St. Fintan of Clonenagh, Hermit and Abbot

February 17 is the Feast of St. Fintan of Clonenagh.

St. Fintan of Clonenagh, was an Abbot and disciple of St. Columba. Fintan was a hermit in Clonenagh, Leix, Ireland. When disciples gathered around his hermitage he became their abbot. A wonder worker, Fintan was known for clairvoyance, prophecies, and miracles. He also performed very austere penances.
http://www.catholic.org/saints/saint.php?saint_id=3371

“Saint Fintan was born in Leinster about 524. He received his religious formation in Terryglass, Co. Tipperary under the abbot Colum mac Crimthainn, and was deeply influenced by his penitential practices and the severity of the Rule.
Fintan spent his early years in Carlow before making his own foundation in Clonenagh, Co. Laois. His disciples included St Colmán of Oughaval, St. Comgall of Bangor, and St. Aengus the Culdee. He has been compared by the Irish annalists to St. Benedict, and is styled “Father of the Irish Monks”.
Though he is sometimes confused with Saint Fintán or Munnu, abbot of Taghmon, they are distinct. He died in 603. His feast day is on February 17.”
http://en.wikipedia.org/wiki/Fintan_of_Clonenagh

Clonenagh, originally called Cluainadnach, is a very remote antiquity. A monastery was founded here by St. Fintan, who became its first Abbot. He was succeeded by St. Columba, who died in 548. This Abbey was destroyed in 838 by the Danes, who in 843 carried its venerable Abbot aid, who was also Abbot of Tirdaglass, into Munster where he was martyred on the 8th of July.

After being frequently plundered and destroyed by the Danes, it continued to flourish until the Cromwellian invasion of the 17th century. Clonenagh was a very important seat of learning and it is said that students came there to study from all over Europe and, indeed, perhaps further afield. There was also a famous book of Clonenagh which disappeared during the English invasion and was never found.

There are said to be a number of saints buried in Clonenagh, including St. Fintan and St. Aengus.

There is the famous St. Fintan’s Tree at Clonenagh, where a well sprung up in its trunk when a farmer who lived across the road refused to allow people to visit a holy well in his field. The well miraculously transferred to the tree. This tree came to be known as “The Money Tree” in later times as people hammered coins into its bark having invoked the Saints’ help for some intention. It was blown down in a storm in 1994.

There is a holy well in Cromogue called St. Fintan’s well.
http://www.askaboutireland.ie/reading-room/history-heritage/heritage-towns/towns-and-villages-of-lao/mountrath/clonenagh/

Wulfric of Haselbury, Priest and Anchorite

February 20 is the Feast of Saint Wulfric (Ulric, Ulfrick).

“Wulfric was born at Compton Martin, 10 miles south of Bristol. After becoming a priest, he at first exercised his ministry at Deverill, near Warminster. At this stage, apparently, he was much addicted to hunting, with both hawks and hounds. A chance conversation with a beggar, however, converted him to more godly pursuits, and moved back to Compton Martin as parish priest.
In the year 1125 Wulfric came to St. Michael and All Angels Church in Haselbury Plucknett, Somerset. Wulfric wished to spend the rest of his life as an Anchorite, withdrawn from the world, living in a cell adjacent to the church. This cell stood on the cold northern side of the chancel where the vestry is now. Although he apparently failed to obtain episcopal permission for this move, he was supported by the Cluniac monks at Montacute. Sir William FitzWalter had a great respect for his saintly neighbor; he sent provisions to him and visited him from time to time. Wulfric numbered among his intimate friends Osbern, the village priest, William, a lay-brother of Forde Abbey; and Brichtric, who seems to have joined him as a disciple or attendant.
Soon people came to him for guidance and blessing. During the reigns of kings Henry I and Stephen, Wulfric exercised a powerful influence, not only in his own neighborhood, but also at court.

