Columbanus
Columbanus was the foremost of the Celtic peregrine in Europe. He made a huge impact on
the development of the Church on the Continent, defence of the faith and promotion of the
monastic ideal and the practice of penance.
Background
The political condition of Frankish Gaul in Europe at the time was very unstable. Political
strife was continuous as territories were fought over. Political leadership was so weak, that
Gregory of Tours, historian and leading prelate Gaul, recognises just one good king, Gun-
tram of Burgundy, who was king at the time of Columbanus’ arrival.
King Guntram died in 593. The Kingdom was given to his nephew Childebert who died two
years later. The kingdom was then spilt between Childebert’s sons with Theudebert receiv-
ing Austrasia and Theuderic inheriting Burgundy. Clothair, the nephew of Guntram, ruled
Neustria. Both Theudebert and Theudric were minors when they succeeded the throne
and Theuderic in particular being heavily influenced by his grandmother Brunhilde, who
relished her political influence in Burgundy. These relationships are important in Colum-
banus’ career.
The ordinary people of this region at the time were quite apathetic towards the faith and it
had almost entirely disappeared in the region. Scherman paints a picture of a “decadent
and amoral Christian faith.” The resurgence of paganism and the threat of heresy. It was
against this background that Columbanus set to work.
The contribution of Columbanus to monasticism
The sources
In addition to Columbanus’ own writings, we have the Life of Columbanus written by Jonas,
between 639 and 641. Jonas entered Columbanus’ monastery at Bobbio only three years
after Columbanus’ death. He knew and interviewed many of the saint’s contemporaries
and disciples. He also travelled to Luxeuil and succeeded as an abbot there. Jonas was in an
excellent position to gain wealth of reliable factual information about the life of a Colum-
banus. He adds much to our knowledge about the Saint.
The contribution
Columbanus made a very significant contribution to the development of monasticism in
Europe. Although monasticism had already been established there were no evidence of
formal written rule. Columbanus wrote two significant rules: the Monk’s rule and the com-
munity rule.
The Monk’s rule outlined the virtues and inner attitudes and disposition expected of the
monks. The rule advises that:
, • “Nothing must be refused in their obedience by Christ’s true disciples, however hard
and difficult it may be…”
• “Greed is a leprosy for monks… thus then nakedness and the disdain of riches are the
first perfection of the monks..few things are true necessities without which life cannot
be led”
• “..the nurture of righteousness is in silence and peace.. in many words sin will not be
lacking.”
The Community Rule lays down the structure and routine of the daily life of the monks as
well as suggesting penalties for breaching the rule. This rule was replaced by a milder Rule
of Benedict in the mid 8th century. Some claim that this rule was used in Columbanus’
foundations while others suggest that a mixture of both became the norm. For example,
Benedict recommended the recitation of 12 psalms each night while Columbanus requires
330. Benedict allowed greater allowance for those weakened by illness than Columbanus
did, allowing them, for example, to eat meat. Columbanus doesn’t suggest this relaxation.
Strangely, Columbanus’ rule attracted more and more disciples to his monasteries. In 817,
the council of Aix-la-Chapelle made the Rule of Benedict compulsory for all monasteries in
the area.
Columbanus’ rules are the earliest Celtic monastic rules we have. For this reason, they
are historically very important for the information they give on the essence and routine
of Celtic monasticism in the 6th and 7th century.
The general principles and practices of monastic life were the same everywhere but each
abbot would have given different emphasis and interpreted them with greater or less
severity. Columbanus’ rules are probably a replica of the Rule of Comgall at Bangor accord-
ing to Laporte. Metlake is under the impression that the chapters on obedience and discre-
tion in the Monk’s rule are almost coper verbatim from Cassian and Saint Basil, Colum-
banus “stamps his Rule with the mark of his personality and distinguishes it from all oth-
ers.”
Some criticise the lack of detail in his rules. For example, there is no direction on the elec-
tion of an abbot, the time for going to bed/rising from bed or time allocated for study,
manual work or prayer.
Independence for the monasteries
Columbanus gained exception from episcopal control. He set up his monasteries within the
dioceses of local bishops without asking their permission and rules them in an entirely in-
dependent manner. By ruling over all three of his French foundations he was able to carry
this new ruling to continental Europe the Celtic system of monastic paruchiae. In this way,
he ensured the expansion of his monastic paruchiae. In 628, after his death, Honorius put
Bobbio under papal jurisdiction ensuring that Columbanus’ monasteries remained free.
This was the first example of papal bequeath of the privilege of monastic freedom in Eu-
rope.
