The Humble Hermit Who Built a Church with God's Help
Saint Cuthman of Steyning stands as one of the most beloved saints of early medieval England—a humble shepherd turned church builder whose life embodies the virtues of filial devotion, poverty embraced for Christ, and simple faith that moves mountains. Though he lived in relative obscurity in the eighth century, tending his sheep on the Sussex downs and building a small wooden church with his own hands, his memory has endured for over twelve centuries, and his cult has spread far beyond the borders of England.
Cuthman's story is not one of martyrdom or great theological learning, but of quiet holiness lived out in the everyday acts of caring for an invalid mother, trusting in God's providence, and building a house of prayer in a remote corner of Anglo-Saxon Sussex. His life demonstrates a profound truth: that sanctity is not reserved for bishops and scholars alone, but is within reach of the poor, the simple, and those who labor with their hands, if only they love God with all their hearts.
Historical Context: The Christianization of Sussex
The Last Pagan Kingdom
To understand Saint Cuthman's life and mission, we must first understand the unique religious landscape of Sussex in the late seventh century. The Kingdom of the South Saxons (Sussex) had the distinction of being the last of the Anglo-Saxon kingdoms to accept Christianity—a fact that would have profound implications for Cuthman's work.
When the Anglo-Saxons invaded Britain in the fifth and sixth centuries following the withdrawal of Roman power, they brought with them their pagan Germanic religion, worshiping gods such as Woden, Thunor (Thor), and other deities of the Norse-Germanic pantheon. While Christian Celtic Britons still lived in parts of Britain, the Anglo-Saxon invaders were thoroughly pagan.
The re-evangelization of England began in 597 AD when Pope Gregory the Great sent Saint Augustine of Canterbury to convert the Anglo-Saxons. Starting in Kent, Christianity gradually spread to the other kingdoms—Northumbria, East Anglia, Mercia, Wessex, and Essex. But Sussex, protected by thick forests and rocky coasts that made it relatively inaccessible, remained stubbornly pagan long after its neighbors had embraced the Cross.
Saint Wilfrid: The Apostle of Sussex
The breakthrough for Christianity in Sussex came through the work of Saint Wilfrid (c. 634-709), one of the greatest English saints and a bishop whose stormy ecclesiastical career would intersect providentially with the conversion of the South Saxons.
Wilfrid, originally Bishop of York and a champion of Roman liturgical practices over Celtic ones, found himself in exile from Northumbria in 680 due to conflicts with the Northumbrian king. Taking refuge in Sussex, he was welcomed by King Æthelwealh, who had been baptized in Mercia around this time but whose kingdom remained largely pagan.
King Æthelwealh granted Wilfrid an estate of 87 hides at Selsey (meaning "island of the seals"), where the bishop established a monastery and began the systematic evangelization of the South Saxons. According to the Venerable Bede, Wilfrid won the people's hearts not only through preaching but also by teaching them improved fishing techniques that saved them from famine. When the people saw that this Christian bishop brought them both spiritual food and material sustenance, they were more willing to hear his message.
For five years (680-685), Wilfrid preached throughout Sussex, baptizing converts, establishing churches, and laying the foundation for a Christian kingdom. His mission was supported by the king but faced the challenges common to missionary work among pagans—deep-rooted traditional beliefs, skepticism about the new religion, and the difficulty of changing the worldview of an entire people.
The World into Which Cuthman Was Born
It is into this world—a Sussex newly Christian but still emerging from centuries of paganism—that Cuthman was born around 681 AD. According to the most reliable traditions, he was born at Chidham, a small settlement near Bosham on the Manhood Peninsula in West Sussex, very close to where Saint Wilfrid had established his mission at Selsey.
The proximity in time and place strongly suggests that Cuthman and his parents were among those converted and baptized by Saint Wilfrid himself or by the priests he trained. This would make Cuthman part of the very first generation of Christian South Saxons—a people whose parents and grandparents had worshiped the old gods, but who now embraced the Gospel of Christ.
This context helps us understand the miracle stories associated with Cuthman. In a land so recently pagan, where the power of the old gods was still fresh in memory, the miracles worked by this humble Christian shepherd would have served as powerful testimony that the God of the Christians was the true God, more powerful than Woden or Thunor.
Early Life: Childhood and Loss
Birth and Family Background
Saint Cuthman was born circa 681 AD, though some sources suggest dates slightly earlier or later in the late seventh century. The most credible tradition places his birth at Chidham, near Bosham in West Sussex, approximately 25 miles from Steyning, where he would later establish his church.
He was born into a Christian family—his parents having embraced the faith during or shortly after Saint Wilfrid's mission to Sussex. This detail is significant: Cuthman was not himself a convert from paganism, but was raised from infancy in the Christian faith. His parents taught him to pray, to know the Scriptures, and to love God above all things.
His father was a shepherd—a man of modest means who made his living tending sheep on the chalk downs of Sussex. From his earliest years, Cuthman learned the shepherd's craft from his father, spending long days on the hillsides watching over the flocks, learning to know each sheep by name, protecting them from predators, and moving them to fresh pasture.
The life of a shepherd was solitary and contemplative, conducive to prayer and meditation on the works of God visible in creation. Like the shepherd boy David in ancient Israel, Cuthman would have had ample time to observe the beauty of the natural world—the rolling downs, the changing seasons, the sun and moon and stars—and to wonder about their Creator.
