Funk, Dessoulavy. A Manual of Church History. 1910. Volume 1.

A MANUAL OF CHURCH HISTORY
VOL. I.
A MANUAL
OF
CHURCH HISTORY
BY
Dr. F. X. FUNK
PROFESSOR OF THEOLOGY AT THE UNIVERSITY OF TÜBINGEN
SECOND IMPRESSION OF THE

AUTHORIZED TRANSLATION
FROM THE 5TH GERMAN EDITION
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FOREWORD
In composing this Manual our aim was to cast into handy form
those main facts of Church History with which every well-
trained theological student should be familiar. To attain this
end was necessary, whilst neglecting nothing
it of importance,
to eliminate everything irrelevant or of minor interest, to be
content with the briefest possible descriptions, and to arrange
our matter in such wise as to make our studious youth thoroughly
at home in the vast region of the History of the Church.
In the hope of giving an impulse to deeper study, we have been
at pains to name the best and most recent works on each
subject, and to refer at some length to the more famous points
of controversy. In what concerns antiquity, in order to culti-
vate the spirit of research, we deemed it well, so far as
considerations of space permitted, to refer in the footnotes to
the original works. To have attempted more would have
enlarged this work beyond all reasonable proportions, an(J
increased correspondingly the labour of the student. Every
teacher knows by experience how much depends on due measure,
and several historians (e.g. Alzog), who, in beginning, were
unmindful of this need, were ultimately compelled to abridge
their more ponderous works to suit the convenience of colleges.
The desire of being, before all else, brief, explains why we
have allowed the facts to speak for themselves, and have, so
far as possible, refrained from comment. A philosophy of
history presupposes a full knowledge of the facts, and where
brevity is needed, it is best to confine oneself to the facts.
The first edition of this work was published in 1886. On
vi Foreword
mature consideration we were, however, convinced that the

desire to be brief had led us to omit too much, and that some
sections might with advantage be enlarged, without detriment
to our principles that such enlargement would make some
;
parts of our work clearer, and that it would still be possible

to show the relative importance of different paragraphs by the
use of different type. We accordingly made such alterations
as seemed called for in the three subsequent editions (1890,
1898, 1902), on the second of which was made a French
translation, which has been several times republished
(6th ed. Paris, 1904), whilst the fourth was also rendered
into Italian (Rome, 1903-04).
This present (fifth) edition, although it has been abbreviated
here and there, is, on the whole, larger than its predecessors.
It has been entirely recast and variously improved. There
were also a few recent events to chronicle, and some account
had to be given of the latest research.
Simultaneously with the appearance of the third edition
of this work, we began to publish a series of special Studies
[Abhandlungen und Untersuchungen) , of which, so far, two
volumes have been issued, whilst a third is in the press. These
Studies have for their object the elucidation of a certain num-
ber of points which are only touched on in the present Manual.
They are also designed to furnish students with an object-
lesson in scientific research. Owing to the third volume of
the Studies not being as yet out of the press, our references
will be given to the sections and not to the pages.
TRANSLATOR'S NOTE
No alterations, save a few of small importance (e.g.
the explanation in brackets Vol. I, p. 373) have been

made in the body of the text. The Translator is,
however, responsible for the references to English trans-

lations scattered among the footnotes. The Index
at the end of Vol. II has been greatly enlarged so as
to include the authors mentioned in the notes, and,
when necessary, initials have been added to facilitate
identification.
sax
vll
CONTENTS
Foreword .......... PAGE

v
Translator's Note ........ vii
......
Abbreviations and Symbols xv
Introduction .........
..... i
i.
2.
The Meaningof Church History
Division of Church History .....
..... 3
i
3. The Sources of Church History

4. Sciences Auxiliary to Church History
5. The Literature of Church History
....
....
4
8
10
I.—CHRISTIAN ANTIQUITY
Chapter I. The Founding of the Church —Her Develop-

ment and Persecutions . . . . 17
6.
7.
of the Redeemer .......
The Preparation of the Olden World for the Coming
Christ, Saviour of the World and Founder of the Church

17
20
8. The First Whitsuntide, the Birth of the Church, the
9.
10.
The Apostle Paul
The Apostle Peter
.......
.......
.22
Death of James the Greater . . . .
24
27
1 1 The Council of Jerusalem and the Dispute at Antioch . 29
12. John, James the Less, and the other Apostles . . 31
13. The Spread of Christianity . . . . «33
14. The Reasons of the Rapid Spread of Christianity . . 35
15. Obstacles encountered by Christianity, the Causes of
the Persecutions . . . . . . «37
16. The Ten Great Persecutions in the Roman Empire . 39
17.
of the Mind ••%•••-•
The Struggle against Christianity with the Weapons
LX
50
Contents
FA.GB
Chapter II. The Constitution of the Church • .
18. The Clergy 52
of the Clergy
20. Dioceses and Provinces
......
19. The Preparation, Selection, and Means of Subsistence
..... 56
58
21. The Oneness of the Church and the Roman Primacy 59
Chapter III. Worship, Discipline, and Morals . 62
22. Baptism, the Apostles' Creed, Rebaptism 62
24. The Penitential Discipline

25. Festivals and Fast-days
.....
23. The Eucharist, the Agape, the Disciplina Arcani
the Paschal Quarrel

;
. 65
68
71
26. The Christian Morals 74
....
. .
Chapter IV. Heresies and Schisms 78
......
27. The Meaning of Heresy and Schism
and Menander
—
Simon Magus
78
the Elkasaites ......

—
28. The Judaising Christians The Ebionites, Cerinthus
80
......
29. Gnosticism, its Origin
30. Individual Gnostics
.......
and General Characteristics 82
84
31. Manichaeism
32. The Monarchians ......
....
90
92
34. Montanism .......

33. Millenarianism or Chiliasm
35. The Schisms of Novatian, Felicissimus, and Meletius

95
96
97
Chapter V. Ecclesiastical Literature 100

36. The
37. The
38. The
Growth
Apostolic Fathers .....
of Ecclesiastical Literature
Apologists and other Writers of the Second Century

100
101
106
40. The Latin Literature .....

39. Greek Writers of the Third Century 109
114
IL—CHRISTIAN ANTIQUITY
Chapter I.
Islam .........
The Spread of Christianity and the Rise of
41. The Spread of Christianity and the Decline of Paganism

117
in the Roman Empire 117

42. Christianity in Asia and Africa . 123
43- Christianity among the Germans 125
44. The British Isles • 129
45- The Islam . 131
Chapter II. Development of the Church's Doctrine —

46. Summary of the Matters in Dispute ....
Theological Dissensions, Heresies, and Schisms 134
J 34
47.
48.
The
.......
Beginning of the Arian Controversy
General Council
The Further History and End of Arianism
; the First
.
135
138
— —
Contents XI
Chapter II. continued.
Council ........
49. The Pneumatomachic Quarrel and the Second General
142
50. Disputes
Arian Quarrel ......
connected with, or contemporaneous with, the
145
51.
52.
Origenism
The Donatist Schism
. .
..... 148
151
53.
54.
Apollinaris of Laodicea
—
.....
The Beginning of the Christological Controversy
Nestorianism the Third General Council, 431

153
154
55. Monophysitism and the Fourth General Council, 451 157
56. The Three Chapters and the Fifth General Council, 553 161
57. Monothelism and the Sixth General Council, 680-81 163
58. The Anthropological Controversy 166
Chapter III. The Constitution of the Church 173

59. Church Offices 173
60.
Duties of the Clergy .....
Concerning the Education, Election, Maintenance, and
174
62.
63.
The Rise
New
of Parishes
Patriarchates
.....
61. The Legal Situation of the Clergy, the Clerical Privilege
......
177
179
181
64.
65.
Chapter
The Councils
IV.
.......
The Roman Church and its
Worship, Discipline, and Morals

Primacy . 182
186
.
189
66. Baptism and the Catechumenate 189
67.
68.
69.
Penance ........
Liturgy, Communion, and Eulogies
.....
Festivals and Fast-days
192
196
197
70. Saint and Image Worship Pilgrimages 202
.......
;
71. Sacred Buildings, Vessels, and Vestments 205

72. Monasticism 209
73. Christian Influence in the Social and Moral Life 214
Chapter V. Ecclesiastical Literature 218

74. General Character of the Literature of the Period 218
75. Eastern Writings of the Fourth and Fifth Century 219
76. The Latins of the Fourth and Fifth Century 225
77. Greek Writers of the Sixth and Seventh Century . 229
78. Latin Writers of the Sixth and Seventh Century . 231
I.—THE MIDDLE AGES

Chapter I. Progress and Vicissitudes of Christianity 234
79. The Alemanni, Bavarians, Thuringians, and Frisians 234
81. The Saxons

82. The Scandinavian Races
.....
80. St. Boniface, the Apostle of the Germans 237
240
241
83. The Slavs and Hungarians 243
84. The Mohammedans in Spain and Sicily 247
Xll Contents
Chapter II. The Papacy and the Empire ....

8$. The Beginning of the Papal States and the Re-establish-
PAGE
249
86.
Eighth Century .......
—
ment of the Empire of the West The Popes of the
....
The Popes of the Carlovingian Period
249
254
87. —
The Tenth Century the Ottonians and Crescentians 257
88. —
The Eleventh Century Tusculan and German Popes . 261
89. The Paulicians and Bogomiles ....

Chapter III. Early Mediaeval Heresies and Controversies
90. The Image-breakers and the Seventh General Council

265
265
267
91. Controversies concerning the Filioque and Adoptionism 271
93. The Eucharistie Controversy ....

92. Gottschalk and the Predestinarian Controversy 272
273
94. Photius
95.
—
The Greek Schism
....—
Legality of Fourth Marriages
Council, 869-70
. .
Eighth General
275
279
Chapter IV. The Organisation of the Church 281

96. Archdeacons, Deans, Lay Patronage, Testes Synodales
and Canons 281
97. Legal Status of the Clergy
Church Offices ......
—
—Princely Nominations to
283
98. The
Ecclesiastical Advocates ....
Property and Revenues Tithes-
Church's
99. The False Decretals and Later Collections of Canons

285
287
Chapter V. Worship, Discipline, and Morals . 290

100. Liturgy, Communion, Preaching, and Chant 290
101. The Penitential Discipline —
Church Penalties 293
102. Feast-days and Fasts 295
103. Saint
104,
105.
Monasticism
Religion and Morals
....
and Relic Worship . 297
298
300
Chapter VI. Literature and Education 303

106. Greek Literature 303
107. Latin Literature 304
108. Formation of the Clergy . 307
IL—THE MIDDLE AGES

Chapter I. The Papacy and the Empire . 309
109. The Quarrel about Investiture —Ninth General Council
1123 309
The Roman Republic

—
—
....
no. The Schism of Anacletus Tenth General Council, 1139
—
in. The Schism of Barbarossa Eleventh General Council
317
1 1 79 —
Thomas Bccket and Henry II of England 319
112. Innocent III —Twelfth General Council, 12 15 325
—
Contents Xlll
Chapter I. continued.
113. The Papacy under the Last Members of the Staufen
—
House Thirteenth General Council, 1245 . . 328
114. The Last Popes of the Thirteenth Century Reunion —
with the Easterns —Fourteenth General Council, 1274 332
Chapter II.
........
The Spread of Christianity and Conflict with
the Islam 336
116.
East
The Crusades
.........
....
—
115. Conversion of North-Eastern Europe Missions to the
336
339
117. Conflict with the Islam in Europe 348
Chapter Sects and Heresies

III. 35°
118. Cathari and Albigenses 35°
119. The Waldensians 35 2
120. Smaller Sects 354
12 z. The Inquisition 357
122. The Roman See

123. The College of Cardinals
.....
Chapter IV. The Organisation of the Church
....
.
359
359
362
124. Cathedral Chapters and Episcopal Elections- Vicars
General and Titular Bishops .
364
125. The Corpus Iuris Canonici
126. Sacerdotal Celibacy
127. Monas ticism
....
......
365
366
368
Chapter V.
128. Prayer
129.
and Worship
Church Festivals
....
Worship, Morals, and Christian Art
.....
379
379
382
130. Ethico-Religious Status of the Period 384
131. Architecture: the Romanesque Style 385
Chapter VI Church Literature . 388

—Realism and Nominalism
132. Scholasticism and Mysticism
133. The Universities ....
134. The First of the Scholastics
-
388
389
391
.....
•
135. The Heydey of Scholasticism • 393

136. The Mystics • 395
.
ABBREVIATIONS AND SYMBOLS
A. Archiv.
Abh. Abhandlungen.
Abh. Göttingen, Leipzig, München = Abhandlungen der kgl. Ges. der Wissen-
schaften zu Göttingen, der kgl. sächsischen Ges. d t W, zu
Leipzig, der Akademie d t W, in München, hist. Kl,
Abp. Archbishop.
An. Boll. Analecta Bollandiana.
Antv. Antwerp.
Acta SS. Acta Sanctorum, ed. Bollandus.
A . T. A Ites Testament.
Aug. Vind. Augsburg.
A. u. U. Abhandlungen und Untersuchungen.
Bp. Bishop.
Bg, Biography,
CG. Konziliengeschichte.
Col. Cologne.
c« chapter, canon, circa.
d. deutsch or German article.
Flor. Florence.
/. für.
G. Geschichte.
H.E, Historia ecclesiastic a
H.F, Hist. Franc.
H. Historia or Haereses.
Hist. Historisch.
J. Jahrbuch.
J. Th. St. Journal of Theological Studies,
K. Kirche, König, Kaiser, King.
k. kirchlich katholisch.
Kath t Katholik (published at Mainz),
KG. Kirchengeschichte.
KL. Kirchenlexikon by Wetzer and Weite, 2nd ed,
KR. Kirchenrecht,
Lips. Leipzig.
Lon. London.
Ludg. Lyons.
MA. Mittelalter, Middle Ages;
Med. Milan.
Mg. Monography.
MG. Monumenta Germaniae.
MICE, Mitteilungen des Instituts für österreichische Geschichtsforschung.
Nachr, Nachrichten.
N.A< Neues Archiv der Gesellschaft für ältere deutsche Geschichtskuni:
N.F. New series.
N.T, Neues Testament, New Testament«
xv
xvi Abbreviations and Symbols
O.T. Old Testament.

Par. Paris.
P.G» Patrologiae cursus computus, ed. Migne, series graeca.
P.L» item, series latin a.
P, Pope, part.
R. Royal.
RE. derchr. A = Real-Encyklopädie der christlichen Altertümer, ed. Kraus,
.
RE. f. pr. Th. = Real-Encyklopädie für protestantische Theologie,

R. Qu. Römische Quartalschrift.
RHE. Rev. d'histoire ecclisiastique.
Rquh. Rev. des questions historiques.
SB. Berlin, Wien, München = Sitzungsberichte der Akademie der Wissenschaften
zu Berlin, Wien, München, philos. hist. Kl.
St. a. ML. Stimmen aus Maria-Laach.
St. Bened. Studien und Mitteilungen aus dem Benediktiner- und Cisterzien-
orden.
St. u. Kr. Theologische Studien und Kritiken,
Th. Theologie.
Th. Qu. Theologische Quartalschrift.
T. u. U, Texte und Untersuchungen, ed. O, v, Gebhardt and A. Harnack.
u. und.
Ven. Venice.
Vind. Vienna.
W. Wissenschaft.
W.G. Weltgeschichte,
WW. Werke.
Z. Zeitschrift.
* Works published, or in course of publication, in the Vienna Corpus

Scriptorum Eccl. Lat. t or by the Prussian Academy of Sciences,
•f
Date of death.
J Acts published by Ruinart.
A MANUAL
OF
CHURCH HISTORY
INTRODUCTION 1
§1
The Meaning of Church History
On the Church, as a society instituted by our Redeemer for

the salvation of the world, there devolved the duty of preach-
ing to all nations the religion proclaimed by Christ. To
accomplish this task she had to undergo a certain develop-
ment in both space and time, a development which might
appropriately be called the outward History of the Church.
This history tells us how Christianity grew, was fostered
here, and
back there it tells us of her varying fortunes,
set ;
of her persecutions, and of her ever-changing relations to

the State for the Church at her very inception encountered
;
opposition, and was withstood by a notable portion of that

world to which she brought her good news, whilst the nations
and princes, even after their conversion, by no means con-
tinued to regard her with feelings of unalterable esteem.
But, like the grain of mustard seed, which was to become
a great tree {Matt. xiii. 31), the Church has a deeper history.
The tree does not merely spread its boughs over the earth ;
it is m
itself a structure of mighty complexity, which, never-
theless, however different it may seem, remains fundamentally
1
De Smedt,Introductio generalis ad historiam eccl. critice tractandam,
1876 Principes de la critique historique, 1883
; Nirschl, Propädeutik der
;
KG. 1888; Moeller, Traitd des itudes historiques, 1888; E. Bernheim,

Lehrbuch d. hist. Methode, 4th ed. 1903 H. Kihn, Enzyklopädie u. Methodo-
:
logie d. TA.1892.
VOL. I B
2 A Manual of Church History
identical with the seed from which it sprang. So is it with the

Church, is who body of
at once the harbinger of a definite
doctrine, and an institution with a well-defined constitution,
worship, and discipline. Her Founder laid, indeed, the ground-
work of all this whilst He tarried on earth, but the fuller
construction was to be the work of time, and it is in the
description of this gradual achievement that the true inward
History of the Church consists. Though the Gospel is indeed
God's Word, and as such is substantially unchangeable, this
does not exclude a certain mutability in the Church. Thus by
each succeeding heresy she was forced to give a clearer meaning
to her teaching, that the truth might be disengaged from error.
With the increase of her power and with the successive changes
in the secular government, she was herself called upon to
modify her organisation. Ecclesiastical functionaries called
into being in one period, disappeared in the next, or changed
circumstances rendered their duties more, or less, comprehensive.
So was it also with worship and discipline, so likewise with
philosophy, all of which cling so closely to doctrine. Institu-
tions which suited the Church in her infancy were, later on,
allowed to grow obsolete, or else were transformed, their
substance alone remaining under a different shape. Bearing
in mind the twofold movement which is characteristic of the
life of the Church, we may therefore define her History as the
scientific exposition of the outward and inward development of

the society established by Christ.
The word ' Church ' (German, Kirche) seems to have come
from the Greek KvpiaKov (seil. oUelov), which was already in use at
the beginning of the fourth century to denote the Church as the
House of God. It is found among the Goths (kureiko), from whom
it passed into all Germanic languages, and even into those of
the Slavonic branch. The derivation of the word from the Celtic
cyrch, cylch—z. circle or place of assembly, or from yet other roots,
has little to commend it ; Kluge, Wörterbuch d. deutschen
cp.
Sprache, 6th ed. 1898, p. 206 E. Glaser, Woher kommt d.
;
Wort Kirche ? 1901.

' '
The equivalent expression in use among
the Romance nations (eglise, iglesia, chiesa) is likewise derived from
a Greek word (ex/cAô-ia) .1
1
As Duchesne {Hist. anc. de V Eglise, I, p. 52) points out, ecclesia is
practically a synonym of synagoga. Trans.
Division of Church History 3
§2
Division of Church History
To obtain a clear view of the eventful history of the

Church during the nineteen centuries of her existence, we
must needs divide up its contents, combining like with like,
and finally reuniting the different series thus formed, as
constituent parts of a whole. Now, seeing that the Church
is not only very ancient, but is also a highly complex
organism, it follows that this division may be made equally
well on the basis of the sequence of the events in time, or on
that of their logical connection. The first method will result
in chronological sections or periods.
The importance of these chronological sections varies
according to the moment of the events comprised in each. It
is customary to Church History into three portions into
split —
Antiquity, the Middle Ages, and Modern times each section —
being subdivided into shorter periods. As to the limits of
these divisions, historians do not agree on the whole, it
;
seems to us most reasonable to bring Antiquity to a close with

the Sixth General Council, of which the Council in Trullo (692)
was the natural complement. In this period, during which
the Church's constitution received the form which it was to
preserve, it is among the Greeks and Romans, who were also
the first to assimilate the Gospel, that we find the principal
confessors of the Faith. The Middle Ages, during which the
neo-Latin and Germanic nations play the greatest part,
extends to the time of the Great Schism of the West. Among
its outstanding features may be mentioned the schism between
East and West, and the political supremacy of the Popes.

Modern times, which have witnessed the dissolution of Western
Christendom into a plurality of sects, and the gradual restric-
tion of the political power of the Papacy, comprise the Church's
history from the beginning of the sixteenth century to the present
day. As to the subdivision of these periods, both Antiquity
and Modern times fall naturally into two portions, the former
being halved by the Edict of Milan (313), whilst the latter is
divided into unequal parts by the French Revolution (1789).
Lastly, the Middle Ages form three sub-periods, the first ending
B 2
with the death of Alexander II (1073), the second beginning

with Gregory VII and ending with Celestine V (1294), and
the third beginning with the pontificate of Boniface VIII and
closing with the end of the Great Schism of the West.
In special sections or chapters, which we shall devote
to considering the materials bearing on particular points
within each period, we shall discuss the different aspects of
ecclesiastical life, the spread of the Gospel, the Church's
constitution, &c.
It is customary, especially in bulkier works, to call the first

century the Apostolic Period, and to deal with it apart. Some
bring Antiquity to a close with the death of Gregory the Great in
604 (Kraus), others. prolong it until the year 800, when the Empire ol
the West was re-established (Hase) There is the utmost divergence
.
of opinion as to the limits of the mediaeval periods. By many the

first modern period is halved by the year of the Peace of Westphalia.
One author (Kraus) proposed to consider the fall of Constantinople
(1453) as marking the commencement of Modern times.
§3
The Sources of Church History
The sources of Church History are those writings which

give us information concerning the Christian past. Of these,
some are original —written
documents, giving narratives of
eye-witnesses, or contemporary accounts written on hearsay,
inscriptions, monuments, .and other like testimonies dating
from the time when the events in question occurred. Others
are derivative such are ancient accounts based on documents,
;
now altogether or partially lost. Some sources are official,
emanating from public men writing in that quality ; others

are private, given by private individuals, or by public men
in their private capacity. Of all the kinds of sources, the
official, being by their nature original, are to be deemed
the weightiest. So far as Church History is concerned, the
documents which have the first claim to consideration are
Conciliar Acts and Decrees; Papal enactments, Bulls and Briefs;
Episcopal Charges and Pastoral Letters; Civil laws dealing
with the Church, compromises and Concordats made between
Church and State likewise Liturgies and other documents
;
— ;
The Sources of Church History 5
dealing with Divine Worship, Confessions of Faith, and Rules

of Religious Orders, as well as some of the more trustworthy
of the Acts of the Martyrs and Lives of the Saints. But even
all these would not suffice, and they must consequently be
supplemented by a judicious use of piivate sources, in the —
first instance of those which are original in their default, of
;
derivative accounts.
Documents of this description have, in order to facilitate
reference and research, been collected, and the same has been
done for the ecclesiastical literature, both of ancient and
mediaeval times. A third category of collections comprises
the sources of the History of the Church in particular regions.
The most noteworthy collections are the following :
I. Inscriptions —
and Monuments. De Rossi, Inscriptions
Christianae Urbis Romae, septimo saeculo antiquiores, I— II, 1857-88.
Le Blant, Inscriptions chretiennes de la Gaule, 3 vol. 1856-92.
HÜBNER, Inscriptions Hispaniae Christianae, 1871, Supplementum
1900 Inscr. Britanniae Christ. 1876.
; F. X. Kraus, Die christ-
lichen Inschriften der Rheinlande, 2 vol. 1890-94. F. Piper,
Einleitung in die monumentale Theologie, 1867.
II. Conciliar Decrees. —
Labbe and Cossart, Sacrosancta
Concilia, 17 fol. Par. 1674; ed. Coleti, 23 fol. Ven. 1728-34;
Suppl. 6 fol. (down to 1720) ed. Mansi, Luccae, 1748-52.
J. Harduin, Acta conciliorum et epistolae decretales ac constitutiones
summorum pontificum, ab an. Christi 34 usque ad an. 1714, 11 fol.
Par. 1715. J- D. Mansi, Sacr. concil. nova et amplissima collectio,
31 fol. (down to 1439) Flor, et Ven. 1759-98 Par. 1901 ff. (cp.
;
Quentin, /. D. Mansi et les grandes collections conciliaires 1900) ,
Collectio Lacensis, Acta et decreta S. conciliorum recentiorum,

7 vol. 1870-90. J. B. Martin et L. Petit, Collectio conciliorum
recentiorum ecclesiae universae, I (1723-35), 1905. Sirmond-La
Lande, Concilia antiqua Galliae, 4 fol. 1629-66. Odespun,
Concilia novissima Galliae, 1646. Aguirre, Collectio max.
conciliorum Hispaniae, 4 fol. 1693. Wilkins, Concilia Magnae
Britanniae, 4 fol. 1734. Haddan-Stubbs, Councils and Eccl.
Documents rel. to Great Britain, I— III, 1869-78. Hartzheim,
Concilia Germaniae, n
fol. 1749-90. C. J. v. Hefele, Konzilien-
geschichte, 7 1855-71, vol. I-VI, second ed. (vol. V-VI by
vol.
Knöpfler) 1873-90. Vol. VIII-IX by Hergenrgther, 1887-90.
[English Trans. A History of the Christian Councils by Clark and
Oxenham, 5 vol. Edinb. 1871-96.]
III. Papal Documents. —
Bullarium Romanum, several editions,
none of which is either complete or trustworthy the least
;
unsatisfactory is that of Coquelines, 19 fol. Rom. 1739-44 (down

to 1740, or even down to Pius VIII, if we reckon its continuation,

15 vol. 4to, Prato, 1843 ff.). The Turin edition is a reprint of
Coquelines' with a short appendix added (23 vol. 4to, 1857-72).
Pontif. Rom. a S. demente I usque ad S. Leonem M. epistolae
genuinae, ed. Coustant, 1721 (Schoenemann, 1796) a S. Hilaro ;
usque ad S. Hormisdam, ed. A. Thiel, 1868. Regesta pontif.

Rom. ab condita ecclesia ad an. 1198, ed. Jaffe, 1851 ed. 2a cur.
;
Loewenfeld, Kaltenbrunner, Ewald, 1885-88 inde ab an. ;
1198 ad an. 1304, ed. A. Potthast, 1874-75. Corpus iuris canonici,

ed. Richter, 1833 Friedberg, 1879-81. K. Mirbt, Quellen
;
zur Geschichte des Papsttums, 2nd ed. 1901. A. Galante, Fontes

iuris canonici selecti, 1906. The Registers of several Pontiffs of
the latter portion of the Middle Ages have been recently published,
or are now in course of publication. Such are those of Honorius
III-IV, Gregory IX-X, John XXI, Innocent IV, Alexander IV,
Urban IV, Clement IV-V, Nicholas III-IV, Martin IV, Boniface
VIII, Benedict XI, Leo X.
IV. Civil Laws and Concordats.. — Codex Theodosianus cum
perpet. commentariis Jac. Gothofredi, ed. I. D. Ritter, 6 fol. Lips.
1739-43, ed. Haenal, 1842. Corpus iuris civilis, ed. Dion
Gothofredus, 6 fol. Lugd. 1589 ed. Mommsen and Krüger, 2 vol.
;
1877. Monumenta Germaniae histor., ed. Pertz, Leges, I-V,

1835-89. E. v. Munch, Vollständige Sammlung aller älteren u.
neueren Konkordate, 2 vol. 1830-31. Walter, Fontes iuris eccl.
antiqui et hodierni, 1862. Nussi, Conventiones, 1870.
—
V. Liturgies. E. Renaudot, Liturg. orient, coll. 2 vol.' Par.
1716. Muratori, Liturgia Rom. vetus, 2 vol. Ven. 1748. I. A. .
Assemani, Codex liturgicus eccles. univ. 13 vol. Rom. 1749. Daniel,

Codex liturgicus eccl. univ. 4 vol. Lips. 1847-53. Denzinger, Ritus
orientalium, 2 vol. 1863-64. Swainson, The Greek Liturgies, 1884.
Brightman, Liturgies Eastern and Western, I, 1896. F. Cabrol
and H. Leclercq, Monumenta ecclesiae liturgica, I, 1902.
F. Cabrol, Dictionnaire d'archeologie chretienne et de liturgie,
1903 ff.
—
VI. Confessions of Faith. H. Denzinger, Enchiridion sym-
bolorum et defmitionum quae de rebus fidei et morum a conciliis cecum,
et summis pontificibus emanarunt, 1854; e<^- 9 a cur Stahl, 1905
- 10a ;
ed. Bannwart, 1908. A. Hahn, Bibliothek der Symbole u. Glau-

bensregeln d. alten K. 1842 ;
3rd ed. (L. Hahn) 1897. P. Schaff,
Bibliotheca symbolica eccl. universalis : The Creeds of Christendom
with a History and Critical Notes, 3 vol. 4th ed. 1884. J.
Michalcescu, Die Bekenntnisse u. d. wichtigsten Glaubenszeugnisse
K. 1904.
der griechisch-orient.
—
VII. Rules of Religious Orders. Luc. Holstenius, Codex
regularum monast. et canon. 4 fol. Rom. 1661 auctus a Mar.
;
Brockie, 6 fol. Aug. Vind. 1759.

VIII. Acts of the Martyrs and Lives of the Saints. Surius, —
De probatis SS. vitis, 6 fol. Col. 1570-75, and often since. T.
— —
The Sources of Church History 7

Ruinart, Acta primor urn martyr urn, Par. 1689 ed. Galura, 3 vol.
;
Aug. Vind. 1802 ed. Ratisbon, 1859.

; Bollandus, &c, Acta
Sanctorum, Antv. 1643 ff. \ the saints being dealt with in the order
in which they stand in the Roman calendar the last vol. (LXIII),
;
so far published, appeared in 1894, and carries the work to Nov.

4th. Analecta Bollandiana, 1882 ff. Mabillon, Acta SS. 0.
Bened. 9 fol. (500-1100) 1668-1701.
IX. Collected Works of the Fathers. Maxima Bibliotheca veterum
Patrum, &c. 27 fol. Lugd. 1677-1707. This collection extends down
to the sixteenth century, but it is incomplete so far as the writers
from the thirteenth century downwards are concerned another ;
defect is that it gives the Greek works only in a Latin translation.

Bibliotheca veterum Patrum, Sec, ed. Gallandi, 14 fol. Ven.
1765-81, reaching to 1200.
Patrologiae cursus computus, ed. Migne, Patr. latina, 221 torn.
usque ad Innocentium I'll, Par. 1844-55; Patr. graeca, 162 torn.
usque ad saec. XV, 1857-66. Horoy continued the Latin series
under the title Medii Aevi Bibliotheca fatristica, but only suc-
ceeded in publishing five vol. (1879-83).
Corpus scriptorum eccl. tat., Vindob. 1866 ff. In this Manual
an asterisk (*) will be put against the names of those Fathers whose
works have been or are being published in this series. The Greek
Christian writers of the first three centuries who have had their
works edited by the Patristic Commission of the R. Prussian
Academy of Sciences (1897 ff.) will likewise be indicated by an
asterisk.
X. Local Histories. Rerum Italicarum Scriptores, ed. L.
Muratori, 25 fol. Med., 1723-51 Suppl. 3 ; fol. new ed. 1900 ff.
Rerum Gallicarum et Francicarum scriptores, in the French,
Recueil des historiens des Gaules et de la France, ed. Bouquet,
&c, 23 fol. Par. 1738-1876 ; 19 1869-80, new series, 1899 ff.
fol.
Monumenta Germaniae historica, ed. G. H. Pertz, &c. Amongst
other divisions this work comprises Scriptores, 30 fol. 1826 ff.,
:
continued in 4to 1903 ff. Auctores antiquissimi, 14 torn. 1878-1905 ;

;
Scriptores rerum Merovingiarum I-IV, 1884 ff- Leges, 5 fol.»
1835-89 ; Leg. IV, sectio I-V, 1892 ff. ; Diplomata regum et

imper. I— III, 1879 ff. ; Concilia I— II, 1893 ff. We must also
mention Archiv d. Gesellschaft /. ältere deutsche Geschichtskunde ,
:
12 vol. 1820-74 ; Neues Archiv, d. G. f. ä. d. G. 1876 ff. ; For-

schungen zur deutschen Geschichte, 26 vol. 1862-86.
Fontes rerum Austriacarum : Scriptores 8 vol. 1855-75. Diplo-
mataria et acta, I-VH, 1849-1904. Archiv für Kunde österreichischer
Geschichtsquellen, 1848 ff.
Rerum Britannicarum medii aevi scriptores, Lond. 1858-93,
ninety-eight different works, some in several vol.
Corpus scriptorum historiae Byzantinae, ed. Niebuhr, &c. 50 vol.
Bonn, 1829-97.
For the purpose of ascertaining the sources, the following will
be found useful A. Potthast, Bibliotheca hist. med. aevi, 1867-68 ;
:
ed. 2a 1896. W. Wattenbach, Deutschlands Geschichtsquellen im

MA. bis zur Mitte des 13 Jahrh. 1858 7th ed. 2 vol. ed. E. Dümmler
;
and Holder-Egger, 1904 ff. O. Lorenz, Deutschlands Geschichts-

quellen im MA von der Mitte des 13 Jahrh. bis zum Ende des 14 Jahrh.
.
1870 3rd ed. 2 vol. 1886-87. F. C. Dahlmann, Quellenkunde der

;
d. Gesch. 7th ed. cur. Steindorff, 1905-6. U. Chevalier,

Repertoire des sources historiques du moyen-äge Bio-Bibliographie, ;
1877-86 Suppl. 1888, 2nd ed. I, 1905

; Topo-Bibliographie, ;
1894-1903. A. Mulinier, Les sources de Vhistoire de France

jusqu'en 1789, I-V, 1901-5. C. Cross, The Sources and Literature
of English History to about 1485, 1900.
§ 4
Sciences Auxiliary to Church History
The sources of Church History

with our furnish us
materials, the auxiliary sciences enable us to understand aright
the sources.
Diplomatics
I. enables us to test the value of ancient
documents.
Mabillon, De re diplomatica, Par. 1681 2nd ed. 1709. ;
(Toustain et Tassin) Nouveau traite de diplomatique, 6 vol.

