directions as to various rites
connected with Baptism are given. If we may judge from some correspondence
of Gregory at this date with Spain, it was probably a question between
single immersion and immersion three times. Gregory, with a freedom of
concession in which he more than any one in like position allowed himself,
advised the retention of single immersion in Spain, because of the
peculiar position of Spain with respect to Arianism. There was, curiously
enough, a British bishopric in Spain at that very time.

To speak of the Holy Eucharist, a course of lectures, instead of a
sentence in one lecture, might afford space not wholly inadequate.
Augustine wrote to Gregory to ask what he was to do, as he found the
custom of Masses[53] in the Church of the Gauls (Galliarum) different
from the Roman. Gregory replied that whatever seemed to Augustine the most
suitable, whether in the Roman use or in that of the Gauls, or in the use
of any other Church, that he should adopt; and having thus made a
collection of all that seemed best, he should form it into one whole, and
establish that among the English. Gregory actually himself added words to
the Roman Canon of the Mass, so free did he feel himself to deal with such
points. Augustine went so far in this direction of recognising other
liturgies, that he told the Britons if they would agree with him about
Easter and Baptism, and help him to convert the English, he on his part
would tolerate all their other customs, though contrary to his own.
Gildas, thirty years before, stated directly that the Britons were
contrary to the whole world, and hostile to the Roman custom, both in the
Mass and in the tonsure. A very early Irish statement, usually accepted as
historical, shews that the British custom of the Mass was different from
that which the Irish had from St. Patrick: that this British custom was
introduced into Ireland by Bishop David, Gildas, and Docus, the Britons,
say about 560; and that from that time till 666 there were different
Masses used in Ireland.

The Sout