The Young Shepherd: Signs of Holiness
Even as a young boy, Cuthman showed signs of an unusual spiritual depth and a special relationship with God. The most famous story from his youth concerns a miracle that demonstrated both his growing sanctity and God's favor upon him.
One day, while tending his father's sheep, young Cuthman needed to leave the flock briefly to go home for a meal or to run an errand. Concerned that the sheep would wander and be lost or stolen in his absence, he took his shepherd's staff and drew a circle around the flock on the ground. Then, in a simple act of faith, he commanded the sheep in the name of God not to cross the boundary line he had drawn.
When he returned some time later, he found that the entire flock had remained within the circle, as if held there by an invisible fence. Not one sheep had wandered away. The sheep had obeyed their young master's word, or rather, they had obeyed the power of God working through Cuthman's faith.
This miracle became famous in the local area. Some haymakers who witnessed it or heard of it mocked Cuthman, ridiculing the idea that sheep would obey an invisible boundary. But according to legend, their mockery was punished when a sudden rainstorm ruined their hay harvest, while Cuthman's father's hay remained dry. The people learned not to scoff at the holy young shepherd.
There is a weathered stone marker on the Sussex downs, said to mark the spot where Cuthman used to sit while watching his sheep. Local tradition has preserved the memory of this miracle for more than a millennium, a testament to how deeply it impressed the people of that region.
Another legend tells of Cuthman hanging his gloves on a sunbeam while working on his church—a whimsical story that captures the sense of wonder that surrounded this holy man, who seemed to exist in a world where the natural and supernatural freely intermingled.
The Death of His Father and the Beginning of Trials
When Cuthman was still quite young—the sources do not give his exact age, but he appears to have been an adolescent or young man—his father died. This death plunged the family into poverty and hardship.
Without the father's labor and income, Cuthman and his mother struggled to survive. Cuthman worked as hard as he could, attempting to support them both through his shepherding and whatever other labor he could find. But their financial situation deteriorated steadily.
The situation became desperate when Cuthman's mother fell seriously ill and became paralyzed. She was unable to walk or care for herself, rendering her completely dependent on her son. Now Cuthman faced an impossible dilemma: he needed to work to earn money for food and shelter, but he could not leave his invalid mother alone and helpless.
Without family or resources to provide care for his mother, Cuthman and his mother became destitute. They were forced to beg for their daily bread, going from door to door asking for charity. For a family that had once been respectable, this descent into begging must have been humiliating. But Cuthman bore it with patience, never abandoning his mother, always treating her with the respect and tenderness she deserved.
The Journey to Steyning: Providence and Perseverance
The Wheelbarrow: An Act of Ingenuity and Love
Faced with the need to care for his paralyzed mother while somehow earning their sustenance, Cuthman came up with an ingenious solution that would become the most iconic image associated with his legend.
With his own hands, he constructed a single-wheeled cart or wheelbarrow—sources vary on whether it had one wheel or two—specifically designed to carry his mother. He made a comfortable bed or couch within the cart where she could lie or recline. Attached to the handles of the cart was a rope that Cuthman could place over his shoulders, allowing him to pull the cart while also supporting part of the weight with his shoulders and neck.
This contraption allowed Cuthman to take his mother with him wherever he went. When he needed to beg for food, she was with him. When he needed to travel in search of work or charity, she accompanied him. He became a familiar and touching sight in the villages of Sussex—the devoted young man pushing or pulling his elderly mother in her wheelbarrow, never complaining, always gentle and patient with her.
This image—Cuthman and his mother in the wheelbarrow—has become the universal symbol of the saint. It appears in medieval art, in modern statues, on the town seal of Steyning, and in countless depictions of the saint. It captures the essence of his sanctity: humble service, filial devotion, poverty embraced cheerfully, and trust in divine providence.
The Dream and the Decision to Journey Eastward
As Cuthman traveled around his native region begging and caring for his mother, a dream began to form in his heart—a dream that he believed came from God. He felt called to build a church, a house of prayer dedicated to God's glory.
This was an audacious dream for a penniless beggar. He had no money, no land, no resources, no training in construction. He didn't even have a permanent home. Yet the desire to build a church for God burned in his heart with increasing intensity.
According to the account preserved at Fécamp Abbey in Normandy (where his relics were later taken), Cuthman decided to leave his native region and travel eastward, trusting that God would show him where to build this church. He resolved that he would walk with his mother in her wheelbarrow until some sign from God indicated where he should stop and begin building.
The Journey Across Southern England
Placing his mother in the wheelbarrow along with their meager possessions, Cuthman set out on what would prove to be an extraordinary journey of faith.
Day after day, he pushed or pulled the cart eastward across southern England. The journey was grueling—pushing a heavy cart with a grown woman over rough roads and tracks, up hills and through valleys, in all weather. His shoulders would have been rubbed raw by the rope, his legs exhausted from the constant effort, his back aching from the strain.
Yet he persevered, sustained by prayer and by his unwavering conviction that God had a purpose for this journey. Along the way, he and his mother depended on the charity of strangers for food and occasional shelter. Sometimes they were received kindly; other times they were turned away. But Cuthman never lost faith.
According to tradition, Cuthman had determined that he would know God's chosen place for his church when the rope holding the wheelbarrow broke. This would be the sign he was waiting for—when his human strength gave out and the cart could go no further, there he would stop and build.
Arrival at Steyning: The Rope Breaks
After traveling across approximately 25-30 miles of Sussex countryside (or much farther if he indeed started from Cornwall or Devon, as some legends suggest), Cuthman arrived at a place called Steyning.