Henry I was informed, correctly, that he would shortly die, while King Stephen was chastised for the evils of his government. Wulfric is said to have received the gifts of prophecy and healing and was involved in many miraculous happenings. He became known as a healer of body, mind and spirit for all those who sought him out.
According to Abbot John of Forde Abbey, Wulfric lived alone in these simple quarters for twenty-nine years, devoting much of his time to reading the Bible and praying. In keeping with the ideals of medieval spirituality, he adopted stern ascetic practices: he deprived himself of sleep, ate a frugal meatless diet, spent hours reciting the psalms sitting in a bath of cold water, and wore a hair shirt and heavy chain‐mail tunic.
One of the most influential anchorite priests of medieval England, he died in his cell on the 20th February 1154.”
http://en.wikipedia.org/wiki/Wulfric_of_Haselbury

“WULFUC (Ulric, Ulfrick) OF HASELBURY (Somerset) (c.1080-1154), priest and hermit. The near-contemporary Life by John, abbot of Ford, is accurate and informative. Wulfric was born at Compton Martin (Somerset), eight miles from Bristol. The lord of the manor was William Fitzwalter, also lord of Haselbury. Wulfric trained to be a priest and first exercised his ministry at Deverill, near Warminster. He was much addicted to hunting with hawks and dogs, but was converted to a more aus-tere life in the early 1120s, reputedly through a chance conversation with a beggar. He then ministered at Compton Martin as parish priest until 1125, when he settled as an anchorite at Haselbury Plucknett (twenty miles from Exeter) in a cell on the north side of the chancel of the parish church. He had no official episcopal authorization, but was supported by the neighbouring Cluniac monks of Montacute. His penitential regime included rigorous fasting with prostrations, the wearing of chain-mail and frequent immersion in cold water. His gift of prophecy and second sight further increased his reputation for holiness.
Visitors to his cell, in which he was permanently enclosed, included Kings Henry I and Stephen. In 1130 Henry and Queen Adela obtained from him the healing of the knight Drogo de Munci from paralysis. In 1133 Wulfric prophesied the death of the king which took place in 1135.

Stephen visited him with his brother, Henry of Blois, bishop of Winchester, when Wulfric greeted him as king even before his disputed accession; but on another occasion, Wulfric reproached him for misgovernment.
Wulfric worked at copying and binding books and made other articles for the services of the church. He persevered in his chosen calling until death, when the monks of Montacute unsuccessfully claimed his body, as did the Cistercians, for whom he had great affection, but to whose Order (in spite of contrary claims) he never belonged. They did, however, provide his biographer.”
From David Hugh Farmer, The Oxford History of Saints, 3rd Ed, Oxford, Oxford University Press, 1992, p.505: http://users.tpg.com.au/shammell/wulfric.htm

“In the year 1125 [The Parish Church of St. Michael and All Angels, Haselbury Plucknett, Somerset] became the home of Wulfric, a middle-¬‐aged priest from Compton Martin on the Mendips, who wished to spend the rest of his life as an Anchorite, – “withdrawn from the world” – living in a “Cell” adjacent to the church. This Cell stood on the cold northern side of the Chancel where today’s Vestry is found. In writing up Wulfric’s life story, Abbot John of Forde Abbey tells us how, for 29 years Wulfric lived alone in these simple quarters, devoting much of his time to reading the Bible and praying. In keeping with the ideals of medieval spirituality, he adopted stern ascetic practices: he deprived himself of sleep, ate a frugal meatless diet, spent hours reciting the psalms sitting in a bath of cold water, and wore a hair shirt and heavy chain-¬‐mail tunic.
His faithful prayer resulted in great holiness and wisdom and soon people high and low came to him for guidance and blessing. Visitors even included two Kings, Henry I and Stephen. Wulfric received the gifts of prophecy and healing and was involved in many miraculous happenings. This “Man of God” became a healer of body, mind and spirit for all those who sought him out. One of the most influential anchorite priests of medieval England, he died in his Cell on the 20th February 1154.”
http://www.haselburystm.org/history.html

