Chapter 1: 604 A.D. #

¹ At this time, in the year of our Lord 605, the blessed Pope Gregory, after having most gloriously governed the Roman Apostolic See for thirteen years, six months, and ten days, passed from this life and was received into his eternal dwelling in the kingdom of Heaven. Since, through his zeal, he converted our nation, the English, from the power of Satan to the faith of Christ, it is fitting that we speak of him more fully in our Ecclesiastical History. Indeed, we may rightly—indeed, we must—call him our apostle, for as soon as he assumed the pontifical office over the whole world and was placed over the Churches long since converted to the true faith, he made our nation, which had been enslaved to idols, a Church of Christ. Of him, therefore, we may apply the words of the Apostle: “If I am not an apostle to others, surely I am to you; for you are the seal of my apostleship in the Lord”.

² He was by birth a Roman, the son of Gordianus, descending from ancestors who were not only noble but also devout. Moreover, Felix, once bishop of the same Apostolic See—a man of great honor in Christ and in the Church—was among his forefathers. Yet he did not display his nobility in religion with any less devotion than his parents and kindred. Rather, by the grace of God, he used the worldly nobility he possessed only to attain the glory of eternal dignity.

³ Soon after, he abandoned his secular life and entered a monastery, where he pursued such a life of perfect holiness that— as he later testified with tears—his mind was set above all that is fleeting, he rose above everything subject to change, and he fixed his thoughts solely on heavenly things. Though still bound to the body, he broke through the constraints of the flesh by contemplation, and he even loved death—which is feared by almost all men—as the gateway to life and the reward of his labors.

⁴ He used to say this about himself, not to boast of his progress in virtue, but rather to lament the decline he believed he had suffered due to his pastoral responsibilities. Indeed, in a private conversation with his deacon, Peter, after listing the virtues he once possessed, he sorrowfully added, “But now, because of the pastoral charge, my soul is entangled in the concerns of laypeople, and after once enjoying such inner peace, it is now defiled by the dust of worldly affairs. Having been consumed by external matters and turned toward the concerns of many, even when it longs for what is inward, it undoubtedly returns to them diminished. Therefore, I reflect on what I endure, I consider what I have lost, and when I see what I have cast aside, the burden I carry feels even heavier.”

⁵ Thus spoke the holy man, compelled by his great humility. Yet we must believe that he lost nothing of his monastic perfection because of his pastoral duties; rather, he gained even greater merit through the labor of converting many than he would have through the former peace of his private life. This is especially true because, while holding the pontifical office, he organized his household as a monastery. When he was first drawn from monastic life, ordained to the ministry of the altar, and sent to Constantinople as a representative of the Apostolic See, he engaged in the secular affairs of the palace yet never abandoned his steadfast pursuit of a heavenly life. Some of his brethren from the monastery, who had followed him to the royal city out of brotherly love, assisted him in maintaining monastic discipline so that, as he himself writes, their example might hold him fast to the calm shore of prayer—like an anchor’s cable—even as he was tossed by the unceasing waves of worldly affairs. Through daily study and discussion with them, he fortified his mind, shaken by temporal concerns, and by their companionship, he was not only shielded from the assaults of the world but was ever more inspired to pursue the exercises of the heavenly life.

⁶ They urged him to interpret the book of the blessed Job through a mystical exposition, as it is filled with great obscurity. He could not refuse the task that brotherly affection placed upon him for the future benefit of many. In a marvelous way, he expounded upon it in thirty-five books, teaching how it is to be understood literally, how it foreshadows the mysteries of Christ and the Church, and how it applies to each of the faithful. He began this work while serving as the papal representative in the royal city and completed it in Rome after becoming pope.

⁷ While still in the royal city, by the grace of Catholic truth, he crushed at its inception a new heresy concerning the nature of our resurrection. Eutychius, the bishop of that city, had taught that in the glory of the resurrection, our bodies would be impalpable and more subtle than wind or air. When the blessed Gregory heard this, he demonstrated by the power of truth—and by the example of our Lord’s Resurrection—that this doctrine was entirely contrary to the orthodox faith. For the Catholic faith holds that while the body, raised in the glory of immortality, is indeed refined by spiritual power, it remains tangible in its true nature. This is shown by the example of our Lord’s risen Body, concerning which He Himself said to His disciples: “Touch Me and see, for a spirit does not have flesh and bones, as you see I have”. In defending this faith, the venerable Father Gregory strove so earnestly against the emerging heresy—with the support of the most pious Emperor Tiberius Constantine—that he fully suppressed it, and none has since arisen to revive it.

⁸ He also composed another notable work, the Liber Pastoralis, in which he clearly set forth the qualities required of those who should be chosen to govern the Church, how such rulers ought to live, how carefully they should instruct different classes of their hearers, and how seriously they ought to reflect daily on their own frailty. He wrote forty homilies on the Gospel, dividing them equally into two volumes, and composed four books of Dialogues, in which, at the request of his deacon Peter, he recounted the virtues of the most renowned saints of Italy—whether he had known them personally or heard of them—as an example for future generations. Just as in his books of Expositions he taught what virtues men ought to strive for, so by describing the miracles of the saints, he revealed the glory of those virtues.

⁹ Moreover, in twenty-two homilies, he illuminated the profound meaning hidden in the first and last parts of the prophet Ezekiel, which were considered the most obscure. He also wrote the Book of Answers to the questions of the holy Augustine, the first bishop of the English nation, which, as mentioned earlier, is included in full in this history. Additionally, he composed the useful Synodical Book in collaboration with the bishops of Italy, addressing necessary matters of the Church, along with private letters to certain individuals.

¹⁰ It is all the more remarkable that he was able to write so many extensive works, considering that, for most of his youth—according to his own words—he was frequently tormented by internal pain, constantly weakened by poor digestion, and afflicted by a persistent yet low fever. Yet, through all these sufferings, he carefully reflected on the testimony of Scripture: “He chastens every son whom He receives”. Thus, the more severely he endured present afflictions, the more firmly he placed his hope in the life to come.

¹¹ Such was the greatness of his immortal genius, which could not be crushed even by severe bodily suffering. While other popes devoted themselves to constructing churches or adorning them with gold and silver, Gregory was wholly intent on the salvation of souls. Whatever money he had, he carefully distributed to the poor, that his righteousness might endure forever and his horn be exalted with honor. Thus, the words of the blessed Job could truly be said of him: “When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me: because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me, and I caused the widow’s heart to sing for joy. I put on righteousness, and it clothed me; my judgment was as a robe and a diadem. I was eyes to the blind, and feet was I to the lame. I was a father to the poor; and the cause which I knew not, I searched out. And I brake the jaws of the wicked, and plucked the spoil out of his teeth”. And a little further on: “If I have denied the desires of the poor, or have caused the eyes of the widow to fail, if I have kept my bread to myself, not sharing it with the fatherless—for from my youth compassion grew up with me, and from my mother’s womb it came forth with me."

¹² To his works of piety and righteousness, this may also be added: that by the preachers he sent to our land, he delivered our nation from the grasp of the ancient enemy and made it a partaker of eternal freedom. Rejoicing in the faith and salvation of our people, and rightly praising it, he says in his exposition of the blessed Job: “Behold, the tongue of Britain, which once knew only how to utter barbarous cries, has long since begun to raise the Hebrew Hallelujah in praise of God! Behold, the once swelling ocean now lies humbled at the feet of the saints; and its wild surges, which earthly princes could not subdue with the sword, are now, through the fear of God, restrained by the words of priests alone. The heathen, who once stood unshaken before bands of warriors, now believes and trembles at the tongues of the humble! For he has received a message from on high, and mighty works have been revealed to him; the strength of divine knowledge has been granted to him, and, subdued by the fear of the Lord, he dreads to commit evil and with all his heart longs to attain everlasting grace.”

¹³ By these words, the blessed Gregory also teaches us that St. Augustine and his companions brought the English to the truth not only through the preaching of the word but also by manifesting heavenly signs.

¹⁴ The blessed Pope Gregory, among his many deeds, established the celebration of Masses in the churches of the holy Apostles, Peter and Paul, over their sacred remains. In the liturgy of the Mass, he also introduced three petitions of the highest perfection: “And dispose our days in Thy peace, and bid us to be preserved from eternal damnation, and to be numbered in the flock of Thine elect.”

¹⁵ He ruled the Church during the reigns of the Emperors Maurice and Phocas, and, departing this life in the second year of Phocas, he entered into the true life which is in Heaven. His body was laid to rest in the church of the blessed Apostle Peter, before the sacristy, on the 12th of March, to rise again one day in glory with the rest of the holy pastors of the Church. Upon his tomb was inscribed the following epitaph:

¹⁶ “Receive, O Earth, this body taken from your own. You will restore it when God calls it to life. His spirit ascends to the stars, and the power of death shall not prevail against him, for death itself is but the path to new life.

¹⁷ Here rest the limbs of a great pontiff, who still lives forever in countless acts of mercy throughout the world. He overcame hunger and cold with food and clothing, and by his holy teaching, he shielded souls from the enemy. Whatever he taught in word, he fulfilled in deed, that he might be a true example, even as he spoke words of divine mystery.

¹⁸ By his loving guidance, he brought the Angles to Christ, winning a new people as an army for the Faith. This was your labor, your duty, your care, and your purpose as a shepherd—to offer to your Lord an abundant increase of His flock.

¹⁹ So now, O Consul of God, rejoice in thy triumph, for you have received the eternal reward of your works.