The name "Steyning" derives from the Old English "Stæningum," meaning "the people of the stone" or "place of the stone." There was evidently a significant stone or standing stone in this location that gave the settlement its name—possibly a pre-Christian sacred stone that would have been familiar to the local pagan population before their conversion.
Steyning was located at the base of a steep chalk down, in a sheltered valley where two freshwater streams descended from the hills. The area was then heavily wooded, overgrown with brambles and thorns, and relatively uninhabited—a quiet, remote place away from the main centers of population.
It was here, at Steyning, that the rope made of withies (flexible willow branches) that held Cuthman's wheelbarrow finally broke. The cart tipped forward, and his mother would have fallen out—but miraculously, she was unharmed. This was the sign Cuthman had been waiting for.
He looked around at the place where God's providence had brought him: a wooded valley watered by springs, sheltered by hills, peaceful and beautiful in its wildness. According to the account in the Acta Sanctorum, Cuthman prayed:
"Father Almighty, Thou hast brought my wanderings to an end; now enable me to begin this work. For who am I, Lord, that I should build a house to Thy Name? If I rely on myself, it will be of no avail but it is Thou Who will assist me. Thou hast given me the desire to be a builder; make up for my lack of skill and bring the work of building this holy house to its completion."
This prayer captures the heart of Cuthman's spirituality: profound humility combined with absolute trust in God's power to accomplish great things through weak human instruments.
Building the Church: Faith Made Visible
A Hut for His Mother
Cuthman's first priority was to provide shelter for his mother. Using wood from the surrounding forest and whatever materials he could gather, he constructed a simple hut where his mother could rest comfortably, protected from the elements.
Only after ensuring his mother's needs were met did he begin work on the church itself. This ordering of priorities—caring first for his dependent mother before pursuing his spiritual dream—demonstrates the integration of charity and piety that characterized Cuthman's holiness. He understood that love of God and love of neighbor, especially love of one's own family, are inseparable.
Beginning Construction: Working with Divine Assistance
Cuthman began the work of building his church with almost no resources. He had no money to hire laborers or purchase materials. He had no training in architecture or construction. He had only his two hands, his faith, and his determination to build a house for God.
He felled trees from the forest and began shaping them into timbers for the church's frame. He gathered stones. He prepared the ground. All of this was backbreaking labor for a young man working alone, especially one who was also caring for an invalid mother.
Word of Cuthman's project began to spread among the sparse local population. Some of the neighbors came to help, moved by respect for the holy young man and his pious purpose. Others, however, mocked him or refused to assist. According to legend, those who refused to help or who mocked Cuthman's efforts received divine punishment—their crops failed, storms damaged their property, or other misfortunes befell them. These stories served to encourage cooperation with Cuthman's holy work and to demonstrate God's protection of His servant.
One famous legend tells of Cuthman working on the church while local haymakers watched. They laughed at the poor beggar who thought he could build a church. But when a sudden heavy rainstorm destroyed their hay while leaving Cuthman's work area dry, they learned to respect the power of the God whom Cuthman served.
The Miracle of the Roof Beam
The most famous miracle associated with Cuthman's church-building occurred when the construction was nearing completion. Cuthman was attempting to place a large roof beam into position—a critical structural element that needed to be precisely fitted. But the beam was too heavy for one man to lift and position correctly, and Cuthman could not get it into place.
He struggled with the beam, trying various methods to raise it and fit it properly, but without success. The work came to a standstill. Cuthman prayed fervently for God's help, but the problem remained. The beam simply would not fit correctly.
Suddenly, a stranger appeared—a man of grave and beautiful aspect, according to the accounts. The stranger approached Cuthman and asked what troubled him. When Cuthman explained his difficulty with the beam, the stranger calmly and skillfully showed him exactly how to position it. With the stranger's help, the beam slid perfectly into place.
Overcome with gratitude, Cuthman turned to thank his benefactor and to ask his name. The stranger replied simply: "I am He in whose name you are building this church" (or in some versions, "I am Jesus for whom you build this house") and then vanished.
Cuthman fell to his knees, realizing that Christ Himself had come to help him complete the church. This theophany—a visible appearance of Christ—was the ultimate vindication of Cuthman's faith and the divine seal of approval on his work.
Some versions of the legend identify the visitor as Saint Andrew the Apostle rather than Christ Himself, which would explain why the church was later dedicated to Saint Andrew. In this version, Andrew tells Cuthman: "I am Andrew, in whose name you built this temple; but you will be a sharer of perpetual memory and glory in it."
Either way, the miracle teaches the same lesson: when we undertake work for God's glory, laboring beyond our natural strength and resources, God Himself comes to our aid to complete what we cannot accomplish alone.
Completion of the Wooden Church
Through Cuthman's efforts and with divine assistance, the wooden church was completed. It was likely a simple structure—a small timber-framed building with a thatched roof, nothing grand or architecturally sophisticated. But it was built with love, dedication, and prayer, and it became the first Christian church in Steyning.
The church was dedicated to Saint Andrew the Apostle (or in some traditions, initially to Christ under the patronage of Andrew). It became a place of prayer not only for Cuthman but for the growing Christian community in the area.
Within the church or near it, Cuthman established his own cell or dwelling, living as a hermit dedicated to prayer and the service of God. His mother remained with him until her death, tenderly cared for by her devoted son to the very end.
