The Christian Church in These Islands before the Coming of Augustine / Three Lectures Delivered at St. Paul's in January 1894

by G. F. Browne

[7] Standard, May 30, 1893.

[8] Anglo-Saxon Chronicle (late Canterbury copy). Green, Making of England, p. 111.

[9] There is a very interesting discussion in a recent book, The History of St. Martin’s Church, Canterbury, by the Rev. C. F. Routledge, Honorary Canon of Canterbury, on the meaning of this statement (pages 120, &c.). It seems to me clear that Bede believed the church in question to have been dedicated to St. Martin while the Romans were still in the land. As Martin was living up to 397, and the Roman empire in Britain ended in 407, there is not much time for a dedication to this particular Martin. But our ideas of dedications are very different from those which guided the nomenclature of churches in the earliest centuries of Christianity here. If Martin himself ever lived at Canterbury, and had this church, the difficulty would disappear.

[10] The contradictory instructions given by Gregory on the question of using heathen temples for Christian worship are rather puzzling. They are found in a letter to Mellitus, dated June 15, 601, and in a letter to Augustine, dated June 22, 601. The surmise of Messrs. Haddan and Stubbs that the former date is wrong, and that the letter to Mellitus was later than that to Augustine, is reasonable, and solves the puzzle. On this view, Gregory wrote to Augustine, on June 22, 601, to the effect that the idol-temples must be destroyed. This letter, as we know, he gave to Mellitus, who was in Rome, to be brought by him to England. Then, a few days later, perhaps on June 27, he sent a short letter to Mellitus, to say that he had carefully considered the matter, and had decided that if an idol-temple was well built, it should be cleansed, and consecrated to the service of Christ. It is an interesting fact that the earliest historical testimony to the existence and martyrdom of St. George, who was recognised for so many centuries as the Patron of England, is found in an inscription in a church in southern Syria, dating from about the year 346, stating that the church had been a heathen temple, and was dedicated as a church in honour of the “great martyr” St. George.

[11] Known as the Goidelic branch of the Celtic race.

[12] The names Galatae and Celtae are not improbably the same word, the latter name being pronounced with a short vowel between the l and the t, as though spelled Celătae or Celŭtae. It is in fact so pronounced to this day in many parts of the island.

[13] Known as the Brythonic branch of the race.

[14] As has been already remarked, they are now generally described as the Brythonic and Goidelic branches of the Celtic race.

[15] Or with ab, as Bevan and Baddam, that is, ab Evan and ab Adam. Map and mab, ap and ab, stand for “son.”

[16] St. Peter is now being claimed as one of the Apostles of Britain; but it is impossible to deal seriously with such a proposition. A pamphlet with this view was issued in 1893, by the Reverend W. Fleming, M. R. Cardinal Baronius, holding the view that St. Peter lived long in Rome, felt the difficulty which any one with the historic sense must feel, that St. Paul in his Epistle to the Romans makes no mention of St. Peter as being then in Rome, nor does the history in the last chapters of the Acts. The explanation given is that St. Peter, though permanently resident in Rome, was away from home on these occasions. As there is no trace of him in any known country at the time, Britain is taken as the place of his sojourn during some of the later years of St. Paul, probably as the country where traces of his sojourn were least likely to be found on record. Mr. Fleming quotes a passage from a book written in 1609 by the second “Vicar Apostolic of England and Scotland,” which is only too typical an example of a style of assertion and argument of which we might have hoped that we had seen the last. “I assure the indifferent reader, that St. Peter’s preaching to the ancient Britons, on the one side is affirmed both by Latins and Greeks, by ancient and modern, by foreign and domestic, by Catholic writers..., by Protestant antiquaries...; and on the other side, denied by no one ancient writer, Greek or Latin, foreign or domestic, Catholic or other.”