St. Patrick
St. Patrick, (flourished 5th century, Britain and Ireland; feast day March 17), patron saint and national apostle of Ireland, credited with bringing Christianity to Ireland and probably responsible in part for the Christianization of the Picts and Anglo-Saxons. He is known only from two short works, the Confessio, a spiritual autobiography, and his Letter to Coroticus, a denunciation of British mistreatment of Irish Christians.
Patrick was born in Britain of a Romanized family. At age 16 he was torn by Irish raiders from the villa of his father, Calpurnius, a deacon and minor local official, and carried into slavery in Ireland. He spent six bleak years there as a herdsman, during which he turned with fervour to his faith. Upon dreaming that the ship in which he was to escape was ready, he fled his master and found passage to Britain. There he came near to starvation and suffered a second brief captivity before he was reunited with his family. Thereafter, he may have paid a short visit to the Continent.
The best known passage in the Confessio tells of a dream, after his return to Britain, in which one Victoricus delivered him a letter headed âThe Voice of the Irish.â As he read it, he seemed to hear a certain company of Irish beseeching him to walk once more among them. âDeeply moved,â he says, âI could read no more.â Nevertheless, because of the shortcomings of his education, he was reluctant for a long time to respond to the call. Even on the eve of reembarkation for Ireland he was beset by doubts of his fitness for the task. Once in the field, however, his hesitations vanished. Utterly confident in the Lord, he journeyed far and wide, baptizing and confirming with untiring zeal. In diplomatic fashion he brought gifts to a kinglet here and a lawgiver there but accepted none from any. On at least one occasion, he was cast into chains. On another, he addressed with lyrical pathos a last farewell to his converts who had been slain or kidnapped by the soldiers of Coroticus.
Careful to deal fairly with the non-Christian Irish, he nevertheless lived in constant danger of martyrdom. The evocation of such incidents of what he called his âlaborious episcopateâ was his reply to a charge, to his great grief endorsed by his ecclesiastical superiors in Britain, that he had originally sought office for the sake of office. In point of fact, he was a most humble-minded man, pouring forth a continuous paean of thanks to his Maker for having chosen him as the instrument whereby multitudes who had worshipped âidols and unclean thingsâ had become âthe people of God.â
The phenomenal success of Patrickâs mission is not, however, the full measure of his personality. Since his writings have come to be better understood, it is increasingly recognized that, despite their occasional incoherence, they mirror a truth and a simplicity of the rarest quality. Not since St. Augustine of Hippo had any religious diarist bared his inmost soul as Patrick did in his writings. As D.A. Binchy, the most austerely critical of Patrician (i.e., of Patrick) scholars, put it, âThe moral and spiritual greatness of the man shines through every stumbling sentence of his ârusticâ Latin.â
It is not possible to say with any assurance when Patrick was born. There are, however, a number of pointers to his missionary career having lain within the second half of the 5th century. In the Coroticus letter, his mention of the Franks as still âheathenâ indicates that the letter must have been written between 451, the date generally accepted as that of the Franksâ irruption into Gaul as far as the Somme River, and 496, when they were baptized en masse. Patrick, who speaks of himself as having evangelized heathen Ireland, is not to be confused with Palladius, sent by Pope Celestine I in 431 as âfirst bishop to the Irish believers in Christ.â
Toward the end of his life, he retired to Saul, where he may have written his Confessio. It is said that an angel conveyed to him that he was to die at Saul, the site of his first church, despite his wishes to die within the ecclesiastical metropolis of Ireland. His last rites were administered by St. Tussach (also spelled Tassach or Tassac).
Legends
Before the end of the 7th century, Patrick had become a legendary figure, and the legends have continued to grow. One of these would have it that he drove the snakes of Ireland into the sea to their destruction. Patrick himself wrote that he raised people from the dead, and a 12th-century hagiography places this number at 33 men, some of whom are said to have been deceased for many years. He also reportedly prayed for the provision of food for hungry sailors traveling by land through a desolate area, and a herd of swine miraculously appeared.
Another legend, probably the most popular, is that of the shamrock, which has him explain the concept of the Holy Trinity, three persons in one God, to an unbeliever by showing him the three-leaved plant with one stalk. Traditionally, Irishmen have worn shamrocks, the national flower of Ireland, in their lapels on St. Patrickâs Day, March 17.