Life as a Hermit: Prayer, Preaching, and Miracles
The Hermit's Vocation
After completing the church, Cuthman settled into life as a hermit at Steyning. The hermit's vocation, well-established in the Christian East and increasingly popular in the West during this period, involved withdrawal from society for a life dedicated primarily to prayer, penance, and contemplation.
Cuthman's hermitage was not a complete isolation—he remained available to the local people, offering spiritual counsel, praying for their needs, and occasionally venturing out to preach in neighboring settlements. But his primary occupation was prayer.
He spent long hours in his little wooden church, prostrating himself before the altar, singing psalms, and interceding for the people of Sussex and for the whole Church. This life of hidden prayer and sacrifice is highly valued in Christian spirituality—the contemplative who remains unknown to the world but supports the Church's mission through constant intercession.
Death of His Mother
At some point after settling in Steyning, Cuthman's beloved mother died. Her death must have been a source of profound grief for Cuthman, who had devoted so many years of his life to her care. Yet he could take comfort in knowing that he had fulfilled his filial duty completely, never abandoning her even in the most difficult circumstances.
After his mother's death, Cuthman had even more time for prayer and contemplation. The sources tell us that he spent his days and nights in constant prayer in his small church, glorifying God's name and interceding for souls.
Preaching and Evangelization
Though primarily a contemplative hermit, Cuthman also engaged in active evangelization. He would travel to neighboring settlements to preach the Gospel, teaching the recently converted Christians about their new faith and calling those who remained pagan to conversion.
Remember that Sussex had only been Christian for a few decades at most when Cuthman was active. Many people would have been first-generation Christians, still learning what it meant to follow Christ, and some pockets of paganism likely remained in remote areas.
Cuthman's preaching was apparently powerful and effective, authenticated by the miracles that accompanied it. The sources tell us that many healings and other miracles occurred through his prayers, confirming the truth of the Gospel message he proclaimed.
Miracles and Signs
Beyond the miracles already mentioned (the obedient sheep, the divine visitor who helped with the roof beam), various other miraculous events were attributed to Saint Cuthman:
Provision in Poverty: Despite living in voluntary poverty as a hermit, Cuthman never lacked what he needed. God provided for him through the charity of neighbors and through miraculous provisions.
Healings: People who came to pray at his church or who sought his intercession were healed of various illnesses and afflictions.
Protection from Evil: The legend of Chanctonbury Ring involves Cuthman thwarting the Devil's attempt to drown the Christians of Sussex by digging a channel to let in the sea. Cuthman discovered the plot and tricked the Devil by holding a candle behind a sieve (making it look like dawn was breaking) and knocking the local rooster off its perch so it would crow. Hearing the cock crow and seeing what he thought was sunrise, the Devil fled, leaving the partially dug channel that became the Devil's Dyke, a famous geographical feature near Brighton. While this legend is folkloric in nature, it reflects the people's belief that Cuthman was a powerful spiritual protector of the region.
The Hanging of Gloves on a Sunbeam: One charming legend states that while working on his church, Cuthman would hang his work gloves on a sunbeam streaming through a window, and they would remain suspended there. This whimsical miracle captures the sense of Cuthman as living in a world where the boundary between nature and supernature was permeable.
Growth of His Reputation for Holiness
During his lifetime, Cuthman became known throughout Sussex and beyond as a holy man, a worker of miracles, and a powerful intercessor. People would travel to Steyning to pray at his church, to seek his counsel, or to ask for his prayers for healing or other needs.
His life of voluntary poverty, his care for his mother, his humility, and the evident power of God working through him combined to create a powerful witness to the reality of the Christian faith. In a recently Christianized land, Cuthman provided a living example of what holiness looked like—not distant or theoretical, but embodied in a simple shepherd who loved God and neighbor with his whole heart.
Death and Immediate Veneration
The Hermit's Death
Saint Cuthman died in the mid-eighth century—the exact date is unknown, but it was likely sometime between 720 and 760 AD. He died peacefully in his cell at Steyning, his life's work accomplished.
The church he had built with his own hands stood as his monument. The people he had evangelized and served mourned his passing. He was buried near his wooden church, beside the River Adur (then called the Bramber River, which was navigable as far as Steyning).
His burial place immediately became a site of pilgrimage. People came to pray at his tomb, seeking his intercession for their needs. Miracles continued to be reported through his prayers even after his death, confirming his sanctity and his power as an intercessor before God.
Early Cult and Veneration
The veneration of Saint Cuthman began immediately after his death and spread rapidly throughout Sussex and eventually beyond. His cult (the term "cult" here meaning simply "veneration" or "devotion," not anything sinister) was firmly established before the Norman Conquest of 1066.
Evidence for his early veneration includes:
Church Dedication: His wooden church was initially dedicated to him (though it would later be rededicated to Saint Andrew, the original patron).
Place Names: Steyning came to be known as "Saint Cuthman's Port" (because the River Adur was navigable to that point, making it a small port), and official documents refer to "Saint Cuthman's Parish."
Liturgical Commemoration: Cuthman's name appears in several Anglo-Saxon liturgical calendars predating the Norman Conquest. Most notably, the old English Sarum Missal (used by the Saxons before the Norman invasion and preserved at Jumièges monastery) includes a proper Mass for his feast day.
