Article 2 Segment from “Saint David of Wales, the Culdees, and the True Meaning of the ‘Lord’s Way’: A Defense of Celtic Sabbath Observance” as from the book wider livre on the topic.
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“David Episcopus Moni Iudeorum”: Saint David’s 601 Synod and the Welsh Church’s Stand Against Rome
1. Introduction: The Enigma of ‘Moni Iudeorum’
In the Annales Cambriae, a Latin chronicle compiled in 954 AD, the entry for 601 AD mentions a synod held in the City of the Legion (Caerleon), attributed to the leadership of Saint David, Archbishop of Menevia. Alongside this, the cryptic phrase “David episcopus Moni iudeorum” appears.
Plainly translated, “Moni Iudeorum” moyens “Monastery of the Jews”, a striking designation for a Christian bishop. Rather than a pejorative title, this may reflect an ecclesiastical distinction: a community rooted in Semitic Christianity, retaining elements of Judaic-Christian tradition distinct from Rome.
Traditionally interpreted as marking David’s death, closer inspection of context, syntax, and comparable entries reveals something far more significant: a possible declaration of independence from Roman ecclesiastical authority and a reflection of a unique Judaic-Christian identity within the early Welsh Church.
2. Textual Analysis of the Annales Cambriae (601 Entry)
The 601 entry reads:
“CLVII. Annus. Sinodus urbis Legion [ordinata a S. Davide Menevensi archiepiscopo) Gregorius obiit in Christo. David episcopus ‘Moni iudeorum’.”
Each element warrants scrutiny:
- The synod is attributed to St. David, suggesting his active leadership.
- The death of Pope Gregory is noted, though it actually occurred in 604—this suggests the entry is a summary of significant events between 601 and 605, especially since the next entry does not appear until 606.
- The phrase “David episcopus Moni iudeorum” does not follow the formulaic style used for recording deaths (e.g., “moritur”), but rather appears to designate David’s office or affiliation.
The term ‘Moni iudeorum’ could reference a title or jurisdiction—possibly indicating his leadership over a community that preserved early Judaic-Christian practices, setting it apart from the Roman rite.
3. Columba and David: Patterns of Saintly Mention
A comparison with how Saint Columba (Colmcille) is treated in the same annals is revealing:
- 521: Birth – “Sanctus Colmcille nascitur.”
- 562: Mission – “Colmcille in Brittania exiit.”
- 595: Death – “Colmcille moritur.”
Each milestone is clearly delineated and spaced chronologically. If David had died in 601, one would expect the use of “moritur” and for that entry to be unaccompanied by a synod—a clear contradiction if we interpret the entry as a death notice. Therefore, ‘Moni iudeorum’ is best read as a jurisdictional or ecclesiastical designation.
4. Gregory’s Mention and the Timeframe of Events
Although Pope Gregory I died in 604, the annalistic style allows for clustered summaries of related events. Given that the next annal entry doesn’t appear until 606, it’s reasonable to interpret the 601 entry as summarizing significant ecclesiastical developments from approximately 601 to 605. The synod organized by St. David, his status as bishop over a distinct group, and Gregory’s passing are grouped as thematically relevant. Rather than literal simultaneity, this suggests an emerging historical shift—perhaps culminating with Rome’s diminished influence over the Welsh Church.
5. Saint David’s Consecration by the Patriarch of Jerusalem
Selon Rhygyfarch’s Life of Saint David (c. 1090), Saint David traveled to the Holy Land and was consecrated as an archbishop by the Patriarch of Jerusalem. This highly symbolic consecration was later confirmed by popular acclaim at the Synod of Llanddewi Brefi, marking a divine and communal recognition of David’s elevated role.
This connection to Jerusalem—not Rome—further aligns David with an Eastern and Semitic apostolic tradition. It would explain why his church practices, including strict Sabbatarianism, were out of step with Roman developments and viewed suspiciously by Roman canonists.
