-Letter to Pope Boniface IV on the controversy over the Three Chapters
(Written ca. 614 A.D.)
“We Irish, though dwelling at the far ends of the earth, are all disciples of Saint Peter and Saint Paul … we are bound to the Chair of Peter, and although Rome is great and renowned, through that Chair alone is she looked on as great and illustrious among us … On account of the two Apostles of Christ, you are almost celestial, and Rome is the head of the whole world, and of the Churches.” -Edmonds, Columba (1908). “St. Columbanus”. The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company.

EPISTLE TO POPE GREGORY

To the holy lord, and father in Christ, the Roman Pope, most fair ornament of the Church, a certain most august flower, as it were, of the whole of withering Europe, distinguished speculator, as enjoying a divine contemplation of purity, I, Barjona poor dove in Christ, send greeting.

Grace to thee and peace from God the Father and our Lord Jesus Christ. I am pleased to think, O holy pope, that it will seem to thee nothing extravagant to be interrogated about Easter, according to that canticle, “Ask thy father, and he will shew thee; thine elders and they will tell thee.” (Deut. xxxii. 7)

But I ask what thy judgment is about those bishops whom thou hast written of as simoniacal, and whom the writer Giltas (Gildas) calls pests. Should communion be had with them? For there are known to be many such in this province, whereby the matter is made more serious. Or as to others, who having been polluted in their diaconate, are afterwards elected to the rank of bishops? For there are some whom we know to have conscientious scruples on these grounds; and in conferring with our littleness about them, they wished to know for certain whether they may minister communion without peril after such transgressions; that is, either after having bought their rank for money, or after adultery in their diaconate.

Let charity induce thee to write in reply; let not the roughness of my letter hinder thee from expounding, seeing that it is my mode of expression that has been in fault, and I have it in my heart to pay thee due honor. It was for me to provoke, to interrogate, to request: it is for thee not to refuse what thou hast received freely, to put thy talent out to use, to give to him that asks the bread of doctrine, as Christ enjoins. Peace be to thee and thine; pardon my forwardness, blessed pope, in that I have written so boldly; and I pray thee in thy holy prayers to our common Lord to pray for me, a most vile sinner.

REGULA COENOBIALIS (Monastic Rules)

(Written ca 590 A.D.)

-WORSHIP IN THE EARLY CHURCH
An Anthology of Historical Sources
Volumes 1-4
Lawrence J. Johnson
A PUEBLO BOOK
Liturgical Press Collegeville, Minnesota

At each Sunday’s solemnity as well as on the day that begins the Easter season a hymn to the Lord may be sung. When a monk approaches the altar to receive the Eucharist, he is to prostrate himself three times. Novices, not having been instructed, as well as all others who lack instruction, are not to approach to receive
from the cup. And when the offering takes place, no one, other than when necessary, is to be forced to receive the Eucharist.

On every Lord’s Day and solemnity those who for some necessity have not prayed to the Lord are to pray individually. During the offering all movement is to be kept to a minimum.

All the brethren when they pray during the day and night should kneel for prayer at the conclusion of each psalm provided bodily infirmity does not hinder them from doing so. In silence they are to say, ‘O God, deliver me. O Lord, come to my assistance.” Once they have silently prayed this verse three times, they are to stand. However, during the psalmody on the Lord’s Day and on the first day of the Easter season and up to the fiftieth day, although they bow slightly, they are to diligently pray to the Lord without bending the knees. . .”

XV.? If someone has misplaced the Eucharist and does not know where it is, there is to be a year’s penance. If someone has in such a way neglected the Eucharist that it has dried out and is consumed by worms, becoming, as it were, nothing, a half year’s penance is to be performed.
If someone has so neglected the Eucharist that a worm is found within it and yet it remains entire, the worm is to be burned by fire and its ashes placed next to the altar; for this there is to be a penance of forty days.

174-B. PENITENTIAL FOR  CONFESSORS

-WORSHIP IN THE EARLY CHURCH
An Anthology of Historical Sources
Volumes 1-4
Lawrence J. Johnson
A PUEBLO BOOK
Liturgical Press Collegeville, Minnesota

1. True penance consists in no longer committing those actions calling for penance as well as regretting sins already committed. But many–I do not say all- because of human weakness act contrary to this rule. For this reason it is necessary to know the system of penance. The general principle, stated by our holy elders, is to determine the length of the fast according to the gravity of the sin.

2. If a monk sins by thought, namely, has desired to kill, fornicate, steal, eat in secret, become intoxicated, strike another, deceive, or commit whatever action of this kind or was disposed to commit such an action, he will fast on bread and water for six months or forty days according to the gravity of the action he intended to commit.

14. Different sins require different penances. Doctors of the body also adapt their medicines to various types of illnesses. Differently do they cure wounds, diseases, tumors, bruises, gangrene, blindness, fractures, burns. In like manner the doctor of the soul should cure, by remedies appropriate to the wounds of the soul, its maladies, its sins, its sorrows, its weariness, its infirmities. Since there are but few doctors who are perfectly conversant as far as healing and restoring the health of the soul, we here propose several counsels, partly according to the traditions of the elders, partly according to our own judgment.