Royal Connections: King Æthelwulf of Wessex, father of the famous King Alfred the Great, was buried in Cuthman's church at Steyning in 857 or 858 AD. This royal burial in Cuthman's church less than a century after the saint's death demonstrates the importance and prestige that the site had already achieved.
Popular Devotion: Pilgrims visited his tomb seeking healing and other graces, and the people of Steyning and the surrounding region had a special devotion to their local saint.
Medieval and Post-Norman Development
Edward the Confessor and Fécamp Abbey
A significant development in the history of Cuthman's cult occurred during the reign of Saint Edward the Confessor (reigned 1042-1066, the last Anglo-Saxon king before the Norman Conquest).
Edward, who was himself canonized and is venerated as a saint (feast day October 13), had spent many years of his youth in exile in Normandy and had developed strong connections to Norman monasteries. In a decision that would have lasting consequences for Cuthman's legacy, Edward gave the church at Steyning to the Abbey of the Holy Trinity at Fécamp in Normandy.
Fécamp Abbey was one of the most important Benedictine monasteries in Normandy, founded in the seventh century and famous (even today) for the production of Bénédictine liqueur on its grounds. When the monks of Fécamp took possession of Steyning church, they established a cell (a small dependent monastery) at the site.
Translation of Relics to Normandy
After the Norman Conquest in 1066, the monks of Fécamp decided to translate (move) Saint Cuthman's relics from Steyning to their mother abbey in Normandy. This translation of relics was a common practice in the medieval period—prestigious monasteries would seek to acquire the relics of saints to enhance their prestige and to serve as focal points for pilgrimage.
The relics of Saint Cuthman were ceremoniously taken across the English Channel to Fécamp, where they were received with great honor and placed in a shrine in the abbey church. The monks of Fécamp possessed a biography of the saint (likely based on older English sources), which they preserved and which eventually found its way into the great collection of saints' lives, the Acta Sanctorum.
Spread of the Cult on the Continent
The presence of Cuthman's relics at Fécamp led to the spread of his cult throughout Normandy and beyond. His feast day (February 8) was celebrated in many religious houses in northern France. Evidence of his continental veneration includes:
The German Engraving: A beautiful engraving of Saint Cuthman with his mother in the wheelbarrow was created around 1450 by Martin Schongauer, a famous German artist. This artwork, created some 700 years after Cuthman's death and hundreds of miles from England, demonstrates how widely his story had spread.
Ripon Cathedral Carving: A choir stall carving at Ripon Cathedral in North Yorkshire, dating from shortly after 1450, depicts Cuthman with a three-wheeled wheelbarrow. This shows that even in England, far from Sussex, his memory was treasured.
Inclusion in the Acta Sanctorum: In 1658, the Bollandist scholars (a group of Jesuit hagiographers who compiled comprehensive lives of the saints) published Cuthman's biography in their monumental Acta Sanctorum, officially listing his feast day as February 8. This inclusion gave his cult official recognition throughout the Catholic Church.
Martyrologies: German and other continental martyrologies included Saint Cuthman, listing him among the saints worthy of universal veneration.
The Guild of Saint Cuthman
At Chidham, Cuthman's birthplace, a Guild of Saint Cuthman existed from at least the early 16th century. This guild was mentioned in tax records from 1522 during the reign of King Henry VIII, when it was subject to taxation. The existence of this guild several centuries after Cuthman's death demonstrates the enduring local devotion to the saint.
Guilds in medieval England were often religious confraternities—associations of laypeople who gathered for mutual spiritual support, charitable works, and to honor a particular saint. The Guild of Saint Cuthman would have organized prayers, Masses, and charitable activities in the saint's name.
The Reformation and Decline of Veneration
The Protestant Reformation in England under Henry VIII and his successors (1530s-1558) brought dramatic changes to the veneration of saints. The new Church of England discouraged or forbade the practices associated with Catholic devotion to saints—pilgrimages, prayers for their intercession, veneration of relics, and celebration of their feast days.
Many shrines were destroyed, relics scattered or lost, religious guilds suppressed, and saints' feast days removed from calendars. The cult of Saint Cuthman in England largely disappeared during this period, though his memory was preserved in local folklore and in the place name Steyning.
The church that Cuthman had built (which had been rebuilt in stone by the Norman monks and rededicated to Saint Andrew) continued as a parish church, but without its explicit connection to Cuthman's memory.
On the continent, however, where the Reformation had less impact or where Catholicism remained strong, Cuthman's feast continued to be observed in some places, particularly at Fécamp Abbey, which retained his relics.
Modern Revival and Recognition
The Twentieth Century Rediscovery
In the 20th century, interest in Saint Cuthman experienced a remarkable revival, both within the Anglican Communion and in broader British cultural consciousness.
Christopher Fry's Play
The single most important factor in reviving public awareness of Saint Cuthman was the verse play "The Boy with a Cart: Cuthman, Saint of Sussex," written in 1938 by Christopher Fry (1907-2005), one of England's most distinguished 20th-century playwrights.
Fry's play, written in beautiful poetic language, tells Cuthman's story with warmth, humor, and deep spiritual insight. It portrays Cuthman as a simple but profound figure whose faith moves mountains and whose love transforms lives. The play explores themes of vocation, divine providence, filial duty, and the cooperation between human effort and divine grace.
The play's most famous lines capture its essence:
"It is there in the story of Cuthman, the working together
Of man and God like root and sky; the son
Of a Cornish shepherd, Cuthman, the boy with a cart,
The boy we saw trudging the sheep-tracks with his mother
Mile upon mile over five counties..."
