A Source Book for Ancient Church History Part 69

The Anglo-Saxon Church owes its foundation to the missionary zeal and wise direction of Gregory the Great. Augustine, whom Gregory sent, arrived in the kingdom of Kent 597, and established himself at Canterbury. In 625, Paulinus began his work at York, and Christianity was accepted by the Northumbrian king and many n.o.bles. On the death of King Eadwine, Paulinus was obliged to leave the kingdom. Missionaries were brought into Northumbria in 635 from the Celtic Church, the centre of which was at Iona, where the new king Oswald had taken refuge on the death of Eadwine.

Aidan now became the leader of the Northern Church. As the Christianization of the land advanced and Roman customs were introduced into the northern kingdom, practical inconveniences as to the different methods of reckoning the date of Easter, in which the North Irish and the Celts of Scotland differed from the rest of the Christian Church, came to a settlement of the difficulty at Streaneshalch, or Whitby, 664. Colman, Bishop of Lindisfarne, the leader of the Celtic party, withdrew, and Wilfrid, afterward bishop of York, took the lead under the influence of the Roman tradition. The Church of the Anglo-Saxon kingdoms, now in agreement as to custom, was organized by Theodore of Canterbury (668-690), and developed a remarkable intellectual life, becoming, in fact, for the first part at least of the eighth century, the centre of Western theological and literary culture.

Additional source material: Bede, _Ecclesiastical History of the English People_, for editions, _v. supra_, 96. This is the best account extant of the conversion of a nation to Christianity. H.

Gee and W. J. Hardy, _Doc.u.ments Ill.u.s.trative of English Church History_, London, 1896; A. W. Haddan and W. Stubbs, _Councils and Ecclesiastical Doc.u.ments_, 1869 _ff._

(_a_) Bede, _Hist. Ec._, I, 29. (MSL, 95:69.)

The scheme of Gregory the Great for the organization of the English Church A. D. 601.

Gregory, in planning his mission, seems not to have been aware of the profound changes in the kingdom resulting from the Anglo-Saxon invasion. He selected York as the seat of an archbishop, because it was the ancient capital of the Roman province in the North, and London, because it was the great city of the South. The rivalry of the two archbishops caused difficulties for centuries, and was a hinderance to the efficiency of the ecclesiastical system. By this letter, the British bishops were to be under the authority of Augustine, a position which was distasteful to the British, who were extremely hostile to the Anglo-Saxons, and incomprehensible to them, as they saw no reason or justification in any such arrangement without their consent. They withdrew from all intercourse with the new Anglo-Saxon Church and retired into Wales.

To the most reverend and holy brother and fellow bishop, Augustine, Gregory, servant of the servants of G.o.d.

Although it is certain that the unspeakable rewards of the eternal kingdom are laid up for those who labor for Almighty G.o.d, yet it is necessary for us to render to them the benefits of honors, that from this recompense they may be able to labor more abundantly in the zeal for spiritual work.

And because the new Church of the English has been brought by thee to the grace of Almighty G.o.d, by the bounty of the same Lord and by your toil, we grant you the use of the pallium, in the same to perform only the solemnities of the ma.s.s, in order that in the various places you ordain twelve bishops who shall be under your authority, so that the bishop of the city of London ought always thereafter to be consecrated by his own synod and receive the pallium of honor from the holy Apostolic See, which by G.o.ds authority I serve.(256) Moreover, we will that you send to York a bishop whom you shall see fit to ordain, yet so that if the same city shall have received the word of G.o.d along with the neighboring places, he shall ordain twelve other bishops, and enjoy the honor of metropolitan, because if our life last, we intend, with the Lords favor, to give him the pallium also. And we will that he be subject to your authority, my brother. But after your decease he shall preside over the bishops he has ordained, so that he shall not be subject in anywise to the bishop of London. Moreover, let there be a distinction of honor between the bishops of the city of London and of York, in such a way that he shall take the precedence who has been ordained first. But let them arrange in concord by common counsel and harmonious action the things which need to be done for the zeal for Christ; let them determine rightly and let them accomplish what they have decided upon without any mutual misunderstandings.

But you, my brother, shall have subject to you not only the bishops whom you have ordained and those ordained by the bishop of York, but also, by the authority of our Lord Jesus Christ, the priests [_i.e._, the bishops]

of Britain; so that from the lips of your holiness they may receive the form both of correct faith and of holy life, and fulfilling the duties of their office in faith and morals may, when the Lord wills, attain to the kingdom of heaven. May G.o.d keep you safe, most reverend brother. Dated the 22d June in the nineteenth year of the reign of Mauritius Tiberius, the most pious Augustus, in the eighteenth year of the consulship of the same Lord, indiction four.

