confession is of far greater interest and value than the letter against Coroticus; for, though not an autobiography, it contains highly important autobiographical passages.” This will therefore be the most essential source for dealing with his life.
Some secondary sources will be used, but viewed through the critical lens of today’s historians. One significant secondary source written by Muirchu comes from around 699 A.D. While his work contains many miraculous stories considered only to be legendary, his writing has still been largely influential in the formation of Patrick’s public persona. His biography was pieced together from written sources. Bury notes that Muirchu, “refers to them in his Preface in the phrase incertis auctoribus, which seems rather to imply that the documents were anonymous than that he was skeptical about their statements.” The sources seem largely legendary, but Muirchu doesn’t comment on his view of them. Some but not all elements of his work can shed light on history. Primarily relying on Patrick’s own works will produce a more balanced and accurate representation of Patrick’s life and ministry.
Patrick, or Patricius as he identifies himself, lived between 389 and 461 A.D. although thee exact years are disputed. His father was a deacon and his grandfather a presbyter. Oden notes that, “it is quite clear that in the Church to which he belonged the clergy were not forbidden to marry; and it must, therefore, have been differently constituted from the Church of Rome.” There are also no mentions of Rome in his writings, which also support this view. He considered himself uneducated, but despite that fact he seemed to have a good grasp of the scriptures quoting about forty passages in his Confession alone. Olden notes that, “his frequent references to the Word of God show a habitual regard for its authority on all matters connected with Christian doctrine and practice.” He clearly knew the scriptures well and had a genuine love for them. Of the seventy-two books comprising the Bible of his time and tradition he quoted from fifty-four of them in his writings as well as twenty church fathers. Patrick also conveyed a strong sense of gratitude for his salvation. He had heard about God from his family but hadn’t made his faith his own. He writes about a sin from his teenage years that a friend brought back up years later when he had become a bishop, saying that at that time, “I didn’t even care about myself.” He describes being taken captive as a sixteen year old boy before he knew God and how God watched over him nonetheless. He felt that his captivity was just punishment for his sinful state. He wrote that, “when [God] corrects us and we turn to him, we should lift him up and praise his wonders before every nation under heaven.” As a slave he was tasked with tending the sheep and while in the fields he would pray frequently to God. Eventually he heard a voice telling him he would soon return home on a ship. It was during his time in slavery that he found salvation in Christ. He writes, “I earnestly sought him out there and I found him and he saved me from all evil.” It was in his suffering that he found solace in the loving kindness of God.
He escaped and was able to board a ship with pagans and leave. Upon landing on shore they wandered for almost a month and had no food. They approached Patrick because of his claims about God. Patrick told them to turn to God and he would provide. They did and a heard of pigs came by. Eventually Patrick was reunited with his family in Britain. Patrick then describes several instances where he had visions and heard the voice of Christ calling him to back to Ireland. He did in fact return to Ireland as a missionary but in his Confession does not provide any of the details of his going. It is also unclear how he was commissioned or installed to the episcopal office. Olden notes that, “Roman Catholics, indeed, usually assert that he derived his consecration and mission from Pope Celestine; but Dr. Lanigan, their principal historian, admits that there is no satisfactory proof by whom he was consecrated.” Aside from the details of his installation in the church his calling from God seemed clear enough. Hitchcock notes that, “even the memoir written by Muirchu are silent on the subject.” Even during Muirchu’s time there didn’t seem to be a need to assign ecclesiastical authority to his mission. It is also somewhat ironic that a Pope, still to this day, has not actually canonized Patrick as a saint.
Instead of providing a narrative of how he became a missionary he provides some general notes about the way he conducted his ministry. As a principal he always returned gifts and donations to people so that others would not have any reason to accuse him or be suspicious of his motives. He was also perfectly fine gifting kings and paying judges to keep himself out of trouble and able to minister. Muirchu draws attention to several stories involving kings indicating that this was a common occurrence. In one of the legendary stories a certain king’s magician blasphemed God and Patrick subsequently prayed to God and the magician was, “caught up into the air, and then let fall from above, and, his skull striking on a rock, he was dashed to pieces and killed before their faces.” Obviously this story was probably passed around in folklore but based on a kernel of truth.
