Ceolifrid's Epistle to Naitan

THE VENERABLE BEDE

 

THE VENERAL BEDE

THE ECCLESIASTICAL HISTORY OF THE ENGLISH

 NATION

CEOLFRID’S EPISTLE TO NAITAN CONCERNING

THE CATHOLIC EASTER

Editor’s Note:

“With desire I have desired to eat this Passover with you before I suffer: For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.” Lk. 22:15, 16

Passover week obtained great importance in the early church as a commemoration of the Lord’s Passion and Resurrection.   In the time of Jesus, the vernal equinox was March 25th.  But the Julian calendar lost one day every 131 years, so that by the Council of Nicea in AD 325 March 25th was three days late.  Hence, the equinox was corrected to March 21st, and Passover (Easter) was set for the first Sunday following the full moon on or after the vernal equinox.  The correction of the vernal equinox necessarily involved change of the winter solstice from December 25th to December 21st, where it remains until today.  The fact that Easter was changed but Christmas was not is due to the fact that Easter is inherently connected to astronomical occurrences and the vernal equinox.  However, the Nativity of Christ not inherently connected to the winter solstice but with December 25th, for we celebrate birthdays, not according to astronomical occurrences, but by the day of the month the subject was born.  Thus, even though the solstice was changed, the date anciently associated with Christ's birth was preserved, showing that observance of December 25th ante-dates the Council of Nicea and hales from the earliest times.

BOOK V.

CHAP. XXI.

ABBOT CEOLFRID SENT THE KING OF THE PICTS ARCHITECTS TO BUILD A CHURCH, AND WITH THEM AN EPISTLE CONCERNING THE CATHOLIC EASTER AND TONSURE.

AT that time Naitan, king of the Picts, inhabiting the northern parts of Britain, taught by frequent meditation on the ecclesiastical writings, renounced the error which he and his nation had till then been under, in relation to the observance of Easter, and submitted, together with his people, to celebrate the catholic time of our Lord’s resurrection. For performing this with the more ease and greater authority, he sought assistance from the English, whom he knew to have long since formed their religion after the example of the holy Roman Apostolic Church. Accordingly he sent messengers to the venerable Ceolfrid, abbot of the monastery of the blessed apostles, Peter and Paul, which stands at the mouth of the river Were, and near the river Tyne, at the place called Jarrow, which he gloriously governed after Benedict, of whom we have before spoken; desiring, that he would write him a letter containing arguments, by the help of which he might the better confute those that presumed to keep Easter out of the due time; as also concerning the form and manner of tonsure for distinguishing the clergy; not to mention that he himself possessed much information in these particulars. He also prayed to have architects sent him to build a church in his nation after the Roman manner, promising to dedicate the same in honour of St. Peter, the prince of the apostles, and that he and all his people would always follow the custom of the holy Roman Apostolic Church, as far as their remoteness from the Roman language and nation would allow. The reverend Abbot Ceolfrid, complying with his desires and request, sent the architects he desired, and the following letter:— 

Letter to Naitan

“To the most excellent lord, and most glorious King Naitan, Abbot Ceolfrid greeting in the Lord. We most readily and willingly endeavour, according to your desire, to explain to you the catholic observance of holy Easter, according to what we have learned of the Apostolic See, as you, devout king, with a religious intention, have requested; for we know, that whenever the Church applies itself to learn, to teach, and to assert the truth, which are the affairs of our Lord, the same is given to it from heaven. For a certain worldly writer most truly said, that the world would be most happy if either kings were philosophers, or philosophers were kings. For if a worldly man could judge truly of the philosophy of this world, and form a correct choice concerning the state of this world, how much more is it to be wished, and most earnestly to be prayed for by the citizens of the heavenly country, who are travelling through this world, that the more powerful any persons are in this world, the more they may labour to be acquainted with the commands of Him who is the Supreme Judge, and by their example and authority may induce those that are committed to their charge, as well as themselves, to keep the same. 

