Virgin Saints and Martyrs

by S. Baring-Gould

Now, the matter of Easter was very vexing, for whilst those who followed the Roman rule were singing Allelujah and were rejoicing, the Celtic and Northumbrian and Mercian Christians were still keeping Lent. Precisely the same thing occurs in Russia, where in English and Roman chaplaincies Easter is kept whilst the Russians are still fasting.

This became a burning question when the Northumbrian kings married princesses from the South. These had their own chaplains and kept Easter at their time, whilst their husbands and the court and the people were in the midst of Passion solemnities.

As to the matter of the tonsure, on which the Roman clergy made a great noise, it was like asking a clan to change its tartan,—say the McDonalds to be forced to adopt that of the Campbells.

Oswy had found the condition of affairs intolerable, as his own queen followed the Roman rule, whilst he observed that of the Celtic Church.

Oswy had associated his son Alcfrid with him in the government of Northumbria, and Alcfrid was much swayed by Wilfrid, a companion of his age then living at the Court of Oswy, who had been to Rome, seen its wonders and the splendours of the pontifical services in the old basilica of S. Peter. He came back with his head full of what he had seen, and utterly scorning everything British, even the Christianity of his Northumbrian brethren. In his idea nothing would avail but the conforming of the Church in Northumbria to Roman obedience and Roman customs.

Oswy was induced to summon a council at Whitby to decide matters of controversy. On the Scottish side were S. Colman, the Northumbrian bishop, with his clergy; S. Hilda, followed of course by Elfleda; S. Cedd, bishop of the East Saxons. On the Roman side was Agilbert, bishop of the West Saxons, the Queen’s chaplain, Wilfrid, then only a priest, one other priest, and a deacon. The King favoured the Celtic use, Alcfrid the Latin.

Wilfrid was the chief speaker on the latter side, and he dexterously appealed to Oswy’s fears. The Roman Church must be right, he said, because S. Peter, its founder, held the keys of heaven. At once Oswy quaked; he recollected his dastardly murder of Oswin. It would never do for him not to make a friend of the doorkeeper of heaven. So he gave way, and the Celtic bishops, deprived of his support, but unyielding and unconvinced, withdrew.

It was now hoped that the Church would have peace, and the points of difference would gradually disappear. S. Hilda, at Whitby, accepted the Roman computation. But it was not so easy to satisfy a clergy and people brought up in another school.

To make matters worse, Wilfrid was appointed Bishop of York, a man of a violent, headstrong character, who, to begin with, refused to accept consecration from bishops in the North with Celtic orders; but went deliberately to Gaul to be ordained there, so as to cast a slur on the Church of the people to rule over whom he had been called.

Wilfrid had no idea of persuasion, had not a spark of Christian love in his composition; he could insult, browbeat, but not persuade. In his diocese he roused revolt and provoked brawls, and was expelled from it, not once only, but whenever he returned.