me hishop hither; all our forefathers, men beloved of God, are known to have kept it after the same manner; and that the same may not seem to any contemptible or worthy to be rejected, it is the same which St. John the Evangelist, the disciple beloved of our Lord, with all the Churches over which he presided, is recorded to have observed 1.' British clergy are recorded to have visited Constantinople during the patriarchate of Methodius (842-847) for the sake of obtaining information about the Paschal cycle 2. The above facts go far to explain and justify the opinion that there must have been originally some connection between the Celtic and Oriental Churches. But this connection need not have been direct. The most probable hypothesis is that Christianity reached the British isles through Gaul, and that whatever traces of Eastern influence may be found in the earliest Liturgy and Ritual of Great Britain and Ireland are not due to a direct introduction of Christianity from the East, but to the Eastern character and origin of that Church through which Christianity first reached these shores. § 6. GALLICAN CONNECTION.-There is strong circumstantial evidence in favour of the immediately Gallican origin of the British Church, and for fixing the date of its foundation between A. D. 176 and 208. In the former year Irenaeus, enumerating the Christian Churches then in existence, made no allusion to any Church in Britain. In the latter year Tertullian wrote a passage which contains the first historical allusion to the existence of Christianity in these islands. The dispersion 1 Bede, H. E. iii. 25. The author does not wish to be considered as endorsing the historical accuracy of Colman's assertions, but merely to call attention to the fact that the Celtic party themselves, however erroneously, claimed an Eastern origin of and sought Eastern authority for their Paschal cycle. Its non-Eastern origin is proved by Messrs. Haddan and Stubbs, Councils, &c. i. 157. 4 Κληρικοὶ γάρ τινες τῶν εἰς αὐτά που τὰ ἄκρα τῆς οἰκουμένης οἰκούντων ἕνεκα τινῶν ἐκκλησιαστικῶν παραδόσεων, τελείας τε τοῦ πασχαλίου καὶ ἀκριβοῦς καταλή ψεως τὴν βασιλίδα πόλιν καταλαβόντες [τῷ ταύτης] τὸν τηνίκαυτα πατριάρχην poσenλúlaσ. Vit. Anon. Chrysost., Op. tom. viii. p. 321.5; edit. Savile, 1612. * Haer. i. 10. '.... Galliarum diversae nationes, et Britannorum inaccessa Romanis of the Gallican Church in the fierce persecution which raged in Gallica Celtica-the district round Lyons and VienneA.D. 177 probably brought Christian refugees across the Channel, and in accordance with a law of growth often exemplified in the early history of Christianity, the blood of Gallican martyrs became the seed of the British Church1. This early Gallican Church was a colony from Asia Minor. Pothinus the first Bishop of Lyons had come directly from that country, bringing with him Irenaeus the disciple of Polycarp, the disciple of St. John. The names of its bishops and martyrs were Greek. The writings of its saints and some of its earliest extant inscriptions are in the same language. The account of its sufferings under Marcus Aurelius was sent by the Christians of Lyons and Vienne by letter to their brethren in Asia and Phrygia 2. Any features of Oriental ritual in the British Church may be accounted for and traced, as has been already suggested 3, through this intermediate Gallican channel. Other proofs are forthcoming of the intercourse which existed at a subsequent date between these islands and France. Passages indicating an intercourse of the British and Gallican Churches during the first six centuries are found in the writings of the anonymous author of a tract De Septem Ordinibus Ecclesiae, Arnobius junior, St. Patrick, and Venantius Fortunatus. During the fourth and fifth centuries there was a constant emigration of British Christians into Armorica, and legendary lives exist of many saints who migrated from Wales or Cornwall into Brittany A.D. 450-600 5. The presence of loca Christo vero subdita.... in quibus omnibus locis Christi nomen qui jam venit regnat.... utpote in quibus omnibus locis populus nominis Christi inhabitet. ... Christi autem regnum et nomen ubique porrigitur, ubique creditur, ab omnibus gentibus supra enumeratis colitur,' &c. Adv. Jud. vii. 1 Mr. Pryce would place this mission to Britain before A.D. 177; Ancient British Church, pp. 60, 61. But in that case we should expect to find some allusion to it in the writings of Irenaeus. 2 Eus. Hist. Eccl. lib. v. c. I. 3 P. 57. * Quoted at length in H. and S. i. 13. * Enumerated in H. and S. ii. App. B, and in the Journal of the British Archaeol. Assoc. vol. iv. p. 235. $6.] British bishops at various Gallican Councils is attested by their signatures, as at Tours A.D. 461, at Vannes 465, at Orleans 511, at Paris 555. Mansuetus the first Bishop of Toul was an Irishman1; Mansuetus was also the name of the first known Breton bishop; St. Beatus Bishop of Lausanne, and Apostle of Switzerland (fourth century), was likewise Irish. There was also constant commercial intercourse between the two countries. Diodorus Siculus states that tin was exported from Britain to Gaul, and transported through Gaul to the mouths of the Rhone and to Narbonne 2. Strabo speaks generally of the exchange of commerce between Britain and Gaul 3. When St. Columbanus was at Nantes, and the authorities there wished to send him back to Ireland, an Irish merchant-ship was found lying in the harbour ready for the purpose. Gallic traders are reported to have visited Clonmacnois in the days of St. Kieran, A.D. 548-95. Gallic sailors with their ship came to Iona or its immediate neighbourhood in the sixth century. The intimate connection between Wales and Brittany can be traced up to the eleventh century, when Rhys ap Tewdwr, the representative of the royal line of South Wales, took refuge there, returning thence to his throne in 1077 with the unanimous consent of the people". many Gal There are traces of the presence or influence of lican bishops in England; St. Martin of Tours (371–97), Hilary of Poictiers (350-67), Victricius of Rouen1o (c. 407), 1 Martene and Durand, Thes. Nov. iii. 991. 