In 1950, the play received a prestigious production at the Lyric Theatre in Hammersmith, London. It was directed by the legendary actor and director John Gielgud (1904-2000) and featured Richard Burton (1925-1984) in the title role of Cuthman. Burton, who would go on to become one of the most famous actors of his generation, was then just 25 years old and still early in his career. His powerful performance as Cuthman was recorded, and clips of Burton reading from the play can still be heard today.
The success of Fry's play introduced Saint Cuthman to a whole new generation and established him in popular consciousness as a beloved English saint and cultural figure.
Restoration of Cuthman's Name to the Church
One of the most significant developments in the modern revival of Saint Cuthman's cult was the restoration of his name to the dedication of Steyning Parish Church.
As mentioned earlier, the church that Cuthman built had been rebuilt in stone in the 13th century by the monks of Fécamp and rededicated solely to Saint Andrew, with Cuthman's name being dropped from the dedication. For nearly 800 years, the church was known only as St. Andrew's Church, Steyning.
In January 2007, a movement began within the parish to restore Cuthman's name to the church's dedication alongside Saint Andrew. The parishioners felt it was unjust and historically inappropriate that the founder of their church, the saint who had given his life to build the first house of prayer on that site, should be forgotten while only the original patron (Andrew) was remembered.
After appropriate consultations and procedures, the movement succeeded. The church was officially rededicated to "St. Andrew and St. Cuthman," giving precedence to the Apostle Andrew (as befits his status as one of the Twelve) but reincluding the humble hermit who actually built the church.
Today, the Church of St. Andrew and St. Cuthman stands as a living memorial to both saints and serves a thriving Anglican parish.
Modern Devotional Elements
The modern parish church in Steyning includes several features commemorating Saint Cuthman:
The Cuthman Chapel: A side chapel within the church is dedicated to Saint Cuthman and serves as a place for prayer and reflection on his life and example.
Stained Glass Windows: Two beautiful stained glass windows in the south aisle depict scenes from Cuthman's life, created by artists of the Arts and Crafts movement. These windows show key moments from his story, including the building of the church and the miraculous assistance he received.
Statue by Penny Reeve: Outside the church stands a modern statue of Saint Cuthman by the sculptor Penny Reeve. The statue depicts Cuthman with his mother in the wheelbarrow, looking lovingly down at her as he prepares to push the cart. It's a touching and beautifully executed work that has become an iconic image of the saint.
Town Emblem: The town of Steyning has adopted the image of Cuthman pushing his mother in the wheelbarrow as the official town emblem. This image appears on the town sign and in various civic contexts, making Cuthman the perpetual patron and symbol of the community.
Academic and Historical Interest
Modern scholars have taken renewed interest in Saint Cuthman as part of broader studies of Anglo-Saxon Christianity and English saints. Academic articles have been published examining his cult, his historical context, and the development of his legend.
Notable scholarly contributions include:
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G. R. Stephens and W. D. Stephens, "Cuthman: A Neglected Saint," in the journal Speculum (1938), which helped revive academic interest in the saint
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Various studies of Anglo-Saxon Sussex that discuss Cuthman's role in the Christianization of the region
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Articles in the Oxford Dictionary of Saints and other reference works that have established Cuthman's place in the canon of English saints
Celebration of His Feast Day
Saint Cuthman's feast day, February 8, is now celebrated in various ways:
Anglican Observance: The Church of England includes Saint Cuthman in its calendar of lesser festivals. Anglican churches, particularly in Sussex, may observe his feast with special prayers and commemorations.
Catholic Recognition: While not as widely celebrated in Catholic contexts (since most English Catholic churches follow the general Roman calendar rather than local English traditions), some Catholic communities interested in pre-Reformation English saints have begun to commemorate Cuthman.
Ecumenical Interest: Cuthman has become a figure of ecumenical interest, venerated by Catholics, Anglicans, and Orthodox Christians as a saint of the undivided early medieval Church.
Local Celebrations: The parish of Steyning and the town itself sometimes organize special events around Cuthman's feast day, including lectures, concerts, and prayer services.
Orthodox Christian Veneration
Interestingly, Saint Cuthman has also been embraced by Orthodox Christians in England and elsewhere. The Orthodox Church, which maintains a strong tradition of venerating the saints of Britain from before the Great Schism of 1054, includes Cuthman among the "Saints of the West."
Orthodox parishes in England sometimes celebrate his feast, and Orthodox publications have published accounts of his life. He is recognized as a pre-schism Western saint whose veneration is fully compatible with Orthodox Christianity.
Theological and Spiritual Significance
The Sanctity of Ordinary Life
One of the most important lessons from Saint Cuthman's life is that holiness is not reserved for bishops, theologians, or those in positions of power and influence. Cuthman was a shepherd, a beggar, a manual laborer—one of the poorest and most marginal members of society. Yet he became a great saint.
His life demonstrates that sanctity is found not in grand gestures or heroic deeds (though those have their place), but in the faithful performance of everyday duties with love, in patient endurance of hardship, in trust in God's providence, and in humble service to those in need.
Every Christian is called to holiness—not to become a monk or hermit necessarily, but to live out their own vocation with the same fidelity and love that Cuthman showed. The parent caring for children, the worker at their trade, the sick person bearing suffering patiently—all can become saints by uniting their ordinary lives to Christ.
