It is good to remember Patrick of Ireland and his contribution to church history, but he should not be remembered through the “carousing and drunkenness” often associated with March 17. Instead, “the Lord Jesus Christ” should be put on in faith with “no provision for the flesh in regard to its lusts.” These words from Romans 13:13,14 confronted Augustine with his own sin leading to his response to Christ in faith. Patrick of Ireland is best remembered through worshipping and serving the Triune God through faith in Christ.

March 17 is remembered as St. Patrick’s Day by the Irish of Ireland and others scattered abroad. The day will likely be celebrated with revelry and little concern for Patrick’s ministry. There are only two extant writings by him, Confession and Letter to the Soldiers of Coroticus. The first is an autobiographical defense of his integrity as a minister in the face of accusations to the contrary, while the second rebukes a military commander named Coroticus for kidnapping and killing Christians. These two writings provide a more accurate picture of Patrick than do the myths about him and miracles attributed to him. Michael A. G. Haykin observed in Patrick of Ireland: His Life & Impact that the real Patrick is more interesting than the one created over the centuries by tales and fables. When one reads Patrick’s Confession it is obvious that he knew Scripture and used it to teach the Irish about the Triune God and the gracious atonement accomplished by the Son. His emphases on theology and Christology were needed because it was difficult to communicate the doctrines of the Trinity and the Son to individuals worshipping multiple gods because they tended to understand the Trinity as three deities. The authenticity of the tradition is debated as with much information about Patrick, but it is said he used clover with its three leaves united in one sprig to illustrate the three persons of the Trinity united in one God. As with any illustration of the Trinity, it breaks down at some point, but it likely worked well for Patrick’s purpose.

Patrick was born in 390 in Banavem Taberniæ the son of Calpurnius, who was the son of Potitus. Calpurnius was a public official and a “deacon” (diaconum). Patrick’s grandfather was a “presbyter” (presbyteri, translated also “priest” or “elder”). Haykin notes that the precise location of his birthplace is unknown but is likely somewhere along the west coast of England or Scotland. Patrick grew up in the church, but the message of Christ came to ears that were not yet ears to hear, however memories of Bible passages from these years would later bear fruit. He lived with his Roman-British family until the age of sixteen when he was abducted and enslaved in the land that became Ireland. At the time, the Romans called the island Hibernia. Patrick shepherded sheep as a slave, but he was released from enslavement to sin through faith in Christ as he remembered Scripture from his early years. While watching flocks he prayed without ceasing and found the psalms beneficial for petitioning and praising God. He had something in common with another lover of psalms and a shepherd, King David. After about six years, Patrick managed to escape his captors, made his way to a ship, and left Ireland.

In Confession, Patrick said that he was not only a physical slave but also “went into captivity in language.” He added that “today I blush and am exceedingly afraid to lay bare my lack of education” (paragraph 10). Patrick’s self-assessment is consistent with what Michael Haykin observed regarding his limited facility with the Latin language. In the following quote Patrick recounts his experience as he wrestled with whether or not he should return to Ireland as a missionary. Note the bracketed words were inserted by the translator, J.D. White, to help the text flow better.

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