2 Hist. lib. v. 22, 38. Jonas, Vit. S. Columbani, c. 22. • Books ii, iv. Vit. S. Kierani, c. 31. Vit. S. Columbae, i. 28. These Gallici nautae de Galliarum provinciis adventantes' touched at Caput Regionis,' probably Cantyre.' 'Skene, W. F., Four Ancient Books of Wales, i. 20. 'Later legends made St. Columba go to Tours, and carry away with him St. Martin's Book of the Gospels, in reward for showing the inhabitants where the saint lay buried. St. Martin was also reported to be the great-uncle of St. Patrick, and the ritual of Tours thus came, it was supposed, to be imported into Ireland; Colgan, Trias Thaum.; Bede, H. E. i. 26, iii. 4. There is a Hymnus S. Hilarii in the Liber Hymnorum and in the Antiphon. Benchor. H. and S. i. 9. 10 Victr. Lib. de Laude Sanctorum; Gallandus, viii. 228. Germanus of Auxerre1 (429 and 447), Lupus of Troyes' (429), Severus of Treves3 (447), Gregory of Tours (573–95), and of Arculfus, who was entertained by Adamnan at Iona A.D. 686. We may also note the dedication of Celtic churches to Gallican saints; as in the case of the very ancient churches at Canterbury and Whithern to St. Martin; the many churches in Cornwall and Wales dedicated to St. Germanus; two churches in Glamorganshire dedicated to St. Lupus. The missions, derived according to some accounts from Gallican sources, of St. Keby into Wales in connection with St. Hilary; of St. Ninian to Scotland, and of St. Patrick into Ireland, in connection with St. Martin. The employment by the British Church of the Paschal Cycle of Gaul as drawn up by Sulpicius Severus, the disciple of St. Martin, c. 410. The Irish Church followed the still earlier cycle of Anatolius". The use of the Gallican Psalters. 1 Bede, H. E. i. 17, 21. See the Cornish Missa S. Germani, ch. iii ; Martyrol. Bedae, Kal. Aug. Bede, H. E. i. 17; Martyrol. Bedae, iv. Kal. Aug. Bede, H. E. v. 15. Bede, H. E. i. 21. • Under the name of St. Bleiddian. Rees, R., Welsh Saints, p. 126. Aldhelm, Ep. ad Geruntium; H. and S. i. 13. See p. 64. Asserted by Archbishop Ussher on the authority of Sedulius, Works, iv. p. 248. The Roman Psalter is the first revision of the old Latin text made by Jerome C. A.D. 383, at the request of Pope Damasus. It was retained in use in Italy till the pontificate of Pius V (A.D. 1566), who introduced the Gallican Psalter generally, though the Roman Psalter was still allowed to be used in three Italian churches, in una Romae Vaticana ecclesia et extra urbem in Mediolanensi, et in ecclesia S. Marci Venetiis.' The Gallican Psalter is the second revision made by Jerome A.D. 387-391. In it he attempted to represent as far as possible, by the help of the Greek versions, the real reading of the Hebrew.. It obtained its name from the fact that it was introduced from Rome in the public services of France by St. Gregory of Tours (573-595), and was only accepted south of the Alps at a much later date. The above account is taken from Smith's Dict. of the Bible, vol. iii. p. 1698. It is the inverse of the account of the two versions given by Bede, so far as Pope Damasus is concerned, who died A.D. 384. 'Sciendum est translationes esse duas apud Latinos in usu atque honore, Romanam, scilicet et Gallicam. Romana est qua utuntur Romani et plerique The approximation to Gallican usage in certain features of the Liturgy and ritual; e. g. lections, proper prefaces 2, position of the benediction3, the 'deprecatio' for the departed, the Hymnus trium puerorum, the use of ecclesiastical colours, of Eulogiae, of bracelets, crowns, &c. The observance of Rogation Days". The commemoration of S. Eugenia by name in the Canon of the Drummond Missal, as in the Gallican Missale Vesontionense (p. 207), where her name is added in the Commemoratio pro defunctis in the Canon, and where she is commemorated on Dec. 25 instead of S. Anastasia. Her name also appears on Dec. 25 in the Liber S. Trinitatis, a fourteenthcentury Irish Martyrology 10; and also with that of St. Anastasia in the Sacramentary of Leo11. Whole passages, in addition to many isolated phrases, from the Gallican Liturgy appear in the Stowe Missal 12, and in the liturgical fragments in the Books of Deer, Dimma, and Mulling 13. The second and often-quoted question of St. Augustine to Gregory I, together with the papal answer, imply either the identity of the British and Gallican Liturgies, or that St. Augustine found the Gallican Rite in use in Britain; probably in the church of St. Martin at Canterbury, where Liudhard Bishop of Senlis, who had accompanied Queen Bertha from the court of Charibert at Paris, on her mar Itali, quae de Graeco in Latinum a Symmacho et Aquila sumpta est secundum lxx interpretes Ptolomaei regis. Gallica est qua precipue Galli utuntur. Haec autem praecipue sumpta est rogatu Damasi Papae a beato Hieronymo de Hebraeo ad sententiam.' Praefatio ad Psalmos, tom. viii. col. 423, fol. Basiliae, 1563. Until a complete collation shall have been made of the Celtic text of the Old Testament it is impossible to verify or refute the inference drawn by Ussher from the doubtful authority of Sedulius. The materials for such a collation are indicated in H. and S., i. pp. 170-198. They seem to prove the existence of a special Celtic revision of the text of the Vetus Latina. 1 Ch. ii. § 5. 5 Ib. § 13. • Ib. § 34. 12 Ch. iii. § 14. |