Chapter 9: Of the Controversy Touching the Celebration of Easter

Of the controversie which the Britons, Picts, and Irish maintained against the Church of Rome, touching the celebration of Easter.

The difference between the Romanes and the Irish in the celebration of Easter, consisted in this. The Romanes kept the memorial of our Lord's resurrection upon that Sunday, which fell between the 15th and the 21st day of the Moon (both terms included) next after the 21st day of March; which they accounted to be the seat of the Vernal aequinoctium, that is to say, that time of the Spring wherein the day and the night were of equal length. And in reckoning the age of the Moon they followed the Alexandrian cycle of 19 years (from where our golden number had his original) as it was explained to them by Dionysius Exiguus: which is the account that is still observed, not only in the Church of England, but also among all the Christians of Greece, Russia, Asia, Egypt, and Ethiopia; and was (since the time that I myself was born) generally received in all Christendom, until the late change of the Calendar was made by Pope Gregory the 13th. The Northern Irish and Scottish, together with the Picts, observed the custom of the Britons: keeping their Easter upon the Sunday that fell between the 14th and the 20th day of the Moon; and following in their account thereof, not the 19 years computation of Anatolius, but Sulpicius Severus his circle of 84 years. For however they extolled Anatolius for appointing (as they supposed) the bounds of Easter between the 14th and the 20th day of the Moon, yet Wilfride in the Synod of Strenshal charges them utterly to have rejected his cycle of 19 years: from which therefore Cummianus draws an argument against them; that they can never come to the true account of Easter, who observe the cycle of 84 years.

To reduce the Irish to conformity with the Church of Rome in this point, Pope Honorius (the first of that name) directed his letters to them: exhorting them, that they would not esteem their own paucity, seated in the utmost borders of the earth, more wise than the ancient or modern Churches of Christ through the whole world; and that they would not celebrate another Easter contrary to the Paschal computations, and the Synodal decrees of the Bishops of the whole world. And shortly after, the Clergy of Rome (as we have said) upon the death of Severinus, wrote other letters to them to the same effect. Now where Osullevan avouches, that the common custom used by the Church in celebrating the feast of the Lord's resurrection was always observed by the Southern Irish; and now embraced also by the Northern, together with the Picts and Britons (who received the faith from Irish Doctors) when they had knowledge given them of the rite of the Church of Rome: in all this (according to his common wont) he speaks never a true word. For neither did the Southern Irish always observe the celebration of Easter commonly received abroad: neither did the Northern Irish, nor the Picts, nor the Britons, many years after this admonition given by the Church of Rome, admit that observation among them. To speak nothing of his folly in saying, that the Britons received the faith from the Irish: when the contrary is so well known, that the Irish rather received the same from the Britons.

That the common custom of celebrating the time of Easter was not always observed by the Southern Irish, may appear by those words of Bede, in the third book of his history and the third chapter. *Porrò gentes Scottorum, quae in australibus Hiberniae insulae partibus morabantur, jamdudum ad admonitionem Apostolicae sedis antistitis Pascha canonico ritu observare didicerunt.* For if (as this place clearly proves) the nations of the Scots, that dwelt in the Southern parts of Ireland, did learn to observe Easter after the canonical manner, upon the admonition of the Bishop of Rome: it is evident, that before that admonition they did observe it after another manner. The word *jamdudum*, which Bede here uses, is taken among authors oftentimes in contrary senses: either to signify a great while since, or else, but lately, or erewhile. In the former sense it must be here taken, if it have relation to the time wherein Bede did write his book: and in the latter also it may be taken, if it be referred to the time whereof he treats, (which is the more likely opinion) namely to the coming of Bishop Aidan into England; which fell out about half a year, after that Honorius had sent his admonitory letters to the Irish. Who, as he was the first Bishop of Rome we can read of, that admonished them to reform their rite of keeping the time of Easter: so that the Irish also much about the same time conformed themselves herein to the Roman usage, may thus be manifested.

When Bishop Aidan came into England from the Island Hy, now called Y-Columkille; the College of Monks there was governed by Segenius, who in the inscription of the epistle of the clergy of Rome sent to the Irish, is called Segianus. Now there is yet extant in Sir Robert Cotton's worthy Library, an epistle of Cummianus directed to this Segienus (for so is his name there written) Abbot of Y-Columkille; wherein he plainly declares, that the great cycle of 532 years, and the Roman use of celebrating the time of Easter according to the same, was then newly brought in into this country. For the first year (says he) wherein the cycle of 532 years began to be observed by our men; I received it not, but held my peace, daring neither to commend it nor to dispraise it. That year being past, he says he consulted with his ancients; who were the successors of Bishop Ailbeus, Queranus Coloniensis, Brendinus, Nessanus and Lugidus. Who being gathered together in Campo-lene, concluded to celebrate Easter the year following together with the universal Church. But not long after (says he) there arose up a certain whited wall, pretending to keep the tradition of the Elders; which did not make both one, but divided them, and made void in part that which was promised: whom the Lord (as I hope) will smite, in whatever manner he pleases.