Par. 1750-65. Schönemann, Vollst. System der allg. Dipl. 1818.
H. Bresslau, Hdb. d. Urkundenlehre f. Deutschland u. Italien, I.
1888. Giry, Manuel de diplomatique, 1894. Wattenbach, Das
Schriftwesen im MA. ; 3rd ed. 1896.
II. Palaeography tells us how to read old MSS. and how to
determine their date.
B. Montfaucon, Palaeographia Graeca, 1708. Zangemeister
et Wattenbach, Exempla cod. lat. litt, maiusc. script. 1876.
Wattenbach et Velsen, Exempla cod. graec. litt. min. script. 1878.
Gardthausen, Thompson, Handbook of Greek
Griech. P. 1879.
and Latin Palaeogr. 1893. Reusens, Elements de Pal. 1898.
Capelli, "Lexicon Abbreviatur arum, 1901. Chroust, Monumenta
Palaeogr aphica, 1900 ff.
III. Epigraphies aids us to understand and interpret inscrip-
tions.
J. B. de Rossi, Inscript. Christ, t. 1. pp. xli-cxxiii. R. Cagnat,
Cours d'epigraphie lat. 3rd ed. 1898. S. Ricci, Epigrafia latina,
;
1898.
IV. Numismatics deals with coins and medals, and informs
us of their bearing on history.
Eckiiel, Doctrina nummorum veterum, 8 vol. 1792-99.
Blanciiet, Numismatique du moyen-age et moderne, 3 vol. 1890.
—
Sciences Auxiliary to Church History g

V. Philology furnishes the key for understanding old texts,
in that it explains the language in which they are written.
Du Fresne (Du Cange), Glossarium ad scriptores mediae
et infimae latinitatis, Par. 1678. This work has been frequently
reissued with additions, for instance by Henschel, 7 vol. 1840-50 ;
by Favre, 10 vol. 1882-87 ; Gloss, ad script, med. et infimae

graecitatis, 2 fol. Lugd. 1688 1. C. Suicer,
; Thesaurus eccl. e
pair, graecis, 2 fol. Amst. 1682 2nd ed. 1728.
;
VI. Geography affords information concerning the theatre of

the events narrated by history.
Neuer, Kirchl. Geogr. u. Statistik, 3 vol. 1864-68. Spruner-
Menke, Handatlas f. d. Gesch. d. MA. u. d. neueren Zeit, 1880 ;
ed. SiEGLiN, 1893 ff. O. Werner, Kath. Missionsatlas, 2nd ed.

1885 ; Kath. Kirchenatlas, 1888. Droysen, Allg. hist. Handatlas,
1886. Heussi and Mulert, Atlas zur KG. 1905.
VII. Chronology helps us to learn the different fashions in
which facts are dated in the sources, and the various reckonings
adopted in different countries.
Scaliger, De emendatione temporum, 1583. Petavius, Opus
de doctrina temporum, 1627; L'art de verifier les dates, &c,
5 vol. Par. 1750, 1818-44. L. Ideler, Hdb. d. math. u. techn.
Chronologie, 2 vol. 1825-26 ; Lehrb. 1831. Grotefend, Zeitrech-
nung des deutschen Mittelalters Neuzeit, 2 vol. 1891-98.
u. d.
Brinckmeier, Hdb. d. hist. Chr. 2nd ed. 1882. Mas Latrie,
Tresor de chronol. et d'hist. et de geogr. pour V etude et Vemploi des
documents du moyen-äge, 1889. Rühl, Chronologie des MA. u. d.
Neuzeit, 1897. Lersch, Einleitung in d. Chron. 2nd ed. 1899.
The best known methods of reckoning time are :
(a) The reckoning from the year of the building of Rome,

Anno Urbis Conditae, a.u.c. (753 b.c.), or by the Roman consulate
and post-consulate years. A list of the Roman Consuls will be
found in Brinckmeier, pp. 380-409 Schräm in his Hilfstabellen
;
(1883) gives the same, but in alphabetical order.

(b) The Era of the Seleucidae, which began with the battle
of Gaza (312, or 311, b.c.), and is still in use for ecclesiastical

purposes among the Christians of Syria.
(c) The Spanish Era, beginning 38 b.c., which was used in the
Hiberian Peninsula until the fourteenth century.

(d) The Aera Diocletiana, or Era of the Martyrs, commencing
with the beginning of Diocletian's reign, August 29, 284.
(e) The Cyclus Indictionum, a recurring cycle of fifteen years, in
use from the time of Constantine down to the sixteenth century.

(/) The Armenian Era, which begins on July n, 552 a.d.
(g) The World Era, calculated from the time of Creation,
in use in several forms. For instance, the Byzantines considered
Creation to have taken place 5509 b.c. their reckoning was used
;
by the Russians until the time of Peter the Great (1700), and by
the Greeks, Serbs, and Rumanians until the nineteenth century.
io A Manual of Church History
The Alexandrians dating Creation in 5492, whilst the

differed,
Jews placed it yet later, viz. 3761 b.c.
(h) The Christian Era begins with the birth of Christ. It
was introduced by Dionysius Exiguus in the sixth century, for
which reason it is sometimes called the Dionysian Era. It gradually
ousted all other eras in the West. According to this reckoning,
Christ was born in the year 753 A.u.c, and the year 754 is thus
the first year of the Christian Era. But as Christ was born in
Herod's reign, and as that monarch died at Easter, 750 A.u.c,
we must set back the date of our Saviour's birth, probably
to 749.
Not only were different eras in vogue in former times, there
was even a divergency of view as to when the Year should begin.
According to the localities the year commenced either on January 1,
or on March 1 (Russia), or on September 1 (Constantinople), or
at Christmas, or at Easter, or on Lady-Day, and in the latter
case, some took the feast previous (Calculus Pisanus), others that
subsequent (Calculus Florentinus), to January 1.
It was only in the sixteenth century that January 1 came to be
generally adopted as the beginning of the year.
Finally, with regard to the length of the year ; until the
sixteenth century, the calendar of Julius Caesar was everywhere
used. But the Julian year exceeded the true solar year by 11/ 12 ".
Hence, in 1582, Gregory XIII readjusted the calendar, by strik-
ing out ten days from that year and enacting that October 5
should be reckoned as the 15th. To provide against a recur-
rence of the same error, he also ordained the suppression, in
every four hundred years, of three leap-years. The Gregorian
calendar was adopted by the Protestants only in the eighteenth
century, whilst the Greeks and Russians still retain, even now, the
Julian calendar, the Old-style (O.S.), as it is called, to distinguish
'
'
it from the Gregorian, or New-style (N.S.).

'
'
§5
1
The Literature of Church History
I. In the last quarter of the second century, under P.

Eleutherus,Hegesippus either wrote or published a book
of memorable events (TTro/xv^fiara) but this work, of which f
a few fragments remain, 2 can only have been a collection of

1
F. Overbeck, Über die Anfänge der Kirchengeschichtschreibung, 1892;
Stang, Historiographia eccl. 1897; for the Bibliography of the question,
see A. Potthast, Bibliotheca, and Chevalier, Repertoire, as above, p. 8.
2 They will be found in Grabe, Spicilegium, 1700, II, 203-214 Routh, ;
Reliquiae sacrae, ed. 2a, 1846-48, t.P. G. t. V; Z.

1 ;
f, wiss. Th. 1876, pp.
177-229 ; Zahn, Forschungen, VI (1900), pp. 228-49.
, .
The Literature of Church History n

memorable local traditions. The real father of Church
History was Fusehii is, bishop of Caesarea in Palestine.
Not only did he compile a Chronicle} which has been
preserved in an Armenian version and in the Latin translation
of Jerome —
though the latter confines itself to the second
book, which it supplements by carrying it down to 378 he —
also composed a regular Church History 2 in ten books,
dealing with the whole period down to 324. This History,
on account of the documents which it quotes, and the plentiful
extracts it gives from lost works, is of priceless worth. In
the fifth century the undertaking was pursued further by
two lawyers of Constantinople, Sozomen (to a.d. 423) and
Socrates (to a.d. 439) 3 and also by Theodoret of Cyrus
in Syria (to A.D. 428).
The work of these writers was proceeded with and brought
down to the end of the sixth century by another lawyer,
Evagrius of Antioch. Before this, the Constantinopolitan
Lector Theodore had already continued the history to the
times of the emperor Justin I, in the form of an abstract from
the works of Socrates, Sozomen, and Theodoret unfortunately ;
—
the work of Theodore apart from two books of the Historia
tripartita, which have not yet been printed, and some other
—
fragments has been lost. A like misfortune overtook the
Church History of Philip which in thirty-six books
Sidetes,
described the story of the world from the beginning to the
writer's own time (440), and that of the Eunomian
Philostorgius, which dealt with the period 300-423. Of
the last, however, a considerable part has been preserved
in the abstract made by Photius. The writings of these
different worthies were published by Robert Stephen (1544)
and by H. Valesius (3 fol. 1659-73) 4
The Latin Church counts two ancient historians. Rufinus
1
edition of the Chronicle is that of Schöne, 2 vol. 1866-
The most recent
1875. See also A. Schöne, Die Weltchronik des Eusebius, 1900, in which it is
shown that Eusebius prepared two recensions of his work.
2
Recent editions are those of Lämmer, 1862; Heinichen, 1868-70;
E. Schwartz, 1903 ff. (Engl. Trans. 1890 ff.). The fourth-century Syriac
translation has been edited by Bedjan, 1897, and by Wright and McLean,
1898; the Armenian translation was published at Venice, 1877.
3
English Trans. Sozomen and Socrates: 1890.
4 Theodoreti
H. E. ed. Gaisford, 1854 (Engl. Trans. 1892); Evagrii
H. E. ed. Bidez et Parmentier, 1899 (Engl. Trans, of Philostorgius
and Evagrius: Bohn, 1851 ff.).
translated Eusebius's Church History, 1 and, by the addition

of two more books, carried it seventy years further.
Sulpicius Severus compiled two books of Chronicles, reaching
from the beginning oi the world to the end of the fourth
century (Engl. Trans. 1895). To these ancient Latin historians
we must add the later writer Cassiodorus, who, in his
Historia tripartita, gives a series of excerpts from the works
of the three followers of Eusebius —
Socrates, Sozomen, and
—
Theodoret and carries the work of Rufinus still further.
II. In the Middle Ages very few works dealing with
universal Church History saw the light, the older histories
being esteemed sufficient. Among the Greeks we find only one
important and representative ecclesiastical historian, namely,
Nicephorus Callisti (f 1341), whose work brings us down to
the year 610. In the West, Haymo of Halberstadt (f 853)
compiled a Breviarium Historiae eccl., dealing with the first
four centuries, but almost all his material is drawn from
Rufmus. Among others who brought the history down to
their own times must be mentioned the Roman Librarian,
Anastasius (f 886, Historia eccl., also called Chronographia
tripartita, because it was composed of extracts from the three
Byzantine historians, Nicephorus, George Syncellus, and
Theophanes) Orderic Vitalis, abbot of St. Evroult in
;
Normandy (f c. 1142, Hist, eccl.) the Dominican Bartholomäus

;
(better known as Tolomeo) of Lucca f 1327, Hist, eccl.)

( and ;
the archbishop Antoninus of Florence (f 1459, Summa

historialis, beginning with the Creation). In most of the
historical works of this period we find merely the history of
particular Churches, and, as a rule, even this is largely inter-
mingled with the history of concomitant political events.
III. A great change in the manner of writing Church
History is noticeable when we reach the end of the fifteenth
century. With the new birth of science, historical criticism,
which in the Middle Ages had almost been swamped, again
made its appearance, and, in consequence of the Reformation,
soon assumed a position of importance. It is true that during
the ensuing period confessional and party preoccupations
often led to history being falsified, but in spite of all the mistakes
1
His translation has been edited by Mommsen, 1903 ff., in conjunction
with Schwartz's edition of Eusebius.
The Literature of Church History 13
then made, the net result was that many historical truths
came to light, and as, with the lapse of time, religious prejudice
began to dwindle, historical science was able to make great
strides.
The earliest work belonging to this time is the Ecclesiastica
historic/, congesta per aliquot studiosos et ftios viros in urbe
Magdeburgica (13 fol. Basil. 1559-74), a work covering thirteen
centuries, one folio being devoted to each, and composed by a
learned society of the city of Magdeburg, headed by the Illyrian
M. Flacius. The work is now usually known as the Magdeburg
Centuries. The manifest animus of the Centuriators against the
Catholic Church soon called forth a number of refutations.
Of these, the most important by far was the Annates
ecclesiastici of the Oratorian Cardinal, Caesar Baronius, which
is valuable mainly for the mine of precious documents which
it contains (12 fol. Rom. 1588-1607). The original work

extended to 98. n It was frequently reprinted, and was soon
taken in hand by other workers, who continued it to the
sixteenth and seventeenth century for instance by
; Spon-
danus, bishop of Pamiers (2 fol. 1647, down to 1646), by the
Dominican Bzovius (9 fol. 1629-72, down to 1572), but best of
all by Baronius's own associates, the Oratorians Raynald (9 fol.
1646-77, down to 1565), Laderchi (3 fol. 1728-38, down to
1571), and Aug. Theiner (3 fol. 1856, down to 1585). A critique,
partly correcting, partly supplementing the work of Baronius,
was composed by the
French Franciscans (Antoine and
Francois) Pagi (4 fol. 1689-1705). This work was incorporated
in the edition of Baronius and Raynald, brought out by Mansi
(38 fol. Luce. I738-59)-
The energy manifested in the historical field during the
sixteenth century was followed by a period of comparative
idleness, during which it was thought sufficient to popularise
the works of the Centuriators and of Baronius, by republishing
them in a more compendious form. It is in France, where,
towards the end of the seventeenth century, science took a
new lease of life, that we next meet with original work of
importance. Natalis Alexander produced a Historia ecclesiastica
dealing with sixteen centuries of the Church's life, which was
remarkable for its critical acumen, and was supplemented by
special dissertations on all the more debatable points (26 vol.
;
1676-88). This great work has been often reprinted, and in

Roncaglia's edition (9 fol. Luce. 1743) was provided with notes
to counteract the Gallican tendencies of its author. Tillemont
wrote his Memoir es pour servir ä V histoire ecclesiastique, a Church
History in the shape of a series of monographs (16 vol. 1693-
1712), dealing with events prior to 513, which is to some extent
also supplemented by the same author's Histoire des empereurs
(6 vol. 1690 ff.). Another important work is the Histoire
ecclesiastique of Fleury (20 vol. 1691-1720, down to 1414
continued by Claude Fabre in 16 vols., down to 1595, and in
the Latin translation, down to 1768 [Engl. Trans, by New-
man and Kay, 3 vol. a.d. 381-456, Oxf. 1842 ff.]). Nor must
we forget to mention the Histoire de Veglise of Berault-
Bercastel (24 vol. 1778-90, down to 1721, and continued by
others). At about the same time, in Italy, the Dominican
Cardinal Orsi acquired a certain fame by his Storia ecclesiastica
(20 vol. 1746-61), a history of the first six centuries of the
Christian era ; his work was continued down to 1378 by his
religious associate Becchetti (17 vol. 1770 ff.), who also added
to the original his own Istoria degli ultimi quatro seculi delta
chiesa (9 vol. 1788 ff.), bringing the history down to the
Council of Trent.
In the seventeenth century the Reformed Churches of
Switzerland and the Netherlands produced a few works of note.
I. Casaubon published a detailed criticism of Baronius's Annals
(1615) ; somewhat later, J. H. Hottinger wrote an extensive

Historia eccl. N.T. (9 vol. 1651-67) he was followed by Fr.
;
Spanheim, with his Summa hist. eccl. (1689) by Basnage,

;
with his Histoire de Veglise (2 vol. 1699), and S. Spanheim,

with the Annates politico-eccl. annorum 645 a Caesar e Augusto
ad Phocam usque (3 fol. 1706).
Considerable commotion was caused in Protestant Germany
by the publication of G. Arnold's Impartial History of the
Churches and Heretics (1699), in which orthodox Luther-
anism was sharply taken to task. For works of a more
permanent value we have to wait till the second half of the
eighteenth century, when we find Mosheim's Institutiones
historiae ecclesiasticae (1755) ;was translated into German,
this
and proceeded with, by J. A. C. von Einem (7 vol. 1769-78),
and by Schlegel-Fraas (7 vol. 1770-96 [Engl. Trans, by Murdock,
The Literature of Church History 15
Institutesof Eccl. Hist., Boston, 1892]), and J. M. Schröckh's

comprehensive Church History in 45 volumes (1788-1812).
To the nineteenth century there belongs the General History of
the Christian Religion and Church, of A. Neander (5 vol.
1825-45, down to 1294 ; in later editions down to 1431 [Engl.
Trans., Edinburgh, 9 vols. 2nd ed. 1851]), the Church Histories
of J. K. L. Gieseler, which abounds in extracts from original
sources (5 vol.1823-55), an d of F. Chr. Baur, the head of the
critical school of Tübingen (5 vol. 1853-63, Engl. Trans.
1873 ff.) F. Böhringer's Church of Christ and its Witnesses,
;
or a Church History in Biographies (2 vol. 1842-58 12 vol. ;
2nd ed. 1873-79) and the Manuals of K. Hase (1834; Iltri

;
ed. 1886, Engl. Trans. New York, 1855), of J. H. Kurtz (1849 ;
13th ed. by Bonwetsch and Tschakert, 1899, Engl. Trans.

3 vols. 1886), of J.J. Herzog (3 vol. 1876-82 2nd ed. by ;
Koffmane, 2 vol. 1890-92), of Zöckler (3rd ed. 1889), of Moller-

Kawerau (I— III, 1889-94; Engl. Trans. 3 vol. 1892-1900),
and of K. Müller (I-II, 1892-1902).
The closing years of the eighteenth century witnessed the
advent of a number of German workers in the Catholic field.
As, however, their work was more or less superficial, and lacked
that quality of stability which only research can give, it had
no lasting influence. F. L. zu Stolberg was the first to give
an impulse to critical studies by his History of the Religion
of Jesus Christ , a work reaching to 430 (15 vol. 1806-18),
which, after the author's death, was continued by F. von Kerz
(30 vol. 1825-48), and afterwards by J. N. Brischar (8 vol.
1850-64, down to 1245). The good example thus set was soon
followed by Th. Katerkamp, though he, too, was obliged to
leave his work unfinished (5 vol. 1819-34, down to 1253) Among .
the best-known manuals we may allude to those of Hortig

(2 vol. 1826-28), J. J. Ritter (3 vol. 1826-35, 6th ed. by Ennen,
2 vol. 1862), J. 10th ed. by Kraus, 2 vol.
Alzog (1840;
1882 [Engl. Trans. Man. of Univ. Church History, Dublin, 4
vol. 2nd ed. 1885]), J. A. Möhler (3 vol. 1867-68; ed. by
Gams), J. Hergenrb'ther (3 vol. 1876 4th ed. by J. P. Kirsch,
;
1902 ff.), J. J. Döllinger (2 vol. 2nd ed. 1843, down to 1517

[Engl. Trans, by Cox, 1840 ff.]), H. Brück (1874 9Ü1 ed. by ;
J. Schmitt, 1906 [Engl. Trans. Hist, of the Cath. Church, 2 vol.

New York, 1884]), F. X. Kraus (1875 ; 4th ed. 1896), A.
6
Knöpfler (1895 4th ed. 1906), J. Marx (1903

;
3rd ed. 1906). ;
This is also the place to mention B. Jungmann 's Dissertationes

selectae in historiam ecclesiastic am (7 vol. 1880-87).
In France Rohrbacher composed a bulky Histoire
work which
universelle de Veglise catholique (29 vol. 1842-49), a
was and
translated into German,
partially recast by Hülskamp.
Rump, and others. A more pretentious work is the Histoire
de Veglise of Darras, continued by Bareille and Fevre (44 vol.
1861-88) compared with the excellent work done by France
;
in the past, this last History marks a notable retrogression.

As we write, Duchesne is engaged in publishing his Histoire
ancienne de Veglise (I, 1906 [Engl. Trans. Early History of the
Christian Church, 1909] II, 1907). Of late the Eastern
;
Church has also contributed two Histories, the 'laropia

6KK\r](TLaaTLKr)0i Diomedes Kyriakos (3 vol. 1898, down to 1872),
and that of Philaretos Bapheides (2 vol. 1884-86, down to 1453).
1
1
For a fuller list of modern Greek historians, see KTPIAKOS I<r innX.
Vol. I, p. 20. Trans.
I. CHRISTIAN ANTIQUITY
FIRST PERIOD
From the Institution of the Church to the Edict of Milan
CHAPTER I
—
THE FOUNDING OF THE CHURCH HER DEVELOPMENT
AND PERSECUTIONS
§6
The Preparation of the Olden World for the Coming of
the Redeemer l
Christianity did not come into the world unexpectedly.

Christ, according to the words of Holy Writ (Gal. iv. 4 ;
Eph. i. 10), came in the fulness of time, i.e. when mankind

had, by God's Providence, been disposed for the advent of its
Saviour. God's judgments being incomprehensible and His
ways unsearchable (Rom. xi. 33), the working of His Provi-
dence must remain, to some extent, shrouded in darkness,
albeit that it does not altogether escape the notice of an
attentive observer, for, in truth, God reveals Himself in history
not less than in Creation.
By manifold inducements, by the mission of the Prophets,
by various visitations and trials, the chosen nation of the
Hebrews was confirmed in its belief in God and reclaimed from
the evil ways into which the example of the surrounding
heathen occasionally led it. When at length the appointed
time for the arrival of the Redeemer drew nigh, there came,
in the person of John the Baptist, that last and greatest of the
1
DÖLLINGER, Heidentum u. Judentum. Vorhalle zur Gesch. des Christen-
tums, 1857 (Engl. Trans. Gentile and Jew in the Courts of the Temple of Christ,
1862) ; E. Schürer, Gesch. d. jüd. Volkes z. Zeit J. Chr. 3rd ed. 1898-
1901 (Engl. Trans. History of the Jewish People in the Time of Jesus Christy
5 vol. 189 1) ; W, Bousset, Die Religion des Judentums im neutest. Zeitalter ,
1903.
VOL. I. C
8
1 A Manual oj Ch'trch History
Prophets, who was to make straight the way of the Messias.

This long preparation was not in vain. With the lapse of time,
the expectation of the Messias grew keener and more definite,
and though it included much which was of a merely political
—
character the nation's hope being set on the restoration of its
independence, and on its liberation from the Roman yoke,
under which it had been groaning since 37 b.c. nevertheless —
it still had for its object the long-promised Saviour.
The Jewish people had already long ago been scattered

far beyond its national frontiers. The Assyrian and Baby-
lonian captivities had begun this dispersal, and, little by little,
the Jew had invaded nearly the whole known world. Some
of the Jews of the Dispersion, like Philo of Alexandria (f c. 60),
felt, indeed, the influence of the surroundings amidst which they
lived, and did not hesitate to supplement Revealed doctrine
by adding to it new elements derived from elsewhere, especially
from the then prevalent Platonic philosophy. But it is not less
true that the heathen world, too, felt the presence of the Jews
in its midst, and that many of the best pagan minds were drawn
to them. Owing to the scorn in which the Hebrews were
generally held, very few pagans dared to become complete
converts by submitting to be circumcised but many were
;
brought at least to esteem the worship of Jahve, to believe

in God, and to observe some of the Jewish commandments.
Pagans such as these are, in the New Testament, called
creßofievot or ôßovfievov rbv ©ebv, and among them Christian
missionaries were to find a rich field, for whilst the Gospel
brought to them what they desired, it also dispensed them from
those very laws to which they took exception.
Besides its changed attitude towards Judaism, the heathen
world had another reason to hail the advent of Christianity.
Its religion, which, so long as it retained its force and vitality,
was able in some measure, and through the elements of truth
which it contained, to still the cravings of the human heart,
had been perceived to be wanting, and had already lost all its
credit among the better minds. Philosophy might, indeed,
have taken the place of religion, though at its best it could only
have done so among the cultured classes, but philosophy, too,
was in a state of bankruptcy. The ideas of Plato (f 348 B.c.) and
Aristotle (f322), the two great leaders of philosophic thought,
;
The Preparation 19
were still upheld by some

but the adherents of Epicure (f 271)
;
—
and Zeno (f 260) of whom the former had placed man's
highest good in pleasure, whilst the latter, the founder of the
Stoics, had taught that the world was subject to the blind and
—
unalterable rule of destiny were by far the more numerous
Many others, owing allegiance to the Sceptics, professed to have
abandoned hope of ever attaining to the truth. Finally,
all
the political and civic life of the ancient world, which formerly
had held so large a place in the minds of its citizens, was now
on the wane. The charming Greek Republics with their
fervent patriots had disappeared. The Roman Empire itself
had come to the end of its career of conquest. There was
nothing left to attract men's hearts. They were now disengaged,
and truth could enter freely, sure beforehand of a welcome
from those to whom her search had cost so much vain
toil.
There were, moreover, certain points of contact between

Christianity and Paganism. Paganism was an evil thing,
without being wholly evil. Its philosophy, amidst much'
falsehood, contained many elements of truth, and thus provided
many of the pagans with a bridge over which they could pass
to Christianity. Plato's doctrine, for instance, was in several
ways in harmony with the Christian conception of the world,
whilst the ethics of the last of the Stoics, of Seneca, Epictetus,
and Marcus Aurelius agreed in much with the ethical code
established by Christ. These were doubtless the points which
Clement of Alexandria had in his mind when he said As :
'
the Law was given to the Jews, so philosophy was given

to the heathen to lead them to Christ ' {Strom. I, 5, i
VI, 6, i).
Certain other things, too, have to be taken into consideration.

By the expansion of the Roman Empire a large part of the world
had been brought under a single rule, and thereby the wall of
partition dividing nation from nation had been removed, whilst
the all but universal use of the Greek language set aside
another barrier which had hindered free intercourse. There
was then in existence a world-empire and a world-language,
and these were, both of them, as Origen acknowledged with
respect to the first of them, willed by God to subserve the new
world-religion.
c 2
§7
Christ, Saviour of the World and Founder of the Church
'
When
the fulness of the time was come, God sent his
son, made of a woman, made under the law that he might ;
redeem them who were under the law that we might receive
;
the adoption of sons.' In these few words the Apostle Paul

(Gal. iv. 4-5) admirably, albeit briefly, sums up the reason and
end of the Redeemer's mission. The Son of God came to
make an end of the old Covenant, and to lay the foundation
of a new,, to establish a covenant of mercy in the stead of a
covenant of Law. To effect this object, thirty years after
being miraculously born of the Virgin Mary, He began to teach,
travelling throughout Palestine with twelve chosen disciples,
preaching everywhere the new doctrine and confirming it with
signs and wonders. He came unto his own, and his own
'
received him not (John i. n). The two powerful Jewish

'
parties, the fanatic Pharisees and the rationalist and epicurean

Sadducees, both came into conflict with Him, and, after a short
public ministry (whether of one year or of three years, it is
difficult to say), He ended

His life on the Cross. But even
His death was a witness to His mission from on high, for it too
was accompanied by wonders. The veil of the Temple was
torn asunder, to signify that the olden Covenant made by God
with the Jews had reached its term, and that a new dispensation
had begun, in which all men were called upon to share. Christ,
as He had foretold, rose again from the grave after three days,
and consorted with His chosen ones for yet a space of forty days
before finally ascending to the Father.
The Gospels form the principal source of our knowledge of

Christ's life. The latest Catholic writers who have dealt with
the life of Christ are: J. Sepp (7 vol. 1843-46; 4th ed. 1899 ff.),
Grimm (7 vol. 1876-99 3rd ed. recast by J. Zahn, 1906 ff.),
;
Le Camus (Engl. Trans. New York, 1906 ff.), Friedlieb (1887), H.

Schell (1903 [Engl. Trans. Ideals of the Gospel, 1909]), Fouard
(Engl. Trans. 2nd ed. 1908), Didon (Engl. Trans. 1891, 1908).
The most ancient non-Christian witnesses to Christ are the
Latin writers (see Tacitus (54-119), Suetonius
below, § 16),
(75-160), and Pliirv (c. 112). Two other writers must also be
named the Syrian Mara, in his epistle to his son Serapion,
:
The Earliest Witnesses 21
speaks of the wise King of the Jews/ after whose death the
'
Jews lost their kingdom, but who still lives in His laws. The
date of the epistle is uncertain. Cureton, who edited it (Spici-
legium Syriacum, 1855, pp. xiii-xv, 70-76), ascribed it to the
time of Marcus Aurelius others, though without justification,
;
date it as far back as 73. The Jew Josephus Flavius alludes

to Christ in two passages. In the Antiquities of the Jews (XX,
9, I, § 200, ed. Niese), a work written c. 94, he mentions James
as the ä8e\<f>ov 'Irjo-ov rov Xtyofievov XpKTTov (the brother of Jesus

who is called the Christ). In an earlier passage (Ant. XVIII, 3, iii,
§§ 63-64) we read as follows : Now there was about this time,
'
Jesus a wise man [if it be lawful to call him a man, for he was]
a doer of wonderful works [a teacher of such men as receive the
truth with pleasure]. He drew over to him many both of the
Jews and of the Gentiles. He was (i.e. was considered, looked upon
as) the Messias, and when Pilate, at the suggestion of the principal
men amongst us, had condemned him to the Cross, those that
loved him at the first did not forsake him [for he appeared to them
alive again the third day, as the Divine prophets had foretold
these and ten thousand other wonderful things concerning him].
And the tribe of the Christians, so named after him, are not extinct
to this day/ The words which, in the above, we have put in
square brackets would appear to be interpolations made by a
Christian hand. They were read by Eusebius (H. E. I, 11 Demonst.
;
evang. Ill, 5), but do not seem to have been in the MS. used by
Origen. Cp. G. A. Müller, Christus bei Josephus, 1890 2nd ed.
;
1895. Gutschmid, Kleine Schriften, IV (1893), 352 ; Rein ach,

in Rev. des etudes juives, 1897, pp. 1-18. Some consider the whole
passage to be spurious, for instance Niese, in Indices Lectionum
Acad. Marpurg. 1893-94, and Zahn, Forschungen, VI, 302. Others
(F. Bole, 1896 St. a. ML. 1897) contend for the genuineness
;
of the whole.
In Eusebius (H. E. I, 13) and in the Doctrine of Addai, ed.
Philipps (Lond. 1876, p. 4), we find a letter of K. Abgar of
Edessa to Christ. In the latter Christ's reply is reported to have
been made by word of mouth in the former the reply also is
;
given in epistolary form. This correspondence (cp. Z. f. wiss. Th.

1900, pp. 422-86) has found defenders in the Th. Qu. 1842 Z.;
f. hist. Th. 1843 Kath.