“There are three rules in the Sacred Writings, on account of which it is not lawful for any human authority to change the time of keeping Easter, which has been prescribed to us; two whereof are divinely established in the law of Moses; the third is added in the Gospel by means of the passion and resurrection of our Lord. For the law enjoined, that the Passover should be kept in the first month of the year, and the third week of that month, that is, from the fifteenth day to the one-and-twentieth. It is added, by apostolic institution, in the Gospel, that we are to wait for our Lord’s day in that third week, and to keep the beginning of the Paschal time on the same. Which threefold rule whosoever shall rightly observe, will never err in fixing the Paschal feast. But if you desire to be more plainly and fully informed in all these particulars, it is written in Exodus, where the people of Israel, being about to be delivered out of Egypt, are commanded to keep the first Passover, that the Lord said to Moses and Aaron, ‘This month shall be unto you the beginning of months; it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month, they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house.’ And a little lower, ‘And he shall keep it until the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it in the evening.’ By which words it most plainly appears, that thus in the Paschal observance mention is made of the fourteenth day, not that the Passover is commanded to be kept on that day: but the lamb is commanded to be killed on the evening of the fourteenth day; that is, on the fifteenth day of the moon, which is the beginning of the third week, when the moon appears in the sky. And because it was on the night of the fifteenth moon, when, by the slaughter of the Egyptians, Israel was redeemed from a long captivity, therefore it is said, ‘Seven days shall ye eat unleavened bread.’ By which words all the third week of the same month is decreed to be kept solemn. But lest we should think that those same seven days were to be reckoned from the fourteenth to the twentieth, God immediately adds, ‘Even the first day ye shall put away leaven out of your houses; for whosoever eateth leavened bread, from the first day until the seventh day, that soul shall be cut off from Israel;’ and so on, till he says, ‘For in this self-same day I will bring your army out of the land of Egypt.’ 

“Thus he calls that the first day of unleavened bread, in which he was to bring their army out of Egypt. But it is evident, that they were not brought out of Egypt on the fourteenth day, in the evening whereof the lamb was killed, and which is properly called the Passover or Phase, but on the fifteenth day, as is most plainly written in the book of Numbers. ‘Departing therefore from Ramesse on the fifteenth day of the first month, the next day the Israelites kept the Passover with an high hand.’ Thus the seven days of unleavened bread, on the first whereof the people of God were brought out of Egypt, are to be reckoned from the beginning of the third week, as has been said, that is, from the fourteenth day of the first month, till the one-and-twentieth of the same month, that day included. But the fourteenth day is noted down separately from this number, by the name of the Passover, as is plainly made out by what follows in Exodus: where when it is said, ‘For in this same day I will bring your army out of the land of Egypt;’ it is presently added, ‘You shall keep it a feast by an ordinance for ever. In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one-and-twentieth day of the month at even. Seven days shall there be no leaven found in your houses.’ Now, who is there that does not perceive, that there are not only seven days, but rather eight, from the fourteenth to the one-and-twentieth, if the fourteenth be also reckoned in the number? But if, as by diligent study of Scripture appears to be the truth, we reckon from the evening of the fourteenth day to the evening of the one-and-twentieth, we shall certainly find, that the same fourteenth day gives its evening for the beginning of the Paschal feast; so that the sacred solemnity contains no more than only seven nights and as many days. By which our definition is proved to be true, wherein we said, that the Paschal time is to be celebrated in the first month of the year, and the third week of the same. For it is really the third week, because it begins on the evening of the fourteenth day, and ends on the evening of the one-and-twentieth. 