Filial Piety and the Fourth Commandment
Cuthman's devoted care for his invalid mother stands as one of the most beautiful examples in Christian hagiography of the virtue of filial piety—honoring and caring for one's parents, as commanded in the Fourth Commandment: "Honor your father and your mother" (Exodus 20:12).
When Cuthman's father died and his mother became paralyzed, he could have placed her in the care of others (if such care had been available) and pursued his own life and dreams. Instead, he dedicated himself completely to her welfare, even at tremendous cost to himself.
He became a beggar rather than abandon her. He constructed a wheelbarrow so he could take her with him wherever he went. He ensured her comfort and security before beginning work on his church. He cared for her until her death, never complaining, never resenting the burden.
This example speaks powerfully to every age, but perhaps especially to our own, when elderly parents are often seen as burdens to be avoided or delegated to institutions rather than as persons deserving honor, respect, and loving care from their children.
Cuthman shows us that caring for dependent parents is not an obstacle to holiness but can be a path to it—that the charity shown to one's own family is a supreme form of worship offered to God.
Poverty and Trust in Providence
Cuthman lived in radical poverty, yet the sources emphasize that he did so not from necessity alone but from spiritual conviction. Even when opportunities might have arisen to improve his material situation, he chose to remain poor, trusting in God's providence.
This voluntary poverty—what might be called "evangelical poverty"—is a sign of complete dependence on God. The person who has no possessions, no security, no resources of their own must rely entirely on God for daily bread. This dependence, while terrifying to human nature, creates a space for God to work and for faith to grow strong.
Cuthman's poverty also meant that when he built his church, everyone knew it was accomplished not by human wealth or power but by God's grace working through a poor man's faith. The church stood as a monument not to Cuthman but to God's faithfulness.
For Christians today, surrounded by affluence and consumerism, Cuthman's example calls us to examine our attachment to possessions and to consider whether our material abundance might actually be a spiritual poverty—a barrier to the kind of radical trust in God that Cuthman exemplified.
Cooperation Between Divine and Human Action
The central theological theme of Cuthman's life is beautifully expressed in Christopher Fry's play: "the working together of man and God like root and sky."
Cuthman did not sit passively waiting for God to build a church for him. He worked with his own hands, using every ounce of strength and skill he possessed. Yet he also knew that without God's help, his efforts would be in vain.
The miracle of the roof beam illustrates this perfectly. Cuthman struggled mightily with the beam, trying every method he could think of to position it. But when his human efforts proved insufficient, Christ Himself appeared to show him how to complete the work.
This pattern—maximum human effort combined with humble prayer for divine assistance—is the model for all Christian action. We are called to work as if everything depends on us, while praying as if everything depends on God. We are co-workers with God, synergists (to use the theological term) who accomplish together what neither God's grace alone nor human effort alone would achieve.
Building the Church
On a symbolic level, Cuthman's construction of a physical church building represents every Christian's vocation to build up the Church—the Body of Christ, the community of believers.
We all have a role in building the Church. Some do so through teaching, others through acts of charity, still others through prayer and witness. Like Cuthman, we often feel inadequate for the task. We lack resources, skill, and strength. But if we begin the work in faith, trusting that God will provide what we lack, we too will find that Christ comes to help us complete what we cannot finish alone.
The Church is not built primarily by the wise, the powerful, or the wealthy. It is built by humble believers like Cuthman who simply love God and their neighbor and do what they can with what they have.
The Power of Intercessory Prayer
The miracles that occurred through Cuthman's prayers—during his life and after his death—demonstrate the power of intercessory prayer, especially the prayers of the saints.
Christians believe that the saints in heaven continue to pray for us on earth, and that their prayers are especially efficacious because they have been perfected in love and stand in the immediate presence of God.
Cuthman, the humble hermit who spent countless hours in prayer in his little wooden church, became a powerful intercessor. People came to him seeking healing, guidance, and blessing, and God answered their prayers through Cuthman's intercession.
This encourages us to develop our own prayer lives and to seek the intercession of the saints. We are surrounded by a "cloud of witnesses" (Hebrews 12:1) who cheer us on and pray for us. Cuthman is among them, still interceding for those who call upon him, especially for shepherds, for the poor, for those caring for elderly parents, and for all who struggle to remain faithful in difficult circumstances.
Saint Cuthman and the Contemporary Church
Relevance for Today
Though Saint Cuthman lived over twelve centuries ago in a world vastly different from our own, his example remains powerfully relevant for Christians today.
In an age of family breakdown, Cuthman's devoted care for his mother challenges us to honor our parents and to prioritize family obligations even when they require sacrifice.
In an age of materialism and consumerism, Cuthman's voluntary poverty and trust in providence invite us to examine our own relationship with possessions and to consider whether we have become slaves to the things we own.
In an age of celebrity and self-promotion, Cuthman's humility and hiddenness remind us that the greatest sanctity often goes unnoticed by the world, known only to God.
In an age of instant gratification, Cuthman's patient, long-term labor on his church—carried out day by day, year by year, with setbacks and struggles—teaches us perseverance and the value of work accomplished slowly and carefully.
In an age of cynicism and doubt, Cuthman's simple faith and expectation of miracles challenge us to believe that God still acts in the world today and that nothing is impossible with God.
Patron and Intercessor
Saint Cuthman is recognized as the patron saint of:
Shepherds: His occupation as a shepherd and the miracles associated with his care of sheep make him the natural patron of those who care for flocks.