; 1896, II but its spuriousness
; scarcely
admits of doubt. With regard to Pilate's report to Tiberius
(Thilo, Cod. apocr. N. T. 1832, p. 803 ff.), and the epistle of
Lentulus to the Roman Senate (Dobschütz, Christusbilder, 1899),
there is no doubt whatever as to their apocryphal character.
The Essenes, a third party among the Jews, are not alluded to
in the story of our Lord. They were governed by a rule very
like that of a religious order they renounced marriage and the
;
possession of private property they lodged and took their meals

;
in common, and were rigorous in their preliminary ablutions.

Some dwelt in colonies in the desert of Engedi near the Dead
Sea, others lived in towns or villages. All of them refrained
from consorting with the other Jews, refusing to associate with
them even in the Temple services and sacrifices. Cp. Regeffe,
La secte des Esseniens, 1898 Rquh. 1906, pp. 11-56.
;
Another sect which has recently been the subject of much

discussion, that of the Therapeutae, had its headquarters on
Lake Mareotis, near Alexandria its members renounced their
;
possessions and devoted themselves to the worship of God in

common in other respects their sect differed entirely from
;
that of the Essenes. They are known to us through Philo's work,

De Vita Contemplativa, of which the authenticity has been ques-
tioned, though, most probably, wrongly. Cp. Conybeare,
Philo about the Contemplative Life, 1895 P. Wendland, Die
;
Therapeuten, 1896 (/. /. klass. Philologie, 22 Suppl. vol. pp.

695-77°) •
§8
The First Whitsuntide, the Birth of the Church, the Death of
James the Greater 1
Before taking His departure, Christ had promised His
disciples to send them the spirit of truth, the Comforter, who
should abide with them and teach them all truth (John
xiv. 16 xvi. 13).
; Ten days after His Ascension, when
the Apostles had already chosen Matthias to fill the place
left empty by the traitor Judas, the Holy Ghost descended
on them all, making its presence felt by the signs which
followed. The began to speak in divers tongues,
disciples
and by a single sermon of St. Peter's, 3,000 Jews were
brought over to Christianity (Acts i-ii).
Other conversions soon followed those of Pentecost, and the
spread of the new religion next demanded the establishment of
some sort of organisation. Those among the Faithful who were
in needy circumstances had been helped so generously by
their brethren, that, in the words of Acts, all things were held in
common. The distribution of the gifts and the direction of all
the works of charity was in the hands of the Apostles, but as
Döllinger, Christentum u. Kirche in der Zeit der Grundlegung, 2nd
1
The First Age of Christianity and the Church, 3rd cd.

ed. 1868 (Engl. Trans.
1877) Neander, Gesch. der Pflanzung u. Leitung der chrisil. K. durch die
;
Apostel, 2 vol. 4th ed. 1847 (Engl. Trans. History of the Planting of . . .
the Christian Church, Bohn, 1846) ; Weizsäcker, Das apost. Zeitalter, 3rd
ed. 1902 (English Trans.).
Pentecost 23
the community increased their task grew out of all proportion

to their strength. The business of waiting at table, Sia/covetv
TpaTre^cLLs, proved especially irksome, and when the Hellenists,
or foreign-born and Greek-speaking Jews, began to complain

that their widows were relegated to the lowest places at table,
the Apostles willingly relinquished their ungrateful task, and
selected seven men, amongst whom were Stephen and Philip, to
whom they entrusted this part of their ministry (Acts vi).
Though the Faithful, by continuing to worship in the
Temple, had preserved a certain affinity with Judaism, yet the
chiefs of the Jews were by no means inclined to view with
equanimity an increase in their numbers. On two occasions
the Apostles were imprisoned, scourged, and forbidden to
preach. Out of fear for the common people, or in consequence
of Gamaliel's warning to avoid precipitation, no further steps
were taken against the Christians. When, however, Stephen
began to proclaim the abrogation of the Old Law, a new out-
burst of rage was the result, and he paid for his rashness with
his life, whilst the remaining Christians, with the exception
of the Apostles, were compelled to quit the city (Acts iii-viii).
The dispersal of the Faithful helped to spread the Faith.
The Gospel had already been preached beyond the borders of
Judaea. The deacon Philip now went as missioner into
Samaria, whose inhabitants, though sharing the monotheistic
belief of the Jews and the Jewish hope in a coming Messias,
were estranged from their countrymen in worship, and were
considered by the more orthodox Jews as but little better than
the heathen. As soon as the news of Philip's success reached
the city, Peter and John betook themselves in his company
to impose hands on his converts that they might receive the
Holy Ghost. Not long after this Peter succeeded in effecting
the conversion of a real pagan, the Centurion Cornelius of
Caesarea, whom he received into the Church without further
formality, as soon as he had been convinced by a vision that it
was unnecessary for the heathen to enter Christianity by the
gateway of Judaism (Acts x, xi). In Antioch, the capital of
Syria, there soon arose a Church wholly composed of former
pagans. This Church was put under the authority of Barnabas,
and it was here that the followers of Christ first became known
as Christians (Acts xi. 26) ;hitherto they had been called by
outsiders Galileans orNazarenes (i. II. ; xxiv. 5), whilst, among

themselves, '
Brethren/ '
Saints,' or '
Disciples of the Lord/
were the appellations in common use (Acts i. 15, vi. I, 2, 7;
Rom. i. 7).
Blood again began to flow at Jerusalem, when, to please
the Jews, Herod Agrippa sentenced to death James the Greater,
the brother of John. Peter, who was to have undergone a
like penalty,escaped it only by a miracle. Acts describes this
event as taking place at Easter it must have been in the year
;
43, since Herod died soon after, and we know that his death
occurred in 44 (Acts xii).
§9
The Apostle Paul 1
It was about time that one who had been the most
this
bitter foe of the Christian name, but who at a later date
was able to say that he had done more for it than any
other Apostle (1 Cor. xv. 10), began to labour openly
in the cause of the Gospel. This was Saul, a native of
Tarsus in Cilicia, and a scion of the house of Benjamin, more
commonly known by the name of Paul, which is bestowed on
him by the compiler of Acts, in that portion of the history
dealing with the events subsequent to the conversion of
Sergius Paulus. Being on his way to Damascus with the object
of harassing the Christians there (c. A.D. 33, but, according
to Gal. i. 18, ii. 1, seventeen years before the Council of Jeru-
salem), he was suddenly won over to the Faith by a miracle,
and after having received baptism at the hands of Ananias,
was of a mind to preach forthwith the new doctrine, but was
compelled by the machinations of his former brethren to seek a
refuge in the deserts of Arabia. Three years later he returned
to Jerusalem, passing through Damascus on the way, and after
a brief colloquy with Peter and James the Less, the only
Apostles he could find, he returned to his home. Eventually
1
Mg. by F. Chr. Baur, 1845 2nd
by Zeller, 1866 (Engl. Trans. 1873);
; ed.
Conybeare and Hovvson, ed. 1864; Renan, 1869 (Engl.
2 vol. 3rd
Trans.); Botalla, 1869; Fouard, 2nd ed. 1894 (Engl. Trans. 1901) ;
Stosch, 2nd ed. 1896 Sabatier, 1896 (Engl. Trans. 1901)

; Ramsay, ;
3rd ed. 1897; Frette, 1898; Abbott, 1899; C.Clemen, 2 vol. 1904;
F. X. Pölzl, 1905 J. Belser, Einleitung in das N. T. 2nd ed. 190^.
;
—
St. Paul 25
he accepted Barnabas's invitation to proceed to Antioch,

where his labours in the Lord's vineyard may be said to have
begun. His activity was, however, so great as to forbid his
remaining long in any one place, and, hearkening to the
call of his Master, who enjoined him to carry His name
before the Gentiles and kings and the children of Israel (Acts
ix. 15), he travelled repeatedly through the world, his preaching
being everywhere productive of great results. His mission was

more especially to the heathen world, and his plan was to
emphasise the doctrine of Salvation by Faith in Christ and the
uselessness of the works of the Law.
Three of his missionary journeys are known to us in detail.
I. The first, extending over the years 46-49, conducted him
—
to Cyprus where he converted the proconsul Sergius Paulus —
and over a portion of Asia Minor here he preached in Perge,
;
Pamphylia, Antioch in Pisidia, Iconium, Lystra, Derbe, and

Lycaonia. He was assisted by Barnabas, and, for a time, by
John Mark (Acts xiii, xiv).
II. Soon after his return, there occurred the events we
shall speak of in § 11. Paul next undertook another journey,
which must have occupied the years 50-53 he was accom-
;
panied by Silas, and was afterwards joined by Timothy and

Luke, whilst Barnabas, for the sake of his nephew John Mark,
deserted him and departed to Cyprus. The Apostle first paid
a visit to the Churches of Lycaonia, and then journeyed through
Phrygia, Galatia, and Mysia. From Troas he went on through
Macedonia and Greece to Philippi, Thessalonica, Berea, and
Athens, where he converted Dionysius the Areopagite. From
Corinth, where he stayed a year and a half, he returned via
Ephesus and Jerusalem to Antioch (Acts xv. 36-xviii. 22).
III. On a third journey, which must have followed closely
on the second, and may have extended over the years 53-58,
he first called on the Churches of Galatia and Phrygia, and
then settled down for two and a quarter years at Ephesus.
When the disturbance created by Demetrius the silversmith
who foresaw the evil effect which the forsaking of the idols would
—
have on his business at length forced Paul to leave, he
travelled onwards through Macedonia and Greece, probably
preaching in Illyricum on his way (Rom. xv. 19), whilst, all the
while, he was unceasingly labouring for the Gospel with his pen.
—
It is Romans,
to this time, in effect, that the greater epistles
Corinthians, —
and Galatians belong (Acts xviii. 23-xxi. 15).
Returning to Jerusalem, he found a term set to his activity.
So bitter were the Jews against one whom they deemed an
apostate, that the tribune Lysias had to intervene on Paul's
behalf, and send him under escort to the procurator Felix at
Caesarea. On Paul making use of his right as a Roman
citizen to appeal to Caesar, it became necessary to send him to
Rome (60 A.D.) His imprisonment did not, however, mean that
.
he was entirely cut off from intercourse with his friends. He

was now able to do by word of mouth what he had already done
with his pen, and preach the Gospel in the capital of the Roman
Empire (Acts xxi-xxviii). Many opine that he remained a
captive to the end of his days, and perished in the persecution
of Nero but it is more probable that his cause was tried, and
;
that he was set at liberty before this persecution began. At any

rate, the Muratorian fragment speaks of a profectio Pauli ab
urbe ad Spaniam proficiscentis whilst the statement of
;
Clement of Rome (V, 7) that the Apostle had travelled eVl to

repfia r?}? Bvaecos (to the limit of the West), seems to refer
to Spain. If Paul did actually undertake such a journey, then,
as Acts says nothing about it, he must have enjoyed a spell of
freedom after the last captivity alluded to in the History.
However this may be, the Apostle certainly died in Rome, for,
according to the statement of the Roman presbyter Caius {200),
he was beheaded on the Ostian Way this event probably ;
occurred in 67, and was afterwards commemorated by the

abbey Alle Tre Fontane, erected on this spot.
The year of the Apostle's death is doubtful, and so is the

chronology of his whole life, there being no date given on which to
establish it. The terminus a quo from which we set out to deter-
mine the principal dates of his career is furnished by that of his
departure from Caesarea for Rome, this coinciding with the arrival
of Festus as procurator in Palestine in the stead of Felix (Acts
xxiv. 27). This change in the government is, for reasons which
seem unanswerable, set by most modern scholars in the year 60
(cp. Wieseler, Chronologie des apost. Zeitalters, 1848, pp. 66-99 '>
Hist. J. 1887, pp. 199-222 l ). Others, however, prefer to date the

change in 55 (56), and believe in consequence that St. Paul's captivity
began in 53 (54), he having been apprehended two years previously.
1
Cp. Duchesne, Hist. anc. I, p. 27.
; ;
St, Peter 27
Adopting this basis, we should have to antedate all the events in

the Apostle's life by some five years (cp. Patritius, De Evan-
1853, I, c. 3, n. 13
fteliis, ;
Jungmann, Diss, in H. E. I, 96 ff.
;
KL. IV, 131 1 ff. O. Holtzmann, Neutest. Zeitgesch. 1895

;
Blass, Acta Apost. 1895; Harnack, Gesch. d. altchr. Literatur,

II, I, 1897). Some authors consider the dispute among the
Apostles at Antioch to have taken place only after St. Paul's
second journey. Cp. Neander, Pflanzung, 4th ed. I, 351 ff. ;
Renan, St. Paul, pp. 118 f., 278 f. All writers differ to some extent
on the lesser points. Cp. G. Hönnicke, Die Chron. des Lebens
des Apostel Paulus, 1902 ; Bibl. Z. 1905.
§ 10
The Apostle Peter 1

Of Peter, whom
had chosen as the chief of his
Christ
Apostles [Matt. xvi. 17-19 John xxi. 15 f.), we know less than
;
of Paul. Acts (i-xi) speaks of his work in Jerusalem and

Palestine in the early years after the Ascension, of his sermon
at Pentecost, of the healing at the portal of the Temple of
the man born lame, of his twofold imprisonment, and of his
doings in Samaria and Judaea beyond this it gives us no ;
information, nor even a hint of the locality to which he

betook himself after his miraculous deliverance from prison,
merely observing that koX itje\6cov eiropevSif] et? erepov tottov
(and going out he went into another place, xii. 17). As
Peter is held by tradition to have been the first bishop of
Antioch, we must suppose that he went on to northern Syria.
At any rate, as his dispute with Paul shows, he was at Antioch
at a later date. We find very little concerning Peter elsewhere
in the New Testament. From the address in his first Epistle
(i. 1) the Fathers gathered that he had preached in the Asiatic
provinces there enumerated others, seemingly with better

;
grounds, argue that he must have visited Corinth, seeing that

Paul speaks of the partisans of Cephas living in that city
(1 Cor. i. 12)
2
from the conclusion of the first epistle of St.
Peter (v. 13) we gather that the writer had reached Rome, therein
1
Mg. by Cuccagni, 3 vol. 1777 f. J. Schmid (Petrus in Rom.), 1892;
;
Fouard, 3rd ed. 1897 (Engl. Trans. 1892) ; Taylor, 1894 ; J. Essef (Des
hl. P. Aufenthalt, Episkopat u. Tod in Rom), 3rd ed. 1897 A. B<run, 1905.
;
2
The inference is at least doubtful, as the text refers also to Christ in the
same words. Trans.
designated by the mystical name of Bab3/lon ;

1 the fourth
Gospel (John xxi. 19) contains an allusion to his martyrdom.
The Fathers have little to say concerning Peter's life, and
only speak of the manner of his death. From the testimony of
Caius it seems clear that he died at Rome, and not far from the
foot of the Vatican Hill, where later a basilica was erected
in his honour; according to Origen (Eus. Ill, 1) he was, at his
own request, crucified head downwards. A similar account is
given by the (Gnostic ?) Acts of St. Peter.
As to the length of St. Peter's sojourn at Rome, tradition
fixes it at twenty-five years (42-67 ), though it does not actually
claim that he resided in Rome the whole of the time, but merely
tells us the date of his arrival and that of his martyrdom.
Whatever we may think of the length of his stay, we must take

it as a fact that the Chief of the Apostles spent a considerable
time in the chief city of the Empire, and that he ended his days
there during Nero's persecution of the Christians all this is ;
attested, not only by the authorities just alluded to, and by

the universal tradition of both East and West, but also by a
series of eminently ancient and respectable writers.
1. Even before the close of the first century, Clement of
Rome speaks of Peter and Paul as having both fallen
(c. 5, 6)
victims to envy and jealousy. As he seems, moreover, to

associate them with those who died in the Roman persecution,
we may safely infer that he believed them both to have been
put to death at Rome.
2. Ignatius of Antioch, at the beginning of the next
century, seems to presuppose that the two Apostles had once

been present in Rome, when, writing to the Romans, he says
(4» 3) Ov% a>? Herpo? /cat UavXos Btardcrcro/jiaL vfuv (I do not
•
enjoin you as did Peter and Paul) for, seeing that we have no
;
reason to surmise that St. Peter ever wrote to the Romans,

these words can only indicate that he had preached to them by
word of mouth.
3. The
testimony of Clement of Alexandria 3 to the
composition of St. Mark's Gospel also alludes to Peter's
presence at Rome. This testimony is all the more important,
1
Though some have argued that the locality designated may have been
the Egyptian Babylon, of which remains exist near Cairo. Trans.
2 Eus. II, 15 ; VI, 14.
Council of Jerusalem and the Dispute at Antioch 29
seeing that it agrees so well with the saying of Papias, the hearer
about the same Gospel hence both the data
of the Apostles, 1 ;
would appear to belong to an already ancient tradition.

The later testimonies to Peter's sojourn at Rome, though of
less value, are nevertheless important.
1. Dionysius of Corinth, writing to the Romans (c. 170), says that
Peter and Paul were put to death together in their city (Eus. II, 25).
2. Irenasus (c. 180) ascribes the foundation of the Church of
Rome to the glorious Apostles Peter and Paul (Adv. Haer. Ill, 3, 2).
3. The Roman presbyter Caius (c. 200) mentions the tombs
(rpoVata) at Rome of the two Apostles (Eus. II, 25 ; cp. Th.
Qu. 1892, pp. 121-32).
4. Belonging to the same period, we have the witness of Ter-
tullian, who speaks of Peter's preaching and martyrdom at Rome
(De praescr. 32 Scorp. 15).
;
In favour of the twenty-five years' stay or episcopate of St.

Peter in Rome, it is usual to advance the authority of the Liber ian
Catalogue of the Popes (354), and that of St. Jerome (Chron.;
Catal. c. I) it is possible that the original work of Eusebius also
;
gave the number, but the statement regarding the coming to

Rome of the Apostle, as made in the Eusebian H. E. (II, 15) is
far from clear, whilst the figure and the original wording of the
Hieronymian Chronicle is doubtful, the Armenian version giving
twenty as the number of years of Peter's Roman sojourn. Even
were it proved that the words of the Chronicle belong to Eusebius
rather than to Jerome, we might still ask whether the number
was a traditional datum, and was not merely due to the chrono-
logical reckoning of Eusebius himself.
§11
The Council of Jerusalem and the Dispute at Antioch 2
By the reception into the Church of the centurion

Cornelius, the independence of Christianity with respect to
Judaism had been settled on one important point. This inde-
pendence was to be yet further vindicated. Even if the heathen
could be lawfully received into the Church without having
previously to become Jews, there still remained the question
whether they were bound to observe the Law subsequently
to their reception into the Church. There came to Antioch
1
Eus. Ill, 39, Patr. apost. ed. Funk i (1901), 358.
2
2
Schenz, Das erste allg. Konzil in Jerusalem, 1869 Z. f. k. Th. 1883
; K. ;
BÖCKENHOFF, Das apost. Speisegesetz in den ersten fünf Jahrh. 1903,;

G. Resch, Das Aposteldekret nach seiner ausser kanonischen Textgestalt
untersucht, 1905 {T. u. U. N, F, XIII, 3).
certain brethren from Palestine, who taught that converts from

paganism should be circumcised and compelled to observe the
Old Testament Law. This view caused a commotion amongst
the converts whose spiritual freedom it endangered, and a
resolution was taken to send Paul and Barnabas to consult
the Church in Jerusalem. The Apostles and the presbyters
assembled (a.D. 50), and the Council of Jerusalem, as this
assembly came to be called, decided in the main against the
necessity of observing the Jewish Law. It simply ordained,
and this in order to facilitate intercourse between Hebrews
and pagans in the Church, that converts from paganism
should abstain from certain deeds which were especially
obnoxious to the Jews, from partaking of meats sacrificed
to idols, from blood, from things strangled, and from fornica-
tion {iropveia: i.e. not necessarily from concubinage, or from
illegal marriage in the Jewish sense. Acts xv).

By the decision of the Council converts from paganism
were freed from the yoke of the Law. It was now the turn of
the Jewish converts. In Antioch, the metropolis of Gentile
Christianity, where there was no public opinion as in Palestine
to enforce the observance of the Jewish Law, the convert
Jews soon shook themselves free ;even Peter lived there
edviKO)^ on his return from the Council at Jerusalem, dwelling
and eating with the Gentile brethren, regardless of the ancient
Law. His conduct was, no doubt, counselled more by con-
descendence than by a clear insight into the circumstances,
for, when it was made a matter of animadversion by the
brethren from Judaea, he immediately reverted to the Jewish
usage. But this step on his part, the disparagement of the
Gentiles, and tacit invitation to them to adopt the Jewish
mode of life which it seemed to involve, brought about a crisis.
Paul withstood Peter to the face {Gal. ii. 11), and his action
doubtless drew from Peter a declaration of the entire freedom
of the Gentiles. At any rate we find, in the New Testament,
no more trace of any effort on the part of Peter to interfere in
defence of the old Law.
Of late an attempt has been made to place the dispute at

Antioch at a date previous to that of the Council of Jerusalem.
Neue kirchl. Z. 1894, pp. 435-48 Belser, Einleitung, 2nd ed.
;
1905, pp. 401-27,

;
John, James the Less, and the other Apostles 31
§12
John, James the Less, and the other Apostles l
We have had reason to regret the lack of information

regarding St. Peter of the remaining Apostles, however, we
;
know still less. Of most of them, all that Acts records is their
name. We gather, nevertheless, that after the death of James
the Greater, the rest of the Apostles, who until then seem to
have remained in Palestine, betook themselves to- foreign lands.
Of two of them history tells us something. John, the son of
Zebedee and brother of James the Greater, is first mentioned in
connection with St. Peter, whom he accompanied at the healing
of the man born lame, and, later on, to prison, and, still later, on
the mission to Samaria. He must have returned afterwards to
Jerusalem, and have tarried there until the death of our Lady,
who had been committed to his charge by Christ when dying
on the Cross. We find him at a later date at Ephesus, where
he superintends the Churches of Asia Minor. Statements to
this effect made by ancient writers are, by some moderns,
though quite wrongly, put down to a confusion of two persons ;
it being argued that Papias's testimony not only involves,
as Eusebius admits (III, 39), the existence of two Johns, the

Apostle and the Presbyter, but that the latter alone dwelt at
Ephesus. According to the Apostle's own account (Apoc. I, 9),
he had been banished (probably under Domitian) to Patmos.
According to a tradition of later date, he had first been cast
into a cauldron of burning oil, either at Ephesus 2 or at Rome. 3
The Chronicon Paschale gives 101 as the date of his death.
James the Less, son of Alphaeus (Matt. x. 3), is apparently
one and the same with James the Brother of the Lord (Gal. i.
' '
19), whose father was called Clopas or Cleophas, and whose

mother was a sister of the Blessed Virgin, and was likewise
called Mary (Mark xv. 40 John xix. 25) the names Alphaeus
; ;
and Clopas may be traced back to the Hebrew *a^n. On

1
Acta apost. apocr. ed. Tischendorf, 1851; ed. Lipsius and Bonnet,
1891-1903. Lipsius, Die apocryphen Apostelgeschichten, 3 vol. 1882-90
Th. Zahn, Forschungen zur Geschichte des neutest. Kanons u. d. altkirchl.
Literatur, VI {Apostel u. Apostelschüler in d. Provinz Asien), 1900.
2
Abdias, De hist, apost. cert. (in Cod. apocr\ N. T. ed. Fabricius, 1703);
Cp. Zahn, Acta Ioannis, 1880, p. cxx,
3
Tert. De praesc. 36.
account of his relationship with Christ, James was held in high

consideration among the Apostles he it was who proposed ;
the new decree adopted at the Council of Jerusalem Paul ;
reckons him (Gal. ii. 9) as one of the Pillars of the Church ' '
;
his holiness earned him the surname of the Just. 1 According to

Hegesippus he was bishop of Jerusalem, a city which he seems
never to have quitted. 2 In 62 or 63 he was stoned by order
of the high-priest Ananias the Younger. 3 Should, however,
the hypothesis which identifies the two disciples named James
be wrong, then we know nothing of the Apostle beyond his
name, all the data mentioned referring to the Brother of the '
Lord/
The history of the remaining Apostles is quite unknown. The

Acts which deal with their doings are from a Gnostic source, and
their contents are legendary rather than traditional. Origen,
or, more correctly, Eusebius who appeals to him for confirmation
(III, 1), tells us that Thomas evangelised Parthia, and Andrew
Scythia, whilst Bartholomew preached the Gospel even as far
—
as India by which, probably, we must understand^Southern
—
Arabia (Eus. V, 10) Matthew first sought to convert the Jews,
and then turned to the Gentiles (Eus. Ill, 24). The pioneer of
Church historians has nothing to say of the other Apostles.
Philip, Simon the Zealot, Judas Thaddaeus or Lebbseus, and
Matthias. Of the last mentioned he merely repeats a saying
regarding the mortification of the flesh. Polycrates of Ephesus,
indeed states that the Apostle Philip and two of his maiden
daughters lay buried at Hierapolis in Phrygia, but Eusebius,
who reports this story (III, 31), considers Philip of Hierapolis
to have been one of the seven deacons, and the fact that we
are told of this Philip (Acts xxi. 8, 9) that he had four
daughters who did prophesy ' inclines us to accept Eusebius's
'
surmise as correct .*
With regard to those of the Evangelists who were not of the
Twelve, Mark is believed to have founded the Church of
Alexandria, whilst the local traditions of Venice and Aquileia
ascribe to him the foundation of these Churches also. Of
Luke we only know that he was for a long time the com-
panion of St. Paul. Cp. Col. iv. 14 ; 2 Tim. iv. n ; Philem. 24.
1
Eus. II, 1.
2
Ibid. II, 23.
Josephus, Ant. XX,
3
8. A slightfy different version Is given by Hege-
sippus in Eus. II, 23.
4
Duchesne, Hist. anc. de l'£gl. I, 135,
—
The Spread of Christianity 33
§ 13
The long missionary journeys undertaken by St. Paul

justify the supposition that even in Apostolic times the
Gospel had established itself in most of the provinces of the
Roman Empire. Subsequently it found its way also into
the other provinces. Before long every large town in the
Empire possessed its Christian community.
The most important testimonies to this rapid spread are the

following :
1. The growth of Christianity in Rome is attested by Tacitus

(Anna!. XV, 44), who states that under Nero there perished an
ingens multitudo of Christians by Pope Cornelius (f 253) who
; ,
speaks of an innumerable host of Roman Christians tended by

forty-six priests and about one hundred clerics (Eus. VI, 43, 11).
A proof of the spread of the Faith in the rest of Italy is furnished
by the sixty bishops assembled by Cornelius in a synod at Rome
to take steps against the Novatian schism (Eus. VI, 43, 2).
2. In Gaul, as early as the middle of the second century, we
find Churches flourishing in Lyons and Vienne (Eus. V, 1-4).
A century later, according to the perhaps not altogether trust-
worthy report of Gregory of Tours (H. F. I, 28), seven missionaries
were sent thither from Rome, among them Dionysius, the first
bishop of Paris. The belief that St. Paul sent his disciple Crescens
to Gaul receives no confirmation from 2 Tim. iv. 10, even if
we read, as in some MSS., TaWta instead of TaXaria, for both
words were used indiscriminately to designate both Galatia and
Gaul. Cp. Duchesne, Fastes episcopaux, I— II, 1894-1900 ;
Bellet, Les origines des eglises de France, 1898 A. Houtin,
;
La controverse de V apostolicite des eglises de France au XIXe Steele,

3rd ed. 1903 L. Launay, Hist, de Veglise gauloise depuis les
;
origines jusqu'ä la conquete franque (511), 2 vol. 1906.

3. In Spain the Gospel may first have been preached by St.
Paul. Irenaeus (I, 10, 2) and Tertullian (Adv. lud. 7) speak of
Churches already existing there. We
have also the letter (Ep. 67)
sent by Cyprian in the middle of the third century to the Churches
of Leon-Astorga and Merida. At the synod of Elvira (a.d. 300 or
306), where it is scarcely credible that the whole of the episcopate
could have been assembled, there were, nevertheless, present
1
Mamachi, Origines et antiquitates Christianae, 1749-55 ; 1 841-51.
A. Harnack, Mission u. Ausbreitung des Christentums in den ersten drei
Jahrh. 2nd ed. 2 vol. 1906 (Engl. Trans, Expansion of Christianity in the First
Three Centuries, 2nd ed. 1908),
VOL, I, D
,
nineteen bishops and twenty-four presbyters. Cp. Gams, KG.

von Spanien, I ; H. Leclercq, UEspagne chretienne, 1906.
4. That the Gospel, even at this period, had already found
adherents in Germany, or more correctly on the left bank of the
Rhine, may be seen from the words of Irenaeus (I, 10, 2), who
speaks of the Churches in Germaniis (sc. Prima and Secunda),
and from the attendance at the synod of Aries (314) of bishop
Maternus of Cologne, and of Agricius, bishop of Treves. Testi-
monies to the introduction of Christianity into the lands bordering
on the Danube are to be found in the martyrdom of the two
bishops, Victorinus of Pettau in Styria, and Quirinus of Sissek (309)
in the Passio IV Coronatorum, four Christian quarrymen of Pan-
nonia, put to death under Diocletian (ed. Wattenbach, 1870 cp.
;
SB. Berlin, 1896, pp. 1281-1302), and in the martyrdom of St. Afra
in Augsburg at about the same time.
5. So far as Britain is concerned, Tertullian is first in the
field to allude to the inaccessa Romanis loca, Christo vero subdita.
At the synod of Aries (314) there attended the bishops of York,
London, and Lincoln. The Liber Pontificalis and Venerable
Bede (H.E. I, 4) even state that the British King Lucius requested
Pope Eleutherus (175-89) to send missionaries, and that he himself,
with a part of his people, were converted. Harnack (SB. Berlin,
1904, pp. 909 ff.) considers this statement to be based on a confusion
with the old tradition that Abgar of Edessa corresponded with
Eleutherus.
6. Into Western Africa Christianity seems to have been brought
from Rome. That it had taken vigorous root in its new soil is
—
evident whatever allowances we may feel disposed to make for
—
exaggeration from the words used by Tertullian (Ad Scap. 2),
who says that the population of the towns was in large part com-
posed of Christians ; it is also shown by the great number of
African bishops. Cyprian speaks (Ep. 59, c. 10) of a heretic
having been condemned, long before, by no less than ninety bishops.
The synod of Carthage under Agrippinus (c. 220 A.D.) counted
seventy, and the third synod held in that city (in 256) actually
brought together eighty-seven bishops (Leclercq, L'Afrique ehre-
tienne, 2 vol. 1904).
7.In Egypt the first place to attract our attention is
naturally Alexandria. From the end of the second century it
was the seat of a famous school of catechetics. Before the fourth
century the number of dioceses in Egypt had risen to about one
hundred, as we see from the synod of Alexandria (in 324 or 321).
8. Christianity made even more rapid progress in Asia, especially
in Asia Minor. In Bithynia, Pliny (Ep. X, 97) found Christians
of every age and class. In Phrygia, the Montanist movement
led to synods being held as early as 170-80 (Eus. V, 16). Of
Pontus, Lucian makes the magician Alexander to complain (Pseudo-
mart. 25) that it is full of Atheists and Christians. The whole
The Reasons of the Rapid Spread of Christianity 35
region seems to have been in much the same case. To attest the
presence of Christianity in Roman Armenia, we have the instruc-
tion on penance sent to the brethren of that country when dis-
tracted by the Novatian schism by Dionysius of Alexandria (Eus.
VI, 46).
9.We have no means of discovering the number of Christians
in Syria, but they must have been almost as numerous as in Asia
Minor, seeing that Antioch was in a sense the Christian metropolis
of the whole of Asia.
10. We know that the Faith made its way very early into the
countries bordering on Syria. It had invaded the kingdom of
Osrhoene, or, at least, its chief city Edessa, before the end of
the second century ; K. Abgar IX (179-216) was a Christian.
The legend as it existed, even in the time of Eusebius (I, 13),
and which is contained in its entirety in the Doctrine of Addai,
a work belonging to the beginning of the fifth century (ed. Philipps,
1876), describes the country as having been evangelised in Apostolic
times. According to this account, K. Abgar Ukkama, or the Black,
requested of Christ to be healed, a service which our Lord promised
to perform by a deputy, and which was actually undertaken,
after His Ascension, by Addai, one of the seventy. Cp. Tixeront,
Les origines de f Veglise d'Edesse, 1888 ; J. P. Martin, 1889 ;
Duval, Hist. d'Edesse, 1892.