²⁰ Nor should we fail to recount the story of the blessed Gregory, passed down to us by the tradition of our ancestors, which reveals his deep concern for the salvation of our nation. It is said that one day, when some merchants had recently arrived in Rome, many goods were displayed for sale in the marketplace, drawing a great crowd of buyers. Gregory himself went among them and, seeing the wares, noticed some boys being offered for sale. They had fair complexions, pleasing countenances, and strikingly beautiful hair.

²¹ Upon beholding them, he inquired, as the story goes, from what region or country they had come. He was told that they were from the island of Britain and that all its inhabitants had a similar appearance. He then asked whether these islanders were Christians or still entangled in the errors of paganism, and he was informed that they were, indeed, pagans.

²² Then, heaving a deep sigh from the depths of his heart, he said, “Alas! How tragic it is that the prince of darkness should claim men with such fair faces; that while they possess such outward beauty, their souls lack the grace of God.” Once more, he asked what nation they belonged to, and he was told that they were called Angles. “Rightly so,” he said, “for they have the face of angels, and it is fitting that such as these should be fellow heirs with the angels in heaven.” Then he inquired, “From which province were they taken?”

²³ He was told that the people of that province were called Deiri. “Truly, they are de ira—delivered from wrath and called into the mercy of Christ,” he said. Finally, he asked, “Who is the king of that province?” They answered that his name was Ælle. Playing on the name, he responded, “Alleluia! The praise of God the Creator must be sung in those lands.”

²⁴ Then he went to the bishop of the Apostolic See in Rome—since he had not yet become pope himself—and earnestly urged him to send ministers of the Word to the English people in Britain so that they might be brought to Christ. He even declared himself willing to undertake the mission personally, with God’s help, if the Apostolic Pope deemed it right.

²⁵ However, at that time, he was unable to fulfill this task. Although the Pope was willing to grant his request, the citizens of Rome would not permit him to travel so far from the city. Yet, as soon as he became Pope, he carried out this long-cherished mission—sending other preachers to Britain while supporting their work through his exhortations and prayers, so that their efforts might bear fruit.

²⁶ This account, which has been passed down to us from previous generations, we have deemed worthy of including in our Ecclesiastical History.

Chapter 2: 603 A.D. #

¹ In the meantime, with the support of King Ethelbert, Augustine gathered the bishops and teachers of the nearest province of the Britons for a conference at a place still known in English as Augustine’s Oak (Augustine’s Ác), located on the border between the Hwiccas and the West Saxons.

² There, he began by offering brotherly encouragement, urging them to uphold unity with the Catholic Church and to join him in the shared mission of preaching the Gospel to the heathen for the sake of the Lord.

³ For the Britons did not observe Easter Sunday at the correct time; instead, they followed a reckoning based on the fourteenth to the twentieth day of the moon, using an outdated cycle of eighty-four years. In addition to this, they practiced several other customs that were contrary to the unity of the Church.

⁴ After a long and intense debate, the Britons refused to yield to the pleas, exhortations, or rebukes of Augustine and his companions. Instead, they clung to their own traditions, rejecting the unity of the Church that is spread throughout the world in Christ.

⁵ At last, the holy father Augustine ended this wearisome dispute and said, “Let us appeal to God, who brings His people into one accord in His Father’s house. May He, by a sign from heaven, reveal to us which tradition is right and which path we should follow to enter His kingdom. Let a sick man be brought before us, and let the faith and practice of the one whose prayers bring about his healing be regarded as holy in God’s sight and worthy of adoption by all.”

⁶ Though reluctant, Augustine’s opponents agreed to the test. A blind man of the English people was brought before them, and he was first presented to the British bishops. However, despite their efforts, they were unable to restore his sight.

⁷ At last, Augustine, compelled by the circumstances, knelt in prayer before the Father of our Lord Jesus Christ, asking that He restore the man’s sight—not only to heal his physical blindness but also to kindle the grace of spiritual light in the hearts of many.

⁸ Immediately, the blind man received his sight, and all who witnessed it proclaimed Augustine to be a true messenger of the light from heaven.

⁹ The Britons then acknowledged that they could see that Augustine’s teaching was indeed the true way of righteousness. However, they said they could not abandon their ancient customs without the agreement and approval of their people. They therefore requested that a second synod be held, where a larger number of their brethren could be present.

¹⁰ When this was decided, it is said that seven bishops of the Britons gathered, along with many learned men, especially from their most renowned monastery, known in English as Bancornaburg. At that time, it was under the leadership of Abbot Dinoot.

¹¹ Before attending the council, they first sought the advice of a certain holy and wise hermit among them, asking whether they should abandon their traditions in response to Augustine’s preaching. The hermit answered, “If he is a man of God, follow him.” They asked, “How shall we know if he is truly a man of God?” He replied, “Our Lord says, ‘Take My yoke upon you, and learn from Me, for I am meek and humble in heart’. If Augustine is meek and humble of heart, then it is right to believe that he bears the yoke of Christ himself and offers it to you as well. But if he is harsh and proud, then it is clear that he is not from God, and you should not listen to his words.”

¹² They asked again, “How can we recognize this in him?” The hermit instructed them, “Arrange for him and his companions to arrive at the place of the synod before you. If, when you approach, he rises to greet you, listen to him humbly, knowing that he is a servant of Christ. But if he looks down on you and does not rise to greet you, despite your greater numbers, then you too should disregard him.”

¹³ They followed the hermit’s advice, and as they approached the gathering, they found Augustine seated in a chair. Seeing this, they were angered and accused him of arrogance. From that moment, they opposed everything he said.

¹⁴ Augustine addressed them, saying, “Many of your practices differ from our customs—or rather, from the customs of the universal Church. Yet, if you will agree with me on these three matters, I will willingly tolerate all else that you do, even though it is contrary to our traditions. First, observe Easter at the correct time. Second, administer Baptism according to the practice of the holy Roman Apostolic Church, through which we are reborn into God. Third, join us in preaching the Word of God to the English people.”

¹⁵ The Britons refused, saying they would do none of these things, nor would they acknowledge him as their archbishop. Among themselves, they reasoned, “If he does not even rise to greet us now, how much more will he look down on us as insignificant if we submit to his authority?”

¹⁶ Then, it is said that Augustine, the man of God, warned them, saying, “If you refuse to make peace with your brethren, you will face war from your enemies. And if you will not preach the way of life to the English, you will suffer death at their hands.” By the dispensation of Divine judgment, everything happened just as he had foretold.

¹⁷ Some time later, Ethelfrid, the warlike king of the English—whom we have already mentioned—gathered a great army and inflicted a terrible slaughter upon that heretical nation at the City of Legions. This city is called Legacaestir by the English, but more rightly Carlegion by the Britons.

¹⁸ As he prepared for battle, Ethelfrid noticed a group of priests standing apart in a safer place, gathered to pray to God for those about to fight. He asked who they were and what they were doing there.

¹⁹ Most of them belonged to the monastery of Bangor, which was said to be so vast that it was divided into seven sections, each governed by its own superior. In each section, there were no fewer than three hundred monks, all of whom supported themselves by the labor of their hands.

²⁰ Many of these monks, having observed a three-day fast, had come to the battlefield to pray, joined by others with the same purpose. They were under the protection of Brocmail, who was supposed to defend them from the swords of the barbarians while they remained devoted to prayer.

²¹ When King Ethelfrid learned why they had come, he said, “If they call upon their God against us, then even though they do not bear weapons, they are still fighting against us—for they assail us with their curses.”

²² He therefore ordered that they be attacked first. After slaughtering them, he went on to destroy the rest of the impious army, though not without suffering great losses among his own men. It is said that about twelve hundred of those who had gathered to pray were killed, while only fifty managed to escape.

²³ Brocmail, instead of standing firm in their defense, turned and fled with his men at the enemy’s first approach, abandoning those he was meant to protect—leaving them defenseless before the swords of their attackers.

²⁴ Thus was fulfilled the prophecy of the holy Bishop Augustine—though he himself had long since entered the heavenly kingdom—that those who had rejected the offer of eternal salvation would suffer the judgment of temporal death as well.

Chapter 3: 604 A.D. #

¹ In the year of our Lord 604, Augustine, Archbishop of Britain, ordained two bishops: Mellitus and Justus.

² Mellitus was sent to preach to the province of the East Saxons, a people who lived beyond the River Thames, bordering the eastern sea. Their principal city was London, which stood on the banks of the Thames and served as a major trading center, attracting merchants from many nations by both sea and land.

³ At that time, the East Saxons were ruled by Sabert, the nephew of Ethelbert through his sister Ricula. However, Sabert remained under the authority of Ethelbert, who, as previously mentioned, ruled over all the English kingdoms south of the River Humber.

⁴ When this province also received the word of truth through the preaching of Mellitus, King Ethelbert built the Church of St. Paul the Apostle in the city of London, establishing it as the episcopal seat for him and his successors. As for Justus, Augustine ordained him as bishop in Kent, in the city of Dorubrevis, which the English call Hrofaescaestrae—named after a former notable leader named Hrof. This city lies about twenty-four miles west of Canterbury. In this place, King Ethelbert dedicated a church to the blessed Apostle Andrew and granted numerous gifts to the bishops of both churches, as well as to the Bishop of Canterbury. He also provided lands and possessions for the benefit of those who served alongside the bishops.

⁵ After this, our beloved father Augustine, a man dear to God, passed away. His body was laid to rest outside, near the Church of the Blessed Apostles Peter and Paul, mentioned earlier, because the church had not yet been completed or consecrated. However, once it was consecrated, his body was brought inside and properly buried in the north chapel. In this chapel, the bodies of all the succeeding archbishops were also interred, except for two—Theodore and Bertwald—whose remains were placed within the main church itself, as the chapel could hold no more.