His ministry did not come without complication. He says that many people tried to prevent him from going to Ireland calling the Irish “barbarians.” He also experienced problems during the course of his ministry in Ireland. He writes that God, “often freed me from slavery and twelve dangers which threatened my life.” Even though these troubles were difficult, Patrick continued to do the work he felt called to do. He firmly believed that God had ordered him to remain with the people of Ireland until the end of his life. His purpose for sharing these difficulties was undoubtedly to convey his dedication to his calling. Hitchcock writes that, “Like St. Paul, he narrates the perils and difficulties, sufferings and hardships which he had experienced from friend and foe alike, not in the spirit of boastfulness, but in order to vindicate his character, and to prevent any stain from clinging to and injuring his mission.” It was important, even in his writing, that he be seen as dedicated to God’s mission.
There are two prominent themes that emerge from his Confession. The first theme is providence. He clearly believed that God was leading and guiding him in everything he did. As previously mentioned, he especially noted how God used dreams and visions to direct him. Thomas Oden writes the following:
He appears, indeed, to have considered the dreams which he mentions, as of Divine origin and intended for his guidance, a notion which we may account for with much probability by the belief in a particular Providence directing him in every act of his life, which he held very strongly. Carrying this doctrine to excess, he regarded a dream which harmonised with his own wishes and hopes, as a Divine encouragement, and acted on it as such.
It is clear that Patrick believed that divine revelation was still possible, but his experiences are not particularly mystical in nature. He also never refers to doing anything miraculous. Referring back to God’s deliverance from danger, he writes that God, “frequently gave me warnings, unworthy man that I am, through divine revelations.” He refers generally to these warnings as divine. He also clearly identifies the voice heard as belonging to Christ. In one specific example the voice said, “He who gave his life for you, he himself speaks in you.” Patrick had a sense of being directed by Christ in a very literal way. He also had one encounter in which he was oppressed by Satan but called out to Elijah for help. He notes that he believed it to actually be Christ who aided him.
The second major theme in his Confession is the theme of gratitude. Aside from being called to serve in Ireland, Patrick did not simply go there out of obedience but out of gratitude for what God had done in his life. He writes that, “whatever happens to me, good or bad, I must always give thanks to God who has shown that I can trust him without limit.” The trustworthiness of God and most likely the joy of his salvation deeply impacted him and put him in a state of continual gratitude. His continued success as a missionary also propelled him forward in thankfulness. He credited God with everything good that was accomplished through him and felt he was in debt to him for his faithfulness.
Patrick also expresses gratefulness for God’s forgiveness saying, “I should give thanks without ceasing to God who so often forgave my foolishness and carelessness.” Patrick in his humility repeated refers to his own sinfulness and lowly status in comparison with God. On this he also writes, “I have been highly exalted by the Lord. I am not worthy of this nor am I the sort of person he should have honored.” Patrick’s humility coupled with his gratitude continually shines through. His desire was give back because of all that God had done for him.
Patrick also desired to die as a martyr for him if he could be granted that privilege. He writes, “I ask of him that I might be able to shed my blood with those converts and captives for the sake of his name.” His thankfulness was so great that he was willing to give his own life if it would be given for the sake of Christ. In his short Confession he uses the Latin word gratia (giving thanks) eight different times. In his concluding remarks he claims that every accomplishment he did was only through God’s gift. Ultimately, as Bury points out the whole theme of his Confession is neither a strict confession of sin or a confession of beliefs, although both of those occur. It is a confession of, “the wonderful ways of God in dealing with his own life.” It’s ultimately a record of God’s faithful providential hand in Patrick’s life.
Aside from the two major themes conveyed by his writing he does also include a powerful section of theology which almost takes the form of a creed. He organizes it in accordance with the Trinitarian formulation. Beginning with the Father he asserts God’s supremacy, eternal nature, and reign over creation. He starts with the most essential Judeo-Christian principal that, “There is no other God.” His statements sound very traditional and orthodox for the church at that time, but lack the technical language of theologians in his time. He then moves into talking about the son as eternally begotten, the one through whom things were created, and incarnate. He does not mention the resurrection but does mention his death, ascension and return. James Todd offers significant analysis:
This confession of faith is certainly not Homoousian; neither can we absolutely conclude that its author had seen the Creed of Nicæa. It omits so much which might have been expected from a theologian of the fifth century, that it is scarcely fair perhaps to regard it as a creed. It makes no mention of the resurrection of the body, nor of our Lord’s descent into hell. It does not even mention our Lord’s burial, which is supposed to include and contain the article of the descent into hell in those ancient creeds where that article is wanting. It seems evidently to have been written before the Macedonian controversy. There is no allusion to Pelagianism or to any of the great heresies of the day. It contains, however, as far as it goes, a statement of St. Patrick’s doctrine.