11. In Palestine the Jews were probably able to set many
obstacles in the way of the new Faith, but even here it made some
progress and contrived to spread its sway into the neighbouring
portion of Arabia, as we see from the synod of Bostra (244).
12. India, according to tradition, was first evangelised by the
Apostle Thomas hence the title of Christians of St. Thomas borne
;
by the Faithful of that region. We

are told by Eusebius (V, 10)
that the catechist Pantaenus (c. 200) visited it from Alexandria,
though it is on the whole more likely that his mission was only
to Southern Arabia. However this may be, Cosmas Indicopleustes
(§ 77) testifies to the existence of Indian Churches in the sixth
century. Cp. German, Die Kirche der Thomaschristen, 1877.
§ 14
The Reasons of the Rapid Spread of Christianity
Should the reader feel inclined to wonder at the wide and

rapid spread of Christianity, he must recall to mind how
thoroughly the world had been prepared for its advent (§ 6).
Nor must we be unmindful of the inner force of the
truth. Christianity imported a doctrine which was at once
more comprehensive and more comprehensible than any
D 2
wisdom and which likewise afforded a better

of this world,
answer to those questions which are ever pressing themselves
on man's mind, concerning God, the immortality of the soul,
and the future life. We know that the Gospel claimed many
converts among those who, like Justin, and Dionysius of
Alexandria, had vainly sought in philosophy for an answer to
these questionings. We must also take into account the
numerous signs and wonders which gave testimony to the
truth of the new teaching. 1
The zeal of the Christians for their new faith also explains
to some extent its success. Men and women, free men and
slaves, ignorant men and scholars, all did their best to advance
the Christian cause. 2 Their very life was in itself a sermon
to the heathen who surrounded them. Their purity and their
mutual charity in the midst of a world filled with vice and
hatred, 3 their heroism
shedding their blood for their
in
convictions, all this was a fashion of proclaiming to the pagans
the superiority of the Faith. We occasionally even obtain
glimpses of the impression then produced on outsiders Justin ;
ascribes many conversions to the good example set by the

Christians. Tertullian records the exclamation to which the
pagans gave vent on seeing the extent of the Christians'
charity. See how they love one another, and how they are
'
!
ready to die one for the other Julian the Apostate ascribes
'
the success of the Christian propaganda mainly to the charity

of the Faithful, to their care for the dead, and to their sanctity,
albeit he suspects the latter to be mere hypocrisy. 4 The depth
of the impression produced by the constancy of the martyrs is
witnessed to by Justin, 5 who observes that it was this that
finally convinced him of the untruth of the calumnies laid at
the door of the Christians nor was Justin by any means the
;
only one who was led by the example of the martyrs into the
bosom of the Church. It was Tertullian who said : Semen est
1
Just. Apol. II, 6; Dial. 121. Iren. Adv. Haer. II, 32, 4. Tert.
Apol. 23 De anima, 47. Orig. Contr. Cels. I, 46 III, 28. Cypr. Ad
; ;
Donat. &c.
2 Orig. Contr. Cels. Ill,
55.
3
Just. Apol. I, 16; Tert. Apol. 39; Min. Fel. Oct. 9, 31; Cypr.
De mortal.
4
Just. Apol. I, 16 ; Tert. Apol. 39; Jul. Ep. 49.
5
Apol. II, 12.
;
Obstacles encountered by Christianity 37

sanguis Christianorum, 1 and we find a similar view expressed
by Origen and Lactantius. 3
§15
Obstacles encountered by Christianity, the Causes of
3
the Persecutions
In antiquity Religion was considered a purely political

matter. The Roman State was especially rigorous in up-
holding the national worship. Vanquished nations were
permitted to worship according to their wont, but an ex-
ception was made so far as Christians were concerned, for to
tell the truth they did not form a nation, but rather a religi-
ous association drawing its members from many nations.

Their convictions, moreover, prevented them from doing as
the heathen, and worshipping side by side with their God the
deities of the Romans. Their avowed design of converting
the whole world seemed to threaten danger to the established
religion, and as was considered part and parcel of the
religion
State, their efforts seemed to be directed against the State
itself. This suspicion was strengthened by the Christians
refusing Divine honours to the Emperor, and by the action
of some few of them who denounced military service and
declined to illuminate and decorate their houses on occasions
of public festivities. Though they performed their other
duties as citizens most conscientiously and faithfully, there
was sufficient ground in their abstentions to make them suspect
of being enemies to the Emperor and to the Empire.
In addition to this, at an early date the wildest and most
damaging tales got abroad concerning the Christians. Their
belief in one only God appeared to the pagans mere Atheism. 4
Their Eucharist and Agape were thought to consist in impure
1
Apol. 50.
2
Orig. Cont.Cels. VII, 26 Lact. Inst. X, 9, 9.
;
3
Maassen, Über die Gründe des Kampfes zw. dem heidnisch-röm. Staat
u. dem Christentum, 1882 Th. Mommsen, Der Religionsfrevel nach röm.
;
Recht, Hist. Z. 64 (1890), 389-429; Konrat, Die Christenverfolgungen, 1897;

J. E. Weis, Christenv., Gesch. ihrer Ursachen in Römerreiche, 1899; A.
Harnack, Der Vorwurf des Atheismus in den ersten drei Jahrh. 1905 (T. u. U.
N. F. XIII, 4) ; F. Augar, Die Frau im röm. Christenprozess, 1905
Allard, Ten Lectures on the Martyrs (Engl. Trans. Lond. 1907).
4
Cp. Just. Apol. 1, 6, 13 Athenag. Leg. 3 ff. Polyc. Mart. 3,
; ;
;
and cannibalistic orgies, equalling in . depravity those of

CEdipus and Thyestes to their want of respect to the
l
gods all public calamities were ascribed. 2 To those of the

pagans whose profession depended on the old religion priests, —
artists, poets, &c. —
Christianity was particularly obnoxious,
threatening as it did to cut the source of their income.
off It
was doubtless men such as these who accused Christians of
being an unproductive class, infructuosi in negotiis.'6
The evil repute of the Christians soon occasioned outbreaks
among the populace. Not unfrequently it was the governors
who were responsible for the measures taken against them.
With the advent of the third century the emperors themselves
began to inaugurate the persecutions. The true grounds of
the earlier persecutions are involved in much obscurity, and
several explanations have been offered. Some maintain
that the Christians were punished in virtue of the common law
against illegal assemblies and against sacrilege, especially by
the application of the Lex Iulia maiestatis, which awarded the
death-penalty and confiscation of goods to all who should
endanger the Roman State and its security, and to which the
Christians themselves liable by their abstention
rendered
from the civic sacrifices then considered a part of every good
citizen's duty. Others, like Mommsen, believe that the trial
of the Christians was not a criminal one, but that the
'
coercionary power of a magistrate entitled him to convict
'
summarily all who fell away from the national religion. A

still more recent theory falls back on the Institutum Tiberianum,
or Institutum trium accusationum, the so-called accusatio

sumptuaria (against excessive household expense and suspicious
manner of life), sacrilegii and laesae maiestatis, and considers
that, as early as the time of Nero, this law was put into force
against the Christians (Profumo, cp. § 16, I). There can be
little doubt that some such law was appealed to, for Tertullian in
his Apologeticum (10) writes Sacrilegii et maiestatis rei conveni-

:
mur. It is also possible that the practice of Christianity was,

at an early date, expressly forbidden, or that the laws referred
1
Cp. Just. Apol. I, 26; Dial. 10; Athenag. Leg. 31-36; Theoph,
Ad Autol. Ill, 4 Min. Fel. Oct. 30 f. Tert. Apol. 7, 9.
ff. ; ;
2
Cp. Tert. Apol. 40; Cypr. Ad Demetr. 2, 3; Arnob. Adv, nat. I, 13,
26 ; Aug. De civ. Dei. II, 3,
3
Tert. Apol. 42, 43.
The Ten Great Persecutions in the Roman Empire 39
to above were interpreted as forbidding it, for the same
Tertullian (Apol. 4) inveighs against a law which enacted
Non licet esse Christianos, whilst even Justin (Apol. I, 4)
complains that Christians are condemned merely on the score
of their title. Hence Christianity must have been forbidden
as such almost from the beginning, for even under Nero its
adherents were persecuted simply on account of their con-
nection with it.
But though the Christians were constantly and rigorously
punished, yet their Faith could not be uprooted. A few, and
at timesmany, indeed, fell away before the fear of martyrdom
and death, but as a body they showed themselves stronger
in enduring suffering and death than their adversaries in
inflicting these punishments, so much so, that ultimately it
became impossible not to perceive in this power transcending
all nature a testimony to the Divine origin of the new religion.
It is usual to reckon ten persecutions within the Roman Empire.

This number, which is first found in Orosius (Hist. adv. pag. VII, 27),
is, however, not quite correct historically, and seems to have
been adopted chiefly for a symbolic reason, viz. to form a counter-
part to the ten Plagues of Egypt.
§ 16
According to Suetonius, 2 the Emperor Claudius, about the

I.
year 50, expelled from Rome Iudaeos impulsore Chresto assidue

tumultuantes there can be no doubt but that the Christians,
;
equally with the Jews, fell under this sentence, seeing that the
former were looked upon as a mere sect of the latter, and that
the agitation which led up to this decree of banishment had
been occasioned by the advent of Christianity. Nero (54-68)
was, however, the first to start a persecution directed solely
Lact. De mort. pers.; Allard, Hist, des pers'ec. 5 vol. 1885-90 3rd ed.
1
;
1903 ff. Le christianisme et V Empire romain, 1897 6th ed. 1905 K. J.

; ; ;
Neumann, Der röm. Staat u. die allg. K. bis auf Diokletian, I, 1889; Le
Blant, Les persicuteurs et les martyrs, 1897; A. Linsenmayer, Die
Bekämpfung des Christentums durch den röm. Staat bis Julian (363), 1905.
We have appended the sign $ to the names of all those martyrs whose Acts
are to be found in Ruinart's collection.
2 Claud. 25 (Cp. Acts xviii. 2. Trans.).
against the Christians. A fire—concerning whichimpos-

it is
sible to say, now, whether it was the emperor's doing or simply

—
the result of an accident having broken out (July 19, 64) and
consumed the greater portion of the city of Rome, Nero pro-
ceeded to throw the blame on the Christians, and, as their guilt
could not be proved, they were summarily put to death in
crowds amidst frightful tortures as guilty of misanthropy :
propter odium generis humani. 1 No doubt the example of the

capital was soon followed in the provinces. Among the
victims of this persecution were the Apostles Peter and Paul,
and if it be true that they died as late as 67, then the massacres
must have been prolonged until Nero's death.
II. Under Vespasian and Titus the Christians were left
in relative peace, but in the latter years of Domitian's reign
(81-96) they had again to suffer. The emperor's own cousin,
the senator Flavius Clemens, was executed for äOeorr)*;, and his
wife Domitilla was banished to the island of Pandataria. 2 It
would appear that the consul Acilius Glabrio, another victim
of Domitian's cruelty, must also be reckoned as a martyr.
To safeguard his sovereignty, the distrustful monarch even
caused our Lord's surviving relatives to be brought all the way
to Rome. 3 Compared with the first persecution, this one
was, however, of little importance Domitian, according to
;
Tertullian, 4 was only a portio Neronis de crudelitate. This

persecution, nevertheless, must have resulted in a certain
number of martyrdoms, for Dio Cassius and others speak of
many victims.
III. Nerva
(96-98) restored peace to the Christians ; he
even forbade proceedings to be taken for lese majeste, and
enacted that no one should be hindered from living according
to the Jewish (i.e. Christian) manner of life. 5 A new persecu-
tion was started under Trajan (98-117), in which there perished
our Lord's relative, the 120-year-old bishop Simeon of
Jerusalem, and also Ignatius of Antioch. We have some
Tacitus, Annal. XV, 44; Clem, i Cor. 5, 6; Arnold, Die neron.

1
Christenv.1888; A. Profumo, Le fonti ed % tempi dello incendio Neroniano,

1905; Archivio della R. Societä Romana, 1905, pp. 355-93.
2 Dio Cass. Hist. Rom.
67, 14; Suet. Domit. 15; Funk, A t u, U. I,
308-29.
3 Heges. ap. Eus. Ill, 19, 20.
4 Apol. 5.
6 Dio Cass. Hist. Rom. 68, 1.
details of the happenings in Asia Minor. The proconsul of

Bithynia, Pliny the Younger, after having executed many
Christians, and brought yet many more, through torture,
to apostasy, astonished at their numbers, appealed (c. 112) x to
the emperor for instructions how to deal with them. The
reply was that they were not to be sought out, but that when
denounced, they were to be punished, unless indeed they
consented to relinquish their superstitions (Conquirendi non
sunt; si defer antur et arguantur, puniendi sunt, &c.). As it
was also laid down that no attention was to be paid to anony-
mous denunciations, the result of the rescript was to make
matters rather more tolerable for the Christians. But their
position remained bad enough, for it was also made clear that
their Faith was a religio illicita.
The two following emperors were more kindly disposed.
Their edicts, two of which have survived, show that they took
under their protection the Christians of Greece and Asia Minor,
who were constantly threatened by mob-law. Adrian, in his
rescript to Minucius Fundanus, 3 forbade under threat of punish-
ment any false Antoninus Pius, 3 in his much discussed
charge.
and probably apocryphal edict to the Council of Asia, 4 dis-
allowed any accusation of Atheism against the Christians. But,
even then, there was much suffering. Under Adrian the revolt
of Barkochbas (132-35) led to the Christians being much
mishandled by the Jews. 5 It was in the reign of Antoninus
that there occurred at Rome the martyrdom of the three
Christians, which induced Justin to write his second Apology,
and according to the more modern reckoning,'
also, at least 5
the death at Smyrna of Poly carp and eleven other Christians J.

Hence, though the edicts may have hindered the excessive
fanaticism of the Greeks, they certainly did not legalise
Christianity.
IV. The fourth persecution took place under Marcus
Aurelius (161-80). 7 His reign had been ushered in by many
1
Ep. x, 97, 98.
2
Just. Apol. I, 68 ; Eus. IV, 9; Funk, A.u. U. I, 330-45 ; Callewaert,
Le rescrit d'Hadrien, 1903.
3
Mg. by Lacour-Gayet, 1888; E. Briant, 1896.
4
Eus. IV, 13 ; T. u. U. XIII, 4; N. J.f. d. Th. II, 131-46.
6 KL. X,
* Just. Apol. I, 31. 145-54-
7 Eus. IV, 16-V, 5 Renan, Marc. Aur. et la fin du monde antique, 4th
;
ed. 1884 (Engl. Trans.).

misfortunes. Famine and plague were raging over the Empire,

powerful enemies were threatening the borders, and in many
localities the people rose against the Christians as the cause of
all these miseries. In Rome there died (c. 165) Justin {, with
his six companions in Lyons there fell about fifty victims,
;
among whom the aged Bishop Pothinus (178) {. Blood also

flowed in the East, but no general edict of persecution was
issued. The emperor, indeed, wrote to the proconsul of Gaul
that all who professed Christianity were to be executed, but
this was merely in answer to a request for advice in a particular
case. In other localities the governors would seem to have
acted on their own. Nor is there anything credible in the tale
that Marcus Aurelius, after his expedition against the Quadi
(174), forbade any further persecution, for he himself ascribed
his unexpected victory to Jupiter Pluvius, and not to the
prayers of the Christians, as the legend of the Legio fulminea
does. 1 With the advent of Commodus (180-92) peace was
again restored to the followers of Christ, thanks to the
influence over the emperor of Marcia, his concubine. There
were, nevertheless, some martyrs at Carthage the Scillitan
:
martyrs % were put to death (July 17, 180), 2 and in Rome

Apollonius J, 3 whilst in Asia Minor a persecution raged for a
time under the proconsul Arrius Antoninus. 4
V. Septimius Severus (193-211), to begin with, continued
his predecessor's policy, 5 but his conduct soon changed, and
he forbade (201) not only conversion to Judaism or rather —
—
the reception of circumcision but also the profession of Chris-
tianity. This enactment was followed by the fifth great
persecution, in connection with which we have some informa-
tion concerning two localities. At Alexandria, Leonides % with
several disciples of his son Origen, and at Carthage, Perpetua
and Felicitas J, together with three others, died for their
Faith.?
Cp. SB. Berlin, 1894, pp. 835-82; Hermes, 1895; Civiltä catt. 1895;
1
N. J.f. d. klass. Altertum, 1899, pp. 253 ff.

2
Cp. Neumann, pp. 72-76, 284-86 Texts and Studies, I, 2.
;
3
Eus. V, 21 ; Jerom. Cat. 42 Max, Prince of Saxony, Der hl. M.
;
Apollonius von Rom, 1903; Nachr. Göttingen, 1904, pp. 262-84.

4
Tert. Ad Scap. 5.
5
Reville-Krüger, Die Religion zu Rom unter den Severern, 1888.
6
Spart. Sept. Sev. 17.
7 Franchi De' Cavalieri, La Passio SS. Perpetuae et Felicitatis, 1896.
(J. Armitage Robinson, item.)

Peace was again established for a time by the death of
Septimius, though it was at about this time that the jurist Domi-
tius Ulpianus drew up his collection of the imperial rescripts
against Christianity. 1 Antoninus Severus Caracalla (211-17)
probably spared them on account of the favourable impression
they had made upon him in his youth. Elagabalus (218-22)
cherished the ambition of fusing all religions, Christianity
included, in the Syrian Sun-worship, to which he was himself
addicted. Alexander Severus (222-35), a religious eclectic,
doubtless influenced by his mother, Julia Mammsea, who was
kindly disposed to the Christians, regarded Christianity as a
legitimate mode of worshipping God. Among his Lares there
stood a picture of Christ, side by side with those of Apollonius
of Tyana, Abraham, and Orpheus, whilst on the walls of his
palace and on certain monuments he caused the words of
Luke vi. 31 (fn the form in which they are found in the Didache,
I, 2) to be inscribed. The emperor even went so far as to ex-
press a wish to erect a temple to Christ in spite of the opposi- ;
tion of the Roman stallsmen who claimed the right to occupy

it, he declared the Christians free to use a certain open space
in the city for their worship. The emperor's own kindliness

did not, however, prevent deeds of violence by his officials.
According to tradition, it was in his reign that the much
debated martyrdom of St. Csecilia occurred, 3 at least it must
have taken place then if the bishop Urban, to whom allusion
is made, was really the Pope of that name (222-30).
VI. Under Maximinus Thrax (235-38) the position of the

Christians again became difficult. This emperor persecuted
indiscriminately the partisans of his predecessor and the
Christians who had been protected by him. In consequence
of an edict which he directed against the clergy in par-
ticular, P. Pontian and the anti-pope Hippolytus were both
deported to Sardinia, where the climate soon occasioned their
death. 3 It does not seem, however, that much, if indeed any,
blood was shed, save in the provinces of Cappadocia and
Pontus, where disastrous earthquakes excited the populace to
1
Lact. Inst. V, n.
2
^rpu/j-oLTiou apxaio\oyiKoit ',
Mitteilungen zum. zweiten intern. Kong. /.
Zhristl. Archäol, 1900; Th. Qu t 1902-05*
3
Catal. Liberi anus.
; —
rise against the Christians l

this latter persecution did not
last long,it is probable that Maximin had nothing
and
to do with Under Gordian (238-44) and Philip the Arab
it.
(244-49) the times continued to be peaceful the latter was ;
even reported to have become a Christian, 2 a rumour which

doubtless had no better base than the emperor's friendliness to
Christians, for it is certain that, whatever may have been his
private convictions, he showed himself outwardly a thorough
pagan.
VII. Apart from the unimportant persecution under
Maximin, the Church enjoyed at this time a period of quiet
extending over forty years, a period sufficiently long to notably
increase her numbers. Unfortunately her inward growth was
not proportioned to her outward development many of her ;
members grew tepid, and, to try them again, God sent

—
the remark is Cyprian's 3 a new persecution, which was com-
menced by Decius (249-5 1). 4 Determined to restore its
ancient splendour to the now he

visibly decaying Empire,
judged it well to start by reclaiming the Christians to heathen-
dom, and this he proceeded to do in so methodical a manner
and with such energy that his persecution exceeded all previous
ones in cruelty. Christians were bidden to put aside their
religion, and when brought face to face with the most horrible
tortures, they did in fact fall away in crowds. 5 Some consented
to sacrifice (sacrificati) , others to burn incense before the idols
(thurificati) , others sought certificates attesting that they had
complied with the emperor's demands (libellatici, acta facientes) .
Yet the race of Christian heroes still lived many, ; like Fabian,
or the priest Pionius J at Smyrna, chose to retain their faith at
the cost of their lives. At the beginning of 251 Decius, per-
ceiving the utter uselessness of his cruelty, began to desist, and
died soon after, when engaged in a war against the Goths.
With death peace was restored, and, as his successor Gallus
his
(251-53) at first took no measures against Christianity, there
seemed some prospect of the Christians being left unmolested.
But as soon as a plague began to lay waste the Empire, the
1
Ep. Firmilian. inter Cypr. ep. 75, 10; Orig. In Matth % horn. 39.
2 Eus. VI, 34; VII, 10, 3.
8 De lap sis, 4.
4
Gregg, The Decian Persecution, 1898,
5
Cypr. De lapsis, 7-9; Eus. VI, 41.
emperor decreed that intercessory sacrifices should be every-

where offered to Apollo, and, on the Christians refusing, their
troubles began anew. But they were now better prepared for
the trial than they had been under Decius, and many of those
who had previously fallen now made amends for their former
cowardice. Among the then martyrs must be reckoned Pope
Cornelius, who died in exile.
VIII. On
Valerian l (253-60) ascending the throne, peace-
ful days again dawned the new emperor was said to have
;
Christians even in his own household. But not much time

had elapsed before he too was led by the intrigues of his
favourite Macrianus to harsh dealings. 3 By the edict of 257,
bishops, priests, and deacons were threatened with banishment
should they refuse to sacrifice, whilst the faithful were forbidden
under penalty of death to visit the cemeteries or assemble for
worship. A later edict (258) 3 ordained that the higher clergy
should be executed forthwith, and that the more eminent
members be dealt with likewise, unless
of the laity should
indeed the loss of both fortune and status had brought them to
their senses. Ladies of rank were to lose their possessions
and be banished members of the imperial household were to
;
be deprived of their goods, put in irons, and made to serve as

penal slaves on the emperor's farms. The persecution caused
much bloodshed, especially in the East, where it was pushed
forward by the usurper Macrianus in the West, however, it
;
came to an end with the capture of the emperor by the Persians.

Gallienus, Valerian's son, 4 not only allowed the Christians to
live in peace,he also restored to them their cemeteries and the
places of worship, which, in spite of their religion being for-
bidden, they had been able to establish, either in virtue of the
law of Septimius Severus concerning Collegia funer aticia, 5 or in
consequence of the tolerance shown to them by several of the
emperors, 6 but which had been confiscated during the previous
persecution. A like restitution of goods and dignities was
probably made to the private persons who had been deprived
1
P. J.Healy, The Valerian Persecution, 1903,
2
Eus. VII, 10-12.
3
Cypr. Ep. 80, 1.
4
Eus. VII, 13.
5
De Rossi, Roma sotteranea, I, 101-10 II, pp. VI-IX.
;
6
Duchesne, Congrös scient. Ill des catholiques, V, 488.
;
of them.The best-known martyrs of Valerian's period were,

in Rome, Pope Sixtus II and his deacon Lawrence J in Africa,;
the Massa Candida, a large company of martyrs put to death

at Utica at Carthage, Cyprian {
; and in Spain the bishop
;
Fructuosus of Tarragona and his deacons Augurius and

Eulogius J.
IX. It would seem that Gallienus not only found a modus
vivendi agreeable to both State and Church, but that, under
him, Christianity was recognised as a religio licita. But the
time was not as yet ripe for such a revolution according to
;
quite a number of Acts, blood again flowed in Italy and in Rome

itself during the reign of Claudius II. However this may be,
in Aurelian (270-75) l a new foe to the Christians came on the
scene. Though ever an earnest devotee of the gods, in the
early years of his reign this emperor observed the edicts of
Gallienus ; thus it was he who gave judgment in the case of
the Christians of Antioch against the deposed bishop Paul
of Samosata, and in favour of the rightful bishop Domnus.
Nevertheless, in 275 he issued an edict of persecution, though,
to tell the truth, it was of no effect, as he died soon after and
his successors failed to act on it.
X. Diocletian (284-305) and the co- Augustus Maximian
3
(286-305), likewise their two Caesars, Galerius and Constantius

(from a.D. 292), for some time left the Christians to their
own devices, a fact which led to a great spread of the Gospel.
In the more important towns large churches were being erected,
and everything seemed to point to the new religion soon obtain-
ing the better of paganism. At a later date (313) Maximin
was able to say, though no doubt he was guilty of exaggeration,
that nearly everybody had gone over to Christianity. 3 But
the victory was not to be gained so easily. Galerius, backed
by other like-minded pagans, persuaded Diocletian to change
his religious policy,with the result that there followed the
tenth persecution, the most bloody of all, which was to decide
finally the issue between Christianity and paganism. It
began with the purification of the army, Christian officers being
Eus. VII, 30; Lact. De mort. pers. 6.

1
Violet, Die paläst. Märtyrer des Eusebius v. C. 1896 (T. u. U. XIV, 4)

2
Belser, Zur dioklet. Christenv. 1891; O. Seeck, Gesch. des Untergangs der
antiken Welt, I, 2nd ed. 1897.
3 Eus. IX, 9.
;
bidden to apostatise or lose their rank l some were, even then,

;
put to death. The persecution commenced in earnest in 303 ;
within a brief space of time four edicts were published which

threw into mourning the whole of Christendom. The first
ordained 3 that the churches should be razed and the sacred
books burnt, that all Christians should be accounted outlaws
and lose their offices and dignities, and that those who were
attached to the emperor's household should lose their freedom.
The carrying out of this edict led to some bloodshed, and in
Nicomedia there were even many martyrs. A fire which
broke out in the emperor's palace there was set down to the
Christians, and on this charge all who refused to sacrifice
were executed. Popular upheavals in Syria and Cappadocia
were also made a pretext for further persecutions. A second
edict 3 commanded all clerics to be imprisoned, a third * com-
pelled them all to offer sacrifice under threat of torture ;
lastly, after a brief respite granted for Diocletian's vicennalia,

a fourth edict 5 was published, making sacrifice obligatory
(304)
on Christians of every class. Blood was now poured out every-
where save only in the prefecture of Gaul Constantius, who
;
ruled over this portion of the empire, confined himself to

executing the first edict, and, on his death (306), his son
Constantine continued his policy of clemency. In Italy and
Africa the Christians obtained a breathing space ander
Maxentius (306-12), whilst in Pannonia, Dalmatia, and Noricum
peace was secured by the arrival of Licinius (307), but in the
East the persecution was pushed forward with unabated fury
until 311. Diocletian was succeeded by Galerius, who was the
real cause of all the evil, but who was himself surpassed in
brutality by the new Caesar, Maximin Daza. Yet all was in
vain, as even Galerius was at last forced to acknowledge,
when, in 311, he issued his edict ß granting toleration to
the Christians. Constantine was soon to go much further
already favourable to Christianity before his campaign with
Maxentius, no sooner had he vanquished his enemy at the
Milvian Bridge (312), than he made haste to issue at Milan, in
conjunction with his son-in-law Licinius, his famous edict of
1
Eus. VIII, 1. 2
Ibid. VIII, 2 ; Lact. De mort. pers. 13.
3 4 Ibid.
Ibid. VIII, 6.
5
Ibid. De mart. Palaest. 3.
6
Lact. De mort. pers. 34 ; Eus. VIII, 17.
toleration (313).
1
That
granted by Galerius had been
conditional, but here we find the freedom of religious worship
made absolute each one is henceforward free to worship
;
according to his will, and ecclesiastical goods and buildings

confiscated during the religious troubles are to revert to
the Churches, which are at the same time recognised as
lawful associations. The new order of things had still one
opponent in Maximin, who, in spite of the peace of 311, had
recommenced hostilities his power came, however, to an end
;
with the decisive battle of Adrianople (314), when Licinius,

the victor, became ruler of the East and introduced into his
dominions the observance of the Edict of Milan,
The conversion of Constantine to Christianity was a matter

of such vast importance in the history of the Roman Empire and
to the world at large, that we cannot be surprised if it soon came
to be looked upon as the result of a miracle. In his Church History
(IX, 9) Eusebius merely tells us that during the battle against
Maxentius, the emperor had implored the help of the God of
heaven and of Christ the Redeemer, and that his prayer having
been heard, he commanded that the statue which was erected in
his honour in Rome should bear in its right hand the sign of the
Redemption, and have at its base an inscription telling how by
means of this salutary sign he had freed the city from tyranny.
The second contemporary writer, Lactantius (De mortibus perse-
cutorum, 44) simply observes
, Commonitus est in quiete Con-
:
stantinus, ut caeleste signum Dei notaret in scutis atque ita praelium

committeret, Sec. In his Vita Constantini (I, 28-31) Eusebius, on
the authority of a statement made to him by Constantine, gives
a much more circumstantial story, to the effect that on a certain
afternoon the emperor, together with his whole army, had beheld
a fiery cross standing over the sun and inscribed with the words
tovtw v Ua that during the following night Christ had appeared
;
to Constantine with this same sign, and had commanded him to

make a standard after this pattern, a kind of banner adorned
with Christ's monogram, and which was afterwards called the
Labarum. In this form, however, the narrative is open to suspicion,
seeing that the apparition of the Cross, which we are told was
witnessed by the whole host, is not even mentioned in the earlier
version ; but it does not follow that the tale is wholly fictitious,
nor should we be justified in denying that Constantine may have
discerned in the sky some sign resembling a cross. We have pro-
bably to deal with some real phenomenon, though it may have
been enlarged upon and explained in the light of subsequent
1
Eus. X, 5 j Lact, 48.
events. Cp. Heinichen's Meletema, xxiv, to Eus. V. C. I, 28, 29;
L. Ranke, WG. IV, 2, 255-63 ; Desroches, Le Labarum, 1894 ;
Funk, A.u. U. II, 1-23 ; De Combes, Finding of the Cross, Engl.