“The most celebrated anchorite of mediaeval England was, perhaps, Wulfric, enclosed for twenty-nine years at Haselbury, a village near Crewkerne. Wulfric was born at Compton, probably Compton Martin. He became priest of Deverill near Warminster, but at that time he was more addicted to sport than to spiritual exercises. Upon his conversion, he determined to devote himself entirely to a life of contemplation and rigorous asceticism at Haselbury—“burying himself in Christ in a cell adjoining the church”. Sir William FitzWalter had a great respect for his saintly neighbour; he sent provisions to him and visited him from time to time. Wulfric numbered among his intimate friends Osbern, the village priest ; William, a lay-brother of Ford Abbey ; and Brichtric, who seems to have joined him as a disciple or attendant. During the reigns of Henry I and Stephen, he exercised a powerful influence, not only in his own neighbourhood but also at the court. The story of Wulfric as prophet and wonder-worker is related elsewhere.
Wulfric died in 1154, and was buried in his cell by the Bishop of Bath who had visited him on his death-bed. The monks of Montacute sought to obtain possession of the saint’s body, but Osbern the priest interposed, and the remains were translated to the adjoining church. Miracles subsequently took place there, and the shrine became a place of pilgrimage. The north chapel is still known as “Wulfric’s aisle”.”
Extract from Rotha Mary Clay “The Hermits and Anchorites of England” (1914): http://www.historyfish.net/anchorites/clay_anchorites_seven.html

See Pauline Matarasso (Translator) “John Of Forde: The Life of Wulfric of Haselbury, Anchorite” (Cistercian Fathers Book 69, 2011)

“John of Forde’s Life of Wulfric of Haselbury ‘priest, healer, seer, mystic, who lived in a cell abutting a village church from 1125 until his death in 1154 ‘is a classic of its kind. It portrays the daily life of the recluse, his austerities, the hours of prayer, his familiar companionship with his God, as well as his place in the community, a network of relationships stretching country-wide and friendships maintained over many years with both women and men. John, prior and later abbot of Forde, is the devoted guide opening up the treasures of his Wulfric to any who care to listen. The work, too little read or studied for want of a translation, is now made available not only to the medievalist but to anyone with an interest in the spiritual life.”
Part of the book is available to read on-line at: http://books.google.com.au/books?id=7nQZhQSIUIMC&pg=PA217&lpg=PA217&dq=saint+wulfric+of+haselbury&source=bl&ots=eaUEUWsPno&sig=n8EI_iLMKN-ApJn7REbAIph7hVQ&hl=en&sa=X&ei=0TUBU5XOMYa3iQei94CwDg&ved=0CD4Q6AEwBA#v=onepage&q=saint%20wulfric%20of%20haselbury&f=false
For a review, see https://scholarworks.iu.edu/dspace/bitstream/handle/2022/14425/12.04.24.html?sequence=1

See also:
http://aclerkofoxford.blogspot.com.au/2013/02/a-miracle-of-wulfric-of-haselbury.html
http://www.historyfish.net/anchorites/clay_anchorites_seven.html

What is a Hermit?

“Mary Magdalene as a Hermit” attributed to Jan van Balen (21 July 1611, Antwerp – 14 March 1654)

“We rarely question the value of religious orders when they teach, nurse, or even make honey. The notion of the hermit is a trickier one. What “is” a hermit? The Russian classic, The Pilgrim Continues His Way, has a succinct ‘job description’. A hermit discusses three of his roles.

The first is in analyzing and contemplating his moral existence. It behooves the hermit to meditate on the interior life, to theologize if he is a theologian, and to share his insights with others, in written or spoken forms.

The second is that the hermit is an example– and this may be even truer in today’s secular and fast-paced society. The hermit throws a gauntlet of solitude, prayerfulness and holiness down at the feet of a world which seems to be rejecting such notions, even as it most desperately needs them.

The third is to lead by moral example, shunning sin. St Isaac of Syria is quoted in the book: “It is better for you to free yourself from the bonds of sin than to free slaves from bondage.”

But, for the priest hermit-monk of this hermitage, there is an even more central charism, and that is the endeavour and fruitfulness of prayer. The Divine Liturgy and Office are prayed daily, each with a specific intention– sometimes requested by people far away, sometimes regarding a global concern, sometimes about something close to home, sometimes abstract, sometimes specific.

Every time we are united to the heavenly liturgy something changes here on earth. Here at the hermitage the belief in the power of prayer is strong. The good that it will do is unquantifiable by human hands, but anything is possible through the grace of God.

According to St. Basil the Christian life is to become prayer, and prayer is to enliven life: “Thus you will pray without ceasing; if you pray not only in words, but unite yourself to God through all the course of life and so your life is made one ceaseless and uninterrupted prayer” (Migne, PG 31, 244; ST. BASIL, “Homily in Honour of St. Julitta,” nn. 3-4).

