{"id":7099,"date":"2016-08-09T12:14:01","date_gmt":"2016-08-09T12:14:01","guid":{"rendered":"http:\/\/christsassembly.com\/?p=7099"},"modified":"2024-05-10T17:38:23","modified_gmt":"2024-05-10T17:38:23","slug":"hereditary-tribal-leadership","status":"publish","type":"post","link":"https:\/\/watchman.news\/fr\/2016\/08\/hereditary-tribal-leadership\/","title":{"rendered":"Leadership h\u00e9r\u00e9ditaire de la tribu et de l'\u00c9glise"},"content":{"rendered":"

Hereditary Leadership in Celtic (Israel Descended) Nations<\/b><\/h1>\n

The following text is from the pages 176 to 180\u00a0from<\/p>\n

“The Celtic Church in Britain”\u009d<\/strong><\/h2>\n

by Hardinge. Bibliography included in the following excerpt.<\/h2>\n

More info on the married Clergy (and Abbots) of the Celts: https:\/\/celticorthodoxy.com\/2017\/05\/glastonbury-married-cleric-monks\/<\/a><\/p>\n

THE HEREDITARY LEADERS<\/strong><\/p>\n

 <\/p>\n

The founder or holy man to whom the original grant of land had\u00a0been made was called the patron saint of the monastery or Christian\u00a0community. The importance of his position can hardly be\u00a0exaggerated. A gloss of the law tract Succession thus eulogized this\u00a0person and office. He is one(24)\u00a0who is the noblest; who is the highest;\u00a0who is the wealthiest; the shrewdest; the wisest; who is popular as\u00a0to compurgation; who is most powerful to sue; the most firm to sue\u00a0for profits and losses. And: every body defends its members, if a\u00a0goodly body, well-deeded, well-moralled, affluent, capable. The body<\/p>\n

of each is his tribe. There is no body without a head.\u00a0That this description applies with equal force to the leader\u00a0of “the tribe of the church” is corroborated by the Cain\u00a0Aigillne.(25)<\/p>\n

The leader of the Christian settlement originally possessed\u00a0the land, buildings, and the right of succession, which depended\u00a0upon him and the tribe to which he belonged. Not only in Ireland\u00a0but also in Wales abbatal tenancy was hereditary.(26) This tribal and\u00a0hereditary occupancy was not solely of Celtic origin among Celtic\u00a0Christians, it also had its authorization in the Liber ex Lege\u00a0Moisi. Priests were chosen only from the tribe of Levi, and\u00a0especially from the family of Aaron, and succeeded their fathers\u00a0to holy office, and also to the possession of the sacred cities\u00a0with their suburbs. This certainly looks like the authority for\u00a0the Celtic Christians to continue the hereditary succession of\u00a0druid and Brehon in their own Christian communities. But while\u00a0hereditary laws applied, this did not preclude the aspiring\u00a0Brehon’s fitting himself for his task through study. The<\/p>\n

Christianized laws provided for almost every eventuality to\u00a0ensure that a suitable successor be selected for the leadership<\/p>\n

of each community.<\/p>\n

The simplest application of this regulation of hereditary\u00a0succession was to a suitable son of the original founder-abbot,<\/p>\n

as is evidenced by this couplet from the law tracts:<\/p>\n

 <\/p>\n

The successor should be the son of the abbot in the pleasant church\u00a0A fact established by sense.(27)<\/p>\n

 <\/p>\n

This successor was called a “coarb”. Later hagiographers\u00a0went to great lengths to establish him as the “heir” of the\u00a0founders.<\/p>\n

This enabled all the wealth and prestige of the monastery to\u00a0remain in the property of the heir. After the Viking period he\u00a0was called the “erenach” or airchinnech. Giraldus Cambrensis\u00a0noted that “the sons, after the deaths of their fathers,\u00a0succeeded to the ecclesiastical benefice, not by election, but by\u00a0hereditary right”.(28)<\/p>\n

Should the abbot have no son, or be a “virgin abbot”, a\u00a0suitable person was to be chosen from “the tribe of the patron\u00a0saint who shall succeed to the church as long as there shall be a\u00a0person fit to be an abbot of the said tribe of the patron saint;\u00a0even though there should be but a psalm-singer of them, it is he\u00a0that will obtain the abbacy”.(29) Coemgen “ordained that the erenagh\u00a0in his church should be habitually of the children and posterity<\/p>\n

of Dimma”.(30) But should neither the son of the abbot nor a suitable\u00a0person from the tribe of the saint be forthcoming, the law\u00a0provided for a third source:<\/p>\n