“But since Christ our Paschal Lamb is slain, and has made the Lord’s day, which among the ancients was called the first after the Sabbath, a solemn day to us for the joy of his resurrection, the apostolic tradition has so inserted it into the Paschal festivals as to decree, that nothing in the least be anticipated, or detracted from the time of the legal Passover; but rather ordains, that the same first month should be waited for, pursuant to the precept of the Law, and accordingly the fourteenth day of the same, and the evening thereof. And when this day should happen to fall on the Sabbath, every one in his family should take a lamb, and kill it in the evening, that is, that all the churches throughout the world, composing one catholic church, should provide bread and wine for the mystery of the flesh and blood of the unspotted Lamb ‘that took away the sins of the world;’ and after the solemnity of reading the lessons and prayers of the Paschal ceremonies, they should offer up these things to the Lord, in hopes of future redemption. For that same night in which the people of Israel were delivered out of Egypt by the blood of the Lamb, is the very same in which all the people of God were, by Christ’s resurrection, delivered from eternal death. Then, on the morning of the Lord’s day, they should celebrate the first day of the Paschal festival; for that is the day on which our Lord, with much joy of pious revelation, made known the glory of his resurrection. The same is the first day of unleavened bread, concerning which it is distinctly written in Leviticus, ‘In the fourteenth day of the first month, at even, is the Lord’s Passover. And on the fifteenth day of the same month, is the feast of unleavened bread unto the Lord; seven days ye must eat unleavened bread; the first day shall be most solemn and holy.’ 

“If therefore it could be that the Lord’s day should always happen on the fifteenth day of the first month, that is, on the fifteenth moon, we might always celebrate Easter at the very same time with the ancient people of God, though the nature of the mystery be different, as we do it with one and the same faith. But in regard that the day of the week does not keep pace exactly with the moon, the apostolical tradition, which was preached at Rome by St. Peter, and confirmed at Alexandria by Mark the Evangelist, his interpreter, appointed that when the first month was come, and in it the evening of the fourteenth day, we should also wait for the Lord’s day, which falls between the fifteenth and the one-and-twentieth day of the same month. For on whichever of those days it shall fall, Easter will be properly kept on the same; as it is one of those seven days on which the unleavened bread is ordered to be kept. Thus it comes to pass that our Easter never deviates from the third week of the first month, but either observes the whole, or at least some of the seven legal days of unleavened bread. For though it takes in but one of them, that is, the seventh, which the Scripture so highly commends, saying, ‘But the seventh day shall be more solemn and holy, ye shall do no servile work therein,’ none can lay it to our charge, that we do not rightly keep our Lord’s Paschal day, which we received from the Gospel, in the third week of the first month, as the Law prescribes. 

“The catholic reason of this observance being thus explained; the unreasonable error, on the other hand, of those who, without any necessity, presume either to anticipate, or to go beyond the term prescribed in the Law, is manifest. For they that think the Lord’s day of Easter is to be observed from the fourteenth day of the first month till the twentieth moon, anticipate the time prescribed in the law, without any necessary reason; for when they begin to celebrate the vigil of the holy night from the evening of the thirteenth day, it is plain that they make that day the beginning of their Easter, whereof they find no mention in the Law; and when they refuse to celebrate our Lord’s Easter on the one-and-twentieth day of the month, they wholly exclude that day from their solemnity, which the Law often recommends as memorable for the greater festival; and thus, perverting the proper order, they place Easter day in the second week, and sometimes keep it entirely in the same, and never bring it to the seventh day of the third week. And again, because they rather think that Easter is to be kept on the sixteenth day of the said month, and so to the two-and-twentieth, they no less erroneously, though the contrary way, deviate from the right way of truth, and as it were avoiding to be shipwrecked on Scylla, they run on and are drowned in the whirlpool of Charybdis. For when they teach that Easter is to be begun at the rising of the sixteenth moon of the first month, that is, from the evening of the fifteenth day, it is manifest that they altogether exclude from their solemnity the fourteenth day of the same month, which the Law firstly and chiefly recommends; so that they scarcely touch upon the evening of the fifteenth day, on which the people of God were delivered from the Egyptian servitude, and on which our Lord, by his blood, rescued the world from the darkness of sin, and on which being also buried, he gave us hopes of a blessed repose after death. 

