the Week of Proper 28 / Ordinary 33
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Bible Dictionaries
Culdees
Watson's Biblical & Theological Dictionary
or a body of religious, who chiefly resided in Scotland, Ireland, and some of the adjacent isles. The name has been also written Keldees and Kyldees. Various etymons have been given of it. Two of these seem to have superior claims to attention. It may be deduced either from Irish ceile, or, gille, a servant, and De, Dia, God; or from cuil, ceal, in Welsh cel, a sequestered corner, a retreat. The latter seems to derive support from the established sense of kil, retained in the names of so many places, which, in an early age, have been consecrated to religion. It is more than probable that Christianity had found its way into Scotland before the close of the second century; and that it continued to be professed by a few scattered individuals even before the arrival of Ninian, in the beginning of the fifth. But we have no proof of the existence of any religious societies observing a particular institute, till the year 563, when Columba landed in Hii, or Ions; which, in honour of him, was afterward called I-colum-kill; that is, the isle of Colum, or Columba, of the cells. He was born in Ireland, A.D. 521; and, after founding many seminaries of religion there, prompted by zeal for the propagation of Christianity, set sail for Scotland with twelve companions. According to Bede, having converted the northern Picts, he received from Brudi, their king, the island of Hii in possession, for the purpose of erecting a monastery. Here he almost constantly resided till the year 597, when he died. He made occasional visits to the mainland, proceeding even as far as to Inverness: also to Ireland, where he was held in high estimation. As he was himself much devoted to the study of the Holy Scriptures, he taught his disciples to confirm their doctrines by testimonies brought from this unpolluted fountain, and declared that only to be the divine counsel which he found there. His followers, faithful to his instruction, "would receive those things only which are contained in the writings of the Prophets, Evangelists, and Apostles, diligently observing the works of piety and purity." They lived, indeed, according to a certain institute, which, it is said, was composed by their venerable instructer. But there was this remarkable distinction between them and those societies properly called monastic, that they were not associated expressly for the purpose of observing this rule. While they seem to have reckoned something of this kind necessary for the preservation of order, and for the attainment of habits of diligence, their great design was, by the instruction of those committed to their charge, to train them up for the work of the ministry. Hence it has been justly observed, that the Culdean fraternities may more properly be viewed as colleges than as monasteries; as being in fact, the seminaries of the church both in North Britain and in Ireland. There were also Culdees in Wales; and, for many ages, the Christians of that country held the same doctrines, and observed the same rites, with their Scottish and Irish brethren. The presbyters not only acted as the ministers of religion to those in their vicinity, but were still instructing others, and sending forth missionaries whenever they had a call, or any prospect of success.
2. In each regular establishment of the Culdees, it would appear that there were twelve brethren, with one who presided over them. Their ecclesiastical government has been viewed as materially the same with the Presbyterian. Their president, or abbot, was not a bishop, but a presbyter; to whose authority, as we learn from Bede, even the bishops of the district were subject. In their meetings, all matters were settled by plurality of voices. The members of this council had the general designation of seniores, or elders. To them, collectively, belonged the trial of the gifts of those who had been educated in their seminaries, when they were to be employed in the public ministry; from them they received ordination and mission, and to them they were amenable in the discharge of their office. Those whom they thus employed are, by ancient writers, often denominated bishops. But that they attached to this designation no dignity superior to that of presbyter, appears incontrovertible from their being afterward called to account, and sometimes censured by the fraternity. It has been asserted by the friends of diocesan episcopacy, that a bishop must always have resided at Iona for the purpose of conferring ordination. But there is not the slightest evidence of this. The contrary appears from all the records of these early ages. We learn from the Saxon Chronicle, that "there was always an abbot at Hii, but no bishop." It is a singular fact, that those who were first acknowledged as bishops in the northern parts of England, and were indeed instrumental in the introduction of Christianity there, were not only trained up at Iona, but received all their authority from the council of seniors in that island. This was the case with respect to Corman, the bishop of the Northumbrians, as well as Aidan, Finan, and Colman, who succeeded each other in this mission. From the testimony of Bede, it is evident that by means of Scottish missionaries, or of those whom they had instructed and ordained, not only the Northumbrians, but the Middle- Angles, the Mercians and East-Saxons, all the way to the river Thames, that is, the inhabitants of by far the greatest part of the country now called England, were converted to Christianity; and for some time acknowledged subjection to the ecclesiastical government of the Scots. The latter lost their influence merely because their missionaries chose rather to give up their charges than to submit to the prevailing influence of the church of Rome, to which the Saxons of the west and of Kent had subjected themselves.
3. Their doctrines were not less unpalatable than their mode of government to the friends of the church of Rome. In England, in a very early period, the adherents of the Popish missionary Augustine were viewed by the delegates from Iona in the light of heretics. They accordingly refused to hold communion with them. Matters were carried so high in support of the Roman authority in the synod of Stroneschalch, now Whitby, in England, A.D. 662, that Colman, the Scottish bishop of Lindisfarne, left his bishopric, and with his adherents returned to Scotland. Thus, as Bede informs us, "the Catholic institution daily increasing, all the Scots who resided among the Angles, either conformed to them or returned to their own country." It was decreed in the council of Cealhythe, A.D. 816, that no Scottish priest should be allowed to perform any duty of his function in England. But in Scotland the Culdean doctrine had taken deeper root; and, although equally offensive to the votaries of Rome, kept its ground for several centuries. The Popish writers themselves celebrate the piety, the purity, the humility, and even the learning, of the Culdees; but while they were displeased with the simplicity, or what they deemed the barbarism, of their worship, they charged them with various deviations from the faith of the Catholic church. It was not the least of these, that they did not observe Easter at the proper time. They did not acknowledge auricular confession; they rejected penance and authoritative absolution; they made no use of chrism in baptism; confirmation was unknown; they opposed the doctrine of the real presence; they withstood the idolatrous worship of saints and angels, dedicating all their churches to the Holy Trinity; they denied the doctrine of works of supererogation; they were enemies to the celibacy of the clergy, themselves living in the married state. One sweeping charge brought against them is, that they preferred their own opinions to "the statutes of the holy fathers."
4. The Scots, having received the Christian faith by the labours of the Culdees, long withstood the errors and usurpations of Rome. It was not till the twelfth century that their influence began to decline. The difference between the lower classes of society in England and those of the same description in Scotland, both with respect to religious knowledge and moral conduct, in generally considered to be very striking. Some writers, whose attention has been arrested by this singular circumstance, and who could not be influenced by local attachments, have ascribed the disparity to the relative influence, however remote it may seem, of the doctrine and example of the Culdees. Notwithstanding their great disinterestedness and diligence in propagating the Gospel in England, these good men, it has been remarked, within thirty years after the commencement of their mission, were obliged to give way to the adherents of Rome; whereas the Scots, it is certainly known, enjoyed the benefit of their labours for more than seven centuries, and seem to have still retained their predilection for the doctrines and modes which they so early received.
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Watson, Richard. Entry for 'Culdees'. Richard Watson's Biblical & Theological Dictionary. https://www.studylight.org/dictionaries/eng/wtd/c/culdees.html. 1831-2.