Trans. London, 1907, pp. 125 ff.
It is to Diocletian's persecution that we must refer the
martyrdom of the Thebaian Legion, which is first spoken of by
St. Eucherius of Lyons in 450. According to his statement, this
entirely Christian legion, which was quartered at Agaunum (St.
Maurice, Canton Valais, Switzerland), after it had refused to a
man to take any part in the persecution of the Faithful, was twice
decimated and finally wholly destroyed by Maximian. The
names of some of the martyred legionaries have been preserved,
those namely of Maurice, Exsuperius, and Candidus. Later
accounts of the same story state that detachments of this legion
were put to death in other cities, notably along the Rhine. There
is doubtless some truth underlying the story, though the accounts
which embody it may rightly be suspected of having embellished
the real facts. Allard (V, 335-64) locates it at the time of the revolt
of the Bagaudae (286), and instead of a legion substitutes a cohort
of some few hundred men. The latest writers who have dealt
with the question are Stolle, 1891 J. Schmid, 1893
; R. Berg,«
1895. Cp. Th. Qu. 1891, p. 702 ; 1893, p. 176 1895, p. 171.
;
Another martyrdom which deserves to be mentioned here is

that of St. Ursula and the eleven thousand Virgins. Being on
their way back to Britain from a pilgrimage to Rome, they are
said to have been put to death at Cologne by the Huns. That
the story is very ancient is seen from the old Clematius inscription
(which cannot be later than the fifth century) in the choir of the
Church of St. Ursula at Cologne, which testifies that certain virgin-
martyrs were venerated in the city. Beyond this inscription we
have no historical witnesses to the fact, for the legendary accounts
are not worth any consideration. The oldest documents which
give a figure speak of eleven virgins, and, possibly, the huge figure
of the later legends may be explained by the error of a scribe, who
finding mention made of XL M. Virgines, mistook the letter M,
which really stood for Martyres, for the Roman numeral denotirg
a thousand. Cp. Friedrich, KG. Deutschlands, I, 141, 166 ;
G. Morin, L' inscription de Clematius et la legende des onze mille

vierges, in the Melanges Paul-Fabre, 1902, pp. 51-64.
VOL. I. 2
5o A Manual of Church History
§17
The Struggle against Christianity with the Weapons
of the Mind l
Not only did paganism seek the aid of the secular arm
to support it against the encroachments of its new rival,
it also strove to gain its end with weapons of a different
character. Quite a number of writings made their appear-
ance, in which Christianity was attacked either openly or
indirectly. Amongst these must be reckoned, besides two
similar works of which scarcely anything is known, 2 the
'A\7)6r)$ X070? of the philosopher Celsus (written 170-85),
the fifteen books against the Christians by the neo-Platonist
Porphyrius (270-75), and the Aoyoi faXdXrfdeis of Hierocles,
a governor of Bithynia in 303. These writings, partly on
account of an imperial edict (a.D. 448) which condemned to the
flames the books of Porphyrius and possibly all other works of a
like stamp, partly because they failed to interest later readers,
soon fell into oblivion, so that at present they are known to us
only through the works of the Christian Apologists. The work
of Porphyrius has not come down to us even in this form, as
the polemical tracts which dealt with it have likewise perished,
with the possible partial exception of one (cp. § 75). The
most important of all these attacks seems to have been that of
Celsus, which it is possible to reconstitute almost in its entirety
from the exhaustive refutation penned by Origen. 3 His
philosophical objections against Christianity, especially against
the doctrines of the Incarnation of the Son of God and the
Redemption, were accounted so able that later opponents of
Christianity did little more than refurbish the arguments
used by Celsus. On the other hand, the historical side of his
work is of a much weaker character, whilst his statements
concerning Christ's life are wholly fabulous.
1
H. Kellner, Hellenismus u. Christentum, 1864; Aube, Hist, des
persSc. de l'eglise, vol. II : La polimique pa'ienne ä la fin du II e stiele, 1878;
Kleffner, Porphyrius, 1896 (Lectures at Paderborn, 1896-97).
2
One being that
of Fronto (cp. Min. Fel. Oct. IX, 31).
Keim, Celsus' Wahres Wort, 1873; Aube, op. cit. pp. 275-389; J. F.
3
Muth, Der Kampf des Phil. Celsus gegen das Christentum, 1899; Funk,
A.u. U. II, 152-61 (for the date of Celsus' s work).
Pagan Polemics 51
The work mentioned above did not constitute Porphyrius's

only effort against Christianity. He argues against it in
several passages of his Philosophy derived from the Oracles. 1
This latter work has also an indirectly polemical character, for
its whole object is to furnish the pagans with a teaching which
shall depend on God's authority, in other words with a counter-
feit of Holy Writ, which might satisfy the pagans' longing for
an Absolute, and so retain them for the old* religion. It was

probably a like object which the neo-Pythagorean Flavius
Philostratus had in view when, in obedience to the demand
of Julia Domna, Caracalla's mother, he undertook to write the
life of Apollonius of Tyana, 2 a biography which is palpably
modelled on that of Christ. It was again a like reason which,

in the third century, led to the unearthing of the Orphic and
Hermetic writings.
Lastly, we may reckon among the ancient literary foes of Christi-

anity the friend of Celsus, the Rhetor Lucian of Samosata, at least
inasmuch as his work De morte Peregrini casts ridicule on the
Christians' fraternal love and contempt of death. The work itself
is, however, really directed against the Cynics. Cp. Bernays,
Lucian u. die Cyniker, 1879 Deeleman, Lucianus' Geschrift
;
De morte Peregrini, 1902.

1
Wolff, Porphyrii de philosophia ex oraculis haurienda librorum reliquiae,
1856.
2
F. Whittaker, Apollonius of Tyana, 1906,
CHAPTER II
THE CONSTITUTION OF THE CHURCH J
§ 18
The Clergy 3
At the very beginning, the Church was direction of the
naturally left in the hands of the Apostles, who were
aided by the two categories of prophets and doctors.' 3 * ' '
The latter seem to have undertaken the further instruction of

the new Christians, whereas on the Apostles there devolved
the duty of making converts. The title of Apostle was not
reserved to the Twelve, it was also bestowed on all their com-
panions and helpers, such as Barnabas, and in fact on all the
earlier heralds of the Gospel, 4 who, by the way, were also known
as Evangelists/ 5 From the earliest times we also find mention
'
made of bishops, presbyters, and deacons. 6 The latter offices

were destined to remain, whereas the former either disappeared
with the end of the Apostolic Age (such being the case with
the Evangelists) or, like those of the prophets and doctors,' ' ' '
were merged in the permanent offices of bishop and presbyter.
Bingham, Origines sive antiquitates eccles. A. Ritschl, Entstehung der

1
;
altkath. K. 2nd ed. 1857; Döllinger, Christentum u. K. 2nd ed. 1868

(Engl. Trans. First Age of Christianity and the Church, 2 vol. 3rd ed. 1877),,
2
Rquh. 1888, II, 329-84 ; 1891, II, 397-429 (Th. Qu. 1889, p. 698 ; 1892,
p. 700) Sobkowski, Episkopat u. Presbyterat in d. ersten christl. Jahrh.
;
1893; Reville, Les origines de l'dpiscopat, 1894; Revue biblique, 1895,

pp. 473-500; Michiels, L'origine de V episcopate 1900; Dunin-Borkowski,
Die neueren Forschungen über die Anfänge des Episkopats, 1900 Revue Binid. ;
1901, pp. 26-43 H. Bruders, Die Verfassung d. K. 1902.

;
3 1
Cor. xii. 28, 29 Acts xiii. 1
; Eph. iv. 11 Doct. Ap. 11-15.
; ;
4
Doct. Ap. XI, 3-6.
6
Eph. iv. 11 Acts xxl. 8
; ; Eus. III, 37 V, 10. ;
6
Acts xx. 17-28 ; Phil. i. 1 ; 1 Tim. iii. 2, 8, 12 ; v. 1, 17, 19 ; Tit. 1. 5, 7 ;
Doct. Ap. XV, 1.

—
The Clergy 53
Of bishops, Acts xx. 28 tells us that they were placed over

the Church of God to rule it hence, even in those times,
;
Christians fell into two classes, that of the rulers and that of
the simple Faithful, or, to use the expressions employed even
in the remotest Christian antiquity, that of the clergy and
that of the laity.
The rulers of the Church are, in Scripture, always mentioned
in the plural, sometimes under the names of 7rpeerß vrepoi,
sometimes under that of iiriG-Koirot. 1 We must, accordingly,
conceive them to have formed a kind of college or priesthood
(1 Tim. iv. 14), after the pattern adopted by the Jews, whose
synagogues were governed by a Council of Elders (D'JßQ.
The college had a president, and, as the direction of the Church
was left more and more in his hands, his authority extended,
until finally the title of iiricncoTros, which at first had an entirely
general meaning, came to be applied to him alone. This
change, of which we find the first indications in the letters of
Ignatius M., at the beginning of the second century, testifies to
the growth of the monarchical idea in the constitution of the
Church. From this it does not, however, follow that the
episcopate in its present meaning was a late introduction ;
were this the case, and had the Church been originally wholly
presbyterian in its constitution, it would be difficult to under-
stand how its episcopal form came to prevail so early in every
part of Christendom, especially as the Mother and Mistress of
the Churches did not then, as yet, possess sufficient influence to
introduce so great a change throughout the world. Nor are
traces wanting of bishops, even in the earliest times Timothy ;
'
and Titus in the Pastoral epistles of St. Paul, and the Angels '
of the seven Churches of Asia, in the Apocalypse (I, 20 ff.)

though some consider the latter to be simply personifications
of the Churches —
seem to hold a rank identical with that of
bishops. James the Lord's brother is distinctly called by
' '
Hegesippus bishop of Jerusalem, and what Holy Writ says of

him entirely bears out this statement. The opinion of St.
Jerome, 3 that originally there were only priests, and that
1
For instance, in Acts xx. Paul summons the ancients (presbyteri) and ,
in the course of his address bids them take heed to the whole flock wherein
'
the Holy Ghost' had placed them bishops (episcopi).' Trans.

2
Comm. in Tit. I ; ep. 69 ad Ocean. I ep. 146 ad Evang. I.
;
bishops made their appearance later,

when, as a measure of
precaution against schisms and other like dangers, one priest
was made supreme over his colleagues, is based on an erroneous
inference from the older fashion of speech. At any rate, ever
since the bishop attained to power, it is he who is the true
president of each Church, its leader and pastor, directing its
worship and administering its sacraments, forming at once the
connecting link between the different members of the com-
munity he rules, and their spokesman in their dealings with
other Churches.
The priests 1 formed the council of the bishop,
originally
whom they assisted in the Liturgy and in the office of preaching;
in his absence they would officiate in his place. 3 Except in the
larger Churches, their office does not appear to have been very
onerous, and their title was often one of honour merely. It is
noticeable that the Didascalia leaves it to the Faithful to
decide whether any portion of the offertories shall be set apart
for the priests, whereas it attributes to the bishop and his
deacon a strict right to It was only when parishes
the same.
came into being that the priesthood became a position of any
importance.
The Diaconate, 3 or third class of clerics, either came into
existence by the election at Jerusalem of the seven who were
to serve at table (§ 8), or it was a development of this earlier
service. The deacon's office was, generally speaking, to assist
the bishop in his work, and, in practice, their duties seem to
have been very extensive. The deacon had to act as the
bishop's deputy in caring for the poor, he had to assist the bishop
in the Liturgy, principally by administering the Holy Eucharist,
and, when necessary, also by baptising. So long as deacons
remained the bishop's only ministers, many other duties also
fell to their lot. They thus occupied a far more important
1 '
Presbyteri.' Clement of Rome is the first to use the term lepe7s : ' Sacer-
dotes '
of Christian priests. Trans.
2
In certain Churches the college of priests had the power vacante sede of
consecrating their candidate to the episcopal office. Duchesne I, p. 94.
Trans.
3
Mg. by J. N. Seidl, 1884; Zöckler (Diakonen u. Evangelisten), 1893;
P. A. Leder (Die Diakonen der Bischöfe u. Presbyter u. ihre urchristlichen
Vorläufer), 1905,
The Clergy 55
position than the priests, though they stood lower in the

hierarchy. 1
Other Orders of clerics were introduced after the time of
the Apostles. As the Churches increased in size with a
corresponding increase of work for the clergy, whereas, if we
may accept the statement of the Council of Neo-Caesarea
(c. 15), it was thought unseemly to increase the college of
deacons beyond the sevenfold number fixed by the Apostles,
a decision was taken to create new Orders for the relief of
the overworked deacons sub-deacons (vTroScd/covot) who
: ,
should be at the service of the deacons; lectors (dvayvcoarai) ,
for the public reading of the Scriptures acolyths, whose duty

;
seems to have been to assist the sub-deacons and perform

varioussubordinate services exorcists {iTropKtorrai)
; who ,
assumed the charge of those possessed of evil spirits

(evep<yovfi€voL, êtfzaôfievot) ; and porters {irvXcopoi) , who were
entrusted with the supervision of the church doors. All these
Orders are mentioned by Pope Cornelius (251-53). 2 They had
been instituted, some in the third, and some even in the
second century. In the larger Churches the instruction of
catechumens devolved on the catechists, or, as they were
sometimes called, the doctores audientium, whilst for the
performance of certain services to the female sex, which could
not easily be undertaken by men, especially those connected
with the administration of Baptism, another Order, that of
the deaconesses, was instituted. This Order was already in
existence in the time of St. Paul {Rom. xvi. 1). Yet another
Order, which came into existence at about the same time, was
that of the widows. St. Paul lays down the rules for their
life (1 Tim. v. 3-13) their principal duty appears to have
;
been that of prayer. The division between the two Orders

is not always quite clear, and, particularly at the beginning,
the office of deaconess was entrusted only to widows. 3

1
Ignatius M., in his ep. to the Trallians, compares the bishop to God the
Father, the deacons to Jesus Christ, and the presbyters to the Apostles. Trans.
2
Ep. ad Fab. ap. Eus. VI, 43 H. Reuter, Das Subdiakonat, 1890
; F. ;
Wieland, Die genetische Entwicklung der sog. Ordines minores, 1897 (R. Qu.
Suppl. fasc. 7).
3
Cp. Pankowsky, De diaconissis, 1866 Seesemann, Das Amt der Diako-
;
nissen, 1891; Zscharnack, Der Dienst der Frau in den ersten Jahrh. der ehr.
K. 1902.
5t> A Manual of Church History
§ 19
The Preparation, Selection, and Means of Subsistence of the

l
Clergy
The Apostles prepared their disciples as they them-

I.
selves had been prepared by their Master, that is, they

taught them by keeping them always in their company. The
followers of the Apostles acted likewise, and this system of
training was helped on, as new Orders gradually came into
being, by the rule forbidding anyone to be promoted to a
higher rank who had not given good promise in a lower Order.
The catechetical schools, which are known to have been in
existence before the end of the second century —in spite of
their primary object being different —must also have con-
tributed to train the clergy, whilst in the very earliest period
there were the extraordinary charismata bestowed to help
the preachers of the Gospel and the rulers of the Church (i Cor,
xii. 28 ff.).
II. Owing to the exceptional authority of the Apostles, the

selection of the clergy in the beginning almost entirely was left
in their hands, though even then the Church's wishes were

first ascertained. Later on, the choice of bishops was left to
the Churches and to the other bishops of the province accord- ;
ing to Cyprian, the individual Churches exercised the right

of election (suffragium), whilst the bishops of the province
claimed the right of giving their ratification (consensus, indicium)
to the election. The Councils of Aries (c. 20) and Nicaea (c. 4)
decreed that at least three bishops should be present at the
consecration, the Nicene Council also laying it down that the
metropolitan should be consulted in the choice of a new bishop.
Members of the lower clergy were selected by the bishop,
information being previously sought as to the Church's feelings.
It stands to reason that, under these circumstances, offices
were not seldom obtained by underhand means.
III. According to Holy Writ (Matt. x. 10 1 Cor. ix. 13) ;
the ministers of the altar have the right to live by the altar.
The Faithful fulfilled this duty to their pastors by presenting
1
Funk, A. u. U. I, 23-39 (on their election) ; 121-55 ( on their celibacy) ;
II, 60-77 '>

m> § 8 (on commerce and trade in Christian antiquity).
,
The Clergy 57
offerings (oblationes) at the services. The Didache (c. 13) directs
the Faithful to offer to God their first-fruits, whilst the Dida-
scalia (Const. Apost. II, 25), by applying to the Christians the
injunction of the Book of Numbers
seems to enjoin
(c. xviii),
the paying of tithes. Soon, thanks to the Roman law regard-

ing associations (see above, § 16, viii), the Church began to
grow wealthy; as yet, however, the communities were not able
to provide completely for their pastors many of the clergy
;
supported themselves on their patrimony, or followed the

example of St. Paul (Acts xx. 34) in working for their living,
either in the fields, or at a trade or otherwise. Some bishops,
indeed, gave so much time to their worldly business that
Cyprian (De lapsis, 4) was led to complain, and the Council of
Elvira (circa 300, can. 19) to decree a prohibition.
IV. Every Christian was not esteemed fit to enter the
ministry. As the latter's duty is to rule the Church of God,
the Apostle Paul had demanded of the candidate to the clergy
certain mental and moral qualifications (1 Tim. iii. 2-13 ;
Tit. i. 5-9) amongst other things, the bishop and deacon was
;
to be the husband of one wife, i.e. to have been married once

only. Not only twice-married men, or digami, but also
neophytes, were excluded from the ministry, lest being puffed '
up with pride they should fall into the judgment of the devil.'
Besides these, other categories of persons were held incapable
of receiving Orders, to wit, those who had performed ecclesi-
astical penance, those who on account of sickness had been
baptised by infusion or aspersion (Baptismus clinicorum) l and
those who had made themselves eunuchs. 2 Of candidates to
the episcopate, it was usually required that they should have
attained the age of fifty, but for the priesthood the age of
thirtywas considered sufficient. 3
V. Celibacy was not considered essential to the cleric of
any rank. A married man entering the ecclesiastical state
could continue his previous relations with his wife but this ;
freedom was only allowed to such as had contracted marriage

before taking Orders. Once ordained, bishops, priests, and
deacons were no longer free to marry, except when they elected
1
Eus. VI, 43 ;Cone. Neocaesar. c. 12.
2
Cone. Nie. c. 1.
8
Didase. et Cons. Apost. II, 1 Cone. Neocaesar.
; c. 11.
to retire from office. One exception only was made, in 314, by

the Council of Ancyra (c. 10), in favour of the deacon who at
his ordination had expressly reserved his right to contract
marriage. As, moreover, according to the clear statements
of Christ (Matt. xix. 12) and of Paul the Apostle (1Cor. vii. 7,
32-34), celibacy is the higher state, and the best in which to
serve God, many Christians, of their own accord, consented to
remain continent, and, naturally enough, it was from among
these that the ministers were chosen by preference. Hence,
even in quite early times, the practice of celibacy was common
among bishops and priests, being accounted more consistent
with their sacred duties, though it was only in the last year
of the fourth century that the Council of Elvira in Spain (c. 33)
made the object of a law, by absolutely prohibiting ministers
it
of the altar to hold any carnal intercourse with women.
§ 20
1
Dioceses and Provinces
I. The earliest Christian communities were to be found

in the towns such communities went by the name of
;
TrapoLKiai at ; head of each was a bishop.

the In
the course of time it was found convenient to split the
communities in the larger towns into several churches, or,
as they were called at Rome, Tituli. Churches soon began
to make their appearance in the country districts we hear of ;
the presence of priests and catechists in villages, 3 of a diaconus

regens ftlebent? of eirla-Koiroi twv äypöyv. 4 These developments
'
did not, however, affect the position of the bishop, who

remained the ruler, not only of the different churches in the
episcopal city, but also of all the churches founded in the
territories belonging to the city.
Just as by the union within a single city of several
II.
churches there resulted a irapoiKia, so by the union of many
1
Thomassin, Vet. et nov. eccl. discipl. par. I, lib. I-II K. Lübeck ;
Reichseinteilung u. kirchl. Hierarchie des Orients bis zum Ausgang des 4 Jahrh.
1901.
a Eus. VII, 24.
:<
Cone. Hl ib. c. 77.
4 Eus. VII, 30.
The Roman Primacy 59
of the '
parishes ' (which we should now call 'dioceses'), ecclesi-
astical provinces, or lirapx ial came into
* being. As a rule
these provinces coincided with the civil provinces of the
Empire at the head of each province stood a metropolitan,
;
who was usually the bishop of the civil capital. An exception

to this latter rule was to be found in the provinces of Numidia
and Mauritania, in which the metropolitan was always the
senior bishop. As early as the third century the bishops of
each province began to meet in annual synods. 1 This organi-
sation of the hierarchy was already perfect in the East by the
end of the third century into the West it was introduced
;
somewhat later.
III. The metropolitans were not, however, supreme. The
2
Council of Nicaea speaks of yet higher dignitaries as
(c. 6)
already of long standing, namely the oecumenical patriarchs
of Rome, Alexandria, and Antioch, whose respective jurisdic-
tion extended over the West, Egypt and the neighbouring pro-
vinces, and the East. The Council also alludes to other bishops
of the same order, probably intending those of Ephesus, Caesarea
in Cappadocia, and Heraclea, who controlled the dioceses of
Asia (Asia proconsular is), Pontus, and Thrace respectively.
The importance of these last-named bishoprics becomes
more apparent in the next period. 3
§ 21
The Oneness of the Church and the Roman Primacy*

The unifying tendency which we have just seen at work
in the organisation of the metropolitan system had its com-
plement in the union of the whole Church. The latter union
was not, however, merely a result of this tendency, for it
had been established from the beginning. Christ had preached
one God and one Faith. He also founded one only Church, and
by constituting Peter chief of the Apostles He made him
St.
to be the outward and visible centre of His Church. Nor
can it be argued that this disposition was only for the time
1
Ep. Firmil. inter ep. Cypr. 75, 4,
2
Cp. Hefele, CG. I, 388-403.
3
Cone. Constant. 381, c. 2.
4 Möhler, Die Einheit in d. K. 1825; Funk, A. u. U. I, 1-23.
of the Apostles, for was equally necessary in later times

it ;
hence, Peter's prerogatives and duties must perforce have

been transmitted to his successors.
And so indeed we find the Bishop of Rome standing at
the head of the whole Church. His primacy was implicitly
acknowledged by the eagerness of heretics and schismatics to
win the approval of the Roman Church with St. Cyprian, 1 they ;
evidently considered that to be in communion with Rome

was to be in communion with the whole Church. Another
proof of the Roman supremacy is to be found in the fact
of St. Dionysius of Alexandria being accused of heretical
leanings before his namesake Dionysius of Rome. The tone of
authority with which the Roman Church (c. a.d. 96) enjoined
that of Corinth to keep the peace 2 testifies likewise to its
consciousness of being the chief Church.
Explicit witness to the pre-eminence of the Roman Church
was borne by Ignatius of Antioch, 3 according to whom this
Church is 7rpoKa0r)fu,evrj t?}? aâir^, i.e. the president of the
Society of Love, or, in other words, of all the Faithful. Even
if we take these words as referring to the inexhaustible charity
of the Romans —
though, as a matter of fact, irpoKa9rja6ai is
never used in the sense of excelling there remain the words
' '
—
rjTis Kai 7rpoKa0r]Tac kt\., which seem equally to indicate a
kind of primacy. The same Church of Rome is called the '
Queen by Abercius of Hieropolis (c. 200) in his epitaph.

'
Irenaeus allows it, on the ground of its having been founded

by the Apostles Peter and Paul, a potentior principalitas, and
also declares that for this same reason all other Churches must
submit to its ruling ; he says :
4 Ad hanc enirn ecclesiam (sc.
Romanam) propter potentiorem principalitatem necesse est

omnem ecclesiam convenire, hoc est eos qui sunt undique fideles,
in qua semper ab his, qui sunt undique, conservata est ea quae
est ab apostolis traditio.Another writer, Cyprian, calls this
Church the ecclesia principalis, unde unitas sacerdotalis orta est, 5
and, even more clearly than Irenaeus, ascribes her chief rank
to her having been established by St. Peter. The opinion
which found favour in the East after the founding of Constan-
1
Ep. 2 1 Clem. c. 56-65.
48, 3 ; 55, 1.
4 Adv. haer. Ill, 3,
3
Rom. insc. 2.
5
Ep. 59, 14; cp. De eccl. cath. unitate, 4; Epp. 43, 5 ; 55, 8.
;
tinople, that the Roman primacy was merely the outcome of

the political rank of the city of Rome, 1 was quite unknown
in the earlier period.
Hence, even in the first centuries, the primacy of the
Church of Rome was looked upon as something settled, though
it was then far from possessing that extent which it afterwards
acquired. importance consisted in maintaining intact the

Its
oneness of the Church so long as this was not threatened by any
;
departure from the true faith or from correct discipline, or by

any other danger, the other Churches were free to act inde-
pendently. Cyprian, after ascribing the Church's unity to her
having been founded on Peter, adds that our Lord had given
equal authority to each of the Apostles, so that whatever was
possessed by Peter was likewise shared by the other Apostles 2
and in the same passage in which he speaks of the Roman
Church as chief of all, and the source of priestly oneness, he
maintains that the bishops, so far as the government of their
dioceses is concerned, are answerable to God (alone). 3 This
explains why in early times the title of Pope was borne by all
bishops.
1
Cone. Const. 381, c. 3; Cone. Chalced. c. 28; Theodoret, ep. 113.
2
De eccl. cath. unitate, 4.
3
Ep. 59, 14 ; cp. Epp. 55, 21 ; 72, 3 ; 73, 26.
;
CHAPTER III
WORSHIP, DISCIPLINE, AND MORALS
§ 22
Baptism, the Apostles' Creed, Rebaptism l
I. Baptism, by which a man becomes a Christian, was, in

Apostolic times, bestowed forthwith on every one who confessed
Christ. We find many traces of this practice in Acts
41 (ii.
viii. 36-38
47 ; x. In the;course of time,
xvi. 15, 33).
in fact as
early as the second century, a more prolonged course of instruc-
tion and trial came to be insisted on according to the Council ;
of Elvira, this course was to last two years (c. 42), or even three
years, when a lengthier instruction seemed advisable (c. 4).
Candidates for Baptism were known as Karrjôv/jLevot, audientes,
because it was their duty to listen to the instructions given on
the truths of salvation. The name is first found in Tertullian,
but Justin was already acquainted with the practice. 2 Apart
from exceptional cases, Baptism was administered twice only
in the year, on the vigils of Easter and Whitsun. At first
the candidates were baptised in rivers or ponds, or in the
sea later on the Church buildings began to serve for this pur-
;
pose. The act was performed by the bishop, or by a priest

or deacon in his stead in cases of necessity it could even be
;
administered by laymen. 3 Baptism was administered by a

triple immersion for the sick (baptismus clinicorum), or in
;
cases where an immersion was not practicable, an infusion or
J. Mayer, Gesch. d. Katechumenats in den ersten 6 Jahrh. 1868 A. G.

1
;
Weiss, Die altkirchl. Pädagogik, 1869 Probst, Sakramente u. Sakramentalien,

;
1870, pp. 97-194 Gesch. d, kath. Katechese, 1886

; D, Stone, Holy Baptism, ;
1899.
2 Apol. I, 61.
3 Tert, De bapt. 17.
Baptism 63
sprinklingwas considered sufficient (see, however, § 19, iv).

Holy Writ and the Didache (7) speak only of water, but as
early as the year 200 we hear of divers ceremonies which
accompany the bestowal of Baptism, such as marking the
catechumen with the sign of the cross, the offering of salt, the
renouncing of Satan, various exorcisms, the recitation of the
Creed, and the profession of fidelity to Christ. Baptism was
immediately followed by Confirmation, after which the new
Christian partook of the Eucharist. On this occasion the neo-
phyte received, besides the sacred species, a little milk and
honey. The baptismal festivities lasted a week, during which
the newly baptised wore white garments. From the fact of
these garments being discarded on the Sunday after Easter
arose the name by which this Sunday is now designated in the
West, Dominica in albis (sc. depositis) l in the Eastern Church
;
it was known as New Sunday. God-parents are first mentioned

by Tertullian. 3 Martyrdom undergone by a catechumen was
accounted a substitute for Baptism this was the Baptism
;
of blood. In 1 Cor. (xv. 29) mention is made of a baptism for

the dead this practice remained in honour among many of
;
the sects, especially among the Marcionites, though it was

reprobated by ecclesiastical writers from Tertullian down-
wards.
II. The Creed 3 which was Baptism enumerated
recited at
the chief articles of the Christian Faith. This symbol in early
times admitted some slight variations a settled and fixed creed
;
is first heard of in Rome towards the end of the second century.
This formulary is the Apostles' Creed in its original form no :
doubt this famous symbol was already old at that time, but
it is difficult to determine exactly when it was composed.
Some believe it to be a result of the controversy with Marcion

(150-80), but the more common opinion is that it was put
together at the beginning of the second century, or even earlier.
III. With the outbreak of heresies and schisms a question
was bound to arise concerning the validity of baptisms
1
The English equivalent for Pentecost, Whitsun (White Sunday), arose
in the same manner. Trans.
2
De bapt. 18.
3
Hahn, Bibliothek der Symbole, 3rd ed. 1897; F. Kattenbusch, Das
apost. Symbol, 2 vol. 1894-1900; B. Dörholt, Das Taufsymbolum der alten K,
I, 1898; Z. f. d. neutest. Wissenschaft, 1905, pp. 72-79,
administered by heretics, 1 or generally by those outside the fold.

Tertullian strenuously denied all worth to such Baptisms, and
it is his work, De baptismo (which also appeared in Greek),
which must probably be made accountable for the fact that

shortly after its appearance no less than three Councils, that
of Carthage (c. 220) and those of Synnada and Iconium in
Asia Minor (c. 230), decided the question in the same sense.
This view, which had a far-reaching practical effect, did not
attract general notice until it received the sanction of the
synod of Carthage, presided over by St. Cyprian (255-56), when
it gave rise to a controversy destined to become famous. No
sooner was the decision of the Council of Carthage reported to
Pope Stephen, than he forbade the Africans to introduce any
such novelty, threatening them with excommunication should
they venture to rebaptise. A similar notification was dis-
patched to the prelates of Asia Minor as soon as it was known
that they, notably Firmilian of Caesarea and Helenus of Tarsus,
were consenting parties to the innovations of the Africans.
In the Council held by the Africans in the autumn of 256 the
decision formerly arrived at was maintained, and, as a conse-
quence, intercourse with them was broken off by Rome. The
efforts of Dionysius of Alexandria to make peace or to secure
toleration for the Anabaptists, and a new persecution of the
Christians started soon after by Valerian, helped to quiet
the storm ;Stephen's successor, Sixtus II, resumed relations
with the Africans, though the latter seem to have persisted in
their practice for some time after. As late as 314 the Council
of Aries (c. 8) witnesses concerning them quod propria lege
:
sua utuntur, ut rebaptizent.

Cyprian gives the following as Pope Stephen's opinion Si qui
:
ergo a quacunque haeresi venient ad vos, nihil innovetur, nisi quod

traditum est, ut manus Ulis imponatur in paenitentiam, cum ipsi
haeretici proprie alterutrum ad se venientes non baptizent, sed com-
municent tantum (Ep. 74, 1). Firmilian (Ep. inter Cypr. 75, 7) makes
him to say in addition haereticos quoque ipsos in baptismo con-
:
venire. If Stephen really believed that the heretics of his time

were in agreement with the Church concerning Baptism, there
is no ground for questioning the further opinion attributed to him
by Cyprian.
1
J. Ernst, Papst
Stephan I u. der Ketzertaufstreit, 1905 ; Z. f. k. Th.
1906, pp. 38-56 (showing the position with regard to this matter of Dionysius
of Alexandria),
The Eucharist 65
§ 23
The Eucharist, the Agape, the Disciplina Arcani 1
Conformably with its institution at the Last Supper, the

I.
Eucharist was originally celebrated in the evening at the con-

clusion of the Agape. At a very early date the celebration
was transferred to the morning ;
possibly, having regard to
the abuses already prevalent in the time of St. Paul (1 Cor. xi.
20 ff.), this change may have occurred towards the end of the
Apostolic period possibly it may have been a result of
;
Trajan's decree against the Hetaeriae, or illicit nocturnal

gatherings. We learn from Acts (ii. 42) that the early Christian
meeting comprised the doctrine of the Apostles/ i.e. the
*
expounding of Holy Writ, the breaking of bread, and prayers.

According to the fuller account left by Justin, 2 the ceremony
began with a lesson from Scripture, followed by a sermon by
the bishop and prayers recited in common. The Faithful
having exchanged the kiss of peace, bread and wine (the latter
mixed with water) were offered to the bishop, who pronounced
over them several prayers and gave thanks (evxapio-Tia, cp.
Matt. xxvi. 27), whereupon the elements were administered by
the deacons, as the Body and Blood of Christ, to the Faithful
present at the gathering, or carried to those who were absent.
One detail, viz. the singing of hymns, seems to have been
omitted from the above account. At least it is certain that
the singing of psalms had its place side by side with prayer,
the lesson of Scripture and the homily, in the synagogue ser-
vice of the Jews of the Dispersion, and the Christians can
scarcely have failed to follow suit.
The celebration seems generally to have taken place on
Sunday. 3 Tertullian 4 alludes to one being held on the days on
1
Cabrol and Leclercq, Monumenta ecclesiae liturgica, I, 1902 ; Probst,
Liturgie der 3 ersten ehr. Jahrh. 1870; Sakramente, 1872, pp. 194-244 ; Bickell,
Messe u. Pascha, 1872 ; Warren, The Liturgy and Ritual of the Ante-Nicene
t
Church, 1897; RE- d. ehr. A. II, 309-26; P. Batiffol, Etudes d'histoire,

3rd ed. 1904 Rauschen, Eucharistie u. Busssakrament in d. ersten 6 Jahrh.
;
1908.
2
Apol. I, 65-67.
3
Doct. Ap. 14; Plin. Ep. X, 97; Just. Apol. I, 67 {Acts xx. 7),
4
De orat. 19,
vol. 1. f
ob A Manual of Church History
which stations (see were made. Cyprian 1 even

below, § 25, I)
'
speaks of a daily offering. The daily breaking of bread '
spoken of in Acts (ii. 46) seems to have been a practice peculiar

to the Church of Jerusalem it may possibly have resulted
;
from the fusion of the Agape with the Eucharist.

The celebrant at such meetings was the bishop, assisted by
the priests and other ministers. Though a priest could, under
given circumstances, take the bishop's place, yet he was not
allowed to do so without the latter's authorisation. Where
there were several churches, the Eucharist was consecrated
only in the bishop's own, whence it was carried to the other
churches by acolyths. In Rome this continued to be the
practice even long after the period of which we are speaking,
and it was looked upon as a symbol of ecclesiastical unity, and
as a means of preserving it. 2
II. It was customary to receive Communion under both
elements, and, as it clearly appears from Justin's description,
the rule was to receive it at every service in which the Eucharist
was consecrated hence the frequency of its reception was
;
governed solely by the frequency of the Eucharistie celebrations.