The Poor and Those in Poverty: His own experience of poverty and begging, borne with patience and trust, make him a powerful advocate for the poor.
Those Caring for Elderly or Disabled Parents: His exemplary care for his paralyzed mother makes him the ideal intercessor for those facing similar challenges.
Steyning and West Sussex: As the local saint of the region, he is invoked as a special protector and patron of the area where he lived and worked.
Church Builders and Construction Workers: His literal work of building a church makes him a patron of those engaged in similar work, both physical construction and spiritual "building up" of communities.
Christians facing any of these circumstances can invoke Saint Cuthman's intercession with confidence, knowing that he understands their struggles from his own experience and that he desires to help them as he was helped by God.
Ecumenical Significance
In an era of increasing ecumenical dialogue and cooperation, Saint Cuthman holds special significance as a saint venerated across denominational lines.
He lived before the Great Schism between East and West (1054) and long before the Protestant Reformation (16th century). Therefore, he belongs to the common heritage of all Christians—Catholic, Orthodox, and Anglican alike.
His feast can be celebrated by Christians of all these traditions without controversy. His example of humble service, trust in God, and charitable love transcends theological divisions and speaks to the shared Christian calling to holiness.
In this way, Cuthman can be a point of unity rather than division—a reminder of the common roots from which all Christian traditions spring and a model of the sanctity to which all Christians are called.
Prayer to Saint Cuthman of Steyning
O Holy Cuthman, humble shepherd and devoted son,
you who cared for your mother with such tender love,
carrying her across the countryside in times of poverty,
never abandoning her despite the burden and hardship,
teach us to honor and care for our own parents
and to see in every act of family charity a service to God.
You who built a church with your own hands,
trusting that God would supply what you lacked,
laboring day by day until Christ Himself came to help you,
inspire us to offer our work to God's glory,
knowing that He who calls us will also equip us
and that no effort made for Him is ever wasted.
You who lived in holy poverty,
owning nothing yet lacking nothing,
begging for bread yet rich in faith,
free us from attachment to worldly possessions
and help us to trust completely in divine providence,
knowing that our Heavenly Father cares for us.
You who watched over your sheep with such care
that they obeyed your word and remained within the circle,
protect all shepherds, both literal and spiritual,
and guard the flocks entrusted to their care.
You who prayed constantly in your little wooden church,
your life hidden with Christ in God,
interceding for souls and glorifying His name,
pray for us now from your place in heaven,
that we too may grow in holiness and love,
and may one day join you in the presence of the Good Shepherd.
Intercede especially for:
- Those caring for elderly, sick, or disabled family members
- Those struggling in poverty or financial hardship
- Shepherds and all who tend flocks
- The people of Sussex and all who love your memory
- Those seeking to build up the Church in any way
Saint Cuthman of Steyning,
humble hermit, faithful son, and powerful intercessor,
pray for us!
Through Christ our Lord. Amen.
Conclusion: A Living Legacy
Saint Cuthman of Steyning may never have achieved the fame of great theologians like Augustine or Aquinas, the mystical heights of Francis or Teresa, or the martyrdom of Stephen or Sebastian. He was a simple shepherd who became a simple hermit, who built a simple wooden church in a remote corner of England.
Yet his legacy has endured for over twelve centuries. His name is still honored, his story still told, his intercession still sought. The church he built (though rebuilt in stone) still stands and still serves the Christian community. His image still graces the town he made holy by his presence.
Why? Because Cuthman embodied virtues that never go out of style—love, humility, faith, perseverance, charity, and trust in God. Because his life answers the deepest questions of the human heart: How should I love my family? What should I do with my life? How can I serve God? Can I trust Him when I have nothing?
Cuthman's answers to these questions, lived out in the concrete circumstances of his life, continue to inspire and challenge us. His wheelbarrow, carrying his paralyzed mother across Sussex, has become a universal symbol of filial love. His wooden church, built with poverty and prayer, has become an image of faith that moves mountains.
As we face our own challenges—caring for aging parents, struggling with financial insecurity, wondering how to serve God with our limited abilities—Saint Cuthman walks beside us, encouraging us, praying for us, reminding us that the God who helped him will help us too.
May we, like Cuthman, trust in God's providence. May we, like him, love our families with devoted care. May we, like him, offer our work to God's glory. And may we, like him, persevere in faith until Christ Himself comes to help us complete the work we cannot finish alone.
Saint Cuthman of Steyning, pray for us!
For Further Reading
For those wishing to learn more about Saint Cuthman of Steyning, the following resources are recommended:
- Christopher Fry, The Boy with a Cart: Cuthman, Saint of Sussex (1939) - The beautiful verse play that revived interest in the saint
- The Bollandist Acta Sanctorum, February Volume II (1658) - Contains the medieval biography of the saint preserved at Fécamp
- S. Baring-Gould, Lives of the Saints - Includes an entry on Cuthman
- David Hugh Farmer, The Oxford Dictionary of Saints - Modern scholarly treatment
- The Venerable Bede, Ecclesiastical History of the English People - For context on the Christianization of Sussex
- Parish website of St. Andrew and St. Cuthman, Steyning (steyningparishchurch.org) - For information on modern devotion and the church
Feast Day: February 8
Born: c. 681 AD at Chidham, Sussex
Died: mid-8th century at Steyning, Sussex
Patron: Shepherds, the poor, those caring for elderly parents, Steyning and West Sussex
May the humble shepherd who became a great saint intercede for us all!
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