⁶ At the center of this chapel stands an altar dedicated in honor of the Blessed Pope Gregory, where, every Saturday, a priest of the community offers a memorial Mass for the archbishops. Inscribed upon Augustine’s tomb is the following epitaph:

⁷ “Here rests Lord Augustine, the first Archbishop of Canterbury, who was long ago sent to this land by the Blessed Gregory, Bishop of the City of Rome. Strengthened by God in the working of miracles, he led King Ethelbert and his people from the worship of idols to faith in Christ. Having peacefully completed the days of his ministry, he passed away on the 26th day of May, during the reign of the same king.”

Chapter 4 #

¹ Laurentius succeeded Augustine as bishop, having been ordained by him during his lifetime to ensure that, upon his death, the Church—still in a fragile and unsettled state—would not be left without a shepherd, even for a single hour. In doing so, he followed the example of the first pastor of the Church, the most blessed Peter, chief of the Apostles, who, after founding the Church of Christ in Rome, is said to have consecrated Clement to assist him in preaching the Gospel and to be his successor.

² After being elevated to the rank of archbishop, Laurentius worked tirelessly to strengthen the foundations of the Church, which had been so nobly established. Through frequent words of holy exhortation and a steadfast example of good works, he strove to build it up to its proper height of perfection.

³ In short, he not only took charge of the newly established Church among the English but also sought to extend his pastoral care to the native tribes of Britain, as well as to the Scots who dwelled in the neighboring island of Ireland. When he learned that the way of life and religious practices of the Scots in Ireland, as well as those of the Britons in Britain, did not fully align with the traditions of the universal Church—particularly in their observance of Easter, as they believed that the celebration of our Lord’s Resurrection should take place between the 14th and 20th day of the lunar month—he took action.

⁴ Together with his fellow bishops, he wrote a letter of exhortation, earnestly pleading with them to maintain unity in peace and to uphold Catholic practices in harmony with the Church of Christ, which was spread throughout the world. The letter began as follows:

⁵ “To our most beloved brethren, the Lords Bishops and Abbots throughout the land of the Scots, Laurentius, Mellitus, and Justus—Bishops and servants of the servants of God—send greetings.

⁶ When the Apostolic See, following its universal custom, sent us to these western regions to preach to the pagan nations, we arrived in this island called Britain. Before we had come to know them personally, we held both the Britons and the Scots in great esteem for their holiness, believing that they followed the traditions of the universal Church. However, upon becoming acquainted with the Britons, we had hoped that the Scots adhered more closely to proper observance.

⁷ Now, we have learned from Bishop Dagan, who visited this island, and from Abbot Columban in Gaul, that the Scots do not differ at all from the Britons in their practices. For when Bishop Dagan came to us, he not only refused to share a meal at the same table but even refused to eat in the same house where we were being hosted.”

⁸ Laurentius, along with his fellow bishops, also wrote a letter to the bishops of the Britons, appropriate to his rank, in an effort to strengthen them in the unity of the Catholic faith. However, the outcome of his efforts remains evident even in the present day.

⁹ Around this time, Mellitus, Bishop of London, traveled to Rome to consult with the Apostolic Pope Boniface regarding important matters concerning the English Church. The same most reverent pope convened a synod of the bishops of Italy to establish regulations for the life and discipline of monks. Mellitus was also present at this gathering, which took place in the eighth year of the reign of Emperor Phocas, during the thirteenth indiction, on the 27th of February. He participated in the proceedings, signing and confirming, by his authority, all that was duly decreed. Upon his return to Britain, he was to deliver these decrees to the English Churches so that they might be observed.

¹⁰ Additionally, Pope Boniface sent letters to the beloved of God, Archbishop Laurentius, as well as to all the clergy, King Ethelbert, and the English nation. This Pope Boniface was the fourth successor of the Blessed Gregory, Bishop of the City of Rome. He secured from Emperor Phocas the temple in Rome known as the Pantheon—so named by the ancients as a shrine for all the gods. After purging it of its former defilement, he consecrated it as a church dedicated to the Holy Mother of God and to all of Christ’s martyrs, so that, with the company of demons expelled, the blessed assembly of saints might be eternally honored there.

Chapter 5: 616 A.D. #

¹ In the year of our Lord 616, the twenty-first year after Augustine and his companions were sent to preach to the English people, King Ethelbert of Kent, having ruled his earthly kingdom gloriously for fifty-six years, departed this life and entered into the eternal joys of the kingdom of Heaven. He was the third of the English kings to hold dominion over all the southern provinces, which are separated from the northern regions by the River Humber and its adjoining boundaries. However, he was the first among them to ascend to the heavenly kingdom.

² The first to hold such supremacy was Ælle, King of the South Saxons. The second was Caelin, King of the West Saxons, known in his own language as Ceaulin. The third, as previously mentioned, was Ethelbert, King of Kent. The fourth was Rædwald, King of the East Angles, who, even during Ethelbert’s lifetime, had begun to establish his leadership among his own people.

³ The fifth was Edwin, King of the Northumbrians—those dwelling in the region north of the River Humber. His authority was even greater, for he held overlordship over all the nations of Britain, both English and Britons, with the sole exception of Kent. He also brought under English rule the Mevanian Islands of the Britons, which lie between Ireland and Britain.

⁴ King Ethelbert died on February 24, twenty-one years after embracing the faith, and was buried in St. Martin’s chapel within the church of the blessed Apostles Peter and Paul, where his queen, Bertha, also rests. Among the many benefits he bestowed upon his people through his care for them, he established, with the counsel of his wise men, judicial rulings modeled after Roman law. These laws, written in the English language, are still preserved and followed. Notably, he first set forth the penalties for anyone who stole from the Church, the bishop, or the clergy, ensuring protection for those he had welcomed along with their teachings.

⁵ This Ethelbert was the son of Irminric, whose father was Octa, whose father was Oeric, surnamed Oisc, from whom the kings of Kent are traditionally called Oiscings. His father was Hengist, who, having been invited by Vortigern, was the first to arrive in Britain with his son Oisc, as previously mentioned.

⁶ But after Ethelbert’s death, the accession of his son Eadbald brought great harm to the still fragile growth of the new Church. Not only did he refuse to accept the faith of Christ, but he also defiled himself with such fornication as the Apostle testifies—“as is not so much as named among the Gentiles, that one should have his father’s wife”. Through both these sins, he gave those who had embraced the faith and a pure life under his father—whether out of favor or fear of the king—an excuse to return to their former corruption. Yet the unbelieving king did not go unpunished by Divine justice, for he was afflicted with frequent bouts of madness and was tormented by an unclean spirit.

⁷ The storm of this trouble grew worse with the death of Sabert, king of the East Saxons, who, departing to the heavenly kingdom, left his earthly crown to his three sons, who were still pagans. They immediately gave themselves openly to idolatry, which they had only outwardly abandoned during their father’s lifetime, and they granted their subjects full freedom to worship idols. When they saw the bishop celebrating Mass in the church and giving the Eucharist to the people, they, in their folly and ignorance, are said to have asked him, “Why do you not give us also that white bread, which you used to give our father Saba”—for so they called him—“and which you still give to the people in the church?” The bishop replied, “If you are willing to be washed in that font of salvation in which your father was washed, you may also partake of the holy Bread that he received; but if you reject the laver of life, you can by no means receive the Bread of life.”

⁸ They replied, “We will not enter that font, for we know we have no need of it, yet we still wish to be refreshed by that bread.” When the bishop repeatedly and earnestly warned them that this was impossible and that no one could partake of the sacred Oblation without first receiving the holy cleansing, they were finally overcome with rage and said, “If you will not grant us so small a request, you shall not remain in our province.”

⁹ They drove him out and ordered him and his companions to leave their kingdom. Forced to depart, he went to Kent to seek counsel from his fellow bishops, Laurentius and Justus, and to determine what should be done. With one accord, they decided that it was better to return to their own country, where they could serve God with freedom of mind, rather than remain in vain among barbarians who had turned away from the faith. Mellitus and Justus left first, withdrawing to Gaul to wait and see what would happen. However, the kings who had expelled the herald of truth did not remain unpunished for their worship of demons. Marching out to battle against the nation of the Gewissi, they and their entire army were slain. Yet even though the instigators of wickedness had perished, the people, once led astray, refused to be corrected and did not return to the unity of faith and love that is in Christ.

Chapter 6: 617-618 A.D. #

¹ Laurentius, preparing to follow Mellitus and Justus in leaving Britain, ordered his bed to be laid that night in the church of the blessed Apostles Peter and Paul, which has been frequently mentioned before. There, after pouring out many prayers with tears for the state of the Church, he lay down to rest and fell asleep. In the dead of night, the blessed chief of the Apostles appeared to him and, after scourging him severely for a long time, rebuked him with apostolic authority, asking why he was abandoning the flock entrusted to him and to what shepherd he was leaving Christ’s sheep, surrounded as they were by wolves. “Have you,” he said, “forgotten my example? For the sake of those little ones whom Christ, in His love, commended to me, I endured from unbelievers and enemies of Christ bonds, stripes, imprisonment, afflictions, and finally death itself—even the death of the cross—that I might at last be crowned with Him.”

² Laurentius, the servant of Christ, awakened by the scourging and exhortation of the blessed Peter, went to the king at daybreak. Laying aside his garment, he revealed the marks of the stripes he had received. The king, astonished, asked who had dared to inflict such wounds on so great a man. When he learned that the bishop had endured these cruel blows at the hands of the Apostle of Christ for the sake of his salvation, he was struck with great fear. Abandoning the worship of idols and renouncing his unlawful marriage, he embraced the faith of Christ. After being baptized, he devoted himself to promoting and supporting the Church to the fullest extent of his power.