The consecrated Bread was, moreover, given to the Faithful
for them to take home and partake of daily, in which custom
we first meet with Communion under one species. The prac-
tice of fasting-Communion is mentioned even by Tertullian,
and doubtless it goes back to the time when the Eucharist began
to be celebrated in the morning. With regard to the manner
of reception, the Bread was simply placed in the hands of the
receiver.
Only the Faithful, that is, the baptised, could receive
III.
Communion catechumens were debarred not only were the
; ;
latter forbidden to receive the Eucharist, they were not even

allowed to assist at the principal portion of the celebration,
being compelled to leave at the Offertory. They had to be
content with assisting at the didactic part of the service as ;
soon as this was over, they, in company with the demoniacs

and the public penitents, had to retire. The Eucharist was
accounted a thing beyond their comprehension, and a similar
1
De orat. dorn. 18; Ep. 57, c. 3.
2 Liber pont. Vita Miltiadis, and Vita Siricii, Innoc. I, Ep. 1 ad Decent.
c. 5.
The Eucharist 67
reservation was made with regard to Baptism. In other words,

to use the modern expression, there existed a disciplina arcani,
or '
This discipline may be traced
discipline of the secret.' l
back to the second century, Justin being a witness in its favour

rather than against it. The Fathers generally justify it by
quoting Matt. vii. 6, but most probably the practice was
encouraged for pedagogical reasons, the object being to
lead the proselytes step by step into the fulness of the
religion of Christ. The disciplina arcani was flourishing
in the fourth century, but, with the decay of paganism
in the Roman Empire, and the consequent deficiency of
catechumens, it began to fall into disuse in the fifth
century.
IV. As already remarked, the Eucharist was originally
preceded by the Agape, 2 and even after the celebration of the
Eucharist had been separated from the Agape, the latter
continued to be held as a charity meal for the poor. The food
was provided by the Faithful, and the meal was accompanied
by prayers and hymns, and also, no doubt, by a sermon ;
its object was the support of the poor and the maintenance
of brotherly love among the Christians. But the meal soon

degenerated, and on account of the excesses to which it gave
rise, 3 its being held in the Church was repeatedly forbidden,
last of all by the Council in Trullo. Banished from the Church,

the practice was discontinued, though, but a short time since,
it still survived in Abyssinia and among the Christians of St.
Thomas in India, and probably it yet lingers on in these

remot.
V. In the earliest times the Faithful met for Divine
worship in private houses; but, from the third century,
buildings were set apart for church services. At Rome
the anniversaries of the martyrs were solemnised at their
—
tombs in the catacombs the long underground galleries
in which most of the Christians of early times were buried.
Cp. Kraus, Roma sott. (Northcote and Brownlow,
Rom. sott.)
1
H. Gravel, Die Arkandisziplin, I, 1902 Funk, A. ; u. U. Ill, 2.
2
Keating, The Agape and the Eucharist, 1901 ; Funk, A. u. U,
III, 1.
3
Can. Hippol. ed. Achelis, 105-11; cp. 2 Peter 11, 13,
f 2
;
§ 24
The Penitential Discipline 1
Claiming to be a society of saints, the ancient Church could

not endure the presence of evil-doers in her midst. The three
capital sins of adultery or fornication, of idolatry, and of murder
were rewarded with expulsion. Yet at no time was it believed
that such excommunicates were lost for all eternity the :
general conviction was that such people, by sincere penance,

could obtain pardon of God. Hermas, who is a witness to this
belief (Mand. IV. 3), speaks expressly of penance and forgive-
ness and though he evidently considers it in the light of an
;
extraordinary dispensation granted by God for a time, and

thinks that Christians who shall again fall into sin after this
new revelation will have no claim on God's mercy, yet later
writers, such as Dionysius of Corinth, Tertullian, in his work
De paenitentia, and Clement of Alexandria, all of them speak,
without any such reservation, of penance as the second means
of salvation. Whenever a confessor or martyr chose to
intercede for one of the fallen, or to countersign a Libelliis
pacts, as the written plea was then called, reconciliation nearly
always followed as a matter of course, that is, the penitent was
readmitted to Communion as soon as the martyr had given
effect to his intercession by his death. It is difficult to secure
any accurate information concerning the then practice until we
reach the third century. Cyprian (Ep. 55, c. 21) witnesses to
a twofold custom having prevailed in Africa, some of the
bishops (though not the majority) refusing absolutely to re-
admit adulterers into the Church. It is possible that in some
cases absolution was granted to the sinner on his death-bed.
Rome was the first to pave the way to a milder practice ;
Callistus (217-22) decided that, due penance having been per-

formed, those guilty of unchaste acts could be reconciled to the
Church, whilst Cornelius (251-53) extended this dispensation
to those also who had fallen into idolatry those only were
;
Morinus, Comment, hist, de disciplina in admin, sacr. paenitentiae, 1682

1
Funk, A. u. U. I, 155-209 KL. II, 1561 ff. P. Batiffol, Etudes d'histoire,

; ;
1904; Journal of Theol. Studies, IV. (1903), 321-37; F. Pignataro, De

disciplina paenit. priorum eccl. saeculorum, 1904; G. Esser, Die Bussschriften
Tertullians u. d. Indulgenzedikt d. Papstes Kallistus, 1905 ; Rauschen ,
1
Euch. u. Busssakr. 1908,

Penitential Discipline 69
excluded who delayed their repentance until the hour of

death. The need some change was already apparent, for if
of
perpetual exclusion from the society of the Faithful was in
some cases productive of good, in that it roused the sinner to
repentance, in other cases it led to results which were anything
but desirable. In spite innovations called
of this, the
forth protests, and each of them, in combination with other
circumstances, gave rise to a schism (cp. §§ 32, 35). Outside
of Rome the reform likewise found opponents Origen, in his :
work De oratione (c. 28, written about 233-34), declares bluntly

that to readmit those who had fallen into idolatry and
incontinence is to outstep the powers of the priesthood and to
transgress the disciplinary laws of the Church ; in Spain the
Council of Elvira pronounced the sentence of perpetual
excommunication against all who should
render themselves
guilty of idolatry (c. 1, 2), of maleiices or sorcery (6), of
prostitution (12), or of marrying a Christian daughter to a
heathen priest (17) but the Spanish Church of the period was
;
quite exceptional in the severity of its laws.

The discipline of the Roman Church was adopted generally,
but it remained what it was that is, one extra chance, and
:
one only, was given to the sinner just as there was only one
;
Baptism, so there was only one Penance. Accordingly, those

who were guilty of a second backsliding could expect no more
mercy from the Church.
To be readmitted into the Church the repentant sinner had
to confess his sin and make amends for it by penance in
sackcloth and ashes, by fasting and prayer for a determined
period, often until the very end of his life. The confession,
when the sin was a matter of public knowledge, was usually,
so at least it would seem, made publicly presence of the in the
assembled Church. When, however, the sin was private, then
the confession was made privately to a priest the rule was, ;
however, to repeat such confessions before the Church, except,

of course, when the sin was of a nature to scandalise the
Faithful. 1The importance attributed to this confession is
clear from the word igo/jboXoyrjo-is being used to designate the
whole work of penance, and this not only in the Latin, but also
in the Greek Church. Permission to receive Communion was
1
Oiug. Horn. II, in psalm 37, c. 6.
;
yo A Manual of Church History
granted only after complete performance of the penance, the

sole exception made being in favour of those dangerously ill
even the latter, if restored to health, were expected to complete
their penance as soon as they recovered their strength. The
act of reconciling the penitent was performed by imposition
?>f the bishop's hands, the bishop's place, in his absence, being
taken by a priest, or even by a deacon.

The single protracted penance of which we have been speak-
ing was reserved for capital sins lesser sins could be remitted
;
more frequently, and for their remission other means than

penance could be utilised, namely, the so-called works of mercy.
The general direction of the penitents was in the hands of
the bishop, and it was he who, usually, declared the sinner
reconciled, but in the larger Churches he was, naturally,
assisted in his work by the priests. According to the Liber
pontificalis, Pope Marcellus (308) was the first thus to disburden
himself. At a later date we hear of priests in the East called
penitentiaries their duty was to welcome the penitents, to fix
;
an equivalent penance for the sin committed, and to see that

this penance was duly performed.
An Eastern practice was the dividing of the penitents into
classes, those namely of the Hearers, the Prostrates, and the As-
sistants ; two are alluded to in the Epistula
of these the first
canonica of Gregory Thaumaturgus, whilst the last is mentioned
by the Council of Ancyra (314, c. 25) A fourth and lowest class
.
of all, that of the Weepers, is of somewhat later origin. These

classes were quite unknown in the West, nor were they in vogue
everywhere in the East in fact they seem to have been peculiar to
;
Asia Minor, and even there they differed according to the regions.
I. The Weepers were altogether excluded from

(-rrpoo-KXaiovTes)
the sacred edifice. Their place was in the courtyard, near the
entrance, where they had to implore with many tears the inter-
cession of the Faithful as they passed on their way to church.
They are first mentioned by St. Basil. The x«A«*£o/xa/oi mentioned
by the Council of Ancyra, in 314 (c. 17), who were formerly identified
with the Weepers, can in reality only have been energumeni, possessed
of evil spirits. Nowhere do we find the word (x«/'.a£ovrcs) used in
Antiquity to denote an ecclesiastical situation.
II. The Hearers (aicpowfievoi) were assimilated to the catechumens,
and were consequently allowed to attend the exhortatory part
of the services hence their name.
;
Festivals and Fast-days yt
III. The Prostrates (viroiriTTTovr^) were allowed to remain in the

church after the departure of the Hearers, on the condition, however,
of lying prostrate, or at least kneeling during the rest of the service.
IV. The Assistants (o-uorravTe?, crwecrruJTcg, crwKxra/xei/oi) COtlld,
like the Faithful, remain standing ; but they were not permitted
to receive Communion.
In the West all penitents seem to have had the privileges
of the two latter classes at any rate, there is no proof of penitents
;
ever having been required to leave the church before the Offertory.
Sozomen (H. E. VII, 16) seems to say that in the Roman Church
they remained for the whole service, without, however, partaking
of the Eucharist. Cp. Th. Qu. 1900, pp. 481-534 1903, pp. ;
254-70 RHE.
; 1906, pp. 16-26.
§ 25
l
Festivals and Fast-days ; the Paschal Quarrel
Under the old Covenant there was a weekly day of worship,

and, in addition, certain feast-days occurring at fixed seasons
during the year. Among
the more rigorous Jews it was cus-
tomary also to fast twice in the week (Luke xviii. 12), on
the Monday and the Thursday. These customs told on the
discipline of the Christian Church.
I. The Christians devoted one day in the week to the special
worship of the Almighty, but for this purpose they chose,
not the Sabbath or seventh day, which was kept by the Jews,
but the first day of the week, as being the day on which
our Lord rose from the dead. For this reason the Sunday
came to be called, in the language of the Church, the Lord's
day, icvpiaicr), dies dominica, and, as a sign of rejoicing, the
prayers on that day were said standing. We may trace back
the observation of the Sunday to the very earliest times
(Apoc. i. 10). The Judaeo-Christians, in addition, kept also
the Sabbath.
At an early date Wednesdays and Fridays became fast-
days; as such they are mentioned, together with the corre-
sponding Jewish fasts, by the Didache (8, 1), whilst in the West
they were called dies stationis, i.e. Vigils or Watch-days. The
1
Probst, Kirchl. Disziplin, 1873 A. Linsenmayer, Entw. d. kirchl.
;
Fastendisziplin bis zum Konzil von Nicäa, 1877; Funk, A. u. U. I, 241-58;

H. Kellner, Heortologie, 1901 (English Trans. 1908) D. Z. f. KR. XVI ;
(1906), 100-13.
fast only lasted half the day, until the nones or ninth hour
(3 p.m.). On such days it was customary to hold a service;
in Alexandria only the didactic portion of the Liturgy was read,
in Western Africa the whole service was performed (see above,
§ 23). The Council of Elvira (c. 26) mentions also a fast on the
Saturday, and it is probable that even at this period a similar
fast was observed in Rome.
II. Two of the annual festivals of the Jews continued to
be kept by the Christians, because of the events by which
these days had been signalised at the beginning of the Christian
era. The first of these feasts was Easter, the Pasch or Pass-
over, the commemoration of the sparing of the first-born of
the Jews when among the Egyptians, and of Israel's deliver-
ance from the Egyptian bondage this the Christians kept in
;
memory of the death and Resurrection of Christ. The other was

the Feast of Weeks or harvest festival, also known as Pentecost,
TLevT€KoaT7], kept in recollection of the Descent of the Holy
Ghost. As thesefeasts were no longer consecrated to their
original objects, their meaning was altered, but their Jewish
parentage was apparent both in their names and in the fashion
in which they were calculated, which depended, not on the
solar, but on the lunar year. These feasts, which were derived
directly from the Old Testament, reach back to the very
beginning of the Church, and for some time they remained
her only annual festivals. In the East, however, another
feast soon made its appearance, that of the Epiphany ; this,
in the first instance, commemorated the revelation of Christ's
Divinity at His Baptism in the Jordan and at the wedding-
feast at Cana (hence its other name the Theophany)
: at a ;
later period it came to commemorate the birth of Christ.

Lastly, each Church kept with solemn celebrations the anniver-
sary days of its martyrs' deaths, such a day being called his
dies natalis, having been his birthday to a higher life.
III. Easter was not kept everywhere on the same day.
The larger portion of the Church kept it on the Sunday, which
fell on, or next followed, the fourteenth Nisan (i.e. the first full
moon after the vernal equinox) choosing the Sunday because

,
Christ rose on that day. On the other hand, the Christians of

the province of Asia, who, by the way, appealed for support
tc the practice of the Apostle John, invariably, and without
Festivals and Fast-days 73
any regard for the day of the week, kept the feast on the four-
—
teenth Nisan in other words, on the day on which, according
to the Synoptists, Christ's death occurred nor do they appear
;
to have found anything unseemly in keeping Easter on this

day, probably because they considered the feast as a memorial
day of the whole work of salvation rather than of the Resurrec-
tion merely. Hence, in Asia Minor, the feast of Easter almost
always fell on a different date from that kept in the rest of
Christendom, and the divergency was all the more noticeable
from the solemnity of the feast in question. Efforts were
repeatedly made to secure uniformity. We hear of negotia-
tions between Pope Anicetus (155-65) and St. Polycarp of
Smyrna, but neither of these saintly bishops was able to induce
the other to relinquish the practice of his predecessors. 1 Nor
was Pope Victor (189-98) one whit more successful, though
he caused the matter to be debated at a number of Councils.
Led by Poly crates of Ephesus, the Asiatics remained obstinately
attached to their old Quartodecimanism. 3 In the course of
the third century they must, however, have dropped their
practice, for when we next hear of them, at the Council of
Nicaea, they are among the supporters of the common custom. 3
But uniformity had not yet been attained. In early times the
Jewish calculations as to the Paschal full moon had been
accepted without question, but soon, especially in the greater
Churches, the Christians began to reckon the date indepen-
dently, probably because they had remarked that the Jewish
reckonings were carelessly made and that Easter was often
antedated, or possibly because they objected to being made
dependent on the Jews. In other places the Jewish reckoning
was adhered to, the Sunday after the Jews' Passover being
kept as Easter, which, by the way, is the method prescribed by
the Didascalia. As we learn from the Council of Nicaea, this
—
practice which later on obtained for its followers the nick-
name of Protopaschites, because it so often led to Easter being
—
kept too early was especially prevalent in Syria, Cilicia,
and Mesopotamia. There were yet other divergencies owing
to differences in reckoning the equinox itself hence the matter
;
was to crop up repeatedly for discussion (see below, § 69).

1
Eus. V, 24, 16-18. 2 Ibid. V, 24, 1-15.
8 Eus. Vit. Constant. Ill, 17-20.
Easter was preceded by a fast. The latter it was customary

to support by the words of Christ {Matt. ix. 15), and, as Ter-
tullian puts it, it lasted as long as the days in quibus ablatus
est sponsus (De ieiun. 2). But its duration was different
according to the locality according to Irenaeus (Eusebius,
;
V. 24) some fasted one day, others two, and yet others many
,
days, whilst some simply observed a fast of forty hours. It

would seem to follow from this that the early fasts were very
short their shortness was, however, compensated for by their
;
severity such fasts might not be broken for the whole day,
:
some even fasted for several days without a break. Thus

the Didascalia prescribes in set words an unbroken fast for the
Friday and Saturday of Holy Week; the same work also
ordains a previous fast of four days on bread, salt, and water ;
hence the practice for which it vouches is really a six-days' fast.

This was also the practice known to Dionysius of Alexandria.
The word Pasch is from the Hebrew piDQ, Pesah, or rather
from the Aramaic ariDS = Passover (i.e. of the Lord, when the
first-born of the Egyptians were slain). Those of the Fathers
who derived it from the Greek ird(Tx €iV were misled by the
verbal similarity. The English word Easter is from the Anglo- '
'
Saxon Eostre ; the German Ostern from Ostära, the goddess of

' '
dawn, whose feast occurred at Easter. Cp. Hefele, Beiträge,

II, 285 f.
Zahn, Forschungen (IV, 1891, 283-303

in his VI, 1900, 106, ;
note 1), seeks to show that the point at issue between Polycarp
and Anicetus concerned, not the celebration of Easter, but the
fast which preceded it that whereas Polycarp was acquainted
;
with such a fast, Anicetus was not, and that such a fast was not
introduced into the Roman Church until after the time of Pope
Soter see, however, Kath. 1902, I, 314-27.
;
§ 26
The Christian Morals 1

As the writer of the Letter to Diognetus (5, 1-4) remarks,
1
Christians differ from the rest of men neither in their
1
Neander, Denkwürdigkeiten, I (Engl. Trans. Memorials of Christian Life
in the Early and Middle Ages, Bonn's Libr.) Funk, Gesch. des kirchl. Zinsver-
;
bots, 1876; A. u. U. 45-60; E. v. Dobschütz, Die urchrisll. Gemeinden ;

II,
sitten- geschichtl. Bilder, 1902; A. Bigelmair, Die Beteiligung der Christen am
öffentl. Leben in vorkonstantinischer Zeit, 1902; H. Achei is, Virgines subin-
troductae, 1902; Bibl. Z. Ill (1905), 44-69; Harnack, Militia Christi, 1905.
Christian Morals 75
food, nor in their manner of dress and lodging in such- ;
like matters they follow the customs of their respective

countries/ We Christians,' says Tertullian to the heathen
'
in his Apologeticum (42), do not live in your world with-

'
out sharing your forum, your baths, your workshops and

markets, and all your business like you, we are seamen or ;
soldiers, farmers or merchants, and like you we offer for sale

the produce of our art or toil.' Sayings such as these were
true, for the natural necessities of life were not changed by
the advent of Christianity. But where it became a question of
religious or moral matters, then the difference between Chris-
tians and pagans was at once apparent. As the Letter already
quoted sa3^s Christians
: live'
in the flesh, but not according to
the flesh they dwell indeed on earth, but their conversation is
;
in Heaven.' This otherworldliness of theirs was all the more

'
'
noticeable, surrounded as they were by pagan sensuality.

The shows, gladiatorial sports, combats with wild beasts, and
similar heathen amusements were shunned by the Christians,
on account of the immorality or cruelty which they involved. 1
Some of them even refused to be present at executions. 2
Anxious only to lay up treasure in heaven, they cared but little
for the goods of this world, freely spending their belongings
for the benefit of their neighbours. We who once devoted '
all our energies to the pursuit of wealth/ writes Justin, 3 now '
distribute our possessions to others, giving alms to all the

needy.' Money given as a loan was never to enrich the
lender the taking of interest was held in abhorrence
; by ;
the Council of Elvira (c. 20) the practice was forbidden under
sentence of excommunication, though the Council of Nicsea
(c. 17) and the other ancient synods held this punishment
to apply to clerics only. The Christians were also wont to

cut down their expenses to the lowest possible limit all ;
finery and ornaments, all pomp and display were banished,

among the practices at which they looked askance being the
wearing of ear-rings, the painting of the e3ês and cheeks,
dyeing, the wearing of false hair, and shaving. 4 All these
1
Tert. De spectaculis ; Theoph. Ad Autol. Ill, 15 ; Lact. Inst. VI, 20.
2 Athen ag. Leg. 15.
3
Apol. I, 14.
* Clem. Alex. Paed. II, 8, 12 ; III, 2, 11 ; Tert. De -ultu fern. ; Commod,
Inst. II, 19.
things were held to be mere wantonness, when, indeed, they

were not incentives to sin to decorate oneself was as bad
;
as to reproach the Creator with not having made man as

beautiful as he should be, to pierce the ears was to sin against
the order of things as established by God. The reaction against
paganism even led the Christians to taboo certain deeds more
trivial than those just spoken of. Thus they esteemed flowers,
in common with all other natural products, as gifts of the
Almighty, yet many of the Christians deemed it sinful to use
them for the adornment of the head or for wreaths with which
to decorate the tombs, arguing that such practices were
unnatural and contrary to reason, or that they involved
something of paganism. 1 But, however strong the feeling
of the Christians may have been concerning such matters, they
also felt that differences of social status had to be taken into
account zealous as he was against anything approaching
;
luxury, Clement of Alexandria takes care to let us see that his

crusade is, not so much against the wearing of jewellery and
fine clothes, as against the inordinate love of such things. 3
Another point is worthy of separate mention. Second
marriages were not absolutely reprobated the Apostle Paul ;
had even counselled young widows to seek new husbands

(1 Tim. v. 14) they were, however, regarded unfavourably
;
by the early Church. We already know that a second

marriage disabled a man from receiving Orders at a later date ;
it was even punished by ecclesiastical penance, and in view
of this the clergy were forbidden to take any part in such

weddings. 3 Athenagoras, 4 very bluntly, calls such marriages
a decorous means of committing adultery evirpeirrj^ jxoixda. :
Many Christians, mindful of the counsel of Scripture, volun-

tarily forbore to marry (see above, § 19), whilst others con-
tracted a spiritual marriage. The maid or widow who
entered into such a contract came to be known as a-vveiaaKro^,
subintroducta. A little later, the initiative of such marriages
was often taken by the female, rich ladies bringing into their
houses, for the protection of their persons and for the adminis-
tration of their property, a man, usually a monk. This practice
1
Clem. Alex. Paed. II, 8 ; Tert. De corona militis ; Minuc. Fel. 12, 38,
2 Clem. Paed. II, 11.
3 4
Leg. 33.
Cone. Neocaesar. c. 7 ; Laodic. c. I.
Christian Morals yj
may have proved dangerous, or it may
in certain instances
simply have aroused suspicion at any rate, from the middle
;
of the third century we hear complaints, and the Councils of

the next period, beginning with that of Ancyra, 314 (c. 19),
laid it under a ban. It did not, however, completely disappear
till much later (cp. § 60).
We
have already seen that the pagans were not unaware
of the Christians' good morals (§ 14). Perhaps the most
striking testimonial in their favour was that given by the
physician Galen (f 200), who praises their scorn for death,
their purity and their continence, and for their self-control
and their honour likens some of them to the ideal philosopher.
CHAPTER IV
HERESIES AND SCHISMS 1
§27
The Meaning of Heresy and Schism — Simon
Magus and Menander
I. Those to whom the Gospel was preached did not, all
of them, receive it word of God, to which nothing

as the very
may be added, and from which nothing must be taken.
Some imagined that they might season
with other elements,
it
and it was this mistaken notion which gave rise to the

heresies. The elements in question were either of Jewish or
of pagan origin. Many of the converts from Judaism found
it difficult to believe that the olden dispensation had been
abolished by the new ; seemed that the old Law
to them it
had not lost its binding force, and, through excessive esteem
of the Law, they came to form too low an idea of the new
dispensation, and of the nature of its Founder. On the other
hand, the pagans found it difficult to enter into the Christian
doctrine concerning Creation and the nature of evil, and, as
Creation out of nothing appeared to them unthinkable, they
proceeded to oppose to the Christian monism a dualistic
system of philosophy. Consistently with its twofold origin,
heresy (atpea^) assumed two forms, according as it mingled
Christianity with Judaism or with paganism, though in the
1
Iren. Adv. haereses Hipp. Refut. omnium haer. Epiph. Panarium
; ; ;
Theod. Fabul. haer. compendium', Philastr. De haeresibus; Aug. De haer.,

Praedestinatus, De haer.; Ps. Tert. Adv. omn. haer. ( = Tert. De praescr. c.
45-53) Ch. W. F. 'NValch, Historie d. Ketzereien usw. 11 vol. 1762-85; Hil-
;
genfeld, Ketzergesch. des Urchristentums, 1884 Harnack, Dogmengesch.

;
3 vol. 3rd ed. 1894-97 (Engl. Trans. History 0/ Dogma, 1894-99); Z.f. w. Th.
1890, pp. 1-63.
Meaning of Heresy and Schism 79
event the distinction was not always qyiite clear, some heretics
being equally influenced by both Jewish doctrine and pagan
speculation.
II. Whilst heresy involves a deviation from the Church's
doctrine, Schism (ax^â, aylfeiv) consists in a departure from
the Church's discipline, or more correctly in a separation from
the body of the Church, brought about by circumstances of
discipline. In the earliest period of the Church, it was chiefly
the question of penance which gave rise to such divisions.
III. According to the Fathers, the patriarch of heretics
was that Simon Magus of Giddon in Samaria who is spoken of
in Acts (viii. 9 ff.), their motive for thus considering him being
the fact that he was the first known opponent of Christianity.
It is not, however, easy to find any Christian element whatever
in his teaching ; he seems to have given himself out as the
manifestation of a Godhead previously unknown, and his
doctrine of Creation was one of emanation pure and simple.
His countryman, Menander, who succeeded him, taught a like
doctrine of Creation, and, he did not actually represent
if
himself as God, yet he allowed it to be known that he was

the redeemer sent from the higher world for the salvation of
mankind.
Simon Magus (whom Baur, KG. 2nd ed. I, 190, wrongly con-
have been a mere personification of the so-called Gnosis),
siders to
or rather his school, seems to have taught that from the highest
God there proceeds, in the first instance, Ennoia, from whom, in
their turn, other spirits emanate. The latter it was who formed
the world, and who, in order to conceal their parentage, imprisoned
Ennoia, the Mother of all, in matter. She, the lost sheep of the
Gospel (Matt, xviii. 12), after wandering through body after body,
entered finally into that of Helena of Tyre, Simon's companion.
To effect her deliverance and to redeem men, Simon, God's own
mighty power, took the form of man and descended to earth
—
;
coming to the Jews among whom he suffered in appearance

—
only as the Son, to the Samaritans as the Father, and to the
Nations as the Holy Ghost. All that is required for salvation
is belief in Simon and Helena ; he who has this faith need trouble
about naught else, and may behave as he pleases ; for it is God's
mercy which saves, and not works of righteousness. The fact
—
is in spite of all that the demiurges have taught, in their desire
of bringing men into bondage — there are no such things as good
works. In practice, this teaching had lamentable results. Follow-
ing the master's example, the adherents of this sect, which survived
as late as the fourth century, cultivated the arts of magic and

sorcery (Iren. I, 23 ; Schenkel, Bibellexikon, V, 301-21 ;
Präfke, Leben u. Lehre Simons fl,.
M. nach den pseudoklem,
Homilien, 1895).
§28
The Judaising Christians —The Ebionites, Cerinthus,
the Elkasaites
I. The heresy Judaisers was a result of the

of the
convert Jews clinging to the Law in which they had been
educated. From the very beginning the Jewish converts
seem to have been split into two factions, some holding that
the Law was binding on all Christians, whatever religion they
had professed before their conversion, others holding that it
continued to bind only converts from Judaism. It was not
long before the rigorist party severed connection with
its
Christianity. After having received a first blow at the Council

of Jerusalem, it appears to have officially seceded from the
Church, in 63, after the death of the Apostle James, by electing
a rival bishop, Thebutis, in opposition to Simeon of Jerusalem. 1
With the progress of time it was felt that the practices even
of the milder party, which did not seek to impose on all the
observance of the Mosaic Law, were scarcely compatible with
the profession of Christianity. Even in Justin's time they
were shunned by many of the Christians, though Justin him-
self allows that they still have some hope of salvation. 2 After
Justin no Church writer speaks even of the latter class as
forming part of the Catholic Church. Moreover, the grounds
of the distinction between the two factions were slowly altering ;
formerly it was the stress laid on the observance of the Law,

now it is the difference in their beliefs concerning Christ,
which serves to distinguish them one from the other. 3 The
rigorist Judaeo-Christians accounted Christ to be a mere man ;
whilst the other party believed at least in the Virgin birth.

The former party emerges into history under a definite name
only at the end of the second century. Irenrzus bestows on
2 Dial.
» Eus. IV, 22. 47.
8 Orig. Cont. Cels. V, 61 ]£us. Ill,
; 27,
The Judaistng Christians 81
these heretics the appellation of Ebionites, and informs us that

they would not acknowledge the authority of St. Paul. Ac-
cording to their own account, their name was adopted to
denote their poverty it must therefore be derived from
;
the Hebrew 0^*?^, though many of the Fathers speak of

a certain Ebion as their founder. The more orthodox
Judaisers are, by St. Epiphanius, called Nazarenes. This
name was known also to Jerome, though he makes no clear
distinction between Ebionite and Nazarene, and uses both
names almost indiscriminately. The sect had a Syro-Chaldaic,
or Aramaic Gospel, which, on account of the language in which
it was written and of the nationality of those who used it, was
called the Gospel according to the Hebrews (Ev. secundum

Hebraeos). —
Their headquarters owing to the Christians
having evacuated Jerusalem at the outbreak of the Jewish
war with Titus and Vespasian, and departed to Pella were —
in Peraea, whence they spread into some parts of Syria. 1
II. Cerinthus, a late contemporary of the Apostle John who, —

according to Irenaeus, wrote his Gospel in confutation of this
heretic —
associated with Christianity not only Jewish, but also
Gnostic teachings. The Creator of the world was not God, but an
angel. Jesus was originally an ordinary man, but at his baptism
Christ descended on him, and through him manifested to men the
unknown Father at the beginning of the Passion Christ again
;
forsook Jesus. At the end of time, after the resurrection, a king-

dom, teeming with earthly joys, will be established on this earth
(Iren. I, 26, 1 III, 3, 4
; III, n, 1).
; Th. Qu. 1904, pp. 20-38.
III. The Elkasaites, who by Epiphanius (H. 53) are called
Sampsaeans, traced their parentage to a certain Elkasai. They
owed allegiance to the Law of Moses, though they discarded sacri-
fice; they also practised magic and astrology. They had a
baptism of their own and many ritual purifications Christ they ;
regarded as a superior Mon, whom they believed to have several

times become incarnate, first of all in Adam (Philos. X, 13-17).
According to Chwolson (Die Ssabier, 1, 114 ff.), they have survived
to the present day under the name of Sabaeans (i.e. washers ') or '
Mendaitae (i.e. Penitents ') in the southern regions of Mesopotamia.

'
IV. According to the Clementine Homilies (ed. Dressel,

1853 ;Lagarde, 1865), the original Revelation made at the
Creation was eclipsed by sin, but, again and again, made visible
by the true Prophet who became manifest in Adam, Moses, and
Christ. —
Hence the true law of Moses not that distorted version
1
KL. IV, 82 ff.
VOL. I. C
—
of it which is found in the Old Testament were it known, —

would be identical with Christianity. Creation is explained as
a kind of emanation vegetarianism, early marriage, and poverty
;
are recommended
as the best restraints for concupiscence. All
this teaching is put forward in the garb of a kind of romance, which
details the adventures of Clement of Rome in his search for truth.
A like material has been used in another work, the so-called
Clementine Recognitions, which have been preserved in the Latin
translation of Rufinus in the latter, however, the Jewish element
;
has been to some extent ousted by the Christian. The two writings
seem to be based on some document going back to 200, though
other materials have been utilised. The problem of their origin is
one of the riddles of history, at which countless scholars have
laboured (cp. H. U. Meyboom, De Clemens-Roman, 2 vol.
1902-04; H. Waitz, Die Pseudoklementinen, 1904 [Chapman,
Journal of Theol. Studies, 1901-02, pp. 436-41] ; Z. f. w. Th. 1906,
pp. 66-133.
§29
1
Gnosticism, its Origin and General Characteristics
It was the persistent problem of the origin of evil which

provoked the rise of Gnosticism. 3 The existence of evil in the
world being manifest, the question irodev to kcikov :Whence ;
— '
is evil ? was bound to suggest itself, and was also bound to

'
lead to the further question as to whether God could be con-

ceived of as the originator of an evil world. A negative answer
being given to this question, yet another arose as to the manner
in which the world came into being. Lastly there obtruded
itself the practical question How can we overcome the evil
:
'
'
which is against God's Will, and which has no right to be ?
To many the answers given by Christianity seemed insufficient,
and accordingly they sought, by drawing in new elements
derived, some of them from the Greek philosophy, others from
the pagan religions of the East, especially from Parseeism
a more consistent solution to their questionings. To the
Church's Faith, or ttigtis, they opposed their knowledge, or
1
Mg. by Möhler (Collected Works, I, 403-35) E. Neander, 1818
; ;
F. Ch. Baur, 1835;Lipsius, i860; Amelineau {Essai sur le Gn. igyptien),

1887; Kunze {De historiae gnosticismi fontibus), 1894; T. u. U. XV, 4
(for the origin of Gnosticism) E. Faye, Introduction ä Vitude du gnosticisme
;
au II e et au III e siicle, 1903.