“And the same persons, taking upon themselves the penalty of their error, when they place the Lord’s day of Easter on the twenty-second day of the month, openly transgress and exceed the legal term of Easter, as beginning the Easter on the evening of that day in which the Law appointed it to be finished and completed; and appoint that to be the first day of Easter, whereof no mention is any where found in the Law, viz. the first of the fourth week. And they are sometimes mistaken, not only in defining and computing the moon’s age, but also in finding the first month; but this controversy is longer than can or ought to be contained in this letter. I will only say thus much, that by the vernal equinox, it may always be found, without the chance of an error, which is the first month of the year, according to the lunar calculation, and which the last. But the equinox, according to the opinion of all the Eastern nations, and particularly of the Egyptians, who exceed all other learned men in that calculation, usually happens on the twelfth day of the kalends of April [21st the kalends is the first of the month, counted inclusively] as we also prove by horological inspection. Whatever moon therefore is at the full before the equinox, being on the fourteenth or fifteenth day, the same belongs to the last month of the foregoing year, and consequently is not proper for the celebration of Easter; but that moon which is full after the equinox, or on the very equinox, belongs to the first month, and in it, without a doubt, the ancients were wont to celebrate the Passover; and we also ought to keep Easter when the Sunday comes. And that this must be so, there is this cogent reason, because it is written in Genesis, that ‘God made two lights; a greater light to rule the day, and a lesser light to rule the night.’ Or, as another edition has it, ‘A greater light to begin the day, and a lesser to begin the night.’ The sun, therefore, proceeding from the midst of the east, fixed the vernal equinox by his rising, and afterwards the moon, when the sun set in the evening, followed full from the midst of the east; thus every year the same first month of the moon must be observed in the like order, so that the full moon must be either on the very day of the equinox, as was done from the beginning, or after it is gone by. But if the full of the moon shall happen to be but one day before the time of the equinox, the aforesaid reason proves that such moon is not to be assigned to the first month of the new year, but rather to the last of the preceding, and that it is therefore not proper for the celebration of the Paschal festival. 

“Now if it will please you likewise to hear the mystical reason in this matter, we are commanded to keep Easter in the first month of the year, which is also called the month of the new fruit, because we are to celebrate the mysteries of our Lord’s resurrection and our deliverance, with our minds renewed to the love of heavenly things. We are commanded to keep it in the third week of the same month, because Christ, who had been promised before the Law, and under the Law, came with grace, in the third age of the world, to be slain as our Passover; and rising from the dead the third day after the offering of his passion, he wished this to be called the Lord’s day, and the festival of his resurrection to be yearly celebrated on the same. For we also, in this manner only, can truly celebrate his solemnity, if we take care with him to keep the Passover, that is, the passage out of this world to the Father, by faith, hope and charity. We are commanded to observe the full moon of the Paschal month after the vernal equinox, to the end, that the sun may first make the day longer than the night, and then the moon may afford the world her full orb of light; inasmuch as first ‘the sun of righteousness, in whose wings is salvation,’ that is, our Lord Jesus, by the triumph of his resurrection, dispelled all the darkness of death, and so ascending into heaven, filled his Church, which is often signified by the name of the moon, with the light of inward grace, by sending down upon her his Spirit. Which plan of salvation the prophet had in his mind, when he said ‘The sun was exalted and the moon stood in her order.’ 

“He, therefore, who shall contend that the full Paschal moon can happen before the equinox, deviates from the doctrine of the Holy Scriptures, in the celebration of the greatest mysteries, and agrees with those who confide that they may be saved without the grace of Christ forerunning them; and who presume to teach that they might have attained to perfect righteousness, though the true light had never vanquished the darkness of the world, by dying and rising again. Thus, after the equinoctial rising of the sun, and after the subsequent full moon of the first month, that is, after the end of the fourteenth day of the same month, all which, according to the law, ought to be observed, we still, by the instruction of the Gospel, wait in the third week for the Lord’s day; and thus, at length, we celebrate our due Easter solemnity, to show that we do not, with the ancients, honour the shaking off of the Egyptian yoke; but that, with devout faith and affection, we worship the redemption of the whole world; which having been prefigured in the deliverance of God’s ancient people, was completed in Christ’s resurrection, to make it appear that we rejoice in the sure and certain hope of the day of our own resurrection, which we believe will happen on the same Lord’s day. 

