story of his having been the disciple of Martin and Germanus is the first to make its appearance. At a later time the Papal sanction was regarded as indispensably necessary, and consequently we find that the story of his consecration by Pope Celestine then came forth, and was accepted by all succeeding biographers.
Happily it is not necessary for us now to enter at any length on the question as to how much of this should be received, and how much rejected. We know that the influence of Martin and Germanus was largely felt in Ireland. They were the leaders of the movement towards monasticism in Gaul, and from that movement Ireland to a great extent obtained its inspiration. But this influence can easily be accounted for without supposing that there was any personal contact between Patrick and the Gaulish leaders. This part of the story may therefore be regarded as doubtful, but not impossible.
On the other hand, the assertion that Patrick was consecrated by Pope Celestine labours under the most serious difficulties; for Roman influence was conspicuously absent from Ireland, and in the century after the arrival of Patrick the Roman teachers were met with bitter, and one might almost say unreasoning, hostility. Moreover, the legend did not take its rise until a Romanizing party had sprung up in the Church. We can therefore scarcely allow that Patrick ever had a commission from Rome. Patrick himself mentions no call except the inward call of the Spirit. He believed that God had chosen him for the work, and believing that, he made a full and unreserved dedication of himself to the service.