1 Clem. Alex.
Strom. VI, 12, 96, p. 788 Tert. De praescr. 7; Eus. V,
;
27 ; Epiph. H. 24, 6,
o
Gnosticism, its Origin and General Characteristics 83
<yvü)aL?, which —because, unlike the Church's own yvwo-Ls, it
failed to take its stand on Faith, but transcended Faith and

replaced it to all —
purposes by a different doctrine was termed
by the Fathers yjrevSoovv/jLos yvtoo-is (or '
knowledge falsely so-
called,' 1 Tim. vi. 20), and afterwards received the name of
Gnosticism.
The new doctrine was essentially dualistic. All Gnostic
systems have this much in common, that they posit an opposi-
tion between God and uncreated matter, whether they conceive
of this matter after Plato's fashion, as devoid of substance
and form { = /*}) 6v), or whether, following their Parsee teachers,
they look upon it as animated by a principle of evil. It was
also the common teaching of the Gnostics that from the hidden
God there proceeded by emanation (TrpoßoXij) a series of JEons
or spirits, whose goodness diminished in proportion to their
distance from their source. In the course of this process of
degradation, elements of the kingdom of Light {ir\r)p(o[xa\ had
come to be mingled with Matter (v\r]), and it is from these
mingled elements that the world has since been made. The
actual building of the world was the work of the lowest 7Eon,
the so-called Demiurge, who was also the Legislator of the
Old Testament. The aim of Creation was the freeing of the
elements of Light imprisoned in matter. Hence Creation was
a beginning of the Redemption, though merely a beginning ;
to complete the work a higher Êon had to come, preaching the

true and highest God and the existence of a world above, and
teaching men how to overcome matter and effect their deliver-
ance. The Redeemer assumed the appearance of a man (hence
the name of Docetism) some believing that his body was merely
,
a phantasm, others that he descended on Jesus, the Messias sent

by the Demiurge, at his baptism, and remained in him until the
Passion. In the Redemption thus effected only the Pneutnatists,
that is the Gnostics, can share. Hylists or material-minded
men, i.e. the great mass of mankind, are, like matter itself,
doomed to perdition. Some of the Gnostics reckoned another
category, that of the simple Faithful or Psychists, to whom
they attributed a middle place in the next world. Of the
Redeemer's work, the end and object is the air kclt dai aaw
irdvToov, the restoring of all things to the place which befits
their nature.
G 2
Hence salvation, according to the Gnostics, is a cosmic

process, —
and the Redemption the only element which
Gnosticism borrowed from Christianity, and which accounts
for the system being accounted a Christian rather than a
—
pagan heresy is merely a part of the evolution of the world.
Consistently enough, the Gnostic ethics was of a physical
character, and, agreeably to the doctrine that all matter is evil,
it began by being exceedingly, in fact unnaturally, rigorous,

though afterwards it not unfrequently ran to the opposite
extreme, and this all the more easily because the identification
of the Legislator of the Old Testament with the Demiurge
conduced to a spirit of hopeless lawlessness. The claim to a
higher knowledge also led to outward actions being discounted ;
Gnostics considered it allowable to join in pagan rites, nor could

they be brought to see the need of confessing the Faith before
the persecutor, holding as they did that the true Confession, or
martvrdom, consisted in the Gnosis.
A species of Gnosticism maybe traced back to Simon
Magus and Cerinthus, but it was in the second century, under
the leadership of a series of clever men, that it attained its
majority and assumed an aspect so threatening as to compel
the Fathers of the period to come into conflict with it. The
character of the system being syncretic, its invention cannot
be ascribed to any one heresiarch the only information we
;
obtain from history relates to certain of the Gnostic factions

and the founders of some of the Gnostic schools of thought.
§ 30
Individual Gnostics
I. According to Irenaeus (I, 24), the real heads of the Gnostics

were Saturnilus and Basilides. The former, who lived at Antioch,
divided mankind into two classes. The wicked, with the assistance
of the demons, would have prevailed against the good, had not
Christ, in the appearance of human flesh, come to the rescue of his
own. This sect accounted marriage as an institution of the devil,
and many of its members practised abstinence from flesh-meat.
II. The teaching of Basilides, who dwelt at Alexandria in
the time of Adrian, has come down to us in two notably diverse
descriptions. Both accounts concur, however, as to the ground-
work of Basilides's system. Hippolytus really agrees with Irenaeus
Individual Gnostics 85
in describing it as a species of dualism rather than of pantheism,

though some authors have not been willing to admit this (cp.
Funk, A. u. U. I, 358-72), and it is the Philosophumena of Hip-
polytus which in all probability has preserved the original form
of the system, whilst the account left by Irenaeus merely gives
the teaching of the heresiarch's disciples. 1 According to the
account embodied in the Philosophumena (VII, 14-27), God, when
as yet He was not, without either knowledge or will, created from
nothing a world which also was not. The explanation of these
enigmatic words seems to be that in the beginning the kingdom
of God and the kingdom of matter, in the course of their respective
developments, came into collision, with the consequence that
elements of the one were mingled with elements of the other, to form
the primitive chaos or world-seed. This seed contained all within
itself as the acorn contains the oak, but as the elements were in
a state of chaos, it was as yet a world which was not/ but of which
'
the world was to be. The first thing to come into existence was
the supernatural or over- world some of the substance of Light,
;
the first and second Sonships, rose straightway to the Father,

though the second, owing to its grosser nature, remained suspended
on the Holy Ghost, which is set as a barrier on the confines of
the higher world. With regard to the sub-lunar world, it is three-
fold there is the Ogdoas, reaching to the moon, and composed of
:
a celestial and ethereal substance there is the Hebdomas, of which

;
the nature is lower and merely psychic and, lastly, there is the ;
earthly world. After the production of the last, the third Sonship,
which had so far been imprisoned in the world-seed until the
accomplishment of its purification, was at last delivered and enabled
to make its way to the kingdom of the Father. This happened
— after the long-drawn silence of the reign of Ogdoas, and after
the reign of Hebdomas, who had revealed himself instead of the
—
Father to Moses in the third and last period, by means of the
Gospel which made manifest the over-world and preached the
duty of delivering the captive elements. In Jesus the deliverance
was effected by His death, and thus also must the whole Sonship
be delivered from its connection with foreign matter. Once
above the barrier-spirit (the Holy Ghost), the Sonship attains
to immortality, and God, by involving the whole world in ignorance,
will effectually prevent anything more from rising superior to
its nature. According to Irenaeus's account (I, 24, 3-7), from the
unbegotten Father there proceeded, by way of emanation, a number
of iEons these angels created 365 heavens, each of which is inferior
;
to its predecessor. It was the inhabitants of the lowest heaven

who built the visible world, their chief being the God of the Jews.
To make an end of their sovereignty, the JEon Nous, or Jesus,
1
Duchesne, Hist. anc. de I'Jiglise, I, p. 170, adopts the opposite view.
Trans.
came (though in appearance only) to earth it was not, however,
;
he, but Simon of Cyrene, who suffered. Redemption consists

in being aware of the advent of the Saviour hence, though the
;
Basilideans confessed Jesus, they deemed it fit and right to deny the
Crucified. They held that meat sacrificed to idols might lawfully
be eaten, and generally they attached little importance to externals,
though the chiefs of the school, Basilides and his son Isidore,
professed a rigorous system of morals. The sect would appear to
have survived down to A.D. 400.
III. Others are known simply by the name of Gnostics, or are
designated by some peculiarity in their teaching such were
:
the Barbelo-Gnostics and the Ophites. The former associated

with the Father, at the head of the kingdom of Light, an
ever-young female spirit, whom they called Barbelo (mStf wn&o, in '
the four is God '), and held that the product of each new emanation
was a fourfold being or Tetras, of which the members were styled
Syzygies, a feminine Tetras being invariably succeeded by one of
the masculine gender. According to the Ophites, the Demiurge
(called by this sect Jaldabaoth, i.e. Son of the desert ') was intent
*
on withholding from men the knowledge of the highest God. His

great opponent was the Serpent (o<£is), to whom they ascribed a
place of importance, though whether this was because it had been
the first to reveal the Gnosis, or for some other reason, does not
clearly transpire (Iren. I, 29, 30). The Ophitic Gnosis gave rise
to several schools. Thus we hear of the Naasseni, who looked
on the Serpent (pro) as the primeval being of the Cainites,
;
who considered all the persons who are reprobated in the Old
Testament, from Cain downwards, as real Pneumatists and martyrs
for the truth ; of the Sethites, who held that just as Cain and
Abel were the founders of the Hylist and Psychist tribes, so Seth
was the father of the Pneumatists, and that he had again manifested
himself in Christ (Iren. I, 28, 31); of the Peratae, who pretended
that they alone could cross (-Trepav) the instable sea (of death) ;
lastly, we are told of a certain Justin, who contrived so to combine

Christian and Old Testament ideas with the pagan myths, that
even Hercules became a prophet (Philos. V, 12-18, 21-28). Mg.
on the Ophites, by Giraud, 1884 ; Honig, 1889 Theol. Tijds.
;
1904, pp. 136-62 ; C. Schmidt, Koptisch-gnostische Schriften, I,

1905.
IV. It was to the Ophites that Valentinus belonged, who,
according to Irenseus (III, 4, 2), betook himself in the time of
Hyginus (c. 135) from Alexandria to Rome, where he remained
until the -episcopate of Anicetus (c. 160), and who, according to
Epiphanius (H. 31, 7), died in Cyprus. If we may trust Irenaeus
(I, 11, 1), he cast the Ophite doctrine into a new shape, and thus
became the founder of a new system, in which the iEon theory

is enlarged considerably, though the older dualism, in consequence
of Platonic influences, becomes less conspicuous. The Pleroma
—
comprises thirty /Eons —one Ogdoas, Decas, and Dodecas
together, fifteen pairs of iEons, all the iEons emanating in
Syzygies. At their head stands nemjp or Bv06s and %tyrj or Silence,
whilst the last and least of the Êons is 2o$ta. Sophia falls
through her inordinate desire for knowledge and union with the
Father, and is, in consequence, expelled from the Pleroma. when,
in recollection of the higher world, she first brings forth Christ,
—
and then after that Christ has sprung back to the kingdom
of Light, leaving her destitute of all pneumatic substance she —
gives birth to the right Demiurge Pantocrator and to the left
Archon Cosmocrator. Out of this right ' and left/ i.e. out of
' '
the psychic and the hylic, our lower world is composed. The
system, of which the details cannot be determined with any
degree of accuracy, was taught and remodelled by Secundus,
Colarbasus, Ptolemaeus (Iren. I, 1-7), Mark (Iren. I, 13-21),
Heracleon, and by Axionicus, who represented at Antioch the
Eastern form of the system the gnosis assuming different forms,
;
according as it was taught in Italy or in the Levant the Italic

;
school forsaking the master's doctrine, and accepting the existence

of a twofold Sophia, the higher of whom had been reincorporated
into the Pleroma after having been purified, whereas the lower,
the Karco %ocf>La or Achamoth (niD^nn, Proverbs ix. 1), the offspring
of the former, was the source of all later cosmic develop-
ments. Of the adherents of this school, two are known to us
through Irenseus, namely, Ptolemaeus (I, 1-7) and Mark (I, 13-21),
and the teaching of the former on the fall of the thirtieth JEon and
the formation of the world may serve to complete our idea of
the whole system. The result of Sophia's inordinate desires
was the premature birth of an offspring, whose arrival spoilt the
concert of the Pleroma. Order was re-established by its banish-
ment from the higher realm and the appearance of two new iEons,
Christ and the Holy Ghost, who explained to the other .ZEons the
Syzygy and the unsearchableness of the Father's being. There-
upon, to prove their oneness and contentment, all the Mons together
gave birth to a common offspring, the iEon Soter, or Jesus, on whom
devolved the task of reclaiming the Karw Soîa, the fallen offspring
of the higher Sophia. First of all, she received from Christ and
the Holy Ghost a perfect figure ; but no sooner had they left her
again to her own devices than she contracted all manner of diseases,
wherefore she had to be healed by Christ, and her diseases becoming
materialised, furnished the elements of which the world was after-
wards made. Achamoth accomplished this work by first fashioning
out of the psychic substance the Demiurge who is supreme over
all psychic natures the government of everything hylic falls
;
to Satan, whilst Achamoth retains the control of the Pneumatists.

To effect the Redemption, Soter unites himself to the Messias
sent by the Demiurge, whom he inhabits from the time of
the Baptism until the Passion. Soter's office was to teach the
;
Pneumatists concerning their higher origin, and to convert the

Psychists to good only the Hylists were incapable of Redemption.
;
When the Pneumatists have arrived at the perfection of the gnosis,

Achamoth will lead them back to the Pleroma, where she will
be wedded to Soter, whilst the Pneumatists will select their partners
from among the angels. The place which they had occupied,
the middle place, will be assigned to the Demiurge, to the
Psychists, and to the just generally; as for the Hylists, they will
perish in the conflagration in which the world will be involved.
(Cp. KL. art. Valentin.)
V. Carpocrates of Alexandria, another Platonist, also taught
that the world had been shaped by inferior iEons, but, in addition,
he proclaimed the doctrine of the transmigration of souls. This
is the punishment with which souls are rewarded for having fallen
away from God, to whose orbit they originally belonged, and
which will last until they have completed the cycle of all possible
human stations, and so regained their liberty. Jesus, the son
of Joseph, through the purity of his soul, through his ever-present
recollection of the world above, and with the help of the Father,
was enabled to put the Demiurge to flight, and ascend to the
Pleroma. Every man who despises the Demiurge can do likewise.
The Redemption is a result of faith and charity, everything else
is without worth good and evil are merely human inventions.
;
The sect made itself notorious by its loose morals its members
;
kept images of Christ and worshipped them, as likewise they

did with those of Pythagoras, Plato, Aristotle, and other philo-
sophers (Iren. I, 25). Epiphanes, the master's son, who died at
the early age of seventeen, and who was worshipped as a god in
his mother's birthplace, Cephalonia, had urged the practice of
keeping wives in common (Clem. Strom. Ill, 2). Cp. KL. art
Karpokr cites.
VI. Thelawlessness of another faction, that of the Anti-
tactae, wasas notorious as that of the Carpocratians, their
ground-principle being resistance to the Law, avTirao-o-zo-Qai (Clem.
Strom. Ill, 4) with them we may reckon the Nicolaitae, who claimed
;
descent from the deacon Nicolas, mentioned in Acts (vi. 5), and
whose watchword was the killing of concupiscence by abuse of
the body (cp. Apoc. II, 6, 15 Iren. I, 26, 3 Clem. Strom. II, 20
; ;
III, 4; Kr. 1893, pp. 47-82; iV. k. Z. 1895, pp. 923-61)

St. u. ;
and the Prodicians, taking their name from a certain Prodicus, who,
deeming themselves a royal tribe, refused to be bound by a law
intended for slaves (Clem. Strom. Ill, 4).
VII. The very name of the Encratites is synonymous with
seventy and continence. They rejected marriage, the use of
flesh-meat and wine even in celebrating the Last Supper they
;
made use of water instead of wine, for which reason they were
dubbed Hydroparastatae or Aquarii. Among other tenets they
believed in Adam's dannation. If it be true that Tatian, the
Christian apologist, did not merely join this sect, after his secession
from the Church, but was actually its founder, then it is to him
that must be ascribed the invention of the iEon doctrine, not un-
like that of the Valentinians, which formed a part of the Encratite
belief. Soon after Tatian's time a certain Severus entered the sect,
founding the school of the Severians (Iren. I, 28, 1 Eus. IV, 29).
;
VIII. The Syrian Bardesanes of Edessa (f 222) also professed

a doctrine concerning the Êons similar to that of Valentinus ;
he likewise held the common Gnostic views as to the imperfection

of the Creator of the world, and as to the merely phantasmal
character of Christ's body. He and his son Harmonius, by em-
bodying their teaching in hymns, succeeded in winning many
disciples. As late as the middle of the fourth century we find
St. Ephraem in conflict with this error, and composing Catholic
hymns to counteract the evil influence of the Gnostics (cp.
Hilgenfeld, Bardesanes, 1864).
IX. This seems the right place to mention Marcion, though
he was not a Gnostic in the strict sense of the word, neither acknow-
ledging the existence of Êons, nor making use of the allegorical
imagery so much in favour with the Gnostic school. He was
born at Sinope in Pontus, and came (c. 140) to Rome. His views
having been reprobated by the Church, he founded, in connection
with the Gnostic Cerdo, a new sect. Basing himself on a one-
sided interpretation of the Pauline doctrine of Grace through
Christ, he inferred that there is an absolute opposition between
the two Testaments, that they are not different revelations of
one and the same God, but rather manifestations of two different
beings, of a righteous God and of a good God of the angry God
;
of the Jews, who is identical with the Creator, and of the loving
God of the Gospels. The apparent discrepancies between the
Old and the New Testaments were dealt with in a treatise, now
lost, entitled 'AvrifleW?. The good God, formerly all-unknown,
first revealed himself in Jesus. The latter descended from heaven
in the fifteenth year of Tiberius, and having assumed an immaterial
body, he entered on the scene in the Synagogue of Capharnaum,
and was ultimately crucified, though in appearance only, by the
subjects of the Demiurge, whose kingdom he came to destroy.
To his peculiar doctrines Marcion added an austere system of
morals ; marriage, flesh-meat, and wine were forbidden luxuries.
Such doctrines involved not only the rejection of the Old Testament,
but also the rejection of a large portion of the New Testament.
As a matter of fact, the heresiarch accepted only the first nine
epistles of St. Paul and the Gospel according to St. Luke, the two
first chapters of which were also set aside, because they deal with
the birth and youth of Christ. The school soon spread far and
wide, and in both size and importance surpassed all other Gnostic
sects. In the fifth century it was still in existence in many
countries. Among thfl better known disciples of the founder
were Lucanus and Apelles the latter, however, by acknowledging

;
one only God, was unfaithful to one of the main elements of the
master's teaching. (For an account of Marcion's Bible, see Th.
Zahn, Gesch. des neutestamentl. Kanons, I, (1888), 585-718.)
X. The painter Hermogenes (c. 200), to whom both Theo-
philus (Eus. IV, 24) and Tertullian (Adv. Hermog.) devoted special
refutations, was likewise no real Gnostic but by postulating ;
an eternal matter out of which the world might be produced, he

approached the Gnostic systems, though in other respects his
doctrine was entirely different (Mg. by E. Heintzel, 1902).
§ 31
Manichaeism l
In Manichaeism, the Persian Gnosis was called,

as
Christianity retires even further to the background than in
the Gnostic systems enumerated above. The substance of
this doctrine was derived from the ancient religion of Baby-
lonia and Chaldaea, though comprised also some Parsee
it
elements, whilst its morality and asceticism was mainly Bud-

dhist. To Christianity it owed only the use of certain names
and some superficial analogies. Its founder was Mani (216-76),
called by the Greeks Manes, and by the Latins Manichaeus.
The accounts of his life do not agree. According to the Fihr ist
al-ulum (or catalogue of knowledge ') of the Arab Mohammed-
'
—
an-Nadim who wrote at the end of the tenth century, and
whose account purports to be based on Mani's own story he —
was born at Babylon of Persian parents, and brought up in
the religion of the Mughtasila, i.e. of the Mendaitae or Sabaeans
(Elkasaites). On receiving his mission to promulgate a new
religion, he was compelled by the disfavour of the Persian
king Shapur I (241-72) to preach it first of all in the surrounding
countries at a later date he managed to introduce it into
;
Persia also, though in so doing he found his death (276). His

supporters were energetically prosecuted by the authorities,
not only at home, but also in the Roman Empire. In spite of
these hindrances the sect spread over both East and West, and
made its influence felt even late in the Middle Ages.
1
F. Ch. Baur, Das manich. Religionssystem, 1831 ; G. Flügel, Mani, s.
Lehre u. s. Schriften, 1862 (a German trans, of the Fihrisf) y K. Kessler,.
Mani, I, 1889,..
Manichceism 91
According to Mani's teaching, in the beginning there existed
two sharply opposed principles, the one being good and the other
evil: Darkness and Light. Both consisted of a number of elements,
termed members, and both, by emanation, gave rise to a kingdom
of iEons. But when Satan, the ancient Devil, who was a product
of the elements of Darkness, succeeded in making his way to the
upper regions, and overcame the first man, whom God had created
for His own defence, fragments of Light became mingled with
fragments of Darkness, and an angel, out of the confused mass,
constructed the present world. The end of Creation is to deliver
the imprisoned fragments of Light, the Iesus patibilis, to use the
expression of the Western Manichaeans, from the fragments of
Darkness in which they are involved. The first man still plays a
part in this redemption, for the Sun and Moon, in which he dwells,
have for their task the collecting of the scattered light, and the
transmitting of it to the regions above. The Archon of darkness in
his turn created men, first Adam and then Eve, hoping that through
the constant breaking up of the elements occasioned by the genera-
tion of offspring, the separation of the particles of Light might be
prevented and his booty preserved. In the meantime Adam was
warned (by the Mon Jesus) to abstain from any sexual intercourse
with Eve ; he nevertheless allowed himself to be led astray, where-
upon, in due season, Jesus came to earth clothed in an ethereal
body, and taught mankind the distinction of the kingdoms. His
teaching having been, however, misunderstood and falsified, Mani
himself, the promised Paraclete, came preaching the three seals by
which the separation of the elements of Light may be effected the:
signaculum oris, forbidding evil speech and unclean food, more

especially blasphemy and the use of meat and wine, the sign, manus
(manuum), forbidding the performance of ordinary work as an
interference in the world of Light, and the sign, sinus, prohibiting
marriage. As soon as the elements are completely separated, the
world will perish in a 1468-year-long conflagration, after which the
two kingdoms will never again come into contact.
But only the select (eledi), i.e. members of the high class,
also known as Catharistae (Aug. H. 46), could profit by the use of
these seals. The far more numerous category of the hearers
(auditor es) or catechumens was not obliged to observe them. The
fasts were also less severe for this latter class ; only on Sunday
were they bound to fast. Manichaean worship consisted chiefly in
prayer, though Baptism and the Supper were retained as esoteric
rites by the upper class. Only one of their feasts is known, that
of the Bema (ßrjfxa = pulpit), a commemoration of the execution
of Mani. Their hierarchy seems to have consisted, apart from the
head, i.e. the successor of Mani, of twelve magistri, seventy-two
episcopi, besides presbyteri. They also had deacons, though, as
they merely served as adjutants to the bishops, their position seems
to have been of little importance (Aug. H. 46). In accordance with
the doctrine that Ligfrt consists of five elements, the membership
of the sect was sometimes divided into five classes, corresponding
to the three hierarchic divisions just mentioned, together with the
elect and the hearers. The whole of the O. T. and a portion of the
N. T. was set aside, but, on the other hand, the Gnostic Apocrypha,
and still more the writings of Mani, were held in high esteem.
According to Socrates (I, 22), among the latter were the Book :
of Mysteries, the Book of the Principal Articles, the (Living) Gospel,

and the Treasure (of Life).
§ 32
The Monarchians l
There
a certain, indefiniteness about the earliest Chris-
is
tian utterances regarding the Redeemer. He was believed

to be God, or the Son of God, but no attempt was made
to understand His nature, or to determine the relations
in which He stood to the Father. It was only in the
second century that the matter became a subject of serious
reflection. The then problem was to seek how belief in the
Divinity of the Son could be reconciled with belief in the unity
of God. The most ancient Fathers followed in the steps ol
Philo the Jew, 2 and distinguished between the \6yos ivhcdöeros
and the X0709 irpofyopacbs, and, whilst they looked on the Logos
or Word as eternal in its essence, they considered that it
depended for its hypostatisation on the Creation of the world.
In other words, they considered the Logos to have been
originally the wisdom of the Father, which, for the purpose of
Creation, was emitted or begotten by the Father, and thus
became a distinct person. 3
This view made the Son subordinate to the Father, and
led to His generation being looked upon less as an eternal
and vital act than as a free and temporal act of God's will.
Yet, as this conception safeguarded both God's oneness and
the Divinity of the Son, it gave no offence to the Christian
1
Kuhn, Kath. Dogmatik, II,
1857 Schwane, Dogmengesch.
; der vomicän-
ischen Zeit, 2nd ed. 1892 ; Hagemann, Die röm. K. u. ihr Einfluss auf
Disziplin u. Dogma in d. ersten 3 Jahrh. 1864.
2Döllinger, Heidentum u. Judentum, p. 843 ff.
3 This is the view of Athen agoras, Leg. 10, and even more manifestly of
Theophilus, Ad Autol. II, 10-22. It was also held by Hippolytus, Philos. X,

33; by Tertullian, Adv. Prax. 6, 7; and likewise by Origen, De princ.
I, 3> 5 Cont. Cels. Ill, 34
> VIII, 15 ;In loan. t. II, c. 2.
;
;
The Monarchians 93
consciousness, however unsatisfactory the theory may now

seem to us.
But at about this same time a new theory arose which
seemed to threaten danger to the Faith. Some few Christians,
laying excessive stress on the oneness of God, declared that the
Redeemer must have been a mere man, though miraculously
born of a virgin and the Holy Ghost others solved the diffi-
;
culty by identifying the Son with the Father Himself. By the

former the Divinity of the Son, by the latter the distinction
between the Father and Son, was called into question. These
heretics came to be known, on account of their rallying-cry,
Monarchiam tenemus, as Monarchians, and, according to the
answer they gave to the problem, were divided into two groups,
respectively named Dynamistic or Ebionist Monarchians, and
Modalists or Patripassians.
I. It was usual formerly to reckon, as the earliest exponents
of the Ebionist theory, those Christians of Asia Minor (c. 170)
to whom Epiphanius (H. 51) applies the nickname of Alogi
whether they really were is a moot point. All that we know is
that the Alogi were opposed to the Montanists and rejected
the Johannine writings quite possibly it was merely their
;
rejection of these writings which led Epiphanius to infer that

they should be classed with the Ebionites and Theodotians,
and that they really denied the Word. 1 However this may be,
not long after, Theodotus, a tanner of Byzantium, 2 imported
this doctrine to Rome, whereupon he was promptly excommuni-
cated by Pope Victor (189-98). His disciples, Asclepiodotus
and Theodotus Junior, a money-changer by profession, made
an attempt to institute a new Church, over which they placed
Natalis as bishop. The attempt was, however, a failure,
Natalis eventually returning to the Faith. At a yet later date
the same doctrine was professed, probably in Rome, by a
certain Artemas. Towards the end of the third century it was
again advocated by Paul of Samosata, bishop of Antioch, who
opined that Jesus was a mere man, though he likewise admitted
that He was inspired by the (impersonal) Logos which dwelt in
Him. The Council of Antioch in 268 excommunicated Paul,
and chose Domnus as his successor Paul, however, in his
;
1
Kath. 1889, II, 187-202 ; RE./, pr. Th. y art. Aloger and Monarchianer,
2
Philos, VII, 35 ; X, 23 ; Eus. V, 28 ; Epiph. H. 54.
quality of agent to Queen Zenobia of Palmyra, retained his

position until the reduction of Antioch by Aurelian (272). The
seed which he had sown bore fruit, and it is doubtless his evil
influence which accounts for the subordinatist doctrines on the
Logos of the presbyter and martyr, Lucian of Antioch (f 312).
The Council of Antioch refused to admit that the Son or Logos

was ofxoovcrtos t(3 7rar/)t. Whether
was, as Äthan asius (De
this
syn. 45) and Basil the Great (Ep. 52, c. 1) have it, to answer Paul's
—
argument if Christ is not essentially man, then he is 6/xoovo-ios tw
TrarpL, and there are three natures, and as the natures of the
Father and the Son are set over against that of God, it follows that
the Father is no longer the source of all Godhead or as Hilary (De —
syn. 8r, 86) says, because Paul looked on both God and the imper-
sonal Logos as ofxoovo-Los (eiusdem or unius substantiae) or because, ,
as Epiphanius puts it more clearly, he would not allow to the Logos

any independent subsistence. The remaining fragments of the
Council, which deal with the discussion between Paul and his
presbyter Malchion, will be found in Routh, Reliquiae sacr. t. Ill ;
cp. Eus. V, 27-30.
The first known representative of modalistic Monarchi-

II.
anism was Noetus of Smyrna. 1 Under Pope Victor the heresy
was carried by Praxeas to Rome. On being refused acknow-
ledgment by Rome, Praxeas proceeded to Carthage, where
he came into conflict with Tertullian. 2 A little later another
disciple of Noetus, Epigonus, contrived to form a Patripassian
party in Rome itself ; this party was headed by Cleomenes and
Sabellius. The novelty caused great commotion in the Roman
Church, and was opposed chiefly by the presbyter Hippolytus,
Pope Zephyrinus confining himself to an endeavour to smooth
matters. The policy of Zephyrinus was, to begin with, pursued
also by his counsellor and successor Callistus (217-22), though,
as there seemed little hope of otherwise establishing peace, the
latter finally excommunicated both Hippolytus and Sabellius.
It is, however, quite possible that Hippolytus brought about
his excommunication by his too stringent views regarding
certain matters of discipline (§ 24). At any rate, he forthwith
assumed the position of bishop at the head of his own adherents.
The schism was not of long duration, and, no doubt, Hippolytus
returned of his own accord to the Church (f c. 237 § 39). 3
1
Hipp. Cont. Haer. Noeti. Philos. IX, 7-10 X, 27. Epiph. H. 57.
;
2 Adv. Praxeam, 1 cp. Th. Qu. 1866, pp. 349-405.

;
8 Philos. IX, 12 DÖLLINGER, Hipp. u. Kail. 1852 (Engl. Trans,

;
Millenarianism or Chiliasm 95
Patripassianism also gained a footing in Arabia and Libya.
In the former region Beryllus, bishop of Bostra, who had
shared the error, afterwards being persuaded of his mistake by
Origen, retracted at the Council of Bostra (244). l In the latter
country Dionysius of Alexandria entered the lists against the
innovators, and, the better to combat the Patripassian identifi-
cation of the Divine Persons, laid such excessive emphasis on
the distinction between Father and Son that the essential
oneness of the Divine nature seemed in danger his arguments, ;
being reported to Dionysius of Rome (259-68), brought, on him

a reprimand. 2
In Egypt the controversy entered a new phase, the question
of the Holy Ghost coming in for discussion, whereas previously
the dispute had centred on the relations of the Father and the
Son. This does not, however, mean that the Holy Ghost had,
so far, been ignored. Sabellius 3 had given the matter his
consideration, teaching that God had revealed Himself thrice :
as Father in the Creation and in the giving of the Mosaic Law,

as Son in the Redemption, and as Holy Ghost in the sanctifica-
tion of the Church. The fact that he gave to these revelations
the name of irpocrwira, or persons,' explains how he was able
'
to deceive many as to the real character of his doctrine, which

afterwards came to be known as Sabellianism.
§33
Millenarianism or Chiliasm 4
The common expectation of the Jews, that the Messias

would establish on earth a kingdom of his own, was adopted
by many of thosewho believed in the Redeemer who was bom
in a stable and who died on the cross. The only difference was
that,according to the latter, this was to take place at the second
coming of Christ, which in the Apocalypse (xx, xxi) seemed to be
represented as near at hand yet a little while and Satan would
:
be bound for a thousand years (%t\t<z eV^), and the just would
Hippolytus and Callistus, or the Church of Rome in the first half of the third
century, 1876).
1
Eus. VI, 20-23 Hieron. Catal. 60
; Th. Qu. 1848.
;
2 Äthan. De sententia Dionysii. 8 Philos. IX,

11, 12 Epiph. H. 62,
;
4
J. N. Schneider, Die chiliastische Doktrin, 1859 Atzberger, Gesch. der
;
christl. Eschatologie, 1896 L. Gry, Le millenarisme, 1904.