Giving Is the Greatest Wealth
If you want to become wealthy, there are certain things you must understand and certain things you must do. First, you must understand what kind of wealth youâre pursuing and how the economy functions that generates this wealth. Second, you must wisely invest the required resources in order to realize an increase of the wealth the economy produces. These principles hold true whether youâre pursuing wealth in Godâs economy or in the worldâs economies. Now, the kind of wealth Godâs economy produces and the kind of wealth the worldâs economies produce are very different. The former makes us âenriched in every way to be generous in every wayâ (2 Corinthians 9:11), while the latter threatens to pierce us with âmany pangsâ (1 Timothy 6:10) and even to steal our soul (Matthew 16:26). But in either case, we must value (desire) what each economy offers (Matthew 6:19â21), we must understand how each economy works (Luke 16:1â8), and we must invest in ways that take advantage of that economyâs production (Matthew 25:14â30). Obtaining the riches we desire depends on whether or not we meet these conditions. To those who wish to become truly rich, the Bible offers this astounding promise: God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work. (2 Corinthians 9:8) âThe true riches of grace and joy are the returns on the investment of generous giving.â Just think about this for a moment. The Source of all that exists, the Fountain of âall graceâ (1 Peter 5:10), is willing to put his infinite resources to work on our behalf to meet our needs and bless our labors. All grace, all sufficiency, at all times. Who would not want this? So, how do we become the beneficiaries of such an incredible promise? The answer is found in the context in which the promise is made. Godâs Gracious Economy of Joy In 2 Corinthians 8â9, Paul encourages and exhorts the Corinthian Christians to contribute generously to the relief of the suffering believers in Jerusalem (1 Corinthians 16:1â4). As he does, he describes how Godâs beautiful economy of grace works to produce a wealth of joy. He starts by pointing to the grace of God clearly evident in the Macedonian Christians. These believers were living in âextreme poverty,â and yet they experienced an âabundance of joyâ in being redeemed by Christ, which âoverflowed in a wealth of generosityâ in their contribution to the poor in Jerusalem (2 Corinthians 8:2). Then Paul points the Corinthians directly to the grace that Jesus showed them when, âthough he was rich, yet for [their] sake he became poor, so that [they] by his poverty might become richâ (2 Corinthians 8:9). Then Paul describes how the contribution the Corinthians give will ânot only [supply] the needs of the saints but . . . also [overflow] in many thanksgivings to Godâ (2 Corinthians 9:12). In other words, this is how Godâs economy of grace works to produce a wealth of joy for everyone involved: The grace of Jesus overflows in his incredible generosity to redeem and give eternal joy to the Corinthian believers (Hebrews 12:2). This grace experienced by the Corinthians (and Macedonians) produces in them an abundance of joy that overflows in their generous giving to meet the needs of the Jerusalem saints, which also produces joy for them since âit is more blessed to give than to receiveâ (Acts 20:35). This grace of provision produces in the Jerusalem saints an abundance of joy that overflows in thanksgivings to God, not only for his provision, but also for âthe surpassing grace of Godâ evident in the Corinthians (2 Corinthians 9:14). And this whole gracious economic cycle glorifies God (2 Corinthians 9:13), the Source of all grace. Over and over again, Godâs grace produces joy, which then produces generosity, which then produces joyful thanksgiving and praise back to God. This is Godâs wonderful kingdom economy, where the true riches of grace and joy are the returns on the investment of generous giving to meet the needs of others. This is why we at Desiring God love to think of money as âthe currency of Christian Hedonism.â Amazing Promise for the Joyfully Generous Now, in Godâs economy of grace, like any economy, an investment is required in order to see wealth increase. What is this investment? Joyful generosity that meets the needs of others, overflowing from a heart transformed by Godâs overwhelming grace. And as with any economy, the size of our return depends on the size of our investment. Paul makes this clear when he reminds the Corinthians, âWhoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifullyâ (2 Corinthians 9:6). This agricultural principle is also an economic principle: the size of oneâs investment determines the size of oneâs return. âIn Godâs gracious economy of joy, we donât need to fear running out of grace and joy.â Paul isnât trying to manipulate the Corinthians into giving more. Nor is he promoting an equation that says if one gives more money, one will get more money. No, this is an economy that produces grace-fueled joy. Joy in God â joy in the grace of forgiveness and reconciliation weâve received from God, and joy in the grace of God we see in others â is the return on the investment of gracious giving. And this economy works only when each person is free to âgive as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giverâ (2 Corinthians 9:7). Paul wants the Corinthians (and us) to have as much joy in God as possible, so heâs exhorting them to invest in order to see that return. And thatâs when he holds out the amazing promise: God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work. (2 Corinthians 9:8) In Godâs gracious economy of joy, we donât need to fear running out of grace and joy. Paul wants us to know that if we trust God and invest well in generous giving to meet the needs of others, âGod will supply every need of [ours] according to his riches in glory in Christ Jesusâ (Philippians 4:19). True Prosperity Theology The Corinthians knew Paul didnât mean that giving generously would ensure they would become wealthy. Reading all of 2 Corinthians (as well as 1 Corinthians) makes that clear. Rather, as he wrote in a letter to Timothy, he wanted the Corinthian Christians not to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy . . . to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life. (1 Timothy 6:17â19) Paul knew that the gospel of Christ was true prosperity theology. Unlike the terrible version of our day that cloaks a ruinous worldly desire to be rich (1 Timothy 6:9) in a pious appearance of serving God, Paul called his readers to invest in the economy of God by giving to meet the needs of others in order to have âthat which is truly lifeâ â that which truly gives joy. And that is true prosperity. The point is this: in Godâs economy of grace, generous giving to meet the needs of others is a means of investing in joy â our own and othersâ. And to those willing to make this investment, God promises his all-abounding grace so we will have all sufficiency at all times for every good work he calls us to. For âhe who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness. You will be enriched in every way to be generous in every way, which through us will produce thanksgiving to Godâ (2 Corinthians 9:10â11). Article by Jon Bloom