Columbanus was the foremost of the Celtic peregrine in Europe. He made a huge impact on
the development of the Church on the Continent, defence of the faith and promotion of the
monastic ideal and the practice of penance.
Background
The political condition of Frankish Gaul in Europe at the time was very unstable. Political
strife was continuous as territories were fought over. Political leadership was so weak, that
Gregory of Tours, historian and leading prelate Gaul, recognises just one good king, Gun-
tram of Burgundy, who was king at the time of Columbanus’ arrival.
King Guntram died in 593. The Kingdom was given to his nephew Childebert who died two
years later. The kingdom was then spilt between Childebert’s sons with Theudebert receiv-
ing Austrasia and Theuderic inheriting Burgundy. Clothair, the nephew of Guntram, ruled
Neustria. Both Theudebert and Theudric were minors when they succeeded the throne
and Theuderic in particular being heavily influenced by his grandmother Brunhilde, who
relished her political influence in Burgundy. These relationships are important in Colum-
banus’ career.
The ordinary people of this region at the time were quite apathetic towards the faith and it
had almost entirely disappeared in the region. Scherman paints a picture of a “decadent
and amoral Christian faith.” The resurgence of paganism and the threat of heresy. It was
against this background that Columbanus set to work.
The contribution of Columbanus to monasticism
The sources
In addition to Columbanus’ own writings, we have the Life of Columbanus written by Jonas,
between 639 and 641. Jonas entered Columbanus’ monastery at Bobbio only three years
after Columbanus’ death. He knew and interviewed many of the saint’s contemporaries
and disciples. He also travelled to Luxeuil and succeeded as an abbot there. Jonas was in an
excellent position to gain wealth of reliable factual information about the life of a Colum-
banus. He adds much to our knowledge about the Saint.
The contribution
Columbanus made a very significant contribution to the development of monasticism in
Europe. Although monasticism had already been established there were no evidence of
formal written rule. Columbanus wrote two significant rules: the Monk’s rule and the com-
munity rule.
The Monk’s rule outlined the virtues and inner attitudes and disposition expected of the
monks. The rule advises that:
, • “Nothing must be refused in their obedience by Christ’s true disciples, however hard
and difficult it may be…”
• “Greed is a leprosy for monks… thus then nakedness and the disdain of riches are the
first perfection of the monks..few things are true necessities without which life cannot
be led”
• “..the nurture of righteousness is in silence and peace.. in many words sin will not be
lacking.”
The Community Rule lays down the structure and routine of the daily life of the monks as
well as suggesting penalties for breaching the rule. This rule was replaced by a milder Rule
of Benedict in the mid 8th century. Some claim that this rule was used in Columbanus’
foundations while others suggest that a mixture of both became the norm. For example,
Benedict recommended the recitation of 12 psalms each night while Columbanus requires
330. Benedict allowed greater allowance for those weakened by illness than Columbanus
did, allowing them, for example, to eat meat. Columbanus doesn’t suggest this relaxation.
Strangely, Columbanus’ rule attracted more and more disciples to his monasteries. In 817,
the council of Aix-la-Chapelle made the Rule of Benedict compulsory for all monasteries in
the area.
Columbanus’ rules are the earliest Celtic monastic rules we have. For this reason, they
are historically very important for the information they give on the essence and routine
of Celtic monasticism in the 6th and 7th century.
The general principles and practices of monastic life were the same everywhere but each
abbot would have given different emphasis and interpreted them with greater or less
severity. Columbanus’ rules are probably a replica of the Rule of Comgall at Bangor accord-
ing to Laporte. Metlake is under the impression that the chapters on obedience and discre-
tion in the Monk’s rule are almost coper verbatim from Cassian and Saint Basil, Colum-
banus “stamps his Rule with the mark of his personality and distinguishes it from all oth-
ers.”
Some criticise the lack of detail in his rules. For example, there is no direction on the elec-
tion of an abbot, the time for going to bed/rising from bed or time allocated for study,
manual work or prayer.
Independence for the monasteries
Columbanus gained exception from episcopal control. He set up his monasteries within the
dioceses of local bishops without asking their permission and rules them in an entirely in-
dependent manner. By ruling over all three of his French foundations he was able to carry
this new ruling to continental Europe the Celtic system of monastic paruchiae. In this way,
he ensured the expansion of his monastic paruchiae. In 628, after his death, Honorius put
Bobbio under papal jurisdiction ensuring that Columbanus’ monasteries remained free.
This was the first example of papal bequeath of the privilege of monastic freedom in Eu-
rope.
