Why did monasticism play such an important part in the expansion of the Irish and Anglo-Saxon Churches between 500 and 750?

Authors Avatar

George Molyneaux

Why did monasticism play such an important part in the expansion of the Irish and Anglo-Saxon Churches between 500 and 750?

The term “monasticism” is not entirely straightforward: in this period the word “monasterium” was used to refer to a wide variety of institutions and it must be borne in mind that there was not some kind of ‘standard monastery’. The basic characteristics of monasticism were prayer and abstinence, although the levels of dedication demanded varied greatly and encompassed both coenobitic and eremitic forms. We should not force anachronistic ideas onto monasticism in this period: the isolation and simplicity demanded by the Rule of St Benedict were generally not required until the reforms of the tenth century, although some monasteries, like Monkwearmouth and Jarrow, where Benedict Biscop’s rule was used, incorporated strong elements of Benedictine tradition. Indeed, in many monasteries, monks had considerable freedom of movement and clerics were also part of the community. Because of the later associations of the word “monastery”, some writers use the term “mynster” in discussing monastic establishments in this period; I shall not follow this pattern, since, as Sims-Williams points out, “monasterium” was considered in this period to encompass a broad range of institutions and did not necessarily then have the connotations it has subsequently acquired.

It is my contention that these diverse monastic foundations played an important role in the growth of both the Irish and the Anglo-Saxon Churches in four main ways. The first sense in which monasticism contributed to the Church’s expansion was in the conversion of pagans. Secondly, monks were most probably concerned to some extent with ‘front-line’ pastoral care, ministering to the faithful. In analysing this, it is necessary to consider the role of monasticism in relation to episcopal authority, where contrasts between the Anglo-Saxon and Irish Churches emerge. It appears that, especially in the Anglo-Saxon Church, the monasteries played an important role in this area, though pastoral care was theoretically the preserve of the episcopate; while monasteries in Ireland were powerful, it is doubtful whether they contributed greatly to pastoral care. As well as engaging directly in ministry, monasteries thirdly provided much support for preaching and converting, particularly by copying texts, training religious personnel and perhaps providing inspiration. Finally, monasteries provided a means by which kings and nobles could endow the Churches advantageously, thus increasing the wealth of the Churches.

It is clear that monasticism played a major role in missionary activity in both Churches. The clearest evidence of this in the Irish Church is the conversions achieved by Iona. Oswald and Oswiu, future kings of Northumbria, were converted while in exile on Iona (this was important in the background to Aidan’s mission to Northumbria) and Adomnan refers to Columba converting ordinary laymen, for example by raising a boy from the dead. As Anderson points out, Columba did not achieve the wholesale conversion of the Picts, but it is clear that he made significant progress, upon which his successors could build. Bede says that Columba converted the Picts “by his words and example” and Adomnan refers to miracles performed by Columba at the court of Bridei, the king of the Picts. Bede perhaps makes the conversion seem somewhat straightforward: it would actually appear, given that Columba made seven journeys to Bridei, that the conversion was not swift, but it is highly likely that the conversion of the Picts should be attributed to Iona. After all, the Picts were Christian by the time of Wilfred, and, as Charles-Edwards points out, it is highly likely that he would have claimed credit for this, had the Northumbrians (as Hughes suggests) been responsible! Mayr-Harting plays down the importance of missionary activity to monasteries, pointing out that it was expedient to ensure that the Picts were not hostile and that Iona only intervened in Northumbria when invited; however, the conversion of ordinary laymen does suggest that the community was keen to take its message to the pagans.

Similarly, there was monastic involvement in conversion in the Anglo-Saxon Church: Wilfred, for example, set up a monastery in the kingdom of the South Saxons to help secure their conversion. Furthermore, the community at Melrose, under Boisil and then Cuthbert, was active in converting neighbouring people. There do seem to be contrasts in the strategies of conversion deployed. On the one hand, the Irish Church tended to rely upon miracles and stern teaching in the style of St Martin of Tours to astound the heathen: Columba’s miracles and Cedd’s angry treatment of Sigbert are examples of this. On the other hand, the Anglo-Saxons tended to be more willing to adapt, cajole and induce like St Gregory: one of Wilfred’s strategies was to teach the South Saxons how to fish, and thereby win their support. Generally, missionary activity involved the setting up of ‘daughter houses’, which would be subordinate (and sometimes tributary) to the main monastery. Examples of such houses include Applecross and Lindisfarne, which were two of Iona’s many ‘daughter houses’. By establishing networks of ‘daughter houses’, monasteries like Iona, Lindisfarne, Clonmacnois and Bangor both acquired power for themselves (often across different secular kingdoms) and helped to cement the conversion of the area around the ‘daughter house’.

Join now!

Having converted people to Christianity, it was necessary to minister to them: monasteries in both the Irish and the Anglo-Saxon Churches were probably involved, to varying extents, in this crucial activity. The strongest evidence relates to the Anglo-Saxon Church, with Bede describing the pastoral role of the monasteries in Northumbria thus:

“Whenever a cleric or a monk went anywhere he was gladly received by all as God’s servant. If they chanced to meet him by the roadside, they ran towards him and, bowing their heads, were eager either to be signed with the cross by his hand or to ...

This is a preview of the whole essay