To this argument drawn from the tradition of the elders, he makes answer: that they did simply and faithfully observe that which they knew to be best in their days, without the fault of any contradiction or animosity, and did so recommend it to their posterity. And he opposes thereunto the unanimous rule of the Universal Catholic Church: deeming this to be a very harsh conclusion. Rome errs, Jerusalem errs, Alexandria errs, Antioch errs, the whole world errs: the Scottish only and the Britons do alone hold the right. But especially he urges the authority of the first of these Patriarchal Sees, which now (since the advancement thereof by the Emperor Phocas) began to be admired by the inhabitants of the earth, as the place which God had chosen; whereunto, if greater causes did arise, recourse was to be had, according to the Synodical decree, as to the head of cities. And therefore he says, that they sent some to Rome: who returning back in the third year, informed them, that they met there with a Grecian, and a Hebrew, and a Scythian, and an Egyptian in one lodging; and that they all, and the whole world too, did keep their Easter at the same time, when the Irish were dis-joined from them by the space of a whole month. And we have proved (says Cummianus) that the virtue of God was in the relics of the holy Martyrs, and the Scriptures which they brought with them. For we saw with our eyes, a maid altogether blind opening her eyes at these relics, and a man sick of the palsy walking, and many devils cast out. Thus far he.

The Northern Irish and Albanian Scottish on the other side, made little reckoning of the authority, either of the Bishop or of the Church of Rome. And therefore Bede, speaking of Oswy king of Northumberland, says that notwithstanding he was brought up by the Scottish, yet he understood that the Roman was the Catholic and Apostolic Church (or, that the Roman Church was Catholic and Apostolic) intimating thereby, that the Scottish, among whom he received his education, were of another mind. And long before that, Laurentius, Mellitus and Justus (who were sent into England by Pope Gregory to assist Austin) in a letter which they sent to the Scots that did inhabit Ireland (so Bede writes) complained of the distaste given to them by their countrymen, in this manner. We knew the Britons, we thought that the Scots were better than they. But we learned by Bishop Daganus coming into this island, and Abbot Columbanus coming into France; that the Scots did differ nothing from the Britons in their conversation. For Daganus the Bishop coming to us, would not take meat with us, no not so much as in the same lodging wherein we did eat.

And as for miracles, we find them as rife among them that were opposite to the Roman tradition, as upon the other side. If you doubt it, read what Bede has written of Bishop Aidan (who of what merit he was, the inward Judge has taught, even by the tokens of miracles; says he) and Adamnanus of the life of Saint Colme or Columkille. Whereupon Bishop Colman in the Synod at Strenshal frames this conclusion. Is it to be believed, that Colme our most reverend father, and his successors, men beloved of God, which observed Easter in the same manner that we do, did hold or do that which was contrary to the holy Scriptures? Seeing there were very many among them, to whose heavenly holiness the signs and miracles which they did, bore testimony: whom nothing doubting to be Saints, I desist not to follow evermore their life, manners, and discipline. What Wilfride replied to this, may be seen in Bede: that which I much wonder at, among the many wonderful things related of Saint Colme by Adamnanus, is this — that where he says, that this Saint, during the time of his abode in the abbey of Clone (now called Clonmacnosh) did by the revelation of the holy Ghost prophesy of that discord, which after many days arose among the Churches of Scotland (or Ireland) for the diversity of the feast of Easter: yet he tells us not, that the holy Ghost revealed to him, that he himself (whose example animated his followers to stand more stiffly herein against the Roman rite) was in the wrong, and ought to conform his judgment to the tradition of the Churches abroad. As if the holy Ghost did not much care, whether of both sides should carry the matter away in this controversy: for which (if you please) you shall hear a very pretty tale out of an old Legend, concerning this same discord whereof Saint Colme is said to have prophesied.

Upon a certain time (says my Author) there was a great Council of the people of Ireland in the white field: among whom there was contention about the order of Easter. For Lasreanus, the abbot of the monastery of Leighlin, to whom there were subject a thousand and five hundred monks, defended the new order that lately came from Rome: but others defended the old. This Lasreanus or Lazerianus is the man, who in other Legends (of no other credit than this we now have in hand) is reported to have been the Bishop of Rome's Legate in Ireland; and is commonly accounted to have been the first Bishop of the Church of Leighlin. His principal antagonist at this meeting was one Munna, founder of the monastery which from his was called Teach-munna, that is, the house of Munna (in the Bishopric of Meath:) who would needs bring this question to the same kind of trial here, that Austin the monk is said to have done in England. In defence of the Roman order, Bede tells us that Austin made this motion to the British Bishops, for a final conclusion of the business. Let us beseech God, which makes men to dwell of one mind together in their fathers' house; that he will vouchsafe by some heavenly signs to make known to us, what tradition is to be followed, and by what way we may hasten to the entry of his kingdom. Let some sick man be brought here; and by whose prayers he shall be cured, let his faith and working be believed to be acceptable to God, and to be followed by all men.

