[52] Alhfrith was a sub-king of Deiria under his father's rule, and the most likely heir to his father's throne as his half-brothers were still young. [27][m], After his final return to Northumbria Wilfrid retired to the monastery at Ripon, where he lived until his death during a visit to Oundle,[178] at the age of 75. St. Wilfred of York | uCatholic St. Wilfred of York St. Wilfred was unhappy at home, through the unkindness of a stepmother, and in his fourteenth year he was sent away to the Court of King Oswy, King of Northumbria. [20], The main sources for knowledge of Wilfrid are the medieval Vita Sancti Wilfrithi, written by Stephen of Ripon soon after Wilfrid's death, and the works of the medieval historian Bede, who knew Wilfrid during the bishop's lifetime. Dopo un lungo procedimento la sua causa fu nuovamente accolta in suo favore, ma, mentre era di ritorno in patria si ammalò gravemente nei pressi di Meaux. He also founded Selsey Abbey,[44] on an estate near Selsey of 87 hides, given to Wilfrid by Æthelwealh, king of the South Saxons. [158] James Campbell, a historian specialising in the Anglo-Saxon period, said of him "He was certainly one of the greatest ecclesiastics of his day. Dopo essersi ritirato nel suo monastero di Ripon, si diresse a meridione per diffondere come missionario il credo cristiano nel regno di Mercia, soprattutto nelle zone di Lichfield e nel Kent. [77], Wilfrid refused to be consecrated in Northumbria at the hands of Anglo-Saxon bishops. Here he attracted the attention of Queen Eanfleda and by her, at his own request, he was sent to the Monastery of Lindisfarne. Both years are given as death dates in sources. During Wilfrid's lifetime Britain and Ireland consisted of a number of small kingdoms. [114] Wilfrid was, however, given the right to replace any bishop in the new dioceses to whom he objected. [119] Wilfrid seems to have felt that he had metropolitan authority over the northern part of England, but Theodore never acknowledged that claim, instead claiming authority over the whole of the island of Britain. The historian Walter Goffart goes further, suggesting that Bede wrote his Historia as a reaction to Stephen's Vita Sancti Wilfrithi, and that Stephen's work was written as part of a propaganda campaign to defend a "Wilfridian" party in Northumbrian politics. Although Oswiu himself had been brought up in the "Celtic" tradition, political pressures may have influenced his decision to call a council, as well as fears that if dissent over the date of Easter continued in the Northumbrian church it could lead to internal strife. [21] The crypts at both Ripon and Hexham are unusual, and perhaps were intended by Wilfrid to mimic the Roman catacombs which he had seen on his travels. Deusdedit had died shortly after Whitby, and as there were no other bishops in Britain whom Wilfrid considered to have been validly consecrated[52] he travelled to Compiègne, to be consecrated by Agilbert, the Bishop of Paris. [21] A cult grew up at Ripon after his death and remained active until 948, when King Eadred destroyed the church at Ripon; after the destruction, Wilfrid's relics were taken by Archbishop Oda of Canterbury,[192] and held in Canterbury Cathedral. The Lindsey see was quickly absorbed by the Diocese of Lichfield, but the other three remained separate. [94] In 679, while Wilfrid was in Rome, he claimed authority over "all the northern part of Britain, Ireland and the islands, which are inhabited by English and British peoples, as well as by Gaelic and Pictish peoples". [186] His contemporary, Bede, although a partisan of the Roman dating of Easter, was a monk and always treats Wilfrid a little uneasily, showing some concern about how Wilfrid conducted himself as a clergyman and as a bishop. Wilfrid helped the missionary efforts of Willibrord, which were more successful than his own earlier attempts. When the church he had built at Ripon was consecrated, a three-day feast was held to accompany the ceremony.
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