(_b_) Bede, _Hist. Ec._, III, 25 _f._ (MSL, 95:158.)

The Easter dispute and the synod of Whitby. The triumph of the Roman tradition.

The sharpest dispute between the Celtic and the Roman churches was on the date of Easter as presenting the most inconveniences. The princ.i.p.al points were as follows: Both parties agreed that it must be on Sunday, in the third week of the first lunar month, and the paschal full moon must not fall before the vernal equinox. But the Celts placed the vernal equinox on March 25, and the Romans on March 21. The Celts, furthermore, reckoned as the third week the 14th to the 20th days of the moon inclusive; the Romans the 15th to the 21st inclusive. The Irish Church in the southern part of Ireland had already adopted the Roman reckoning at the synod of Leighlin, 630-633 [Hefele, 289]. The occasion of the difference of custom was, in reality, that the Romans had adopted in the previous century a more correct method of reckoning and one that had fewer practical inconveniences. For a statement by a Celt, see Epistle of Columba.n.u.s to Gregory the Great, in the latters _Epistol_, Reg. IX, Ep. 127 (PNF, ser. II, vol. XIII, p. 38). In the following selection s.p.a.ce has been saved by omissions which are, however, indicated.

At this time [_circa_ 652] a great and frequent controversy happened about the observance of Easter; those that came from Kent or France a.s.serting that the Scots kept Easter Sunday contrary to the custom of the universal Church. Among them was a most zealous defender of the true Easter, whose name was Ronan, a Scot by nation, but instructed in ecclesiastical truth, either in France or Italy, who disputed with Finan,(257) and convinced many, or at least induced them, to make a stricter inquiry after the truth; yet he could not prevail upon Finan James, formerly the deacon of the venerable archbishop Paulinus kept the true and Catholic Easter, with all those that he could persuade to adopt the right way. Queen Eanfleda [wife of Oswy, king of Northumbria] and her attendants also observed the same as she had seen practised in Kent, having with her a Kentish priest that followed the Catholic mode, whose name was Roma.n.u.s.

Thus it is said to have happened in those times that Easter was kept twice in one year;(258) and that when the king, having ended the time of fasting, kept his Easter, the queen and her attendants were still fasting and celebrating Palm Sunday.

After the death of Finan [662] when Colman, who was also sent out of Scotland, came to be bishop, a great controversy arose about the observance of Easter, and the rules of ecclesiastical life. This reached the ears of King Oswy and his son Alfrid; for Oswy, having been instructed and baptized by the Scots, and being very perfectly skilled in their language, thought nothing better than what they taught. But Alfrid, having been instructed in Christianity by Wilfrid, a most learned man, who had first gone to Rome to learn the ecclesiastical doctrine, and spent much time at Lyons with Dalfinus, archbishop of France, from whom he had received the ecclesiastical tonsure, rightly thought this mans doctrine ought to be preferred to all the traditions of the Scots.

The controversy having been started concerning Easter, the tonsure, and other ecclesiastical matters, it was agreed that a synod should be held in the monastery of Streaneshalch, which signifies the bay of the lighthouse, where the Abbess Hilda, a woman devoted to G.o.d, presided; and that there the controversy should be decided. The kings, both father and son, came hither. Bishop Colman, with his Scottish clerks, and Agilbert,(259) and the priests Agatho and Wilfrid. James and Roma.n.u.s were on their side. But the Abbess Hilda and her a.s.sociates were for the Scots, as was also the venerable bishop Cedd, long before ordained by the Scots. Then Colman said: The Easter which I keep, I received from my elders who sent me hither as bishop; all our fathers, men beloved of G.o.d, are known to have kept it in the same manner; and that the same may not seem to any to be contemptible or worthy of being rejected, it is the same which St. John the Evangelist, the disciple especially beloved of our Lord, with all the churches over which he presided, is recorded as having observed.