 <\/p>\n

Whenever there is not one of that tribe fit to be an abbot,\u00a0it [the abbacy] is to be given to the tribe to whom the land\u00a0belongs, until a person fit to be an abbot of the tribe of\u00a0the patron saint, shall be qualified; and when he is, it\u00a0[the abbacy] is to be given to him, if he be better than the\u00a0abbot of the tribe to whom the land belongs, and who has\u00a0taken it. If he [the former] is not better, it is only in\u00a0his turn he shall succeed.(31)<\/p>\n

 <\/p>\n

It occasionally happened that junior members of “the tribe\u00a0of the church” obtained grants of land on their own behalf in the\u00a0neighbourhood, and set up subsidiary communities of Christian\u00a0believers. These were regarded as extensions of the original\u00a0church or monastery. On some occasions a foster-son of the Church\u00a0settled with a few companions at a little distance, or perhaps\u00a0even across the sea. All these ancillary houses were regarded as<\/p>\n

being legally bound to the original settlement of the patron\u00a0saint and were under the jurisdiction of his “heirs”. The law\u00a0provided that:<\/p>\n

 <\/p>\n

If a person fit to be an abbot has not come of the tribe of\u00a0the patron saint, or of the tribe to whom the land belongs, \u00a0the abbacy is to be given to one of the fine-manach class\u00a0until a person fit to be an abbot, of the tribe of the\u00a0patron saint, or of the tribe to whom the land belongs,\u00a0should be qualified; and when there is such a person, the\u00a0abbacy is to be given to him in case he is better.(32)<\/p>\n

 <\/p>\n

The term fine-manach grade described an inferior member of\u00a0the “tribe of the church” who was a tenant on the ecclesiastical\u00a0lands; or it might also indicate members of the Church who had\u00a0established places for themselves, or it might even include the\u00a0“people who give the church valuable goods”.(33) The law took care of\u00a0all eventualities thus:<\/p>\n

 <\/p>\n

If a person fit to be an abbot has not come of the tribe of\u00a0the patron saint, or of the tribe of the grantor of the\u00a0land, or of the manach class, the “anoint” church shall\u00a0receive it, in the fourth place; a dalta church shall\u00a0receive it in the fifth place; a compairche church shall\u00a0obtain it in the sixth place; a neighbouring till church\u00a0shall obtain it in the seventh place.(34)<\/p>\n

 <\/p>\n

The “anoint” church was the one in which the patron saint\u00a0had been educated, or in which he had been buried. The dalta\u00a0church was one established by a foster-son or pupil in the\u00a0monastic settlement. A compairche church was one under the\u00a0jurisdiction of the patron saint, but situated at some distance.<\/p>\n

A neighbouring church was one which, though not under the\u00a0authority of the patron saint, was simply located at a not too\u00a0great distance from it.<\/p>\n

 <\/p>\n

Should all these sources prove unavailing, the monks were to\u00a0select a suitable person from among the “pilgrims”(35) who had\u00a0sought sanctuary or hospitality among them, or even a responsible\u00a0layman might temporarily rule until he found some one more\u00a0suitable.(36) This practice gave rise to many anomalies through the\u00a0centuries. The coarbs were not always bishops nor even priests.<\/p>\n

 <\/p>\n

In Kildare they were always females. There is also a record\u00a0of a female coarb of St Patrick at Armagh. The one who inherited\u00a0the rights of the patron saint was a chieftain of considerable\u00a0power in the ecclesiastical community. The Annals contain a\u00a0nearly complete list of the abbots or coarbs, but do not indicate\u00a0successive bishops, who were more often than not in subjection to\u00a0the coarb-abbot, and who did not succeed one another. The names<\/p>\n

in the Annals of the successors of Patrick are often called\u00a0abbots, while some are called bishops as well as abbots, and\u00a0others are styled simply bishops, and still others merely coarbs\u00a0of St Patrick. Nothing in this last title shows whether he was a\u00a0bishop or not. It is therefore well nigh impossible to trace\u00a0episcopal succession in Armagh. The coarbs of Patrick might be\u00a0bishop, priest, layman, or even a woman.(37) In the eleventh century<\/p>\n

this anomalous situation still existed in Ireland. Bernard wrote\u00a0that:<\/p>\n