Todd highlights two major areas lacking in Patrick’s statement. First is his doctrine of the Trinity. One of the Patrick legends recorded in the 18th century of course is that he used a clover to help teach the doctrine of the Trinity. It is somewhat ironic that here in his statement of beliefs he does not offer anything refuting either modalism or tri-theism, aside from his “one God” comment and use of the term Trinity.
The other area lacking is in describing the burial and resurrection of Jesus in his human body. It appears that Patrick had an approach to theology that was more from above rather than below. This perspective actually seems fitting with his experience. Throughout his writing he makes a clear distinction between his sinful human flesh and the greatness of the holy and divine God. He probably thought of Jesus more in terms of his divinity than his humanity. While he does refer to Jesus becoming a man he does not dwell on his humanity. His emphasis is on calling Jesus Lord and receiving eternal life. When referring to Jesus being eternally begotten from the Father before creation he writes, “though how this happened it is impossible to say.” This echoes back to the fact the Patrick himself confessed to be uneducated. He may have had a perfectly formed orthodox understanding of the trinity, but neither the language nor finesse to express it in the details required by theologians of the time.
Patrick then goes on to write about the Holy Spirit. He primarily focuses in on the idea that the Spirit seals our salvation and guarantees our inheritance in heaven. He also writes that, “he makes those that believe and obey into children of God.” This is in part referring to our adoption as heirs in salvation as Paul writes about in Galatians, but it could also be eluding the work of the Spirit in our sanctification as well. He says nothing of the Spirit’s gifting believers or the Spirit’s power. It also sounds like his understanding was that the Spirit proceeded from the Son alone. While the creed is not Nicene by any measure, Hitchcock notes that it, “bears a strong resemblance to the creeds cited in the Treatise of Irenaeus, and which Patrick must probably have learnt in Gaul.” While some parallels exist between Patrick and Irenaeus, others believe that this creed came from and lesser known source and that, “the wording of this creed passage is borrowed unmistakably from the Commentary on the Apocalypse by Victorinus of Pettau in Upper Pannonia, who was martyred in the Diocletian persecution (see Bigne, Bibl. Vet. Patr. iii., p. 418c).” Even if this the case, an interesting point should also be made about Ireneus because it connects to Patrick’s elevation of Jesus’ divinity. Hitchcock writes:
Irenaeus was brought up in the East under the influence of the great Polycarp, who was a pupil of the Apostle John. When in Gaul Patrick would have learnt something of the Treatise of Irenaeus against the heretics, and imbibed something of his veneration for the Apostle John. The Celtic clergy were remarkable for their love of that Apostle, and it is quite possible that it was from Patrick, who found the watchword of his life in John 4:10—“the gift of God,” that they derived that regard.
The emphasis on Jesus as Lord over his human self and his reference to (yet incomplete understanding of) being eternally begotten could also indicate familiarity with John’s gospel over the others.
St. Patrick leaves behind a legacy of preaching the gospel in true boldness and humility and converting thousands to faith in Christ. His genuine faith, and gratitude for salvation are models for us all. He lived his life in complete trust of God and his promises. He wrote that, “every day I expect to be murdered, kidnapped, made a slave, or something else. But I am not afraid of any of these things because of the promise of heaven.” May we all press on in our faith with the passion and fervor of Ireland’s Patron Saint. As St. Paul writes, “fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.”
Bibliography
Freeman, Philip. The World of Saint Patrick. New York, New York: Oxford University Press, 2014.
Healy, J. (1905). The Life and Writings of St. Patrick with Appendices, Etc. Dublin; New York: M. H. Gill & Son; Sealy, Bryers & Walker; Benziger Brothers.
Bury, J. B. (1905). The Life of St. Patrick and His Place in History. London; New York: Macmillan and Co.; The Macmillan Company.
Bury, J. B. Ireland's Saint: The Essential Biography of St. Patrick. Edited by M. Jon Sweeney. Brewster, Massachusetts: Paraclete Press, 2013.
Hitchcock, F. R. M. (1916). St. Patrick and His Gallic Friends. London; Brighton: Society for Promoting Christian Knowledge.
Saint Patrick. (1853). The Confession of St. Patrick with an Introduction and Notes. (T. Olden, Trans.). Dublin; London: James McGlashan; James Nisbet and Co.
Todd, J. H. (1864). St. Patrick, Apostle of Ireland: A Memoir of His Life and Mission. Dublin: Hodges, Smith, & Co.
White, N. J. D. (1920). St. Patrick: His Writings and Life. (E. Hull, Ed.). London; New York: Society For Promoting Christian Knowledge; The Macmillan Company.