So what is a hermit? A living prayer….”

http://hermitageofthethreeholyhierarchs.blogspot.com.au/2012/03/hermit-is.html

“The Hermitage of the Three Holy Hierarchs is not a physical location or edifice, but rather an eremitical state of monastic life. The hermit is the “archimandrite” (ἀρχιμανδρίτης) of the hermitage; namely, he is called to be the principle (ἀρχι) and shepherd of the enclosure (μάνδρα) of his heart, “an enclosed garden” for the Heavenly Bridegroom (cf. Song of Songs 4, 12). The hermit currently lives in Santa Marinella on the West coast of Italy, close to Rome.

Father Hrynkiw was born in Canora, Saskatchewan. He entered the Basilian Order of St. Josaphat in Mundare, Alberta, in 1989, and later studied in Kyiv where he witnessed, first-hand, Ukraine’s Declaration of Independence. From 1997 to 1998, he served as rector of the Basilian Institute of Philosophical and Theological Studies in Zolochiv. But it was during his term as Protohegumen of the Most-Holy Saviour Province of the Basilian Order in Ukraine, from February 2004 to July 2007, that he was forced to fight on the front lines against corruption.

Since no good deed goes unpunished, he received two credible death threats: 24 December 2006 and 13 January 2007. At the request of his superiors, he came to the Vatican at the end of January 2007, for debriefing. He presented a detailed report to the secretary of Congregation for the Oriental Churches. The Congregation decided that a Basilian Provincial Chapter should be held in July 2007, six months earlier than originally scheduled, due to the circumstances surrounding the threats to Fr. Hrynkiw’s life—very real dangers that impeded the discharge of his office.

Fr Hrynkiw remained in Rome, and on 8 October 2010 made his solemn profession of monastic vows into the Hermitage of the Three Holy Hierarchs. The Hermitage is an eparchial-rite form of consecrated life under the jurisdiction of Bishop Bryan Bayda, the Eparch of Ukrainian Catholic Eparchy of Saskatoon. It is financially self-supporting and dependent on patronage.”
http://hermitageofthethreeholyhierarchs.blogspot.com.au/p/hermit.html

The Hermitage has a Poet-in-Residence: Born in Suffolk, England, in 1971, Sally Read was a winner of an Eric Gregory Award from the Society of Authors in 2001. Her main poetical works are The Point of Splitting (Bloodaxe, 2005), Broken Sleep (Bloodaxe, 2009) and The Day Hospital (Bloodaxe 2012). Sally was educated at the Middlesex University, the Open University, and at The University of South Dakota. A former psychiatric nurse at St Mary’s Hospital in Hampstead, London, Sally transferred to Italy in 2002 and now lives in Santa Marinella near Rome. She is poet in residence at the Hermitage of the Three Holy Hierarchs. Sally is married to Fabio and has a 7-year-old daughter, Celia Florence.

You are poet in residence at The Hermitage of the Three Holy Hierarchs. Could you explain to our readers what this organisation is?
“The organisation consists of one single hermit, Fr. Gregory Hrynkiw. He’s the priest who converted me to Catholicism.
Fr. Hrynkiw is a Byzantine priest and monk who came from the Ukraine to Rome, and has set up his own hermitage. When I went through my conversion process one of the things that worried me, being an atheist, was that my conversion would impair my writing. This might be difficult for a non-writer to understand, but the change within me due to my conversion was so huge that I wondered if it would halt my creativity.
Fr. Hrynkiw told me that God would take care of everything, and in fact I’ve been more productive since the conversion. I became poet in residence at the Hermitage so I could write poems in a sheltered, supportive environment. The Hermitage is of the Byzantine rite which has an extremely beautiful liturgy and that gives me another perspective on Catholicism too.
The Three Hierarchs are St. Gregory, St. Basil, and St. John Chrysostom, the three fundamental saints in the Byzantine tradition.”
http://www.messengersaintanthony.com/messaggero/pagina_articolo.asp?R=Cover%20Feature&ID=672
see also http://www.catholicnewsagency.com/news/former-atheist-poet-reveals-details-of-her-catholic-conversion/
http://www.catholicherald.co.uk/commentandblogs/2012/10/15/the-dramatic-conversion-of-one-atheist-poet/