the king a daughter, called Eanfled. The king, in the presence of Bishop
Paulinus, gave thanks to his gods for the birth of his daughter; and the
bishop, on the other hand, returned thanks to Christ.... The king,
delighted with his words, promised, that in case God would grant him
life and victory over the king by whom the assassin had been sent, he
would cast off his idols, and serve Christ; and as a pledge that he
would perform his promise, he delivered up that same daughter to
Paulinus, to be consecrated to Christ. She was the first baptised of the
nation of the Northumbrians, on Whitsunday, with twelve others of her
family. At that time, the king, being recovered of the wound which he
had received, marched with his army against the nation of the West
Saxons; and having begun the war, either slew or subdued all those that
he had been informed had conspired to murder him. Returning thus
victorious unto his own country, he would not immediately and
unadvisedly embrace the mysteries of the Christian faith, though he no
longer worshipped idols, ever since he made the promise that he would
serve Christ; but thought fit first at leisure to be instructed, by the
venerable Paulinus, in the knowledge of the faith, and to confer with
such as he knew to be the wisest of his chief men, to advise what they
thought was fittest to be done in that case. And being a man of
extraordinary sagacity, he often sat alone by himself a long time,
silent as to his tongue, but deliberating in his heart how he should
proceed, and which religion he should adhere to.
EDWIN OF NORTHUMBRIA HOLDS A CONFERENCE, AT WHICH IT IS AGREED
TO DESTROY THE IDOLS AND EMBRACE CHRISTIANITY (627).
=Source.=—Bede, _Eccl. Hist._, ii. 13. A.D. 731. Translated by J. A.
Giles. Bohn’s Library.
The king, hearing the words of Paulinus, answered, that he was both
willing and bound to receive the faith which he taught; but that he
would confer about it with his principal friends and counsellors, to the
end that if they also were of his opinion, they might all together be
cleansed in Christ the Fountain of Life. Paulinus consenting, the king
did as he said; for, holding a council with the wise men, he asked of
every one in particular what he thought of the new doctrine, and the new
worship that was preached? To which the chief of his own priests, Coifi,
immediately answered, “O king, consider what this is which is now
preached to us; for I verily declare to you, that the religion which we
have hitherto professed has, as far as I can learn, no virtue in it. For
none of your people has applied himself more diligently to the worship
of our gods than I; and yet there are many who receive greater favours
from you, and are more preferred than I, and are more prosperous in all
their undertakings. Now if the gods were good for any thing, they would
rather forward me, who have been more careful to serve them. It remains,
therefore, that if upon examination you find those new doctrines, which
are now preached to us, better and more efficacious, we immediately
receive them without any delay.”
Another of the king’s chief men, approving of his words and
exhortations, presently added: “The present life of man, O king, seems
to me, in comparison of that time which is unknown to us, like to the
swift flight of a sparrow through the room wherein you sit at supper in
winter, with your commanders and ministers, and a good fire in the
midst, whilst the storms of rain and snow prevail abroad; the sparrow, I
say, flying in at one door, and immediately out at another, whilst he is
within, is safe from the wintry storm; but after a short space of fair
weather, he immediately vanishes out of your sight, into the dark winter
from which he had emerged. So this life of man appears for a short
space, but of what went before, or what is to follow, we are utterly
ignorant. If, therefore, this new doctrine contains something more
certain, it seems justly to deserve to be followed.” The other elders
and king’s counsellors, by Divine inspiration, spoke to the same effect.
But Coifi added, that he wished more attentively to hear Paulinus
discourse concerning the God whom he preached; which he having by the
king’s command performed, Coifi, hearing his words, cried out, “I have
long since been sensible that there was nothing in that which we
worshipped; because the more diligently I sought after truth in that
worship, the less I found it. But now I freely confess, that such truth
evidently appears in this preaching as can confer on us the gifts of
life, of salvation, and of eternal happiness. For which reason I advise,
O king, that we instantly abjure and set fire to those temples and
altars which we have consecrated without reaping any benefit from them.”