Wilfrid, having been ordered by the king to speak, said: The Easter which we observe we saw celebrated by all at Rome, where the blessed Apostles, Peter and Paul, lived, taught, suffered, and were buried; we saw the same done in Italy and France, when we travelled through those countries for pilgrimage and prayer. We found the same practised in Africa, Asia, Egypt, Greece, and in all the world, wherever the Church of Christ is spread abroad, through several nations and tongues, at one and the same time except only those and their accomplices in obstinacy, I mean the Picts and the Britons, who foolishly, in these two remote islands of the world, and only in part of them, oppose all the rest of the universe. John, pursuant to the custom of the law, began the celebration of the feast of Easter on the fourteenth day of the month, in the evening, not regarding whether the same happened on a Sat.u.r.day or any other day. Thus it appears that you, Colman, neither follow the example of John, as you imagine, nor that of Peter, whose traditions you knowingly contradict. For John, keeping the paschal time according to the decree of the Mosaic law, had no regard to the first day after the Sabbath [_i.e._, that it should fall on Sunday], and you who celebrate Easter only on the first day after the Sabbath do not practise this. Peter kept Easter Sunday between the fifteenth and the twenty-first day of the moon, and you do not do this, but keep Easter Sunday from the fourteenth to the twentieth day of the moon, so that you often begin Easter on the thirteenth moon in the evening besides this in your celebration of Easter, you utterly exclude the twenty-first day of the moon, which the law ordered to be especially observed.

To this Colman rejoined: Did Anatolius, a holy man, and much commended in ecclesiastical history, act contrary to the Law and the Gospel when he wrote that Easter was to be celebrated from the fourteenth to the twentieth? Is it to be believed that our most reverend Father Columba and his successors, men beloved of G.o.d, who kept Easter after the same manner, thought or acted contrary to the divine writings? Whereas there were many among them whose sanct.i.ty was attested by heavenly signs and the workings of miracles, whose life, customs, discipline I never cease to follow, not questioning that they are saints in heaven.

Wilfrid said: It is evident that Anatolius was a most holy and learned and commendable man; but what have you to do with him, since you do not observe his decrees? For he, following the rule of truth in his Easter, appointed a cycle of nineteen years, which you are either ignorant of, or if you know yet despise, though it is kept by the whole Church of Christ.

Concerning your Father Columba and his followers I do not deny that they were G.o.ds servants, and beloved by Him, who, with rustic simplicity but pious intentions, have themselves loved Him. But as for you and your companions, you certainly sin, if, having heard the decrees of the Apostolic See, or rather of the universal Church, and the same confirmed by Holy Scripture, you refuse to follow them. For though your Fathers were holy, do you think that their small number in a corner of the remotest island is to be preferred before the universal Church of Christ throughout the world? And if that Columba of yours (and, I may say, ours also, if he was Christs servant) was a holy man and powerful in miracles, yet could he be preferred before the most blessed prince of the Apostles, to whom our Lord said: Thou art Peter, and upon this rock I will build my Church, and the gates of h.e.l.l shall not prevail against it, and to thee I will give the keys of the kingdom of heaven?

When Wilfrid had thus spoken, the king said: Is it true, Colman, that these words were spoken to Peter by our Lord? He answered: It is true, O king. Then he said: Can you show any such power given to your Columba?

Colman answered: None. Then the king added: Do you both agree that these words were princ.i.p.ally directed to Peter, and that the keys of heaven were given to him by our Lord? They both answered: We do. Then the king concluded: And I also say unto you that he is the doorkeeper whom I will not contradict, but will, as far as I know and am able in all things, obey his decrees, lest, when I come to the gates of the kingdom of heaven, there should be one to open them, he being my adversary who is proved to have the keys. The king having said this, all present, both small and great, gave their a.s.sent, and renounced the more imperfect inst.i.tution, and resolved to conform to that which they found to be better. [ch. 26]. Colman, perceiving that his doctrine was rejected and his sect despised, took with him such as would not comply with the Catholic Easter and the tonsure (for there was much controversy about that also) and went back to Scotland to consult with his people what was to be done in this case. Cedd, forsaking the practices of the Scots, returned to his bishopric, having submitted to the Catholic observance of Easter. This disputation happened in the year of our Lords incarnation, 664.

(_c_) Bede, _Hist. Ec._, IV, 5. (MSL, 95:180.)

The Council of Hertford A. D. 673. The organization of the Anglo-Saxon Church by Theodore.

As the important synod of Whitby marks the beginning of conformity of the Anglo-Saxon Church under the leadership of the kingdom of Northumbria to the customs of the Roman Church, so the synod of Hertford brings the internal organization of the Church into conformity with the diocesan system of the Continent and of the East, where the principles of the general councils were at this time most completely enforced. Theodore of Canterbury was a learned Greek who was sent to England to be archbishop of Canterbury by Pope Vitalian in 668. The Council of Hertford was the first council of all the Church among the Anglo-Saxons. For the council, see also Haddan and Stubbs, _Councils and Ecclesiastical Doc.u.ments_, III, 118-122. The text given is that of Plummer.