“Now this calculation of Easter, which we show you is to be followed, is contained in a circle or revolution of nineteen years, which began long since, that is, in the very times of the apostles, especially at Rome and in Egypt, as has been said above. But by the industry of Eusebius, who took his surname from the blessed martyr Pamphilus, it was reduced to a plainer system; insomuch that what till then used to be sent about to all the several churches by the patriarch of Alexandria, might, from that time forward, be most easily known by all men, the course of the fourteenth day of the moon being regularly ordered. This Paschal calculation, Theophilus, patriarch of Alexandria, composed for the Emperor Theodosius, for a hundred years to come. Cyril also, his successor, comprised a series of ninety-five years in five revolutions of nineteen years. After whom, Dionysius Exiguus added as many more, in the same manner, reaching down to our own time. The expiration of these is now drawing near, but there is so great a number of calculators, that even in our churches throughout Britain, there are many who, having learned the ancient rules of the Egyptians, can with great ease carry on those revolutions of the Paschal times for any distant number of years, even to five hundred and thirty-two years, if they will; after the expiration of which, all that belongs to the question of the sun and moon, of month and week, returns in the same order as before. We therefore forbear to send you those revolutions of the times to come, because you only desired to be instructed respecting the Paschal time, and declared you had enough of those catholic tables concerning Easter. 

“But having said thus much briefly and succinctly, as you required concerning Easter, I also exhort you to take care to promote the tonsure, as ecclesiastical and agreeable to the Christian faith, for concerning that also you desired me to write to you; and we know indeed that the apostles were not all shorn after the same manner, nor does the Catholic Church, though it agrees in the same Divine faith, hope and charity, agree in the same form of tonsure throughout the world: in fine, to look back to remote times, that is, the times of the patriarchs, Job, the example of patience, when, on the approach of tribulation, he shaved his head, made it appear that he had used, in time of prosperity, to let his hair grow; and Joseph, the great practiser and teacher of chastity, humility, piety, and other virtues, is found to have been shorn when he was to be delivered from servitude; by which it appears, that during the time of servitude, he was in the prison without cutting his hair. Now you may observe how each of these men of God differed in the manner of their appearance abroad, though their inward consciences were alike influenced by the grace of virtue. But though we may be free to confess, that the difference of tonsure is not hurtful to those whose faith is pure towards God, and their charity sincere towards their neighbour, especially since we do not read that there ever was any controversy among the Catholic fathers about the difference of tonsure, as there has been about the difference in keeping Easter, or in matters of faith; however, among all the tonsures that are to be found in the Church, or among mankind at large, I think none more worthy of being followed than that which that disciple had on his head, to whom, on his confession, our Lord 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 will give the keys of the kingdom of heaven.’ Nor do I think any more worthy to be abhorred and detested, by all the faithful, than that which that man used, to whom Peter, when he would have bought the grace of the Holy Ghost, said, ‘Thy money be with thee to perdition, because thou thoughtest the gift of God to be purchased for money; there is no part or lot for thee in this speech.’ Nor do we shave ourselves in the form of a crown only because Peter was so shorn; but because Peter was so shorn in memory of the passion of our Lord; therefore we also, who desire to be saved by the same passion, do with him bear the sign of the same passion on the top of our head, which is the highest part of our body. For as all the Church, because it was made a church by the death of him that gave it life, is wont to bear the sign of his holy cross on the forehead, to the end, that it may, by the constant protection of his sign, be defended from the assaults of evil spirits, and by the frequent admonition of the same be instructed, in like manner, to crucify its flesh with its vices and concupiscences; so also it behoves those, who have either taken the vows of monks, or have any degree among the clergy, to curb themselves the more strictly by continence. 