In short, the king publicly gave his licence to Paulinus to preach the
Gospel, and renouncing idolatry, declared that he received the faith of
Christ; and when he inquired of the high priest who should first profane
the altars and temples of their idols, with the enclosures that were
about them, he answered, “I; for who can more properly than myself
destroy those things which I worshipped through ignorance, for an
example to all others, through the wisdom which has been given me by the
true God?” Then immediately, in contempt of his former superstitions, he
desired the king to furnish him with arms and a stallion; and mounting
the same, he set out to destroy the idols; for it was not lawful before
for the high priest either to carry arms, or to ride on any but a mare.
Having, therefore, girt a sword about him, with a spear in his hand, he
mounted the king’s stallion, and proceeded to the idols. The multitude,
beholding it, concluded he was distracted; but he lost no time, for as
soon as he drew near the temple he profaned the same, casting into it
the spear which he held; and rejoicing in the knowledge of the worship
of the true God, he commanded his companions to destroy the temple, with
all its enclosures, by fire. This place where the idols were is still
shown, not far from York, to the eastward, beyond the river Derwent, and
is now called Godmundingham, where the high priest, by the inspiration
of the true God, profaned and destroyed the altars which he had himself
consecrated.
THE CHARACTER OF BISHOP AIDAN (635).
=Source.=—Bede, _Eccl. Hist._, iii. 5. A.D. 731. Translated by J. A.
Giles. Bohn’s Library.
From the aforesaid island, and college of monks, was Aidan sent to
instruct the English nation in Christ, having received the dignity of a
bishop at the time when Segeni, abbot and priest, presided over that
monastery; whence, among other instructions for life, he left the clergy
a most salutary example of abstinence or continence; it was the highest
commendation of his doctrine, with all men, that he taught no otherwise
than he and his followers had lived; for he neither sought nor loved any
thing of this world, but delighted in distributing immediately among the
poor whatsoever was given him by the kings or rich men of the world. He
was wont to traverse both town and country on foot, never on horseback,
unless compelled by some urgent necessity; and wherever in his way he
saw any, either rich or poor, he invited them, if infidels, to embrace
the mystery of the faith; or if they were believers, strove to
strengthen them in the faith, and to stir them up by words and actions
to alms and good works.
His course of life was so different from the slothfulness of our times,
that all those who bore him company, whether they were shorn monks or
laymen, were employed in meditation, that is, either in reading the
Scriptures, or learning psalms. This was the daily employment of himself
and all that were with him, wheresoever they went; and if it happened,
which was but seldom, that he was invited to eat with the king, he went
with one or two clerks, and having taken a small repast, made haste to
be gone with them, either to read or write. At that time, many religious
men and women, stirred up by his example, adopted the custom of fasting
on Wednesdays and Fridays, till the ninth hour, throughout the year,
except during the fifty days after Easter. He never gave money to the
powerful men of the world, but only meat, if he happened to entertain
them; and, on the contrary, whatsoever gifts of money he received from
the rich, he either distributed them, as has been said, to the use of
the poor, or bestowed them in ransoming such as had been wrongfully sold
for slaves. Moreover, he afterwards made many of those he had ransomed
his disciples, and after having taught and instructed them, advanced
them to the order of priesthood.
OSWIN OF NORTHUMBRIA AND AIDAN (642).
=Source.=—Bede, _Eccl. Hist._, iii. 14. Translated by J. A. Giles.
Bohn’s Library.
King Oswin was of a graceful aspect, and tall of stature, affable in
discourse, and courteous in behaviour; and most bountiful, as well to
the ignoble as the noble; so that he was beloved by all men for his
qualities of body and mind, and persons of the first rank came from
almost all provinces to serve him. Among other virtues and rare
endowments, if I may so express it, humility is said to have been the
greatest, which it will suffice to prove by one example.
He had given an extraordinarily fine horse to Bishop Aidan, which he
might either use in crossing rivers, or in performing a journey upon any
urgent necessity, though he was wont to travel ordinarily on foot. Some
short time after, a poor man meeting him, and asking alms, he
immediately dismounted, and ordered the horse, with all his royal
furniture, to be given to the beggar; for he was very compassionate, a
great friend to the poor, and, as it were, the father of the wretched.
