St. Ninian, Apostle to the Southern Picts

Aelred of Rievaulx (c.1110-1167) wrote several works, including biographies, one of which was about a saint from several centuries earlier, Ninian. The Vita Sancti Niniani ("Life of Saint Ninian") exists in two early manuscripts.

Our first reference in history to Ninian (c.360 - c.432), is from the 8th century when Bede mentions him as the first Christian missionary among the Picts in Scotland. Supposedly he was a son of a Briton chieftain who made a pilgrimage to Rome, was made a bishop, and then headed home through Gaul where he met Martin of Tours. Modern scholarship supports the idea that in 397 he built a whitewashed stone church at what is now called Whithorn ("White House"; in Latin it was called Candida Casa) in Caledonia, which became a leading Anglo-Saxon monastic center.

He was considered a miracle worker. In one instance, sitting to dine with the monks, he remarked that there were no vegetables on the table and called the monk in charge of the gardens, who informed Ninian that he had just planted the garden that morning and nothing had yet grown. Ninian sent him to the garden, whereupon the monk found that there were plenty of full-grown leeks and other herbs. In another anecdote, the traveling Ninian blesses a herd of cows and draws a circle in the field with his staff to keep them contained and safe for the night. Thieves who attempt to steal the herd find their leader gored to death by the bull and the rest made mad. Ninian in the morning prays to God to restore the dead man and restore the others. Ninian's prayer is successful.

St. Patrick, whose missionary work followed Ninian's by a few decades, refers to the Picts in his "Letter to Coroticus" as "apostates" (people who revert from their faith), suggesting that Ninian's seeds did not take permanent root:

Soldiers whom I no longer call my fellow citizens, or citizens of the Roman saints, but fellow citizens of the devils, in consequence of their evil deeds; who live in death, after the hostile rite of the barbarians; associates of the Scots and Apostate Picts; desirous of glutting themselves with the blood of innocent Christians, multitudes of whom I have begotten in God and confirmed in Christ.

The northern Picts were converted by St. Columba, and Christianity was still strong there. The "apostate" label would have to apply to the southern Picts, so Patrick clearly was aware that there had been missionary attempts there before him. 

He may have got the name wrong, however. Archeology and anthropology suggest that the story of Ninian by Bede and others may actually be the story of Finnian of Clonard, or Finbarr of Cork, or Finnian of Movilla. The fact that Ninian is referred to as Ringan in Scotland and Trynnian in Northern England also suggests that exact identification of a bishop who built the first stone church at Whithorn has its difficulties. Aelred's source for the name "Ninian" is actually a scribal error from "Ninia," which (according to one modern scholar) was itself a scribal error from early records of St. Finnian (of Movilla) spelled Uinniau.

You can read Aelred's Life of Ninian in English here. Ninian's image appears in stained glass in a church in Galloway (see illustration).

But why was Aelred so interested in this obscure saint from seven centuries earlier? During Aelred's life, Whithorn was revived as a bishopric. Did he have a reason to draw attention to the newly resurrected bishopric? It may have been a political favor. I'll explain that tomorrow.

Aelred's Later Life

Aelred of Rievaulx took a successful abbey and made it even more grand (although the illustration will show that its fortunes have fallen somewhat, thanks of course to Henry VIII).

Rievaulx was intended at its founding by Bernard of Clairvaux to spread Cistercian reform ideas across the north. By the time Aelred became abbot (1147), the abbey was only about 15 years old, but already had five daughter houses in England and Scotland. Residents had to accept a life of physical deprivation in exchange for spiritual rewards. Aelred wrote a guide for novices called Speculum caritatis ("The Mirror of Charity"), warning them:

Our food is scanty, our garments rough; our drink is from the stream and our sleep upon our book. Under our tired limbs there is a hard mat; when sleep is sweetest we must rise at a bell’s bidding … self-will has no scope; there is no moment for idleness or dissipation … Everywhere peace, everywhere serenity, and a marvellous freedom from the tumult of the world.

Despite these conditions, by the end of Aelred's term as abbot, the abbey had doubled to 140 monks and 500 lay brothers.

He wrote extensively. He wrote biographies of King David I of Scotland, Saint Ninian (mentioned here), and Edward the Confessor. He also produced treatises on the life of Jesus at the age of 12, anchoresses, spiritual friendship, and other topics. There are several sermons that have survived, and histories of Genealogia regum Anglorum ("Genealogy of the Kings of the English"), Relatio de Standardo ("On the Account of the Standard"), and De bello standardii ("On the Battle of the Standard"), about the Battle of the Standard, and a couple on miracles, specially those connected to the Church of Hexham where Aelred was born. His treatise De spirituali amicitiâ ("Spiritual Friendship"), has prompted modern scholars to suggest that he was homosexual.

His job as abbot was to travel to the daughter houses regularly, and visit the general chapter of the Cistercians at Cîteaux in France once each year. This was difficult for him as he got older, especially since it appears he suffered from arthritis and kidney stones. His biographer, the Rievaulx monk Walter Daniel, reports that in 1157 he got permission to sleep in the infirmary rather than his own cell. He died in the winter of 1166-67, aged about 57. He is venerated as a saint by both the Catholic Church and the Anglican Communion. He is considered the patron saint of bladder problems; more recently LGBTQ Christians have embraced him as well.