³ He also sent to Gaul to recall Mellitus and Justus, inviting them to return and govern their churches in freedom. They came back one year after their departure, and Justus resumed his position in the city of Rochester. However, the people of London refused to receive Bishop Mellitus, preferring to remain under their idolatrous high priests. King Eadbald, lacking the same authority as his father, was unable to restore the bishop to his church against the will of the pagans. Nevertheless, he and his people, after his conversion to the Lord, strove to obey God’s commandments. Finally, he built the church of the holy Mother of God within the monastery of the most blessed chief of the Apostles, which was later consecrated by Archbishop Mellitus.

Chapter 7: 619 A.D. #

¹ During the reign of this king, the blessed Archbishop Laurentius departed to the heavenly kingdom. He was buried on February 2 in the church and monastery of the holy Apostle Peter, beside his predecessor Augustine. Mellitus, formerly the bishop of London, succeeded him as the third Archbishop of Canterbury after Augustine, while Justus continued to govern the church of Rochester. These men led the Church of the English with great diligence and devotion, receiving letters of encouragement from Boniface, bishop of the Roman Apostolic See, who succeeded Deusdedit, in the year of our Lord 619. Though Mellitus suffered from the infirmity of gout, his mind remained sharp and active, cheerfully disregarding earthly matters and always striving to love, seek, and attain what is heavenly. He was noble by birth, but even more so by the loftiness of his spirit.

² To give just one example of his power, from which the rest may be understood, it once happened that the city of Canterbury caught fire due to carelessness and was in danger of being entirely consumed by the spreading flames. Water was thrown on the fire to no avail; a large part of the city had already been destroyed, and the fierce blaze was advancing toward the bishop’s residence. But when human efforts failed, he placed his trust in God and ordered his servants to carry him toward the raging fire, which was spreading in every direction. The flames burned most intensely near the Church of the Four Crowned Martyrs. Though weak, the bishop was carried there by his attendants and began to pray, seeking to avert the disaster that the strength and labor of many had been unable to stop. Immediately, the wind, which had been blowing from the south and had driven the fire throughout the city, suddenly changed direction and turned to the north, sparing those places that had been directly in its path. Then the wind ceased altogether, a calm followed, and the flames died down and were extinguished. And because this man of God burned with the fire of divine love and, through his frequent prayers, was accustomed to restraining the tempests of the air and preventing them from causing harm to himself or his people, it was fitting that he should be granted the power to prevail over the winds and flames of this world, ensuring that they would do no harm to him or his own.

³ This archbishop, having governed the Church for five years, departed to heaven during the reign of King Eadbald and was laid to rest with his predecessors in the monastery and church of the most blessed chief of the Apostles, which we have frequently mentioned. He passed away on the 24th of April in the year of our Lord 624.

Chapter 8: 624 A.D. #

¹ Justus, bishop of the Church of Rochester, immediately succeeded Mellitus as archbishop. In his place, he consecrated Romanus as bishop of that see, having received authority to ordain bishops from Pope Boniface, whom we previously mentioned as the successor of Deusdedit. The form of this authorization is as follows:

² Boniface to his most beloved brother Justus: “We have learned, not only from the contents of your letter to us but also from the success of your work, how faithfully and diligently you have labored, my brother, for the Gospel of Christ. For Almighty God has not abandoned either the mystery of His Name or the fruit of your efforts, having Himself faithfully promised to the preachers of the Gospel: ‘Behold, I am with you always, even unto the end of the world’. His mercy has made this promise especially evident in the ministry entrusted to you, opening the hearts of the nations to receive the wondrous mystery of your preaching. He has blessed your devoted service with abundant rewards, strengthening you with His loving kindness, granting a rich increase to your labors through the faithful stewardship of the gifts entrusted to you, and ensuring that your work endures for many generations. This reward is given to you because, by steadfastly continuing in the ministry assigned to you, you have awaited with praiseworthy patience the redemption of that nation, so that they might benefit from your merits and receive salvation. For our Lord Himself says: ‘He that stands firm to the end will be saved’.

³ You are therefore saved by the hope that comes through patience and by the virtue of endurance so that the hearts of unbelievers, cleansed from their natural disease of superstition, may obtain the mercy of their Savior. For, having received letters from our son Adulwald, we understand how skillfully you, my brother, have led his mind to embrace true conversion and the certainty of faith through your knowledge of the Sacred Word. Therefore, trusting firmly in the longsuffering mercy of God, we believe that through the ministry of your preaching, not only will the nations under his rule receive full salvation, but also their neighbors. Thus, as it is written, the Lord—the Rewarder of all the just—may bestow upon you the recompense of a perfect work, and the universal confession of all nations, having received the mystery of the Christian faith, may proclaim in truth: ‘Their sound is gone out into all the earth, and their words unto the end of the world’.

⁴ We have also, my brother, moved by the warmth of our goodwill, sent you, through the bearer of these presents, the pallium, granting you the authority to use it only in the celebration of the Sacred Mysteries. Furthermore, we give you permission, by the Lord’s mercy, to ordain bishops when the need arises so that, through the preaching of many, the Gospel of Christ may be spread among all the nations that have not yet been converted. You must therefore strive, my brother, to preserve with unblemished sincerity of heart the gift you have received through the kindness of the Apostolic See, always remembering the significance of the sacred vestment that has been placed upon your shoulders. And, imploring the Divine mercy, seek to conduct yourself in such a way that, when you stand before the tribunal of the Supreme Judge, you may present not guilt, but the fruits of your labor in the salvation of souls, as the reward of the favor granted to you.

⁵ May God keep you safe, most dear brother!”

Chapter 9: 625-626 A.D. #

¹ At this time the nation of the Northumbrians (that is, the English tribe dwelling on the north side of the river Humber) with their king, Edwin, received the Word of faith through the preaching of Paulinus, who we have already mentioned. This king, sincerely recieving the faith and his share in the heavenly kingdom, also received an increase of his temporal realm, for he reduced under his dominion all the parts of Britain that were provinces either of the English, or of the Britons, a thing which no English king had ever done before. He even gave the Mevanian islands to the English, as has been said above. The more important of these, which is to the south, is larger in size and more fruitful, containing nine hundred and sixty families, according to English numbering; the other contains above three hundred.

² The occasion for this nation’s acceptance of the faith came through the marriage alliance of their king, Edwin, with the royal family of Kent. He took as his wife Ethelberg, also known as Tata, the daughter of King Ethelbert. When Edwin first sent ambassadors to her brother, King Eadbald—who was then ruling Kent—to request her hand in marriage, he received the reply: “It is not lawful to give a Christian maiden in marriage to a pagan husband, lest the faith and the sacraments of the heavenly King be defiled by union with a ruler who is entirely ignorant of the worship of the true God.”

³ When Edwin’s envoys brought this response back to him, he promised that he would in no way hinder the Christian faith that the maiden professed. He assured them that she, along with all who accompanied her—both men and women, including bishops and clergy—would have full freedom to practice their faith and worship according to Christian tradition. Furthermore, he did not reject the possibility of embracing that religion himself, saying he would accept it if, upon examination by wise men, it was found to be more holy and more worthy of God.

⁴ So the maiden was promised and sent to Edwin, and, in accordance with the agreement, Paulinus—a man beloved by God—was consecrated as a bishop to accompany her. His role was to strengthen her and her attendants through daily exhortations and the celebration of the sacred Mysteries, ensuring that they would not be led astray by their interactions with the pagans. Paulinus was ordained bishop by Archbishop Justus on the 21st of July in the year of our Lord 625, and thus he traveled to King Edwin, serving as a spiritual guide alongside the maiden in their earthly union.

⁵ However, Paulinus’ heart was set not only on supporting those who came with him but also on bringing the people of the land to the knowledge of the truth, in accordance with the words of the Apostle: “For I betrothed you to one Husband, to present you as a chaste virgin to Christ”. Upon arriving in the province, he worked tirelessly—not only to keep the faith alive among those who had traveled with him, by God’s help, but also, if possible, to lead some of the pagans to the grace of faith through his preaching. Yet, as the Apostle also says, despite his labors in spreading the Word, “The god of this world has blinded the minds of those who do not believe, so that the light of the glorious Gospel of Christ may not shine on them”.

⁶ The following year, a man named Eumer came into the province, sent by Cuichelm, king of the West Saxons, with the intent of ambushing King Edwin—hoping to take both his kingdom and his life. He carried a double-edged dagger coated in poison, so that if the wound from the blade itself did not kill the king, the deadly venom would ensure his death.

⁷ Eumer approached the king on the first day of the Easter festival, at the River Derwent, where there was a royal residence at the time. Gaining admittance under the pretense of delivering a message from his master, he spoke craftily, pretending to convey an embassy. Then, all of a sudden, he sprang up, drew the concealed dagger from beneath his garment, and lunged at the king.

⁸ Lilla, the king’s most devoted servant, seeing the attack but having no shield at hand, threw himself in front of the king to take the blow. But Eumer struck with such force that the blade pierced straight through Lilla’s body and still wounded the king. In the ensuing chaos, the assassin was swiftly set upon by swords from all sides. Before he was cut down, however, he managed to strike down another of the king’s thegns, named Forthhere, with the same dagger.

⁹ On that same holy Easter night, Queen Ethelberg gave birth to a daughter, whom they named Eanfled. In the presence of Bishop Paulinus, King Edwin gave thanks to his gods for the birth of his child, while the bishop, in turn, gave thanks to Christ. Paulinus told the king that it was by his prayers to Christ that the queen had been granted a safe delivery, free from great pain.

¹⁰ The king, pleased by these words, made a vow: if God would grant him life and victory over the king who had sent the assassin to kill him, he would renounce his idols and serve Christ. As a pledge of his promise, he entrusted his newborn daughter to Bishop Paulinus to be consecrated to Christ.

¹¹ Eanfled became the first of the Northumbrian people to be baptized, receiving the sacrament on the holy day of Pentecost, along with eleven members of the royal household.

¹² In time, King Edwin recovered from the wound he had received. Gathering an army, he marched against the West Saxons and went to war. He either slew or forced the surrender of all those whom he discovered had conspired to assassinate him. Having secured victory, he returned to his own land.

¹³ However, he did not immediately or rashly accept the mysteries of the Christian faith, though he had ceased to worship idols ever since making his vow to serve Christ. Instead, he carefully sought instruction from the venerable Paulinus, taking time to learn the teachings of the faith. He also conferred with the wisest among his chief advisors, asking their counsel on what course of action would be best.

¹⁴ Being a man of great natural wisdom, Edwin would often sit alone for long periods in deep contemplation, silently pondering in his heart how he should proceed and which faith he ought to follow.

Chapter 10: 625 A.D. #

¹ At this time, King Edwin received a letter from Pope Boniface urging him to embrace the Christian faith. The letter was as follows:

² Copy of the Letter from the Most Blessed and Apostolic Pope Boniface of the Church of Rome to the Illustrious Edwin, King of the English.

³ “To the illustrious Edwin, King of the English. Bishop Boniface, servant of the servants of God, sends greetings.

⁴ Although the majesty of the Almighty cannot be fully expressed in human words—since by its very nature it exists in an invisible and unfathomable eternity, beyond the reach of human understanding—His divine mercy, through hidden inspiration, opens the doors of the heart so that humanity may come to know Him.

⁵ Therefore, moved by our pastoral duty, we have deemed it right to make known to you the fullness of the Christian faith. By bringing to your attention the Gospel of Christ—which our Savior commanded to be preached to all nations—we offer you the means of salvation, that you may partake of the cup of eternal life.

⁶ Thus, the supreme goodness of the Almighty—who, by His mere command, created all things: the heavens, the earth, the sea, and all that is within them, establishing the order by which they should exist—has, in His divine wisdom, decreed all things in unity with His co-eternal Word and the Holy Spirit. He created man in His own image and likeness, forming him from the dust of the earth, and granted him the highest distinction, placing him above all other creatures. By remaining within the order of his creation, man was intended to endure forever.

⁷ This same God—the Father, the Son, and the Holy Spirit, the undivided Trinity—is worshipped and adored by people across the world, from east to west, through faith and confession unto the salvation of their souls. He is the Creator of all things and the Maker of mankind, to whom the heights of power and the dominions of the world are subject, for the rule of all kingdoms is granted by His will.

⁸ In His boundless mercy and loving-kindness, He has been pleased to grant an even greater gift to His creation: by the fire of the Holy Spirit, He has miraculously kindled the hearts of the nations, even those dwelling at the farthest ends of the earth, awakening them to the knowledge of Himself.

⁹ Since your land is so near to theirs, we trust that Your Highness is well aware of the great work our Redeemer has accomplished in enlightening our beloved son, King Eadbald, and the people under his rule. With this confidence, we firmly believe that, by the patience and mercy of Heaven, this same wondrous gift will also be granted to you. Indeed, we have heard that your noble wife—who is united to you as one flesh—has already received the reward of eternal life through the regeneration of Holy Baptism.

¹⁰ Therefore, with all the goodwill of sincere love, we have taken care to write this letter, earnestly exhorting Your Highness to turn away from idols and their worship, to reject the folly of temples, and to renounce the deceitful illusions of augury. Instead, we urge you to believe in God the Father Almighty, in His Son Jesus Christ, and in the Holy Spirit. By doing so, and through faith, you will be freed from the chains of captivity to the Devil and, through the power of the Holy and undivided Trinity, made a partaker of eternal life.

¹¹ The immense guilt of those who persist in the destructive superstition of idolatry is evident from the fate of the very beings they worship. As the Psalmist declares: ‘All the gods of the nations are demons, but the Lord made the heavens’. And again:

¹² ‘They have eyes but do not see; they have ears but do not hear; they have noses but do not smell. They have hands but do not feel; they have feet but do not walk. Their makers will become like them, and so will all who trust in them’.

¹³ How can such idols have any power to help anyone? They are made from perishable materials by the hands of those who are beneath you in rank, shaped by human craftsmanship into lifeless forms. Unless you move them, they cannot walk; like stones fixed in one place, they are devoid of understanding and completely insensible, incapable of doing either harm or good.

¹⁴ How, then, can anyone rationally explain the deception that leads you to worship and follow these so-called gods—gods to whom you yourselves have given a bodily form?

¹⁵ You should, therefore, take upon yourselves the sign of the Holy Cross—the very symbol by which humanity has been redeemed—and purge your hearts of all the cursed deceptions and snares of the Devil, who is always the jealous enemy of God’s good works. With all your strength, put your hands to the task of breaking apart and destroying the idols you have made from wood or stone and falsely called gods.

¹⁶ The very fact that these objects decay and perish—having never possessed the breath of life nor the ability to feel anything from their makers—should make it clear how worthless they truly are. You, on the other hand, have received the breath of life from the Lord and are unquestionably greater than these lifeless things shaped by human hands. For Almighty God has ordained that you descend, across many ages and generations, from the first man whom He formed.

¹⁷ Therefore, draw near to the knowledge of the One who created you, who breathed life into you, and who sent His only-begotten Son for your redemption. By His sacrifice, He has freed you from original sin, rescuing you from the Devil’s power and wickedness so that He might grant you the reward of eternal life in heaven.

¹⁸ Listen to the words of the preachers and to the Gospel of God that they proclaim to you. Believe, as has been repeatedly urged, in God the Father Almighty, in Jesus Christ His Son, and in the Holy Spirit—the indivisible Trinity. Cast away all thoughts inspired by demons, reject the temptations of the deceitful and venomous enemy, and be born again through water and the Holy Spirit.

¹⁹ By the grace of God’s mercy, may you dwell in the radiance of eternal glory with Him in whom you have placed your faith. Moreover, we have sent you the blessing of your protector, the blessed Peter, chief of the Apostles—namely, a shirt of proof adorned with a gold ornament and a cloak from Ancyra. We pray that Your Highness will receive these gifts with the same goodwill and affection with which we have sent them to you.”

Chapter 11: 625 A.D. #

¹ The same pope also wrote to Queen Ethelberg, consort of King Edwin, as follows:

² Copy of the Letter of the Most Blessed and Apostolic Boniface, Pope of Rome, to Queen Ethelberg.

³ To the illustrious lady, his daughter, Queen Ethelberg. Boniface, Bishop and Servant of the Servants of God, sends greetings in the Lord.

⁴ The goodness of our Redeemer, in His abundant providence, has provided the means of salvation for humanity, which He redeemed from the bonds of captivity to the Devil through the shedding of His precious Blood. In doing so, He has made His name known in various ways among the nations, so that they might come to acknowledge their Creator by embracing the mystery of the Christian faith.

⁵ The grace of this faith has clearly been granted to Your Highness, as shown through the sacred purification of your baptism. Our hearts rejoice greatly at this blessing, bestowed upon you by the generosity of the Lord. For in your confession of faith, He has kindled a spark of the true and orthodox religion—one that we pray will not only grow within you but also serve to ignite the love of God in the heart of your illustrious consort and the entire nation under your care.

⁶ For we have been informed by those who have brought us news of the praiseworthy conversion of our illustrious son, King Eadbald, that Your Highness, having likewise received the wondrous mystery of the Christian faith, continues to excel in performing works that are pious and pleasing to God.

⁷ We have also learned that you steadfastly reject the worship of idols, the deceptions of pagan temples, and the falsehoods of auguries, devoting yourself wholly and unwaveringly to the love of your Redeemer. With unfailing dedication, you actively assist in the spread of the Christian faith, never ceasing in your efforts to lead others toward salvation.

⁸ But when our fatherly love inquired with great concern about your illustrious consort, we were grieved to learn that he still serves abominable idols and hesitates to heed the voice of the preachers. This has caused us no small sorrow, for though he is one flesh with you, he remains a stranger to the knowledge of the supreme and undivided Trinity.

⁹ Therefore, in our pastoral care, we have not delayed in urging and exhorting Your Christian Highness that, strengthened by divine inspiration, you should persevere without ceasing—whether in season or out of season—so that, with the help of our Lord and Savior Jesus Christ, your husband too may be brought into the company of the faithful. In this way, your marriage may be upheld in a holy and unblemished union, in accordance with what is written: ‘The two will become one flesh’. How, then, can true unity exist between you if he remains separated from the light of your faith, lost instead in the darkness of detestable error?

¹⁰ Therefore, remain steadfast in constant prayer, never ceasing to call upon the boundless patience of Divine Mercy to grant him the light of understanding. Pray that those whom the bond of earthly affection has made one in body may also, through the unity of faith, continue together in eternal fellowship beyond this life.

¹¹ Persevere, then, illustrious daughter, and do all in your power to soften the hardness of his heart. Diligently instruct him in the Divine precepts, instilling in his mind an understanding of the great mystery you have received by faith and the wondrous reward for which, through the grace of your new birth, you have been made worthy.

¹² Set his cold heart ablaze with the message of the Holy Spirit, so that he may cast off the lifelessness of false worship and, through your persistent exhortations, be kindled with the warmth of divine faith. In this way, the truth of Holy Scripture may be fulfilled in you: ‘The unbelieving husband will be saved through the believing wife’.

¹³ For this very purpose, you have received the mercy of the Lord’s goodness—that you might offer back to your Redeemer, with increase, the fruits of faith and the gifts entrusted to you. That you may have the strength to accomplish this, we continually implore the aid of His loving-kindness, never ceasing to uphold you with constant prayer.

¹⁴ Having laid this foundation, in accordance with our duty as a father in the faith, we urge you that, whenever an opportunity arises for a messenger to deliver your reply, you may swiftly bring us joy with the good news of the wondrous work that the heavenly Power will graciously accomplish through you in the conversion of your spouse and the nation under your rule. In this way, our anxious longing, which earnestly desires the salvation of your soul and that of those dear to you, may be put at ease upon hearing from you. Moreover, as we see more clearly the light of divine mercy shining upon you, we may, with joyful acknowledgment, offer abundant thanks to God, the Giver of all good things, and to the blessed Peter, the chief of the Apostles.

¹⁵ Moreover, we have sent you the blessing of your protector, the blessed Peter, the chief of the Apostles—namely, a silver looking glass and a gilded ivory comb—which we pray your Highness to accept with the same goodwill with which we have sent it.”

Chapter 12: 616 A.D. #

¹ Thus did Pope Boniface write for the salvation of King Edwin and his people. However, a heavenly vision, which the Divine Goodness had once been pleased to reveal to the king while he was in exile at the court of Redwald, king of the Angles, was of great help in moving him to accept and understand the teachings of salvation. For when Paulinus saw that it was no easy task to bend the king’s proud heart to the humility of the path of salvation and the acceptance of the mystery of the life-giving Cross, he persisted in both exhorting men with the word and earnestly praying to the Divine Goodness for the salvation of Edwin and his subjects. At last, it seems, it was revealed to him in spirit what the nature of the vision had been that had once been shown to the king from Heaven. Without delay, he urged the king to fulfill the vow he had made at the time of the vision, in which he had promised to carry it out if he were delivered from his present troubles and raised to the throne.

² The vision was this: When Ethelfrid, his predecessor, was persecuting him, Edwin wandered for many years as an exile, hiding in various places and kingdoms, until at last he came to Redwald, pleading for protection against the plots of his powerful persecutor. Redwald received him willingly and promised to fulfill his request. But when Ethelfrid learned that Edwin was in that province and being hospitably sheltered by Redwald, he sent messengers offering a large sum of money to persuade Redwald to murder Edwin, though this was initially unsuccessful. Ethelfrid sent a second and a third time, each time offering an even greater bribe and, moreover, threatening to wage war if his offer was rejected. Redwald, whether swayed by fear of the threats or enticed by the gifts, eventually agreed to the request and promised either to kill Edwin or to hand him over to the envoys.

³ A faithful friend of his, upon hearing this, went to his chamber, where he was preparing to sleep, for it was the first hour of the night. Calling him outside, he revealed what the king had promised to do, adding, “If you are willing, I will take you this very hour out of this province and lead you to a place where neither Redwald nor Ethelfrid will ever find you.”

⁴ Edwin replied, “I thank you for your goodwill, but I cannot do as you suggest and be the first to break the agreement I have made with so great a king, especially when he has done me no wrong nor shown any hostility toward me. On the contrary, if I must die, let it be by his hand rather than by that of any lesser man. For where could I flee now, after so many long years of wandering through every province of Britain to escape the plots of my enemies?”

⁵ His friend departed, leaving Edwin alone. Sitting before the palace with a heavy heart, he was overcome with many thoughts, uncertain of what to do or where to turn.

⁶ After he had remained for a long time in silent anguish, consumed by an inner torment, suddenly, in the stillness of the dead of night, he saw a figure approaching—someone whose face and clothing were unfamiliar to him. At the sight of this unknown and unexpected visitor, Edwin was greatly startled. The stranger came near, greeted him, and asked why he sat alone on a stone, troubled and wakeful at such an hour, when all others were resting in sleep.

⁷ In turn, Edwin asked why it mattered to him whether he spent the night indoors or outside. The stranger replied, “Do not think that I am unaware of the reason for your sorrow, your sleepless vigil, and your solitary watch. For I know with certainty who you are, why you grieve, and the dangers you fear are soon to come upon you. But tell me—what reward would you give to the man who could deliver you from these troubles and persuade Redwald neither to harm you himself nor to hand you over to your enemies to be slain?”

⁸ Edwin replied that he would give such a man all that he could in return for so great a benefit. The stranger then added, “And what if he should also assure you that your enemies will be destroyed and that you will become a king surpassing in power not only all your ancestors but even all who have ever reigned before you in the English nation?”

⁹ Encouraged by these words, Edwin did not hesitate to promise that he would make a fitting return to the one who would bestow such blessings upon him. Then the stranger spoke a third time and said, “But if the one who truly foretells that all these great things will come to pass could also give you better and more profitable counsel for your life and salvation than any of your forefathers or kin have ever received, would you consent to follow him and submit to his wise guidance?”

¹⁰ At once, Edwin promised that in all things he would follow the teaching of the one who would deliver him from such great dangers and raise him to the throne.

¹¹ Having received this answer, the man who spoke with him placed his right hand on Edwin’s head and said, “When this sign is given to you, remember the words we have spoken here tonight, and do not delay in fulfilling what you now promise.” After saying this, he is said to have immediately vanished. Then the king realized that it was not a man who had appeared to him, but a spirit.

¹² As the royal youth still sat there alone, gladdened by the comfort he had received yet troubled and deeply pondering who the mysterious figure was and whence he had come, his faithful friend returned. Greeting him with a joyful countenance, he said, “Rise, go inside; set aside your anxieties and calm your mind and body for rest. The king has changed his decision—he intends you no harm but will instead keep his sworn promise. For when he privately revealed to the queen his intention to do what I told you before, she dissuaded him, reminding him that it was utterly unworthy of so great a king to betray his loyal friend in distress for gold and to sacrifice his honour, which is more precious than any treasure, for the sake of wealth.”

¹³ In short, the king did as had been said, and not only refused to hand over the exiled man to his enemy’s messengers but also aided him in reclaiming his kingdom. For as soon as the messengers had returned home, he gathered a great army to confront Ethelfrid. The latter, having far fewer troops—since Redwald had given him no time to muster and unite all his forces—was defeated and slain on the borders of the kingdom of Mercia, to the east of the river called Idle. In this battle, Redwald’s son, Raegenheri, was also killed. Thus, in fulfillment of the prophecy Edwin had received, he not only escaped the danger posed by his enemy but, through his enemy’s death, ascended to the throne as king.

¹⁴ King Edwin, therefore, hesitated to accept the Word of God at the preaching of Paulinus and, as previously mentioned, would often sit alone for long hours, deeply contemplating what he should do and which religion he should follow. One day, the man of God came to him, placed his right hand on his head, and asked whether he recognized that sign. The king trembled and was about to fall at his feet, but he lifted him up and, speaking to him as a friend, said, “Behold, by the gift of God, you have escaped the hands of the enemies you feared. Behold, by His bounty, you have obtained the kingdom you desired. Take care not to delay in fulfilling your third promise—accept the faith and keep the commandments of Him who, having delivered you from temporal affliction, has raised you to the honour of an earthly kingdom. And if from this moment onward you obey His will, which He reveals to you through me, He will also deliver you from the eternal torments of the wicked and make you a partaker with Him in His everlasting kingdom in heaven.”

Chapter 13: 627 A.D. #

¹ The king, hearing these words, replied that he was both willing and duty-bound to accept the faith that Paulinus taught. However, he wished to consult with his chief friends and counsellors so that, if they also agreed, they might all be consecrated together to Christ in the font of life. Paulinus consented, and the king did as he had said. Gathering a council of wise men, he asked each one individually what they thought of this doctrine, which was previously unknown to them, and of the new worship of God that was being preached.

² The chief of his priests, Coifi, immediately responded, saying, “O king, consider carefully what is now being preached to us. I will speak plainly of what I have come to know beyond doubt—our religion, which we have followed until now, has no virtue in it and brings no benefit. For no one among your people has been more devoted to the worship of our gods than I, yet there are many who receive greater favours from you, are more highly esteemed, and prosper more in all they undertake. If our gods had any real power, they should rather have helped me, since I have been diligent in serving them with greater zeal. Therefore, if upon examination you find that these new teachings being preached to us are better and more effective, then let us embrace them without delay.”

³ Another of the king’s chief men, approving of Coifi’s wise words and exhortations, then added: “O king, the present life of man on earth, in comparison to that time which is unknown to us, seems to me like the swift flight of a sparrow through the hall where you sit at supper in winter, with your ealdormen and thegns, while a fire blazes in the midst, warming the hall, but outside, the wintry storms of rain and snow rage. The sparrow flies in at one door and immediately out at another. While it is inside, it is safe from the storm, but after only a brief moment of shelter, it vanishes from your sight, passing from one winter to another. So too does man’s life appear for a little while, but of what comes before or after, we know nothing at all. If, therefore, this new teaching offers us something more certain, it seems right that we should follow it.” The other elders and the king’s counsellors, moved by Divine prompting, spoke in agreement.

⁴ But Coifi added that he wished to hear Paulinus speak more fully about the God whom he preached. At the king’s command, Paulinus did so, and when Coifi heard his words, he cried out, “For a long time, I have realized that what we worshipped was nothing, for the more diligently I sought after truth in that worship, the less I found it. But now I freely confess that such truth is clearly evident in this preaching, a truth that can bestow upon us the gifts of life, salvation, and eternal happiness. Therefore, my counsel, O king, is that we immediately give over to destruction by fire those temples and altars which we have consecrated without ever receiving any benefit from them.”

⁵ Without delay, the king openly accepted the preaching of the Gospel from Paulinus, and, renouncing idolatry, declared his acceptance of the faith of Christ. When he then asked the high priest of their former religion who should be the first to desecrate the altars and temples of their idols, along with the surrounding precincts, Coifi answered, “I! For who is more fitting than I to destroy those things which I worshipped in my folly, setting an example for all others through the wisdom that the true God has now given me?”

⁶ Then, immediately, in contempt of his former vain superstitions, he asked the king to provide him with weapons and a stallion so that he might ride forth and destroy the idols—for previously, it had not been lawful for the high priest either to bear arms or to ride on anything but a mare.

⁷ Having girded a sword about him and taken a spear in his hand, Coifi mounted the king’s stallion and rode toward the idols. The gathered crowd, seeing this, thought he had gone mad. But as soon as he approached the temple, he did not hesitate to desecrate it by casting his spear into it. Then, rejoicing in the knowledge of the true God, he ordered his companions to tear down the temple and set it and all its precincts ablaze.

⁸ The place where these idols once stood is still shown, not far to the east of York, beyond the River Derwent, and is now called Godmunddingaham. There, under the inspiration of the true God, the high priest himself profaned and destroyed the altars he had once consecrated.

Chapter 14: 627 A.D. #

¹ King Edwin, therefore, along with all the nobility of the nation and a great multitude of the common people, received the faith and the washing of holy regeneration in the eleventh year of his reign, which was the year of our Lord 627, about one hundred and eighty years after the arrival of the English in Britain. He was baptized at York on the holy day of Easter, the 12th of April, in the church of St. Peter the Apostle, which he had hastily built of timber while still a catechumen receiving instruction in preparation for baptism. In that city, he also established the episcopal see for his instructor and bishop, Paulinus.

² As soon as he was baptized, he set about, under Paulinus’s direction, constructing a larger and more magnificent church of stone on the same site, enclosing within it the oratory he had first built. Laying the foundation, he began to build the church in a square shape, encompassing the original oratory. However, before the walls could be raised to their full height, the cruel death of the king left the work unfinished, to be completed by his successor, Oswald.

³ For six years from this time, until the end of Edwin’s reign, Paulinus, with the king’s support and favour, preached the Word of God throughout the land, and all who were foreordained to eternal life believed and were baptized. Among them were Osfrid and Eadfrid, the sons of King Edwin, who had been born to him during his exile by Quenburga, the daughter of Cearl, king of the Mercians.

⁴ Afterward, other children of King Edwin, born to Queen Ethelberg, were baptized—his son Ethelhun and his daughter Ethelthryth, as well as another son, Wuscfrea. The first two were taken from this life while still clothed in the white garments of the newly baptized and were buried in the church at York. Yffi, the son of Osfrid, was also baptized, along with many other noble and royal persons.

⁵ So great was the fervour of the faith at that time, and so strong the desire among the Northumbrians for the laver of salvation, that it is reported Paulinus, when he accompanied the king and queen to the royal township called Adgefrin, remained there with them for thirty-six days, wholly occupied with catechizing and baptizing. Throughout those days, from morning until night, he did nothing else but instruct the crowds coming from all villages and places in the saving Word of Christ; and when they had been taught, he washed them in the water of absolution in the River Glen, which flows nearby. This township was later abandoned under subsequent kings, and another was built in its place at a site called Maelmin.

⁶ These events took place in the province of the Bernicians, but in the province of the Deiri as well—where Paulinus often stayed with the king—he baptized converts in the River Swale, which flows by the village of Cataract. At that time, oratories and baptisteries could not yet be built, as the Church in those regions was still in its early infancy.

⁷ However, in Campodonum, where there was then a royal township, Paulinus built a church. Later, after King Edwin was slain, the pagans burned it down along with the entire settlement. In place of this royal seat, the later kings built a new township in the region called Loidis. The church’s altar, being made of stone, survived the fire and is still preserved in the monastery of the most reverend abbot and priest, Thrydwulf, which stands in the forest of Elmet.

Chapter 15: 627 - 628 A.D. #

¹ Edwin was so zealous for the true worship of God that he also persuaded Earpwald, king of the East Angles and son of Redwald, to abandon his idolatrous superstitions and, along with his entire province, to receive the faith and mysteries of Christ.

² His father, Redwald, had indeed been initiated into the Christian faith long before in Kent, but it was to no avail. Upon returning home, he was led astray by his wife and certain corrupt teachers, turning aside from the sincerity of the faith. His latter state became worse than his former, for, like the Samaritans of old, he sought to serve both Christ and the gods he had previously worshipped. In the same temple, he had one altar dedicated to the Christian Sacrifice and another small altar where he offered victims to devils.

³ Aldwulf, king of that same province, who lived in our time, testified that this temple had stood until his day and that he had seen it himself as a boy. The aforementioned King Redwald was noble by birth but ignoble in his actions, being the son of Tytilus, whose father was Uuffa, from whom the kings of the East Angles are called Uuffings.

⁴ Not long after Earpwald embraced the Christian faith, he was slain by a pagan named Ricbert. From that time, the province fell into error for three years, until Sigbert, Earpwald’s brother, succeeded to the throne. Sigbert was a most Christian and learned man who had been banished during his brother’s reign and had gone to live in Gaul, where he was initiated into the mysteries of the faith. When he ascended the throne, he was determined to lead his entire province to share in the faith he had received.

⁵ His efforts were greatly aided by Bishop Felix, who had come from Burgundy, where he had been born and ordained. Felix approached Honorius, the archbishop, and expressed his desire to preach the Word of life to the Angles. Honorius sent him to fulfill this mission, and his labours were richly blessed. As a faithful worker in the spiritual field, he reaped a great harvest of believers, delivering the province—according to the meaning of his name—from long-standing iniquity and misery, bringing the people to the faith, works of righteousness, and the gifts of eternal happiness.

⁶ Felix was appointed bishop in the city of Dommoc, where he governed the province with apostolic authority for seventeen years. At the end of his faithful service, he passed away peacefully.

Chapter 16: 628 A.D. #

¹ Paulinus also preached the Word in the province of Lindsey, the first region south of the River Humber, stretching to the sea. He was the first to bring to the Lord Blaecca, the reeve of Lincoln, along with his entire household. In that city, Paulinus also built a stone church of remarkable craftsmanship. Over time, its roof either collapsed due to neglect or was destroyed by enemies, yet its walls still stand. Miraculous healings continue to take place there each year for those who come in faith to seek them.

² In that church, after Justus departed to be with Christ, Paulinus consecrated Honorius as bishop in his place, as will be detailed later at the appropriate point.

³ A certain priest and abbot of the monastery of Peartaneu, a man of great integrity named Deda, told me about the faith of this region. He had heard from an elderly man who recalled being baptized at midday by Bishop Paulinus, in the presence of King Edwin, along with a great multitude of people. This took place in the River Trent, near the city known in English as Tiouulfingacaestir.

⁴ That same elderly man also described Paulinus’s appearance: he was tall, slightly stooped, with black hair, a thin face, a slender, aquiline nose, and an expression that was both dignified and awe-inspiring. Paulinus was accompanied in his ministry by James the Deacon, a man of great zeal and renown in Christ and His Church, who lived even into our own time.

⁵ It is said that during King Edwin’s reign, there was such complete peace throughout Britain, wherever his rule extended, that, as the proverb still recalls, a woman with her newborn child could walk across the entire island, from sea to sea, without fear of harm.

⁶ The king was so devoted to the well-being of his people that, in various places where he had seen clear springs near the highways, he had wooden stakes set up with copper drinking vessels hanging from them, providing refreshment for travelers. No one dared take them for any purpose other than their intended use—whether out of deep respect and love for the king or sheer awe of his authority.

⁷ Such was his majesty that his banners were carried before him not only in battle but also in times of peace. Whenever he traveled through his cities, towns, or provinces with his thegns, a standard-bearer would always go before him. Even when he walked through the streets, he was preceded by a type of banner known to the Romans as the tufa and to the English as the thuuf.

Chapter 17: 634 A.D. #

¹ At that time, Honorius, the successor of Boniface, served as Bishop of the Apostolic See. Upon hearing that the Northumbrian people, along with their king, had been brought to the faith and confession of Christ through the preaching of Paulinus, he sent the pallium to Paulinus as a mark of his office. Along with it, he sent letters of encouragement to King Edwin, expressing fatherly love and urging him to remain steadfast in the truth he and his people had embraced. The letter read as follows:

² To his most noble son and excellent lord, Edwin, King of the Angles, Bishop Honorius, servant of the servants of God, sends greetings.

³ The sincerity of Your Christian Majesty in the worship of your Creator burns with such a fire of faith that its light shines far and wide. Your devotion is spoken of throughout the world, bringing forth abundant fruit from your labors. You understand that the purpose of your reign is this: having been taught through sound preaching, you acknowledge and worship your true King and Creator, believing in Him and offering, as far as humanly possible, the sincere devotion of your heart.

⁴ For what else can we give to God but our willing service, our worship, and the fulfillment of our vows—remaining steadfast in good works and confessing Him as the Creator of all mankind? Therefore, most excellent son, with the love of a father, I urge you to guard this precious gift with all diligence. Strive earnestly and pray constantly, knowing that Divine Mercy has called you to His grace. May He, who in His kindness has rescued you from error and brought you to the knowledge of His holy name in this life, also prepare for you a place in His heavenly kingdom."

⁵ Therefore, devote yourself to frequently reading the works of my lord Gregory, your Evangelist of apostolic memory. Keep ever before your eyes the love he poured into his teachings for the salvation of your souls, so that his prayers may lift up your kingdom and your people and present you blameless before Almighty God.

⁶ With a willing heart, we are ready to grant those provisions you had hoped we would establish for your bishops. We do this because of the sincerity of your faith, which has been highly praised by the bearers of this letter. We have sent two pallia—one to each of the two metropolitans, Honorius and Paulinus—so that, when one of them is called from this world to his Creator, the other may, by our authority, appoint a successor in his place. We have granted this privilege out of the warmth of our love for you and because of the great distance that separates our lands. In all things, we wish to support your devotion and fulfill your desires.

⁷ May God’s grace preserve Your Highness in safety!"

Chapter 18: 634 A.D. #

¹ In the meantime, Archbishop Justus was received into the heavenly kingdom on the 10th of November. Honorius was then elected as his successor and traveled to Paulinus for his consecration. Meeting him in Lincoln, he was ordained there as the fifth Archbishop of Canterbury, following in the succession of Augustine.

² Pope Honorius also sent him the pallium, along with a letter reaffirming the same decree he had previously issued to King Edwin. In it, he ordained that whenever either the Archbishop of Canterbury or the Archbishop of York passed away, the surviving archbishop—being of the same rank—would have the authority to consecrate a successor. This arrangement was made to prevent the need for an arduous journey to Rome, which involved great difficulty traveling such a vast distance by both sea and land, in order to ordain a new archbishop.

³ We have deemed it fitting to include this letter in our history.

⁴ “Honorius to his most beloved brother Honorius:

⁵ Among the many blessings that the mercy of our Redeemer is pleased to bestow upon His servants, He grants us the special gift of experiencing, as if face to face, our mutual love through brotherly fellowship. For this gift, we continually give thanks to His divine majesty, and we humbly pray that He may strengthen your labors, beloved brother, in preaching the Gospel, bearing fruit, and following the example of your master and head, the holy Gregory. May He use you to bring further growth to His Church, so that through faith and works, in the fear and love of God, the harvest already gathered from the seeds sown by our lord Gregory may take deep root and continue to expand.

⁶ Thus, may the promises of our Lord be fulfilled in you, and may these words call you to eternal joy: ‘Come to Me, all you that labor and are heavy laden, and I will refresh you’. And again: ‘Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy Lord’.

⁷ And now, most beloved brother, having first sent you these words of encouragement out of our enduring love, we do not hesitate to grant you those things which we perceive to be fitting for the privileges of your Churches.

⁸ Therefore, in accordance with your request and that of the kings, our sons, we hereby grant you, in the name of the blessed Peter, chief of the Apostles, the authority that, when Divine Grace calls either of you to Himself, the surviving archbishop shall ordain a successor in the place of the one who has departed.

⁹ For this purpose, we have also sent a pallium to each of you, beloved brothers, for the proper celebration of such an ordination. By the authority entrusted to you through this decree, you may ensure that the appointment of a new bishop is made in a manner pleasing to God. The great distance of sea and land that separates us has compelled us to grant this privilege so that your Church may never suffer loss for any reason. Rather, may the faith and devotion of the people entrusted to you continue to grow ever stronger.

¹⁰ May God preserve you in safety, most dear brother!”

¹¹ Given on the 11th day of June, in the reign of our lords and emperors, in the twenty-fourth year of the reign of Heraclius, and the twenty-third after his consulship; in the twenty-third year of his son Constantine, and the third after his consulship; and in the third year of the most prosperous Caesar, his son Heraclius, in the seventh indiction—that is, in the year of our Lord, 634."

Chapter 19: 640 A.D. #

¹ Pope Honorius also wrote to the Scots, whom he had found to be in error regarding the observance of the holy festival of Easter, as previously mentioned. With careful reasoning, he exhorted them not to consider themselves—few as they were and dwelling in the farthest reaches of the earth—wiser than all the ancient and modern Churches of Christ throughout the world. He urged them not to celebrate Easter differently from the universal Church, contrary to the Paschal calculations and the decrees of all bishops gathered in synod.

² Likewise, John, who succeeded Severinus (the successor of Honorius), though still only Pope-elect, also sent them letters of great authority and learning to correct this same error. He clearly demonstrated that Easter Sunday must fall between the fifteenth and twenty-first day of the Paschal moon, as established by the Council of Nicaea. In the same letter, he warned them to be vigilant against the Pelagian heresy and to reject it, having been informed that it was once again reemerging among them.

³ The letter began as follows:

⁴ “To our most beloved and most holy bishops Tomianus, Columbanus, Cromanus, Dinnaus, and Baithanus; to the priests Cromanus, Ernianus, Laistranus, Scellanus, and Segenus; to Saranus and the rest of the Scottish doctors and abbots: Hilarus, the arch-presbyter and vice-gerent of the holy Apostolic See; John, the deacon and elect in the name of God; likewise John, the chief of the notaries and vice-gerent of the holy Apostolic See; and John, the servant of God and counsellor of the same Apostolic See, send greetings.

⁵ The writings which were delivered to Pope Severinus, of holy memory, remained unanswered at the time of his departure from this world. Lest any uncertainty should persist on a matter of such great importance, we have examined them and found that some among you are attempting to revive an old heresy under a new form. Contrary to the orthodox faith, they persist in error, rejecting the true observance of Easter—when Christ, our Passover, was sacrificed—and insisting that it should be kept with the Hebrews on the fourteenth day of the moon.”

⁶ By this beginning of the epistle it evidently appears that this heresy arose among them in very late times, and that not all their nation, but only some of them, were involved in the same.

⁷ After having laid down the manner of keeping Easter, they add this concerning the Pelagians in the same epistle:

⁸ “And we have also learned that the poison of the Pelagian heresy has once again begun to spread among you. Therefore, we urge you to cast from your minds all such venomous and superstitious wickedness. Surely, you cannot be unaware of how utterly this detestable heresy has been condemned—not only was it abolished two hundred years ago, but it continues to be denounced by us and remains forever under our ban. We exhort you not to stir up the ashes of those whose weapons have already been burned.

⁹ For who would not reject with horror that arrogant and impious claim: that man, by his own free will, can live without sin and without the grace of God? First and foremost, it is both blasphemous and foolish to say that any man is without sin, for none can be except the one Mediator between God and men, the Man Christ Jesus, who was conceived and born without sin. All others, being born in original sin, bear the mark of Adam’s transgression, even before they commit any actual sin, as the prophet declares: ‘For behold, I was conceived in iniquity, and in sin did my mother give birth to me’.”

Chapter 20: 633 A.D. #

¹ Edwin reigned gloriously for seventeen years over both the English and the Britons, six of which, as has been said, he also served as a soldier in the kingdom of Christ. Caedwalla, king of the Britons, rebelled against him with the support of the formidable Penda, of the royal line of the Mercians, who from that time ruled over that nation for twenty-two years with varying success. A great battle was fought on the plain called Haethfelth, where Edwin was slain on the 12th of October in the year of our Lord 633, at the age of forty-eight. His entire army was either killed or scattered. In the same battle, his son Osfrid, a valiant young warrior, was also slain before him. His other son, Eadfrid, was forced by circumstances to surrender to King Penda, who later, in the reign of Oswald, treacherously put him to death in violation of his oath.

² At this time, a great massacre fell upon the Church and the people of Northumbria, primarily because one of the leaders responsible for it was a pagan, and the other was a barbarian even more savage than a pagan. Penda, along with the entire nation of the Mercians, was an idolater, ignorant of the name of Christ. Caedwalla, though professing to be a Christian, was so brutal in nature and way of life that he showed no mercy even to women and innocent children, slaughtering them all with monstrous cruelty. He ravaged the entire land in his fury for a long time, seeking to wipe out the entire English race within Britain’s borders. He had no regard for the Christian faith that had taken root among them, for even to this day, the Britons are known to despise the religion of the English and refuse to have any fellowship with them, treating them no differently than pagans. King Edwin’s head was taken to York and later placed in the church of the blessed Apostle Peter, which he had begun to build but was completed by his successor, Oswald, as previously mentioned. It was laid to rest in the chapel of the holy Pope Gregory, whose disciples had first brought him the word of life.

³ The Northumbrians, thrown into disarray by this calamity, saw no hope of safety except in flight. Seizing the opportunity, Paulinus took Queen Ethelberg—whom he had previously brought to Northumbria—and returned by sea to Kent, where he was received with great honour by Archbishop Honorius and King Eadbald. He traveled under the protection of Bassus, a valiant thegn of King Edwin, bringing with him Edwin’s children, Eanfled and Wuscfrea, as well as Yffi, the son of Osfrid, Edwin’s son. Later, out of fear of Kings Eadbald and Oswald, Ethelberg sent Wuscfrea and Yffi to Gaul to be raised under the care of King Dagobert, her ally. There, both children died in infancy and were buried with the honour due to royal offspring and to Christ’s innocents. Paulinus also carried with him many treasures of King Edwin, among them a large gold cross and a golden chalice, both consecrated for use at the altar, which are still preserved and displayed in the church at Canterbury.

⁴ At that time, the church of Rochester was without a bishop, as Romanus, who had held that office, had been sent on a mission to Pope Honorius by Archbishop Justus but was drowned in the Italian Sea. At the request of Archbishop Honorius and King Eadbald, Paulinus took up the pastoral charge of Rochester and remained in that position until he, too, in his appointed time, departed this life and entered heaven, having borne the fruits of his glorious labours. Before his death, he left in that church the pallium he had received from the Pope of Rome. Meanwhile, in the church at York, he left behind James the deacon, a devoted churchman and a holy man, who remained there for many years, tirelessly teaching and baptizing, rescuing many souls from the grip of the ancient enemy. The village near Cataract, where he primarily resided, still bears his name to this day. He was highly skilled in church singing, and when peace was restored to the province and the number of the faithful increased, he began instructing many in church music according to the traditions of the Romans or the people of Canterbury. And in the fullness of his years, as Scripture says, he followed the path of his fathers.