This being told to the king, when they were going in to dinner, he said
to the bishop, “Why would you, my lord bishop, give the poor man that
royal horse, which was necessary for your use? Had not we many other
horses of less value, and of other sorts, which would have been good
enough to give to the poor, and not to give that horse, which I had
particularly chosen for yourself?” To whom the bishop instantly
answered, “What is it you say, O king? Is that foal of a mare more dear
to you than a child of God?” Upon this they went in to dinner, and the
bishop sat in his place; but the king, who was come from hunting, stood
warming himself, with his attendants, at the fire. Then, on a sudden,
whilst he was warming himself, calling to mind what the bishop had said
to him, he ungirt his sword, and gave it to a servant, and in a hasty
manner fell down at the bishop’s feet, beseeching him to forgive him;
“For from this time forward,” said he, “I will never speak any more of
this, nor will I judge of what, or how much of our money you shall give
to the children of God.” The bishop was much moved at this sight, and
starting up, raised him, saying, “He was entirely reconciled to him, if
he would sit down to his meat, and lay aside all sorrow.” The king, at
the bishop’s command and request, beginning to be merry, the bishop, on
the other hand, grew so melancholy as to shed tears. His priest then
asking him, in the language of his country, which the king and his
servants did not understand, why he wept, “I know,” said he, “that the
king will not live long; for I never before saw so humble a king; whence
I conclude that he will soon be snatched out of this life, because this
nation is not worthy of such a ruler.” Not long after, the bishop’s
prediction was fulfilled by the king’s death, as has been said above.
But Bishop Aidan himself was also taken out of this world, twelve days
after the king he loved, on the 31st of August, to receive the eternal
reward of his labours from our Lord.
THE SYNOD OF WHITBY (664).
=Source.=—Bede, _Eccl. Hist._, iii. 25. A.D. 731. Translated by J. A.
Giles. Bohn’s Library.
Agilbert, bishop of the West Saxons, above-mentioned, a friend to King
Alfrid and to Abbot Wilfrid, had at that time come into the province of
the Northumbrians, and was making some stay among them; and at the
request of Alfrid, made Wilfrid a priest in his monastery. He had in his
company a priest, whose name was Agatho. The controversy being there
started, concerning Easter, or the tonsure, or other ecclesiastical
affairs, 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 God, then presided, and that there this
controversy should be decided. The kings, both father and son, came
thither, Bishop Colman with his Scottish clerks, and Agilbert with the
priests Agatho and Wilfrid; James and Romanus were on their side. But
the Abbess Hilda and her followers were for the Scots, as was also the
venerable Bishop Cedd, long before ordained by the Scots, as has been
said above; and he was in that council a most careful interpreter for
both parties.
* * * * *
When Wilfrid had 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 says he, “Can you show any such power given to your
Columba?” Colman answered, “None.” Then added the king, “Do you both
agree that these words were principally 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
door-keeper, 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 none to open them, he being my
adversary who is proved to have the keys.” The king having said this,
all present, both great and small, gave their assent, and renouncing the
more imperfect institution, resolved to conform to that which they found
to be better.
ABBOT BENEDICT BISCOP’S ZEAL FOR RELIGIOUS ART (664 ONWARDS).
=Source.=—Bede, _Lives of the Holy Abbots of Wearmouth and Jarrow_.