Was there something particular about St. Ninian that made Aelred feel motivated to write his biography? And was Ninian even his name? Let's figure that out next time.

Aelred of Rievaulx

In 1134, a man in his 20s entered Rievaulx, a Cistercian abbey in North Yorkshire. A sentence like this has been written many times in this blog, but it usually refers to a younger son of a family who had no prospects in life other than the church. In this case, however, the young man had already had a significant career that could have lasted his whole lifetime, and he gave it all up. A monk at Rievaulx who knew Aelred, Walter Daniel, wrote a biography of Aelred, giving us more biographical detail than we usually have on anyone from this time period.

Aelred of Rievaulx was born c.1110 in Hexham in Northumberland, one of three sons of a priest named Eilaf. (Archbishop Anselm of Canterbury's prohibition against clerical marriage was very recent.) Although priests still had sons, a 1095 order from the Council of Claremont forbade the sons of priests to become priests (the idea was to prevent inheritance of benefices, since a bishop or higher-ranking prelate should decide where a benefice goes when a priest dies).

He would have been educated at the cathedral school at Durham. We know he spent several years at the court of King David I of Scotland, and was there long enough to rise to the title echonomus, a word related to "economy" and indicating that he was a steward or seneschal, possible the steward of the king's household, managing all of the "below stairs" members of staff. While in this role, Walter Daniel tells us of an incident where a knight harassed him and used a degrading sexual slur. Daniel uses this anecdote as an example of Aelred's capacity for forgiveness, but the incident seems to have made Aelred depressed and disillusioned with court life.

On a mission for David to Thurstan, Archbishop of York, Aelred learned of Rievaulx Abbey, founded only two years earlier by monks from Clairvaux Abbey in northeastern France. Aelred realized that a religious life was his true calling, and joined Rievaulx. A few years later he was part of a delegation to Rome to see Pope Innocent II. The purpose was to present northern England delegates who opposed the election of Henry de Sully as Archbishop of York; although de Sully was an abbot, his main qualification was that he was a nephew of Stephen of Blois, whose seizing of the throne of England caused The Anarchy. Their delegation was successful.

After Rome, Aelred in 1143 was made abbot of Revesby Abbey in Lincolnshire, founded that year as a daughter house of Rievaulx. Not long after, in 1147, he was made abbot of Rievaulx itself. According to his biographer, Aelred "doubled everything" at Rievaulx. The buildings, the members, the resources—all increased under Aelred at what was an already flourishing complex.

Tomorrow, we'll talk more about Aelred's leadership and authorship. See you then.

David and Scotland

King David's rule over Scotland was entwined with his relationship with England. When England experienced the constitutional crisis and civil war called The Anarchy (see Parts 1, 2, and 3), David got involved. One reason was that he wanted to support the chosen heir of his friend and brother-in-law, King Henry I. Henry wanted his daughter Matilda to rule after him, but a cousin, Stephen of Blois, was able to take the throne because Matilda was on the continent. (Coincidentally, Henry had done something similar.)

Another "benefit" of supporting Matilda over Stephen was that it gave David an excuse to invade England, incidentally capturing territory along the way and expanding Scotland's borders. David brought an army into England in December 1135, right after Stephen was crowned. David quickly occupied the castles of Carlisle, Wark, Alnwick, Norham, and Newcastle. Stephen responded, but wanted to avoid a battle (possibly because he knew he would need his army to deal with the part of the country that supported Matilda), and a truce was made that left David with Carlisle and gave his son Henry the title Earl of Huntingdon and the promise of Earl of Northumberland (if that earldom was ever re-created).

David attacked again in the spring of 1137, but again a truce was made that lasted the year. In January 1138, David again invaded, demanding that his son receive Northumberland, and in July he was defeated at the Battle of the Standard. Negotiations later that year resulted in affirming David's son as Earl of Huntingdon and Northumberland, and David being allowed to keep Carlisle (seen here in an 1829 engraving) and Cumberland. This was considered a success for Scotland. Cumberland gave him access to silver mines in Alston, resulting in Scotland's first silver coinage.

He also had success with the Scottish Church. The 12th century monk Aelred of Rievaulx wrote:

...he found three or four bishops in the whole Scottish kingdom, and the others wavering without a pastor to the loss of both morals and property; when he died, he left nine, both of ancient bishoprics which he himself restored, and new ones which he erected.

Although modern scholars say there is no evidence of David increasing the church as reported, perhaps his contemporary chronicler was a little more in tune with the events. David is also given credit for establishing parties, we do know that parishes existed long before he came to power.

And, of course, he had the problem seen in recent posts of the debate between archbishops and secular lords. David did not want his bishops professing obedience to the Archbishop of York, Thurstan in this case, and that created problems. The popes supported the archbishop.

Then the worst came: his son and heir Henry died, and David was old and did not have long to live. He named as his heir Henry's son, Malcolm IV. David died 24 May 1153, aged about 70.

I want to turn now to one of the sources of Scottish history, the aforementioned Aelred of Rievaulx, an Englishman who spent significant time at David's court before becoming a Cistercian. See you next time.