Now Munna, who stood in defence of the order formerly used by the British and Irish, makes a more liberal proffer in this kind, and leaves Lasreanus to his choice. Let us dispute briefly (says he) but in the name of God let us give judgement. Three things are given to your choice, Lasreanus. Two books shall be cast into the fire, a book of the old order and of the new; that we may see whether of them both shall be freed from the fire. Or let two Monks, one of mine and another of yours, be shut up into one house: and let the house be burnt, and we shall see which of them will escape untouched of the fire. Or let us go to the grave of a just Monk that is dead, and raise him up again: and let him tell us, after what order we ought to celebrate Easter this year. But Lasreanus being wiser than so, refused to put so great a matter to that hazard: and therefore returned this grave answer to Munna; if all be true that is in the Legend. We will not go to your judgement: because we know that, for the greatness of your labor and holiness, if you should bid that mount Marge should be changed into the place of the White field, and the White field into the place of mount Marge; God would presently do this for your sake. So prodigal do some make God to be of miracles, and in a manner careless how they should fall; as if in the dispensing of them, he did respect the gracing of persons rather than of causes.

In what year this Council of the White field was held, is not certainly known: nor yet whether Saint Munna be that whited wall, of whom we heard Cummianus complain. The Synod of Strenshal (before mentioned) was assembled long after, at Whitby (called by the Saxons Streanesheale) in Yorkshire, the year of our Lord 664, for the decision of the same question. Concerning which, in the life of Wilfrid (written by one Aeddi, an acquaintance of his, surnamed Stephen; at the commandment of Acca, who in the time of Bede was Bishop of Hangustald or Hexham, in Northumberland) we read thus. Upon a certain time in the days of Colman metropolitan Bishop of the city of York, Oswi and Alhfrid his son being Kings; the Abbots and Priests and all the degrees of ecclesiastical orders meeting together at the monastery which is called Streaneshel, in the presence of Hilde the most godly mother of that abbey, in presence also of the Kings and the two Bishops Colman and Aegelberht, inquiry was made touching the observation of Easter, what was most right to be held: whether Easter should be kept according to the custom of the Britons and the Scots and all the Northern part, upon the Lord's day that came from the 14th day of the Moon until the 20th, or whether it were better, that Easter Sunday should be celebrated from the 15th day of the Moon until the 21st, after the manner of the Apostolic See. Time was given to Bishop Colman in the first place, as it was fit, to deliver his reason in the audience of all. Who with an undaunted mind made his answer, and said. Our fathers and their predecessors, who were manifestly inspired by the Holy Ghost, as Columkille was, did ordain that Easter should be celebrated upon the Lord's day that fell upon the 14th Moon; following the example of John the Apostle and Evangelist, who leaned upon the breast of our Lord at his last Supper, and was called the lover of the Lord. He celebrated Easter upon the 14th day of the Moon: and we with the same confidence celebrate the same, as his Disciples Polycarpus and others did; neither dare we for our parts, neither will we change this.

Bede relates his speech thus. This Easter which I use to observe, I received from my elders, who did send me Bishop here: which all our fathers, men beloved of God, are known to have celebrated after the same manner. Which that it may not seem to any to be contemned and rejected: it is the same which the blessed Evangelist John, the disciple specially beloved by our Lord, with all the Churches which he did oversee, is read to have celebrated. Fridegodus, who wrote the life of Wilfrid at the command of Odo Archbishop of Canterbury, expresses the same in verse, after this manner. Nos seriem patriam, non frivola scripta tenemus, Discipulo eusebit Polycarpo dante Iohannis. Ille etenim bis septenae sub tempore Phoebae Sanctum praefixit nobis fore Pascha colendum, Atque nefas dixit, si quis contraria sentit.

On the contrary side Wilfrid objected to Colman and his Clerks of Ireland; that they with their complices, the Picts and the Britons, out of the two utmost Isles, and those not whole neither, did with a foolish labor fight against the whole world. And if that Columba of yours (says he) yes, and ours also if he were Christ's, was holy and powerful in virtues: could he be preferred before the most blessed Prince of the Apostles? To whom the Lord said: You are Peter, and upon this rock will I build my Church, and the gates of hell shall not prevail against it; and I will give to you the keys of the kingdom of heaven. Which last words wrought much upon the simplicity of King Oswy; who feared, that when he should come to the doors of the kingdom of heaven, there would be none to open, if he were displeased who was proved to keep the keys: but prevailed nothing with Bishop Colman; who for the fear of his country (as Stephen in the life of Wilfrid writes) contemned the tonsure and the observation of Easter used by the Romans; and taking with him such as would follow him, that is to say, such as would not receive the Catholic Easter and the tonsure of the crown (for of that also there was then no small question) returned back again into Scotland.