At that time, Egbert, king of Kent, had sent out of Britain a man who
had been elected to the office of bishop, Wighard by name, who had been
adequately taught by the Roman disciples of the blessed Pope Gregory in
Kent on every topic of Church discipline; but the king wished him to be
ordained bishop at Rome, in order that, having him for bishop of his own
nation and language, he might himself, as well as his people, be the
more thoroughly master of the words and mysteries of the holy faith, as
he would then have these administered, not through an interpreter, but
from the hands and by the tongue of a kinsman and fellow-countryman. But
Wighard, on coming to Rome, died of a disease, with all his attendants,
before he had received the dignity of bishop. Now the Apostolic Father,
that the embassy of the faithful might not fail through the death of
their ambassadors, called a council, and appointed one of his Church to
send as archbishop into Britain. This was Theodore, a man deep in all
secular and ecclesiastical learning, whether Greek or Latin; and to him
was given, as a colleague and counsellor, a man equally strenuous and
prudent, the abbot Hadrian. Perceiving also that the reverend Benedict
would become a man of wisdom, industry, piety, and nobility of mind, he
committed to him the newly ordained bishop, with his followers,
enjoining him to abandon the travel which he had undertaken for Christ’s
sake; and with a higher good in view, to return home to his country, and
bring into it that teacher of wisdom whom it had so earnestly wished
for, and to be to him an interpreter and guide, both on the journey
thither, and afterwards, upon his arrival, when he should begin to
preach. Benedict did as he was commanded; they came to Kent, and were
joyfully received there; Theodore ascended his episcopal throne, and
Benedict took upon himself to rule the monastery of the blessed Apostle
Peter, of which, afterwards, Hadrian became abbot.
He ruled the monastery for two years; and then successfully, as before,
accomplished a third voyage from Britain to Rome, and brought back a
large number of books on sacred literature, which he had either bought
at a price or received as gifts from his friends. On his return he
arrived at Vienne, where he took possession of such as he had entrusted
his friends to purchase for him. When he had come home, he determined to
go to the court of Conwalh, king of the West Saxons, whose friendship
and services he had already more than once experienced. But Conwalh died
suddenly about this time, and he therefore directed his course to his
native province. He came to the court of Egfrid, king of Northumberland,
and gave an account of all that he had done since in youth he had left
his country. He made no secret of his zeal for religion, and showed what
ecclesiastical or monastic instructions he had received at Rome and
elsewhere. He displayed the holy volumes and relics of Christ’s blessed
Apostles and martyrs, which he had brought, and found such favour in the
eyes of the king, that he forthwith gave him seventy hides of lands out
of his own estates, and ordered a monastery to be built thereon for the
first pastor of his church. This was done, as I said before, at the
mouth of the river Wear, on the left bank, in the 674th year of our
Lord’s incarnation, in the second indiction, and in the fourth year of
King Egfrid’s reign.
* * * * *
After the interval of a year, Benedict crossed the sea into Gaul, and no
sooner asked than he obtained and carried back with him some masons to
build him a church in the Roman style, which he had always admired. So
much zeal did he show from his love to Saint Peter, in whose honour he
was building it, that within a year from the time of laying the
foundation, you might have seen the roof on and the solemnity of the
mass celebrated therein. When the work was drawing to completion, he
sent messengers to Gaul to fetch makers of glass, (more properly
artificers,) who were at this time unknown in Britain, that they might
glaze the windows of his church, with the cloisters and dining-rooms.
This was done, and they came, and not only finished the work required,
but taught the English nation their handicraft, which was well adapted
for enclosing the lanterns of the church, and for the vessels required
for various uses. All other things necessary for the service of the
church and the altar, the sacred vessels, and the vestments, because
they could not be procured in England, he took especial care to buy and
bring home from foreign parts.
* * * * *
Some decorations and muniments there were which could not be procured
even in Gaul, and these the pious founder determined to fetch from Rome;
for which purpose, after he had formed the rule for his monastery, he
made his fourth voyage to Rome, and returned loaded with more abundant
spiritual merchandise than before. In the first place, he brought back a
large quantity of books of all kinds; secondly, a great number of relics
of Christ’s Apostles and martyrs, all likely to bring a blessing on many
an English church; thirdly, he introduced the Roman mode of chanting,
singing, and ministering in the church, by obtaining permission from
Pope Agatho to take back with him John, the archchanter of the church of
St. Peter, and abbot of the monastery of St. Martin, to teach the
English. This John, when he arrived in England, not only communicated
instruction by teaching personally, but left behind him numerous
writings, which are still preserved in the library of the same
monastery. In the fourth place, Benedict brought with him a thing by no
means to be despised, namely, a letter of privilege from Pope Agatho,
which he had procured, not only with the consent, but by the request and
exhortation, of King Egfrid, and by which the monastery was rendered
safe and secure for ever from foreign invasion. Fifthly, he brought with
him pictures of sacred representations, to adorn the church of St.