“Every one of them is likewise to bear on his head, by means of the tonsure, the form of the crown which Christ in his passion bore of thorns, in order that Christ may bear the thorns and briars of our sins; that is, that he may remove and take them from us; and also that they may at once show that they, willingly, and with a ready mind, endure scoffs and reproaches for his sake; to make it appear, that they always expect ‘the crown of eternal life, which God has promised to those that love him,’ and that for the gaining thereof they despise both the adversities and the prosperities of this world. But as for the tonsure which Simon Magus is said to have used, what Christian will not immediately detest and cast it off together with his magic? Upon the top of the forehead, it does seem indeed to resemble a crown; but when you come to the neck, you will find the crown you thought you had seen so perfect cut short; so that you may be satisfied such a distinction properly belongs not to Christians but to Simoniacs, such as were indeed in this life thought worthy of a perpetual crown of glory by erring men; but in that life which is to follow this, are not only deprived of all hopes of a crown, but are moreover condemned to eternal punishment. 

“But do not think that I have said thus much, as judging those who use this tonsure, are to be damned, in case they favour the catholic unity in faith and actions; on the contrary, I confidently declare, that many of them have been holy and worthy of God. Of which number is Adamnan, the abbot and renowned priest of Columba, who, when sent ambassador by his nation to King Alfrid, came to see our monastery, and discovering wonderful wisdom, humility, and religion in his words and behaviour, among other things, I said to him in discourse, ‘I beseech you, holy brother, who think you are advancing to the crown of life, which knows no period, why do you, contrary to the habit of your faith, wear on your head a crown that is terminated, or bounded? And if you aim at the society of St. Peter, why do you imitate the tonsure of him whom St. Peter anathematized? and why do you not rather even now show that you imitate to your utmost the habit of him with whom you desire to live happy for ever.’ He answered, ‘Be assured, my dear brother, that though I have Simon’s tonsure, according to the custom of my country, yet I utterly detest and abhor the Simoniacal wickedness; and I desire, as far as my littleness is capable of doing it, to follow the footsteps of the most blessed prince of the apostles.’ I replied, ‘I verily believe it as you say; but let it appear by showing outwardly such things as you know to be his, that you in your hearts embrace whatever is from Peter the Apostle. For I believe your wisdom does easily judge, that it is much more proper to estrange your countenance, already dedicated to God, from resemblance to him whom in your heart you abhor, and of whose hideous face you would shun the sight; and, on the other hand, that it becomes you to imitate the outward resemblance of him, whom you seek to have for your advocate with God, as you desire to follow his actions and instructions.’ 

“This I then said to Adamnan, who indeed showed how much he had improved upon seeing the statutes of our churches, when, returning into Scotland, he afterwards by his preaching brought great numbers of that nation over to the catholic observance of the Paschal time; though he was not yet able to gain the consent of the monks that lived in the island of Hii, over whom he presided. He would also have been mindful to amend the tonsure, if his authority had extended so far. 

“But I also admonish your wisdom, O king, that you endeavour to make the nation, over which the King of kings, and Lord of lords, has placed you, observe in all points those things which appertain to the unity of the Catholic and Apostolic Church; for thus it will come to pass, that after your temporal kingdom has passed away, the blessed prince of the apostles will lay open to you and yours the entrance into the heavenly kingdom, where you will rest for ever with the elect. The grace of the eternal King preserve thee in safety, long reigning, for the peace of us all, my most beloved son in Christ.”