6. Roman Canon Law and the Charge of Judaizing
The canons of later ecumenical councils such as Trullo (692) and Nicaea II (787) sharply condemned Judaizing practices:
- Canon 29 (Trullo): Forbade Sabbath observance “as the Jews do.” (albeit a small local council during time of war, which still gave room for Saturday rest, in the Christian way)
- Canon 11 (Nicaea II): Any Christian retaining Jewish practices should be considered fully a Jew and excluded from the main Imperial church.
The phrase ‘Moni iudeorum’ may thus reflect a post-synodal designation, either imposed by Rome or embraced internally, signaling the Welsh Church’s commitment to older, possibly Sabbatarian or semi-Jewish Christian practices—a distinct rite considered unacceptable by Roman standards.
7. The 601 Synod of Caerleon as Ecclesiastical Declaration
This synod, attributed directly to David, may have formalized the rejection of Roman innovations and reaffirmed the Welsh Church’s autonomy. It mirrors accounts where British bishops refused to accept Roman tonsure, Easter computation, and hierarchical submission. This separation would naturally align the Church in the eyes of Roman canonists with the label of ‘Judaizing’, hence the cryptic “Moni iudeorum.”
8. The Welsh Church vs. the Roman Rite (7th–11th centuries)
The independence of the Welsh Church continued long after the Synod of Caerleon. At the Synod of Whitby (664 AD), the Roman Church imposed its customs on Northumbria, including the dating of Easter and the Roman tonsure. However, the Welsh Church resisted submission to Rome until the 12th century.
le Annales Cambriae itself reflects this resistance:
- Welsh bishops continued their own independent ordinations.
- Monastic rules, like St. David’s rule of labor, abstinence, and asceticism, contrasted with Roman norms.
- Sabbatarianism et Eastern ascetic practices remained prevalent, marking a distinct continuity of a Celtic-Christian tradition.
9. The Welsh Nobility – Judah Connection
Saint David himself was the son of Saint Non and King Sandde of the Welsh nobility. Traditions claim descent of the British royal and saintly lineages from Joseph d'Arimathie and other early disciples, who were of the House of Judah:
- Jean de Glastonbury preserved genealogies tracing King Arthur to Joseph of Arimathea:
“Helaius, Nepos Joseph… genuit Ygernam, de qua Rex Pen-Dragon, genuit… Regum Arthurum… de Stirpe Joseph descendit.”
- Saint Anna the Prophetess, daughter of Joseph and of Aaronic/Zadokite descent, was ancestress to Celtic saints and married into the line of Llyr-Fendigaid.
- St. Bran the Blessed, high king and first British bishop, consecrated by St. Paul, married Joseph’s daughter Anna and became a foundation for Levitical priest-kings in the Celtic tradition.
- St. Caranog, traced through Anna (sister of the Virgin Mary), exemplifies a powerful healing ministry and royal saintly authority, connected with King Arthur and Celtic dragon-slaying mythos.
These traditions suggest not only spiritual but bloodline legitimacy for David’s authority—a house of Judah leading a national church distinct from Roman domination.
10. Conclusion: A Rite Apart – The Independent Welsh Church
The Annales Cambriae entry for 601 does not mark the death of Saint David, but his leadership of a synod that effectively signaled Welsh Christianity’s rejection of Roman authority. The phrase “Moni iudeorum” thus denotes not disgrace, but distinct identity—a church tracing its lineage to Jerusalem, upholding Old Testament principles, and preserving apostolic faith in a way alien to Rome’s emerging innovations.
This also clarifies why Saint David and the Culdees were committed to Sabbath observance. As detailed in this article on CelticOrthodoxy.com, Culdee liturgical traditions required rest on Saturdays—even refraining from kneeling and strenuous worship. Chapter 28 of The Life of St David reveals that they began Sabbath observance on Friday evening and rested after Matins at dawn on Saturday, demonstrating a clear, conscious alignment with the Biblical Sabbath.
The historical memory of David as bishop of the “assembly of the Jews” may be both a theological label and a badge of ancestral honor, asserting the Welsh Church’s ancient, sacred, and independent origin.
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