Bishop Agilbert was called upon to reply, but excused himself, as not knowing the Northumbrian tongue sufficiently well to make himself understood. Wilfrid, the Abbot, the great champion of his side, whose name was afterwards known from Rome to York, and who became Archbishop of York, thereupon rose and said, "Easter, as we observe it, is the same as we ourselves have seen it observed at Rome, where the blessed apostles, Saint Peter and Paul, lived, preached, suffered, and are buried; and as, in our travels through Italy and France, whether for study or pilgrimage, we have always seen it observed. We know also, by relation, that the same obtains in the Churches of Asia, Africa, Egypt, and Greece, nay, among all the churches of the world, excepting in this remote and obscure island, where a few obstinate Britons pretend to dispute the affair with the whole world."
At this taunt Bishop Colman said, "I marvel, brother Wilfrid, that you call ours a foolish contention, when we have for our pattern and guide so worthy an apostle as St. John, who alone leaned upon our Saviour's breast."
Wilfrid, touched with compunction at having spoken too harshly, replied, "God forbid that I should accuse St. John," and entered into a learned statement of the early Christians accommodating their rites and ceremonies in accordance with those of the Jews, and that St. John, who kept the laws of Moses literally, thus celebrated the feast of Easter on the first day of the Jewish Passover, whether on Sunday or any other day. But St. Peter, knowing that Christ rose from the grave on a Sunday, celebrated the feast on that day of the week, in accordance with a command which he received from our Lord, which is certainly a higher authority than that of St. John; and the decree of the council of Nice, in 525, was but a confirmation thereof. Colman replied, "Athanolius, so commendable for his holiness, and Father Columba, whose sanctity is proved by miracles, kept Easter as we do, and I do not deem it wise to depart from their method."
"Their holiness and miracles," responded Wilfrid, "I dispute not; but I have no doubt that when, in the day of judgment, they say, 'Lord, have we not prophesied, cast out devils, and wrought miracles in Thy name?' He will answer, 'Begone; I know you not.' Can you compare Columba with the most blessed of the Apostles, to whom Christ said, 'Thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it; and to thee I give the keys of the kingdom of heaven.'"
"Did our Lord speak this to St. Peter?" asked the King, of Colman.
"Most certainly," was the reply.
"Hitherto," continued the King, "I have observed the rule of St. John, and in ignorance, but now mine eyes are opened. You both agree that the words of our Lord, quoted by the Father Abbot, were spoken to St. Peter, and I deem it not wise to withstand or gainsay so potent a person as the doorkeeper of heaven, lest when I come thither I find them closed against me; and I should recommend this assembly to decide upon celebrating the festival after the mode of St. Peter." The result of this speech was that several went over from the British to the Roman side, and, after a few other speeches, the question was put to the vote, and decided almost unanimously in favour of the Romanists. Cedd, Bishop of the East Saxons, was one of the converts, but Colman declined submission, soon after resigned his bishopric, and with his monks and priests returned to Iona.
Ultimately, however, all the branches of the Church conformed to the rule of St. Peter—the Picts in 699, the Scots, comprehending the monks of Iona, in 716, and the Britons or Welsh in 800.