This letter having been read in the presence of King Naitan, and many more of the most learned men, and carefully interpreted into his own language by those who could understand it, he is said to have much rejoiced at the exhortation; insomuch that, rising from among his great men that sat about him, he knelt on the ground, giving thanks to God that he had been found worthy to receive such a present from the land of the English, and, said he, “I knew indeed before, that this was the true celebration of Easter, but now I so fully know the reason for observing of this time, that I seem convinced that I knew little of it before. Therefore I publicly declare and protest to you that are here present, that I will for ever continually observe this time of Easter, with all my nation; and I do decree that this tonsure, which we have heard is most reasonable, shall be received by all the clergy in my kingdom.” Accordingly he immediately performed by his regal authority what he had said. For the circles or revolutions of nineteen years were presently, by public command, sent throughout all the provinces of the Picts to be transcribed, learned and observed, the erroneous revolutions of eighty-four years being every where suppressed. All the ministers of the altar and monks had the crown shorn, and the nation thus reformed, rejoiced, as being newly put under the direction of Peter, the most blessed prince of the apostles, and secure under his protection.

CHAP. XXII 

THE MONKS OF HII, AND THE MONASTERIES SUBJECT TO THEM, BEGIN TO CELEBRATE THE CANONICAL EASTER AT THE PREACHING OF EGBERT.

Egbert preaches at lona. 716. 729. 

Not long after, those monks also of the Scottish nation, who lived in the isle of Hii, with the other monasteries that were subject to them, were by the assistance of our Lord brought to the canonical observation of Easter, and the right mode of tonsure. For in the year after the incarnation of our Lord 716, when Osfred was slain, and Coenred took upon him the government of the kingdom of the Northumbrians, the holy father and priest, Egbert, beloved of God, and worthy to be named with all honour, whom we have often mentioned before, coming among them, was joyfully and honourably received. Being a most agreeable, teacher, and devout in practising those things which he taught, and being willingly heard by all, he, by his pious and frequent exhortations, converted them from that inveterate tradition of their ancestors, of whom may be said those words of the apostle, “That they had the zeal of God, but not according to knowledge.” He taught them to perform the principal solemnity after the catholic and apostolic manner, as has been said, under the figure of a perpetual circle; which appears to have been accomplished by a wonderful dispensation of the Divine goodness; to the end, that the same nation which had willingly, and without envy, communicated to the English people the knowledge of the true Deity, should afterwards, by means of the English nation, be brought where they were defective to the true rule of life. Even as, on the contrary, the Britons, who would not acquaint the English with the knowledge of the Christian faith, now, when the English people enjoy the true faith, and are thoroughly instructed in its rules, continue inveterate in their errors, expose their heads without a crown, and keep the solemnity of Christ without the society of the Church. 

The monks of Hii, by the instruction of Egbert, adopted the catholic rites, under Abbot Dunchad, about eighty years after they had sent Aidan to preach to the English nation. This man of God, Egbert, remained thirteen years in the aforesaid island, which he had thus consecrated again to Christ, by kindling in it a new ray of Divine grace, and restoring it to the unity of ecclesiastical discipline. In the year of our Lord’s incarnation 729, in which the Easter of our Lord was celebrated on the 24th of April, he performed the solemnity of the mass, in memory of the same resurrection of our Lord, and dying that same day, thus finished, or rather never ceases to celebrate, with our Lord, the apostles, and the other citizens of heaven, that greatest festival, which he had begun with the brethren, whom he had converted to the unity of grace. But it was a wonderful dispensation of the Divine Providence, that the venerable man not only passed out of this world to the Father, in Easter, but also when Easter was celebrated on that day, on which it had never been wont to be kept in those parts. The brethren rejoiced in the certain and catholic knowledge of the time of Easter, and rejoiced in the protection of their father, departed to our Lord, by whom they had been converted. He also congratulated his being so long continued in the flesh till he saw his followers admit, and celebrate with him, that as Easter day which they had ever before avoided. Thus the most reverend father being assured of their standing corrected, rejoiced to see the day of our Lord, and he saw it and was glad.

 

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Adoration of the Shepherds

 

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