O memorable time, when St. Aidan and the Irish monks went up to Lindisfarne and Melrose, and taught the Saxon youth, and when a St. Cuthbert and a St. Eata repaid their charitable toil! O blessed days of peace and confidence, when the Celtic Mailduf penetrated to Malmesbury in the south, which has inherited his name, and founded there the famous school which gave birth to the great St. Aldhelm! O precious seal and testimony of Gospel unity, when, as Aldhelm in turn tells us, the English went to Ireland “numerous as bees;” when the Saxon St. Egbert and St. Willibrod, preachers to the heathen Frisons, made the voyage to Ireland to prepare themselves for their work; and when from Ireland went forth to Germany the two noble Ewalds, Saxons also, to earn the crown of martyrdom!

Such a period, indeed, so rich in grace, in peace, in love, and in good works, could only last for a season; but, even when the light was to pass away from them, the sister islands were destined, not to forfeit, but to transmit it together. The time came when the neighbouring continental country was in turn to hold the mission which they had exercised so long and well; and when to it they made over their honourable office, faithful to the alliance of two hundred years, they made it a joint act. Alcuin was the pupil both of the English and of the Irish schools; and when Charlemagne would revive science and letters in his own France, it was Alcuin, the representative both of the Saxon and the Celt, who was the chief of those who went forth to supply the need of the great Emperor. Such was the foundation of the School of Paris, from which, in the course of centuries, sprang the famous University, the glory of the middle ages (‘Idea of a University’, Introductory).

Telling the truth about Ireland is not very pleasant to a patriotic Englishman; but it is very patriotic [. . . .] The truth about Ireland is simply this: that the relations between England and Ireland are the relations between two men who have to travel together, one of whom tried to stab the other at the last stopping-place or to poison the other at the last inn. Conversation may be courteous, but it will be occasionally forced. The topic of attempted murder, its examples in history and fiction, may be tactfully avoided in the sallies; but it will be occasionally present in the thoughts. Silences, not devoid of strain, will fall from time to time. The partially murdered person may even think an assault unlikely to recur; but it is asking too much, perhaps, to expect him to find it impossible to imagine. And even if, as God grant, the predominant partner is really sorry for his former manner of predominating, and proves it in some unmistakable manner – as by saving the other from robbers at great personal risk – the victim may still be unable to repress an abstract psychological wonder about when his companion first began to feel like that (‘The Crimes of England’, chapter V, AD 1914).

The question arises from a remark of Cornelius a Lapide’s at the start of his commentary on the Letter to the Romans. He says that it was written in AD 58 (the editor amends this to AD 55), ‘when St Peter having left Rome at Claudius’s command had gone into Britain’. Does anyone know what the source for this might be?

* or Wales, I should add. Happy St David’s day!

 

 

 

 

It is good for human beings to die as infants, before they have known good or evil, if they have but received the baptism of the Church; but next to these, who are the happiest, who are the safest, for whose departure have we more cause to rejoice, and be thankful, than for theirs, who, if they live on, are so likely to relapse into old habits of sin, but who are taken out of this miserable world, in the flower of their contrition and in the freshness of their preparation…

We have all heard of the scene of impiety and profaneness which attends on the execution of the criminal in England; so much so, that benevolent and thoughtful men are perplexed between the evil of privacy and the outrages which publicity occasions (‘Difficulties of Anglicans’, VIII, 8).

(In the second paragraph he is contrasting England with the papal states, where he says that the condemned were often brought to die piously.)