In the name of our Lord G.o.d and Saviour Jesus Christ, in the perpetual reign of the same Lord Jesus Christ and His government of His Church. It seemed good that we should come together according to the prescription of the venerable canons, to treat of the necessary affairs of the Church. We are met together on this 24th day of September, the first indiction in the place called Hertford. I, Theodore, although unworthy, appointed by the Apostolic See bishop of the church of Canterbury, and our fellow priest the most reverend Bisi, bishop of the East Angles, together with our brother and fellow bishop Wilfrid, bishop of the nation of the Northumbrians, present by his proper legates, as also our brethren and fellow bishops, Putta, bishop of the Castle of the Kentishmen called Rochester, Leutherius, bishop of the West Saxons, and Winfrid, bishop of the province of the Mercians, were present. When we were a.s.sembled and had taken our places, each according to his rank, I said: I beseech you, beloved brethren, for the fear and love of our Redeemer, that we all labor in common for our faith, that whatsoever has been decreed and determined by the holy and approved Fathers may be perfectly followed by us all. I enlarged upon these and many other things tending unto charity and the preservation of the unity of the Church. And when I had finished my speech I asked them singly and in order whether they consented to observe all things which had been canonically decreed by the Fathers? To which all our fellow priests answered: We are all well agreed readily and most cheerfully to keep whatever the canons of the holy Fathers have prescribed. Whereupon I immediately produced the book of canons,(260) and pointed out ten chapters from the same book, which I had marked, because I knew that they were especially necessary for us, and proposed that they should be diligently observed by all, namely:

Ch. 1. That we shall jointly observe Easter day on the Lords day after the fourteenth day of the moon in the first month.

Ch. 2. That no bishop invade the diocese of another, but be content with the government of the people committed to him.

Ch. 3. That no bishop be allowed to trouble in any way any monasteries consecrated to G.o.d, nor to take away by violence anything that belongs to them.

Ch. 4. That the monks themselves go not from place to place; that is, from one monastery to another, without letters dismissory of their own abbot;(261) but that they shall continue in that obedience which they promised at the time of their conversion.

Ch. 5. That no clerk, leaving his own bishop, go up and down at his own pleasure, nor be received wherever he comes, without commendatory letters from his bishop; but if he be once received and refuse to return when he is desired so to do, both the receiver and the received shall be laid under an excommunication.

Ch. 6. That stranger bishops and clerks be content with the hospitality that is freely offered them; and none of them be allowed to exercise any sacerdotal function without permission of the bishop in whose diocese he is known to be.

Ch. 7. That a synod be a.s.sembled twice in the year. But, because many occasions may hinder this, it was jointly agreed by all that once in the year it be a.s.sembled on the first of August in the place called Clovesho.

Ch. 8. That no bishop ambitiously put himself before another, but that every one observe the time and order of his consecration.

Ch. 9. The ninth chapter was discussed together: That the number of bishops be increased as the number of the faithful grew;(262) but we did nothing as to this point at present.

Ch. 10. As to marriages: That none shall be allowed to any but what is a lawful marriage. Let none commit incest. Let none relinquish his own wife but for fornication, as the holy Gospel teaches. But if any have dismissed a wife united to him in lawful marriage, let him not be joined to another if he wish really to be a Christian, but remain as he is or be reconciled to his own wife.

After we had jointly treated on and discussed these chapters, that no scandalous contention should arise henceforth by any of us, and that there be no changes in the publication of them, it seemed proper that every one should confirm by the subscription of his own hand whatever had been determined. I dictated this our definitive sentence to be written by t.i.tillus, the notary. Done in the month and indiction above noted.

Whosoever, therefore, shall attempt in any way to oppose or infringe this sentence, confirmed by our present consent, and the subscription of our hands as agreeable to the decrees of the canons, let him know that he is deprived of every sacerdotal function and our society. May the divine grace preserve us safe living in the unity of the Church.

(_d_) Bede, _Hist. Ec._, IV, 17. (MSL, 95:198.)

Council of Hatfield, A. D. 680.

At the Council of Hatfield the Anglo-Saxon Church formally recognized the binding authority of the five general councils already held, and rejected Monotheletism in accord with the Roman synod A. D. 649. It seems to have been, as stated in the introduction to the Acts of the council, a preventive measure. In Plummers edition of Bede this chapter is numbered 15.

At this time Theodore, hearing that the faith of the Church of Constantinople had been much disturbed by the heresy of Eutyches,(263) and being desirous that the churches of the English over which he ruled should be free from such a stain, having collected an a.s.sembly of venerable priests and very many doctors, diligently inquired what belief they each held, and found unanimous agreement of all in the Catholic faith; and this he took care to commit to a synodical letter for the instruction and remembrance of posterity. This is the beginning of the letter: