page_title: Christianity in Cornwall
section_title: Early history and legend
hierarchical_section_title: Christianity in Cornwall / Early history and legend
caption_attribution_description: Photograph
context_page_description: Christianity in Cornwall began in the 4th or 5th century AD when Western Christianity was introduced into Cornwall along with the rest of Roman Britain. Over time it became the official religion, superseding previous Celtic and Roman practices. Early Christianity in Cornwall was spread largely by the saints, including Saint Piran, the patron of the county. Cornwall, like other parts of Britain, is sometimes associated with the distinct collection of practices known as Celtic Christianity but was always in communion with the wider Catholic Church. The Cornish saints are commemorated in legends, churches and placenames.
  In contrast to Wales, which produced Bible translations into Welsh, the churches of Cornwall never produced a translation of the Bible in the Cornish language, which may have contributed to that language's demise. During the English Reformation, churches in Cornwall officially became affiliated with the Church of England. In 1549, the Prayer Book Rebellion caused the deaths of thousands of people from Devon and Cornwall. The Methodism of John Wesley proved to be very popular with the working classes in Cornwall in the 19th century.
context_section_description: Nothing is known about the beginnings of Christianity in Cornwall. Scilly has been identified as the place of exile of two heretical 4th-century bishops from Gaul, Instantius and Tiberianus, who were followers of Priscillian and were banished after the Council of Bordeaux in 384. Toleration was granted to the Christians of the Roman Empire in 313 and there was some growth in the church in Roman Britain in the following hundred years, mainly in urban centres. There were no known cities (L castrum, OE caester, W caer, Br Ker ) west of Exeter so Cornwall may have remained pagan at least until the 5th century, the presumed period of the mythical Christian King of the Britons, Arthur Pendragon. During the 5th century the earliest inscribed stones have inscriptions in Latin or Ogham script and some have Christian symbols. Precise dating is impossible for these stones but they are thought to come from the 5th to 11th centuries. Both the inscriptions and the Ruin of Britain by Gildas suggest that the leading families of Dumnonia were Christian in the 6th century. Many early medieval settlements in the region were occupied by hermitage chapels which are often dedicated to St Michael as the conventional slayer of pagan demons, as at St Michael's Mount.
  Many place names in Cornwall are associated with Christian missionaries described as coming from Ireland and Wales in the 5th century AD and usually called saints (See List of Cornish saints). The historicity of some of these missionaries is problematic and it has been pointed out by Canon Doble that it was customary in the Middle Ages to ascribe such geographic origins to saints. Some of these saints are not included in the early lists of saints.
  The Saints' Way, a long-distance footpath, follows the probable route of early Christian travellers making their way from Ireland to the Continent. Rather than risk the difficult passage around Land's End they would disembark their ships on the North Cornish coast (in the Camel estuary) and progress to ports such as Fowey on foot.
  Like some other parts of Britain Cornwall derived much of its Christianity from post-Patrician Irish missions. Saint Ia of Cornwall and her companions, and Saint Piran, Saint Sennen, Saint Petroc, and the rest of the saints who came to Cornwall in the late 5th century and early 6th century found there a population which had perhaps relapsed into paganism under the pagan King Teudar. When these saints introduced, or reintroduced, Christianity, they probably brought with them whatever rites they were accustomed to, and Cornwall certainly had its own separate ecclesiastical quarrel with Wessex in the days of Saint Aldhelm, which, as appears by a statement in the Leofric Missal, was still going on in the early 10th century, though the details of it are not specified.
  It is notable that in Cornwall that most of the parish churches in existence in Norman times were generally not in the larger settlements and that the medieval towns which developed thereafter usually had only a chapel of ease with the right of burial remaining at the ancient parish church. Over a hundred holy wells exist in Cornwall, each associated with a particular saint, though not always the same one as the dedication of the church. In the Domesday Survey the church had considerable holdings of land but the Earl of Cornwall had appropriated a number of manors formerly held by monasteries. The monasteries of St Michael's Mount, Bodmin, and Tavistock, and the canons of St Piran, St Keverne, Probus, Crantock, St Buryan and St Stephen's all had land at this time.
  Various kinds of religious houses existed in medieval Cornwall though none of them were nunneries; the benefices of the parishes were in many cases appropriated to religious houses within Cornwall or elsewhere in England or France. There were also a number of peculiars, areas outside the diocesan administration. Four of these were directly under the Bishop of Exeter, i.e. Lawhitton, St Germans, Pawton, and Penryn; Perranzabuloe was a peculiar of Exeter Cathedral and St Buryan of the Kings of En
caption: Church of SS. Morwenna & John, Morwenstow
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