 <\/p>\n

There had been introduced by the diabolical ambition of\u00a0certain people of rank a scandalous usage whereby the Holy\u00a0See [Armagh] came to be obtained by heritary succession. For\u00a0they would allow no person to be promoted to the bishoprick\u00a0except such as were of their own tribe and family. Nor was\u00a0it for any short period that this succession had continued,\u00a0nearly fifteen generations having been already exhausted in<\/p>\n

this course of iniquity.(38)<\/p>\n

 <\/p>\n

Before the time of Celsus eight of these coarbs had been\u00a0married men. After Malachy had been elected to office by the\u00a0Roman party, he strove to bring Armagh and its succession into\u00a0line with canonical practice.<\/p>\n

 <\/p>\n

MEN, WOMEN, FAMILIES<\/strong><\/p>\n

 <\/p>\n

The composition of the early Celtic monastic household may\u00a0be discovered from the sources. The Catalogue of the Saints of\u00a0Ireland recorded that the original Christians, who were drawn to\u00a0the faith by Patrick and his successors, were “all bishops, …\u00a0founders of churches … They rejected not the services and\u00a0society of women, because, founded on the rock Christ, they\u00a0feared not the blast of temptation. This order of saints\u00a0continued for four reigns,(39) that is, to 5. T. Olden long ago\u00a0strove to establish that this introduction of women into monastic\u00a0households was as consorts or spiritual wives.(40) It would seem\u00a0less far-fetched to suggest that at the initial stage celibacy\u00a0was not enforced. Communities of men and women living together as\u00a0families were more likely in vogue. S. H. Sayce pointed this out\u00a0when he wrote: “As in Egypt so in the Celtic Church the\u00a0monasterium or collegium was an assemblage of huts in which the\u00a0monks, both cleric and lay, lived with their wives and families.”(41)\u00a0In the Irish laws provisions covering the various members of\u00a0the monastic family are found. They recognized “virgin” and\u00a0married clerics of all grades, even lay recluses:<\/p>\n

 <\/p>\n

There is a virgin bishop … the virgin priest … a bishop\u00a0of one wife(42) … a virgin clerical student … a clerical\u00a0student of one wife(43) … a lay recluse … of virginity …\u00a0lay recluses who are without virginity, if they be beloved\u00a0of God, and their works great, if their miracles are as\u00a0numerous, or if they are more numerous, in the same way that\u00a0Peter and Paul were to John, and in the same way Anthony and\u00a0Martin were.(44)<\/p>\n

 <\/p>\n

So there were evidently in Irish ecclesiastical\u00a0organizations\u00a0“virgin bishops”, “virgin priests”, “virgin abbots”, and “virgin\u00a0clerical students”, besides “virgin lay recluses”. There were\u00a0also apparently married bishops, priests, abbots, clerical\u00a0students, and lay recluses. A comparison of the status enjoyed by\u00a0the “virgin” and married persons shows that virginity was held to\u00a0be superior. But being the “husband of one wife” did not debar a<\/p>\n

man from any clerical office, not even that of recluse. In fact\u00a0the law goes out of its way to protect from censure or contempt\u00a0“lay recluses who are without virginity if they be beloved of\u00a0God”. And so the writers of the “Lives” noted that the steward of\u00a0Cadoc had a daughter,(45) while Cadoc himself had a “son-in-law”,(46)\u00a0and his father a “monastery”.(47) The laws deplored “the son of a\u00a0religious without an hour for his order”.(48)<\/p>\n

 <\/p>\n

    \n
  1. ALI IV, 375.<\/li>\n
  2. ALI II, 279-381.<\/li>\n
  3. Life of Samson, xvi.<\/li>\n
  4. ALI IV, 383.<\/li>\n
  5. Giraldus Cambrensis, Gemma Ecclesiastica, Disert. II, 22; cf. H.C. Lea, History of Sacerdotal Celibacy I, 347, 360-4.<\/li>\n
  6. ALI III, 73.<\/li>\n
  7. LSBL, 11. 815-18.<\/li>\n
  8. ALI III, 73-9.<\/li>\n
  9. ALI III, 73.<\/li>\n
  10. ALI II, 345.<\/li>\n
  11. ALI III, 75.<\/li>\n
  12. AFM, 437, 441.<\/li>\n
  13. TLP I, 69.<\/li>\n
  14. For a discussion of this topic see W.H. Todd, St Patrick, 171-2, and W. Reeves, Ecclesiastical Antiquities, 136.<\/li>\n
  15. Life of Malachy, 45.<\/li>\n
  16. Skene, Scotland II, 12, 13.<\/li>\n
  17. T. Olden, “On the sonsortia of the first order of Irish saints”, PRIA, 3rd<\/sup> Series, II, no. 3 (1894), 415-20.<\/li>\n
  18. A.H. Sayce, “The Indebtedness of Celtic Christianity to Egypt”\u009d, Scottish Ecclesiological Society Transactions III (1912), 257; cf. H.C. Lea, History of Sacerdotal Celibacy I, 96; II, 316.<\/li>\n
  19. ALI IV, 363-5.<\/li>\n
  20. ALI IV, 369.<\/li>\n
  21. ALI IV, 367.<\/li>\n
  22. LCBS, 343.<\/li>\n
  23. LCBS, 348.<\/li>\n
  24. LCBS, 356.<\/li>\n
  25. ALI III, 63.<\/li>\n<\/ol>\n

    Relevant abbreviations: ALI (Ancient Laws of Ireland, ed. Hancock), LSBL (Lives of the Saints from the Book of Lismore, see WS), AFM (Annals of the Four Masters, ed. O Donovan), TLP (The Tripartite life of Patrick, ed. WS), WS (Whiteley Stokes), LCBS (Lives of the Cambro British Saints, Rees).<\/p>\n

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    Hereditary Leadership in Celtic (Israel Descended) Nations The following text is from the pages 176 to 180\u00a0from “The Celtic Church in Britain”\u009d by Hardinge. Bibliography included in the following excerpt. More info on the married Clergy (and Abbots) of the Celts: https:\/\/celticorthodoxy.com\/2017\/05\/glastonbury-married-cleric-monks\/ THE HEREDITARY LEADERS   The founder or holy man to whom the original […]<\/p>\n","protected":false},"author":6,"featured_media":126365,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"seo_booster_metabox":"","footnotes":""},"categories":[3556,210,3571,3553,3565,3572,3567,3558,3581,3563,3569],"tags":[737,1959,1467,755,1215,1180,1211,805,1213,865,1201,1183,1212,1218,1210,1202,1203,1191,1192,1205,1214,1194,1193,1195,2573,1173,859,1200,1199,1219,1197,1216,1185,1174,1189,1190,1188,1186,1095,1206,1208,1177,857,1182,1176,1184,1204,1217,1052,1181,1196,1175,1198,1187],"class_list":["post-7099","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-literature-celtic-church","category-christian-israel-tribes-british-theology","category-law-institute","category-literature","category-order-establishments","category-perpetual-confederation","category-priory-of-salem","category-proving-god-the-bible","category-state-assemblies","category-templar","category-theology-institute","tag-apostolic-succession","tag-brunswick","tag-celtic-christianity","tag-celtic-church","tag-celtic-genealogy","tag-christian-nation","tag-christians-descended-from-israel","tag-confederate-america","tag-culdee-inheritance-law","tag-culdees","tag-egypt-trojan-lines-nobility","tag-european-nobility-root","tag-europeans-descended-from-israel","tag-firstborn-inheritance","tag-gaut-genealogy","tag-genealogy-egypt-trojan","tag-genealogy-from-spartan-kings","tag-genealogy-gothic-kings","tag-genealogy-greek-kings","tag-genealogy-hercules","tag-genealogy-nobility","tag-genealogy-of-odin","tag-genealogy-of-trojan-kings","tag-genealogy-thor","tag-gothia","tag-gothic-nobility","tag-goths","tag-greeks-nobility-genealogy","tag-greeks-nobility-goths","tag-hereditary-succession-celtic","tag-house-of-cnott","tag-inheritance-celtic-church","tag-junior-nobility","tag-la-waddel","tag-map-of-gothian-nations","tag-maps-of-gothic-nobility-charts-nations","tag-metropolitanate-of-gothia","tag-orthodox-church","tag-orthodox-church-of-the-culdees","tag-orthodox-kings-england","tag-poster-migrations-of-gothic-nations","tag-scottish-scythian","tag-scythian-goths","tag-scythian-nobility","tag-scythian-scots","tag-senior-nobility","tag-spartan-nobility","tag-successors-of-the-orthodox-church","tag-the-culdees","tag-the-goths","tag-the-house-of-nott","tag-tracing-our-ancestors","tag-troy-asia-minor","tag-truth-orthodox-church-christians-russia"],"yoast_head":"\nHereditary Leadership Of Tribe And Church - Watchman News<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/watchman.news\/fr\/2016\/08\/hereditary-tribal-leadership\/\" \/>\n<meta property=\"og:locale\" content=\"fr_FR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Hereditary Leadership Of Tribe And Church - Watchman News\" \/>\n<meta property=\"og:description\" content=\"Hereditary Leadership in Celtic (Israel Descended) Nations The following text is from the pages 176 to 180\u00a0from “The Celtic Church in Britain”\u009d by Hardinge. Bibliography included in the following excerpt. 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