In France: Remiremont, Lure, Besançon, Poitiers (f. 511), Bezieres, Romain-Moutier, Brezille, Cusance, St. Ursanne, Fleury (f. 629), St. Riquier (f. 625), Jouarre, Reuil, Rébais (f. 634), Faremoutier, St. Maur-des-Fossés, Lagny, Montier-la-Celle, Caudabec, Hautvilliers, Montier-en-Der, St. Salaberga, Meaux, St. Saens, Fontennelle, Jumieges, Stavelot (f. 656), Corbie (f. 662), Anegray, Luxeuil (f. 599), Fontaines, Ferrières (f. 630), Peronne (f. 650) or Perrona Scottorum, Toul, Amboise, Beaulieu, Strasbourg, in addition to the countless and nameless Hospitalia Scottorum alluded to in the Capitularies of Charles the Bald in 846 A.D.[119]
In Germany and Switzerland: Hohenaug, Würzburg, Memmingen, Erfurt, Freyburg, Schuttern, Ettenheimünster, Mentz, Cologne, Nuremburg, Altomünster, Ratisbon or Regensburg, Constance, St. Gall (f. 614), Mont St. Victor, Bregens (f. 610), Reichenau, Seckingen.[120]
In Italy: Bobbio (f. 612), Taranto, Lucca, Faenza, Fiesole.[121]
RELATION OF THE IRISH MONASTIC CHURCH TO THE ROMAN CHURCH:
The preceding section will enable us to understand what an important influence from a religious, as well as from an educational, standpoint the Irish monastic system began to exercise throughout the West of Europe. The relation which existed between the Irish Church and the Roman Church has given rise to considerable polemic discussion. Indeed there are so many points in common between the Irish monastic church of the sixth, seventh, and eighth centuries and the British or Welsh church of the same period that both are often spoken of as the “Celtic Church” in contradistinction to the Roman Church. This distinction is based not on any essential difference of doctrine[122] but on certain differences of ritual, liturgy, and discipline. As we have shown the Irish monastic system extended far beyond the territorial limits occupied by the Celtic race. Hence when we refer to the Celtic Church we have in mind a widespread organization rather than a locality, and we emphasize differences of custom and not essentials of dogma. The differences that existed between the Roman Church and the Celtic Church with regard to the date of Easter and to the tonsure of the monks gave rise to an important controversy in the seventh century.[123]
THE CALCULATION OF EASTER:
Prior to the Council of Nice 325 A.D. the date of Easter in the nascent Celtic Church harmonized with that of the Roman Church. Owing, however, to isolation the Celtic Church had never adopted the various alterations and improvements which on astronomical—not on theological—grounds had been accepted by the Continental Church.[124]
THE TONSURE CONTROVERSY:
The Roman tonsure was formed by shaving the top of the head in a circle leaving a crown of hair around it. The Eastern tonsure, sometimes called the Pauline tonsure, was total. The Celtic tonsure was formed by shaving all the hair in front of a line drawn from ear to ear.[125] In the controversy of the seventh century the Roman party traced their form to St. Peter and attributed that of their opponents to Simon Magus.[126] The Irish form, ab aure ad aurem, existed in St. Patrick’s time[127] and was probably druidical in origin.[128]
These two questions, though in themselves of minor importance, gave rise to a controversy of many years’ duration. Eventually the Roman practice was adopted by the whole Celtic Church, but not without a struggle, some localities clinging tenaciously to the traditional usage long after the general acceptance of the Continental practice. The Southern Irish were the first to conform. Having received an admonition from Pope Honorius they convened a Synod about 630 A.D. and as a result of their deliberations decided to adopt the Roman usage. The North of Ireland held out much longer, being influenced by Iona and its dependent monasteries in Ireland.[129] The dates at which the different parts of the Celtic Church conformed with the Roman practice in regard to the celebration of Easter are given below.[130] Possibly the coronal form of tonsure was adopted at the same time.