Peter, which he had built; namely, a likeness of the Virgin Mary and of
the twelve Apostles, with which he intended to adorn the central nave,
on boarding placed from one wall to the other; also some figures from
ecclesiastical history for the south wall, and others from the
Revelation of St. John for the north wall; so that every one who entered
the church, even if they could not read, wherever they turned their
eyes, might have before them the lovable countenances of Christ and his
saints, though it were but in a picture, and with watchful minds might
revolve on the benefits of our Lord’s Incarnation, and having before
their eyes the perils of the last judgment, might examine their hearts
the more strictly on that account.
THE SYNOD OF HERTFORD (673).
=Source.=—Bede, _Eccl. Hist._, iv. 5. A.D. 731. Translated by J. A.
Giles. Bohn’s Library.
Theodore assembled a synod of bishops, and many other teachers of the
church, who loved and were acquainted with the canonical statutes of the
fathers. When they were met together, he began, as became a prelate, to
enjoin the observance of such things as were agreeable to the unity and
the peace of the church. The purport of which synodical proceedings is
as follows—
“In the name of our Lord God and Saviour Jesus Christ, who reigns for
ever and for ever, and governs his church, it was thought meet that we
should assemble, according to the custom of the venerable canons, to
treat about the necessary affairs of the church. We met on the 24th day
of September, the first indiction, at a place called Hertford, myself,
Theodore, the unworthy bishop of the see of Canterbury, appointed by the
Apostolic See, our fellow priest and most reverend brother, Bisi, bishop
of the East Angles; also by his proxies, our brother and fellow priest,
Wilfrid, bishop of the nation of the Northumbrians, as also our brothers
and fellow priests, Putta, bishop of the Kentish castle, called
Rochester; Eleutherius, bishop of the West Saxons, and Winfrid, bishop
of the province of the Mercians. When we were all met together, and were
sat down in order, I said: ‘I beseech you, most dear brothers, for the
love and fear of our Redeemer, that we may all treat in common for our
faith; to the end that whatsoever has been decreed and defined by the
holy and reverend fathers, may be inviolably observed by all.’ This and
much more I spoke tending to the preservation of the charity and unity
of the church; and when I had ended my discourse, I asked every one of
them in order, whether they consented to observe the things that had
been formerly canonically decreed by the fathers? To which all our
fellow priests answered, ‘It so pleases us, and we will all most
willingly observe with a cheerful mind whatever is laid down in the
canons of the holy fathers.’ I then produced the said book of canons,
and publicly showed them ten chapters in the same, which I had marked in
several places, because I knew them to be of the most importance to us,
and entreated that they might be most particularly received by them all.
“Chapter I. That we all in common keep the holy day of Easter on the
Sunday after the fourteenth moon of the first month.
“II. That no bishop intrude into the diocese of another, but be
satisfied with the government of the people committed to him.
“III. That it shall not be lawful for any bishop to trouble monasteries
dedicated to God, or to take anything forcibly from them.
“IV. That monks do not remove from one place to another, that is, from
monastery to monastery, unless with the consent of their own abbot; but
that they continue in the obedience which they promised at the time of
their conversion.
“V. That no clergyman, forsaking his own bishop, shall wander about, or
be anywhere entertained without letters of recommendation from his own
prelate. But if he shall be once received, and will not return when
invited, both the receiver, and the person received, be under
excommunication.
“VI. That bishops and clergymen, when travelling, shall be content with
the hospitality that is afforded them; and that it be not lawful for
them to exercise any priestly function without leave of the bishop in
whose diocese they are.
“VII. That a synod be assembled twice a year; but in regard that several
causes obstruct the same, it was approved by all, that we should meet on
the 1st of August once a year, at the place called Clofeshoch.
“VIII. That no bishop, through ambition, shall set himself before
another; but that they shall all observe the time and order of their
consecration.