;
—
rise and reign with Christ afterwards, when the devil shall have
;
been delivered for a while and again vanquished, the world

will come to an end with the general Resurrection, the Judgment,
and the fashioning anew of both heaven and earth. No doubt
the misfortunes of the Christians contributed to the formation
of such earthly hopes, just as, formerly, Roman oppression had
led the Jews to similar dreams. However this may be, Millen-
arianism was rampant not only in the Judaising schools of
Cerinthus and the Ebionites, but also in the Church itself. Here
the idea was first broached by the writer of the Epistle of
Barnabas, and Papias of Hierapolis (§ 37). Later on it was
taken up by Justin Martyr, Irenaeus, Commodian, Victorinus,
and by Lactantius it was also adopted by the Montanists
;
to whose fanaticism it was well suited and, naturally, also by —

Tertullian. Originally it had its headquarters in Asia Minor,
but in the middle of the third century its influence was felt,
more especially in Egypt. Nepos, bishop of Arsinoe, even
defended it in his Confutatio Allegoristarum against the
attacks of the Alexandrians. After the death of this bishop
the Chiliasts of Egypt actually seceded from the Church, though
Dionysius of Alexandria, in a discussion which lasted three days,
succeeded in demonstrating to Korakion, the then leader of
the party, the error of their way of thinking. Not long after
this the sect disappeared, vanquished by the force of circum-
stances rather than by argument.
§ 34
Montanism l
In second half of the second century a certain

the
Montanus arose at Ardaban, on the boundaries of Mysia and
Phrygia, with the mission to declare that he was the mouth-
piece of the promised Paraclete [John xiv. 16, 26), and to
inaugurate the reign of the Holy Ghost. The prophecies of
Montanus were delivered in ecstasy, and related to the near
advent of Christ, and of the end of all. The millenium was
to begin in the two Phrygian towns of Pepuza' and Tymium,
Mg. by Bonwetsch, 1881 Belck, 1883
1
KL. VIII, 1828-42 Zahn,
; ; ;
Forschuft gen, V, 3-57 ; Z. f. KG. XVI (1896), 664-71 ; Harnack, Gesch. d t

altchristl. Literatur, II, I (1897), 363-81.
Schisms of Novatian, Felicissimus, and Meletius qy
Pepuza being the seat of As a

the heavenly Jerusalem.
preparation for all this, a stricter life was enjoined, and an
attempt was made to bring the Church to perfection by a more
rigorous system of morality. Second marriages were absolutely
discountenanced, and fasting was made more severe the ;
Station-fasts were made obligatory and were occasionally

prolonged till the evening, whilst two whole weeks, saving
the Saturday and Sunday, were Xerophagies, on which nothing
moistened might be eaten. Another point peculiar to the sect
was that they forbade flight in time of persecution. Grievous
sinners were excluded for ever from the Church, and maidens
were obliged to conform to the custom of married women, in
always being veiled when attending service. The prophecies
found credence, and soon two women, Prisca (Priscilla) and
Maximilla, attached themselves to Montanus as prophetesses.
The neighbouring bishops fruitlessly endeavoured to put a stop
to the movement, a schism being the only result. The Phry-
gians, as the Montanists were usually called, after their country
— though among themselves they preferred the title of Pneu-
matists, by which they might be more readily distinguished from
the common Catholic herd of Psychists—were first excom-
municated in Asia Minor, and then, in consequence of certain
revelations of Praxeas, also at Rome, where to begin with they
had received some encouragement. All the efforts of the
authorities were to no purpose, nor was it long before Tertullian
of Carthage professed his belief in the new prophecy, and became
its foremost advocate, writing special works in defence of the
ecstasies, of the form in which the revelations had been made,

and of the Montanist precepts. At the time of the Council in
Trullo, 692 (can. 95), and even as late as Leo the Isaurian (722),
the sect was still a public danger. One portion of the Mon-
tanists, the party of a certain iEschines, took a part in the
Monarchian controversy, and defended Patripassianism.
§ 35
The Schisms of Novatian, Felicissimus, and Meletius
I. The question of penance, which, as we have already seen,
had caused a dissension in the Roman Church under Callistus

VOL. I. h
(§§2 4> 3 2 )> was nex t made the pretext of a schism which lasted
several centuries. At the end of the Decian persecution, after
the See of Rome had been vacant for fourteen months, the
presbyter Cornelius (251-53) was elected by the majority of
the Church, whilst another presbyter, Novatian, was put forward
by the minority. The had for its origin personal
conflict
motives, Novatian having counted on his election owing to the
important position he already occupied in the Church, and the
promise he had received of support. It was not long, however,
before the dispute assumed a different character Cornelius was:
disposed to grant absolution to the Christians who had fallen ;
Novatian refused to do so, and pushed his severity so far as

to withhold forgiveness even from the dying when it could
be shown that they were backsliders. Later on, the same
rigorous measures were extended to all grievous sinners. It
was the boast Novatians that their Church was composed
of the
only of the pure and holy, for which reason they came to be
known as KadapoL With this object in view they even
subjected to rebaptism such of the adherents of the older
Church as came over to them. The sect spread, especially
in the East, where it kept up its existence well into the seventh
century. It made its converts not only among the members
of the Church, but also among the Montanists. One faction,
that of the Sabbatians, founded towards the end of the fourth
century by Sabbatius, a convert Jew, also followed the
Protopaschite system of reckoning Easter (§ 25).
II. Whilst dissension was rampant at Rome, a similar quarrel

was dividing the Church of Carthage. St. Cyprian, taking his stand
on the Church's practice regarding penance, refused to absolve
forthwith those who had fallen in the time of persecution, even
when they had taken the precaution of providing themselves with
libelli pads. His principal adversary seems to have been the
presbyter Novatus, whilst the bishop elected by the opposition was
Fortunatus, though the party was ultimately named after Felicis-
simus, a deacon, who had headed the movement at the beginning.
The schism did not, however, endure. Z.f. KG. XVI (1896), 1-41.
III. Towards the end broke out in Egypt

of the period there
yet another schism, of which the author was Meletius
(Melitius), bishop of Lycopolis in the Thebais, but of which the
motive is difficult to determine, owing to the discrepancies in
Schisms of Novatian, Felicissimus, and Meletius 99
the sources. Epiphanius connects it with the question of

penance, and opines that Meletius opposed the mildness shown
by the metropolitan Peter of Alexandria. In three documents
dating from the beginning of the quarrel, among which is a
letter from some Egyptian bishops to Meletius, the only griev-
ance spoken of has reference to certain unauthorised ordina-
tions held by Meletius in dioceses other than his own. On
the other hand, Athanasius and Socrates accuse Meletius of
having denied the Faith no doubt their assumption was
;
based on a false report. The former testimonies may be

reconciled by supposing that, by his irregular ordinations,
Meletius sought to extend his power and disseminate his
views. This schism did not die out before the fifth century. 1
IV. During the Diocletian persecution the Roman Church was

again troubled by the matter of penance. Pope Marcellus (308-09)
had to take measures against those of the fallen who insisted on being
admitted to communion without having performed penance. His
successor Eusebius had, on the other hand, to withstand a certain
Heraclius, who denied that the fallen could be reinstated even when
repentant. The disturbances, of which we owe all our information
to inscriptions of Pope Damasus, led to some violence, and
induced the emperor Maxentius to banish both the Popes, together
with Heraclius with this the trouble appears, however, to have
;
ended. Cp. Liber pontificalis, ed. Duchesne, I, 164-67.
Epiph. H. 68
1
Ath. Cont. Avian. 59
; Socr. I, 6
; Hefele, CG.
; I,
-
343 56 Z. f. KG. XVII, 62-67
; Nachr. Göttingen, 1905, pp. 164-87.
J
H 2
CHAPTER V
ECCLESIASTICAL LITERATURE 1
§36
The Growth of Ecclesiastical Literature
In the beginning the Christians were too much taken up

with the spread of the Gospel to have any great leisure to in-
dulge in writing. As a general rule, moreover, literature is not
to be expected from a society as yet in its infancy. Neverthe-
less, several written works stand to the credit of earliest Chris-
tianity. Their authors, on account of their close connection

with the Apostles, received the name of Apostolic Fathers.
The character and style of these writings being akin to those of
Scripture, they might readily be considered as an appendix to
the Bible. We may thus explain how several of them were
read at Divine service, and even found their way into MSS. of
the Bible. In the Codex Sinaiticus are included the Epistle
of Barnabas and the Shepherd of Hermas in the Codex ;
Alexandrinus we find the two epistles of St. Clement, and in a

Syriac MS. the pseudo-Clementine epistle Ad Virgines.
The first of a new class of work, the Apologies, saw the light
Texte u. Untersuchungen zur Gesch. der altchristl. Literatur, ed. Gebhardt
1
and Harnack, 1882 ff. Dupin, Nouvelle bibl. des auteurs eccl. 2nd ed. 19
;
vol. 1693-1715 Remi Ceillier, Hist. gen. des. auteurs

; eccl. 23 vol. 1729-
. . .
63, 1858-68; Mühler, Patrologie (of the first three centuries), 1840;
I. Fessler, Institutiones Patrologiae, 2 vol. 1850-51; ed. Jungmann, 1890-
96 ; O. Bardenhewer, Patrologie, 2nd ed. 1901 (Engl. Trans. Patrology,
1909); Gesch. d. altk. Literatur, I-II, 1902-03; G. Krüger, Gesch. d. altchr.
Lit. in d. 3 ersten Jahrh. 1895 (Engl. Trans. Hist, of Early Christian Literature
in the first 3 centuries New York, 1897)
, A. Harnack, Gesch. d. altchr. Lit.
;
bis Eusebius, I-II, 1893-1904 Cruttwell, A Literary History of Early

;
Christianity, 2 vol. 1899 Batiffol, Anciennes UtUratures chrit. I, La litt,

;
grecque, 4th ed. 1905 ;Ehrhard, Die altchristl. Lit. u. ihre Erforschung
A.
von 1 884-1 900 ; G. Rauschen, Grundriss der Patrologie, 1903 (French Trans.
1907) ; H. Kihn, Patrologie, 1904.
The Apostolic Fathers 101
about the year 125. The aim

books was, in the
of such
beginning, to justify Christianity when reviled by pagans
and Jews, and, at a later date, to defend the Church when
attacked by heretics and schismatics.
Finally, about the year 200, theological works, properly
so-called, began to appear, i.e. books which were not called
forth by attacks from without, but of which the aim was to
expose and expound the facts of Christian Faith, or to declare
the sense of the Scriptures.
But the birth of theology as a distinct science did not
interfere with the development of the earlier science of apolo-
getics. The latter continued to flourish, and so long as
Christianity had to fight for its existence, Apologists were
needed to assist it in its struggle. Indeed, the Latin Apologists
only made their appearance with the beginning of the third
century previous to this any language other than Greek had
;
been only very sparingly used.
§37
1
The Apostolic Fathers
The works of the Apostolic Fathers belong, some of them
to the end of the first, and the rest to the beginning of the
second century. It was formerly believed that some of them
were of yet earlier date such an opinion would now find but
;
few to defend it.

I. The oldest work is certainly the recently found Didache
^thaxn ro)v ScJo&efcaIts discoverer and first

ciitogtoKwv.
editor assigned the work to a date between 120 and 160,
holding that the document is dependent on the Epistle of
Barnabas and on the Shepherd of Hermas. But there can be
no doubt that in point of fact it is the opposite which is true.
The primitive form on the Two Ways, by
of the dissertation
which alone the question of date can be settled, is found in the
Didache, rather than in the Epistle of Barnabas. The general
1
Pair, apost. opp., ed. J. B. Cotelerius, 2
fol. 1672 (ed. Clericus, 1698,
1724) edd. Gebhardt, Harnack, Zahn, 3 fasc. 1875-77 (fasc. I, ed. 2a,
;
1876-78) ed. Funk, 2 vol. 1878-81, 2nd ed. 1901

; ed. Lightfoot (The
;
Apostolic Fathers, 5 vol. 1885-90, containing Clement, Ignatius, and Poly-

carp) D. VÖLTER, Die Apost. Väter neu untersucht, I, 1904.
;
;
character of the work is also manifestly ancient, and it cannot

have been written much after the period 80-90.
The first portion comprises, besides the discourse to the cate-

chumens, or description of the Two Ways of Life and Death,
instructions on the administration of Baptism, on fasting, orisons,
and the Eucharist, and on the prayers to be said before and after. The
second lays down rules for the conduct and treatment of Apostles,
i.e. of wandering preachers, of prophets, and of Christian wayfarers
also on the due observance of Sunday, on the election of bishops

and deacons, and on the administration of fraternal correction. The
work concludes by recommending watchfulness and perseverance
in view of the nearness of the end of all things. The Editio princeps
was published by Ph. Bryennius at Constantinople in 1883. For
an account of its many subsequent editions, and of the works to
which it has given rise, see Funk, Doctrina duodecim Apostolorum,
1887 ; A. u. U. II, 108-41 Th. Qu. 1900, pp. 161-79.
;
II. The which in parts reproduces the

Epistle of Barnabas,
matter of the Didache, by both
is, the MSS. and the Fathers,
ascribed to St. Barnabas. This can, however, scarcely be true,
seeing that the author's judgment on the 0. T. differs entirely
from that of the Apostles. It belongs, moreover, to a more recent
date than Barnabas's death, which cannot have occurred much
later than 60. It is, however, a highly difficult matter to
determine accurately the date to which the epistle belongs,
and critics are still divided. If, as is very probable, we must
see a reference to contemporary events in the prophecy of the
ten kings, who were followed by a lesser one who humbled
three of them together (4, 4, 5), then the work must belong, at
the earliest, to the reign of Nerva. Some recent scholars have
seen in the allusion to the construction of a temple (16, 4),
which occurs after mention has been made of the destruction
of the Temple of the Jews, a reference to the building of the
temple of Jupiter by Adrian, and in consequence they assign
the epistle to the year 130-31.
The
first and lengthiest portion of the epistle (c. 1-17) has' for
itsobject to show that Christians must not observe the Law of
the O. T. The O. T. legislation regarding fasts, sacrifices, meats,
circumcision, the Sabbath, and the Temple is allegorised and
interpreted purely spiritually, the old Covenant being entirely
divested of the historical character attributed to it by the Jews.
The second part contains the discourse on the Two Ways of Light
—
The Apostolic Fathers '.)
and Darkness. Cp. Funk, A. u. U. II, 77-108 ; RIIE. I (1900),

no. 1-2.
III. Belonging to the same period as the epistle last

—
mentioned though, were the more recent theory as to the date
of the former proved, it would be some thirty years older
we have the Epistle of Clement of Rome, written in the name
of the Church of Rome to that of Corinth, with a view
to re-establish the harmony that had been threatened by
the insubordination of some of its members. Though this
epistle may not belong, as was formerly believed, to the years
immediately subsequent to Nero, yet it must have been com-
posed very soon after the Domitian persecution. Being
the earliest patristic work the contributory circumstances of
which are known for certain, it has a great value of its own,
especially since the discovery and publication of the Jerusalem
MS. (1875), which supplied some portions, previously missing,
in particular a fine prayer (57, 7-63).
The MSS. also ascribe to Clement another work written to the

Corinthians which, by the ancients, is likewise described as an
epistle. Now, however, since the discovery of the second portion
(12, 5-20), which formerly was lacking, it is beyond a doubt that
the so-called second epistle is in reality a homily, most probably
—
delivered at Corinth in fact, the oldest sermon we now possess. The
mistake committed by the ancients with respect to the character of
this writing makes us wonder whether a similar error has not been
made as to the authorship. The language and contents of the
second epistle would point to a later date. Harnack (Gesch. d.
altchristl. Lit. II, i, 438-50), though without showing sufficient
reason, considers the epistle to have been the work sent by Pope
' '
Soter, c. 170, to the Corinthians (Eus. IV, 23, n). Cp. Funk,
A. u. U. Ill, no. 12. So far as the two epistles Ad Virgines are
concerned, which are extant only in the Syriac version, they
certainly do not belong to Clement, even though they bear his name.
The use made of Scripture, the idiom, the contents, and especially
the intense repugnance for mulieres subintroductae, attest a later
origin. It may have been composed in the first half of the third
century. For an account of the other works bearing Clement's
name, the Clementines and the Apostolic Constitutions, see § 28
and § 75.
IV. To
the time of Trajan, i.e. to the beginning of the
second century, belong the seven epistles written by Ignatius,
bishop of Antioch. when on his way to Rome to be thrown to the
;
beasts. Four of them, composed

Smyrna, are addressed
at
to the Churches of Ephesus, Magnesia, Tralles, and Rome
three, written at Troas, were destined for the Churches of
Philadelphia and Smyrna, and for Polycarp the latter's
bishop. The letters convey the saint's thanks for the thought-
fulness of the Churches of Asia Minor in sending their greetings
to him at Smyrna they also contain warnings against the
;
heresy of the Judaising Docetae, an invitation to all to rally

round their bishops, together with repeated expressions of the
saint's desire for martyrdom. The main interest of these
epistles —
which also accounts for their authenticity having
—
been made the subject of so much debate lies in the fact that
they are our earliest witness to the monarchical constitution
of the Church, and to the division of the clergy into bishops,
priests, and deacons.
At about the year 400, these epistles were interpolated by an
Apollinarist, who increased their number by five, or even
also
by six, if we reckon the letter of Mary of Cassobola to Ignatius
which stands at the head of this longer recension. In the Middle
Ages four more Ignatian letters, written in Latin, were put into
circulation, two to the Apostle John, and one to the Blessed Virgin,
together with her reply. In 1845 Cureton published a Syriac
version of the Ignatian epistles to Polycarp, Ephesians and Romans.
The extra epistles of the longer recension are now universally
held to be spurious ; on the other hand, of late years, the number
of the opponents of the shorter Greek recension has steadily
diminished considering that these epistles are vouched for by
;
Polycarp, Irenaeus, Origen, and Eusebius, their authenticity may

be reckoned as certain (cp. Funk, Die Echtheit d. Ignatiusbriefe,
1883). Amongst the several Acts of St. Ignatius, one only, that
of the Colbert MS., known as the Martyrium Colbertinurn, has any
claim whatever to be considered as genuine. But, as it was unknown
to Eusebius, besides contradicting the epistles in many details and
presenting other difficulties, it can scarcely be what it purports,
namely, an account written by certain companions of the saint and
witnesses of his martyrdom. More probably it belongs to a later
date (Funk, A. u. U. II, 338-47; Th. Qu. 1903, p. 159).
V. Of very slightly later origin is the epistle sent by

Polycarp, bishop of Smyrna (f 155-56), l a disciple of the Apostle
John, to the Church of Philippi, which had requested of him
1
For the year of his death, 156 (until recently the usual date given having
been 155), cp. E. Schwartz, Christi, u. jüd. Ostevtafeln, in Abh. Göttinnen,
N. F. VIII (1904-05), 6, pp. 125-38.
a
The Apostolic Fathers 105
the letters of Ignatius Martyr. As this is the most ancient

witness for the Ignatian epistles, the opponents of the former
look on it as spurious, or at least as interpolated. Both sup-
positions are,however, baseless, seeing that the existence
of the epistle is attested by Irenaeus, one of its author's
disciples, and that it was publicly read at the services —

fact which would effectually prevent any corruption of the
text (KL. art. Polykarp).
VI. Another disciple of John the Apostle's (and not, as
Eusebius believed, of a certain presbyter John, whose existence
is merely conjectural, being based on an allusion which, most
probably, refers to the Apostle himself), Papias, bishop of

Hierapolis, in Phrygia, composed a work explanatory of the
words of the Lord, Xoytcov KvpiaKwv i^rjyqat^, in five books,
the whole of which, apart from some fragments of slight
importance, has been lost.
To the above we may add two works, which, though they
probably do not proceed from immediate disciples of the
Apostles, are usually reckoned among the productions of the
Apostolic Fathers, chiefly because their writers were long held
to belong to the category, and because, in any case, the docu-
ments were written not long after the time of the Apostles.
These works are the Shepherd and the Letter to Diognettis.
VII. The Shepherd of Hermas is an exhortation to pen-
ance and good works, cast in apocalyptic form. The Easterns
generally, and formerly even some moderns, were inclined
to see in its author that same Hermas who is spoken of in
Romans (xvi. 14), and in consequence the work was held to
be extremely ancient, in fact by some to have been composed
prior to the destruction of Jerusalem. The Muratorian Frag-
ment designates, however, as its author the brother of Pope
Pius I (140-54), an ascription which is borne out by other
Western testimonies, and by the internal criticism of the
document. It is true that the author represents himself as a
contemporary of Clement the Roman (Vis. ii. 4, 3), and on
this ground some moderns have seen fit to refer the work to
c. 100 ; but the author's own testimony is of doubtful value,
seeing that the visions detailed in the book can scarcely be
real revelations, but a mere literary device.
VIII. The Letter to Diognetus is an apology for the Faith,
io6 A Manual of Church History
consisting of a brief refutation of paganism and Judaism,

together with an explanation of the late arrival of Christianity.
This pearl of ancient Christian literature has been preserved
among the works of Justin Martyr, though it neither belongs
to him nor to the first century, in which it was commonly
supposed to have been written. On the other hand, it is cer-
tainly not a forgery posterior to Constantine, nor a merely
humanitarian essay, but is undoubtedly a product of the
second century beyond this we cannot venture.
;
§38
The Apologists and other Writers of the Second Century l
Besides the unknown author of the Letter to Diognetus,

there are other Apologists whose works are still extant.
I. The Apology Marcianus Aristides of Athens 3 was
of
written to prove that pagan pluralism is incompatible with a
true conception of God, besides being hurtful to good morals ;
that Jewish worship was mere angel worship; and that truth
and morality belong to Christianity. Most of its contents were
incorporated by John, a monk of Mar Saba near Jerusalem
(c. 630), in the legend of Barlaam and Joasaph, though this fact
was brought to light only recently, when the work was dis-
covered in a Syriac translation. According to the Syriac text,
the Apology was addressed to Antoninus Pius; according
to Eusebius, and a recently unearthed Armenian fragment,
it was destined for Adrian. It is difficult to say which of
the two statements is correct.
II. Justin the philosopher 3 was born at Sichern in Samaria,
and was martyred at Rome under Marcus Aurelius (163-67).
We have two Apologies of his. The first and longer, addressed
to Antoninus Pius, was written soon after the middle of the
second century. Its aim is to dispose of the current reproaches
1
S. Justini opp. necnon Tatiani adv. Graec. oratio, &c, ed.PRUD.MARANUs,
1742 ; Corpus Apologetarum christ. saecul. sec. ed. Otto, 9 vol. 1842-72 ;
3rd ed. vol. I-V {Iustini opp.), 1875-81.
2
Ed. by Rendel Harris and J. A. Robinson, in Texts and
Studies, I, 1891 ; Seeberg, Zahns Forschungen, V, 1893 ; Der Apologet
Arist. 1894 ; T. u. U. IX, i XII, 2.
;
a
Mg. by Semisch, 2 vol. 1840-42; Aube, 1875; Engelhardt, 1878;
Stählin, 1880 ; KL. VI, 2060-73.
Apologists and Writers of the Second Century 107
of atheism, immorality, and cannibalism made against the

Christians ; it also furnishes some interesting information
regarding the Christian worship at the time. The shorter and
later treatise supplements the former though it is more —
—
than a mere appendix and explains why the Christians do
not take their lives in order to reach God the sooner, and why
God, who protects them, allows them to be slain. Lastly, in
the Dialogus cum Tryphone Iadaeo, Justin has left us a defence
of Christianity against Judaism.
III. Tatian came from Assyria, was one of Justin's
disciples, and afterwards chief of the Encratites. He wrote
(c. 170) an Oratio adv. Graecos, which is rather an attack on
paganism than a defence of Christianity. The author also

labours to show, by means of the Old Testament, that
Christianity is far from being really a new religion. 1
IV. The Legatio pro Christianis of Athenagoras (177-80)
is also devoted to refuting the three chief calumnies against
the Christians. The work is remarkable for the beauty of its

descriptions, and for the manner, at once ingenious and
dignified, with which it treats its subject. In another book, the
De resurr ectione, an effort is made to overcome the pagan
misapprehension of the Christian doctrine of the Resurrection.
V. Of Theophilus of Antioch we have the three books Ad
Autolycum, written under Commodus. Of these the first book
excels by its lucid explanation of the means of attaining to a
knowledge of God.
VI. Hermias in his Irrisio philo sophor um, gentiliam, adopting

a suggestion thrown out by Tatian (c. 25), attacks, or rather ridi-
cules, the ancient psychology and metaphysics, by setting side by
side the different opinions of philosophers, and allowing them
to refute each other. The work, which is usually classed among
those of the second century, belongs really to the third. Diels
(Doxographi graeci, 1879, pp. 259-63), though on insufficient
grounds, even holds it to be of still later origin and to belong to
the fifth or sixth century.
VII. This is also the place to mention the Testamentum XII
Patriarcharum, if indeed it be true that the writer's prophecies
respecting Christ were meant to bring about the conversion of
the Jews. The work is, however, probably a Jewish one, touched
1
Funk, A. u. U. II, 142-52 ; A. Puech, Recherches sur le Discours aux
Grecs de Tatien, 1903.
io8 A Manual oj Church History
up by a Christian hand (cp. Harnack, II, i, 566 Z. f. neutest.

;
Wiss. u. Kunde des Urchristentums, I (1900), 106-75, 187-209).
Of the remaining authors of the second century only one

great work of importance has survived in its entirety, and even
this oneonly extant in a Latin translation
is this is the ;
Adv. Haereses of St. Irenaeus. The author was a native of

Asia Minor, where he had been a pupil of St. Polycarp. In
later life he became a presbyter, and bishop of the Church of
Lyons. As
Justin's Syntagmas have been lost, the work of
Irenaeus, which was written under Pope Eleutherus (174-89),
is the oldest refutation of heresy which we possess. It is also
important on account of the clear way in which it lays down
the Faith of the Church as opposed to that of the Gnostics. 1
Another writing of a different character, of which a part,
and probably the larger part, has been recovered, has an
importance out of all proportion to its length. This is a cata-
logue of the books of the N. T., drawn up (c. 180) either at Rome
or in the neighbourhood. It is not certain whether the list
was originally in Greek or in Latin. It is called, after L.
Muratori its discoverer, the Muratorian Fragment. 2
Two smaller works give us a glimpse of the sufferings of the

early Christians. One is the Martyrium Polycarpi, an account
of the death of its great bishop written by the Church of Smyrna
in 155-56 it is the most ancient of the Acts of the Martyrs.
; The
other is the letter of the Churches of Lyons and Vienne to those
of Asia and Phrygia, dealing with the former's misfortunes under
Marcus Aurelius the larger portion of the letter has been pre-
;
served by Eusebius (V, 1, 2).

Among the works which have been entirely lost, or of which
only small fragments are to hand, must be mentioned the Apology
of Quadratus, a pupil of the Apostles, presented by the author
to Adrian during the latter's sojourn in Asia (125 or 129) the ;
Apologies of Ap ollinaris, bishop of Hierapolis in Phrygia, of Meli to -
bishop of Sardis, of a certain scarcely known Miltiades, who wrote

in the reign of Marcus Aurelius, and the Alter catio Tasonis et Papisci,
written in defence of Christianity by Aristo of Pella during the
Jewish interregnum. For a time it was believed that Melito's
1 Ed. by Massuet, 1712 Stieren, 1873 ; Harvey, 1857.
; Mg. by H.
Ziegler, 1 871 J. Werner [Der Paulinismus des Ir., T. u. U.
;
VI, 2) ; Ei
Klebba, 1894 {Die Anthropologie des hl. Ir., Kirchenhist. Studien, II, 3).
2 Muratori, Antiquitates medii aevi, III
(1740), 851 f. Mg. by Hesse,
1873 G. Kuhn, 1892
;
Zahn, Gesch. des neutest. Kanons, II,
; 1-143 ; G.
Kauschen, Florilegium pair. Ill (1905), 24-35.
Greek Writers of the Third Century 109
Apology had been brought to light in the recently discovered Syriac

version of the Oratio Melitonis philosophi quae habila est coram
Antonino Caesare (cp. Spicilegium Syriacum, ed. Cureton, 1835 >
Spicilegium Solesmense, ed. Pitra, t. II ; Th. Qu, 1862, pp. 392-409 ;
Thomas, Melito v. Sardes, 1893).
Non-apologetical literature fared even worse than the Apologies.
Among the more noteworthy losses must be reckoned that of the
Memorabilia of Hegesippus (cp. § 5). Concerning his list of the
Popes, see Funk, A. u.U. I, 373-90 ; Zahn, Forschungen, VI (1900),
245 f. Other well-known authors of the time were Dionysius,
bishop of Corinth, writer of numerous letters to various Churches
(Eus. IV, 23) ; Rhodon, a pupil of Tatian, opponent of Marcion,
and writer of a commentary on the work of the seven days of
Creation (Eus. V, 13) ; Apollonius, an adversary of the Montanists
(Eus. V, 18) ; the presbyter Caius of Rome, who opposed the
Montanist Proclus in the time of Pope Zephyrinus (Eus. VI, 20) ;
the anonymous writer of a work against the Monarchians (Eus.
V, 28), which is, by Theodoret (Haer. II, 5), entitled the Little
Labyrinth. The opinion of some critics, that its writer was Hippo-
lytus, is by no means certain. Some other productions of the
above-mentioned Apologists were for a time believed to be still
extant in translations, but the pretended Gospel-commentary
of Theophilus of Antioch, for which Zahn recently contended
(1883), is now known to be a compilation dating from the period
470-650 ; the same is true of the Clavis, which Pitra (Spicilegium
Solesm. t. II, III Analecta Sacra, t. II) brought to light and declared
;
to be Melito's KAei? (Th. Qu. 1896, pp. 614-29). On the other

—
hand, so far as Tatian's Diatessaron a harmony of the Gospels
—
used in Syria until the sixth century is concerned, it has quite
possibly been substantially preserved in the Arabic translation
published by Ciasca in 1888. In this Version some parts have,
however, been displaced, and the greater portion of the text has
been brought into conformity with the traditional reading (cp.
Zahn, Forschungen zur Gesch. des neutest. Kanons, I, 1881 VII, I,
;
I0>03 ; Gesch. d. neutest. Kanons, II, 530-56).
§ 39
Greek Writers of the Third Century

The headquarters of literary life during the third century
were Alexandria, Palestine, and Syria, though Rome also
could lay claim to one scholar of fame.
I. At an early date there existed at Alexandria a
nourishing catechetical school, and in the then state of
affairs, when catechists were called upon to instruct not so
no A Manual of Church History
much children as adults, who were frequently men of culture,

the existence of such a school was bound to promote the growth
of theology.The first master of the school of whom we have
any knowledge was Pantaenus, who must, however, have
busied himself exclusively with oral instruction, for no written
works of his are known. The next leader of the school was
Clement (*) (t before 216). l He was the first to attempt to
found a science of Faith, and his three principal works, which
form really a single whole, are devoted to a comprehensive
examination of Christianity, both as a doctrine and as a life.
These works are the Protrepticus or Cohort atio ad gent es, an
:
Apology the Paedagogus, an introduction to the Christian

;
life the (unfinished) Stromata, a more advanced instruction

;
on Faith, or introduction of the believer to the Christian

gnosis. By some work is held to be, not the
recent critics this
last member of the trilogy, but a mere introduction to the
third work, or Didascalos, as they call it. Besides these
there has survived another work of Clement's, Quis dives
salvetur, in which, taking for his theme the parable of the rich
young man (Mark x. 17-31), he refutes the notion that the mere
possession of riches excludes a man from heaven, and explains
what are the duties of the rich man. Among his lost works are
the Hy'polyposes, Commentaries on certain passages from Holy
Writ and the Apocrypha.
Even more famous is the name of his pupil and successor,
Origen (*), 2 though, in consequence of a quarrel with his bishop,
he left Alexandria as early as 231 for Caesarea in Palestine, and
died in 254 at Tyre. He was far and away the most prolific
writer of the ante-Nicene period, and for his consuming love of
work was called 'XaXtcevrepo^, or Adamantius, by his con-
temporaries. By many he has been held as an incomparable
master, though his frequent errors, even in his lifetime, and
still more after his death, found many opponents (cp. § 51).
Origen's literary activity unexplored, but his
left no field
principal work was exegetical, consisting of running Com-
mentaries (to/jlol) of short notes on obscure and difficult
1
Ed. Potter, 1715 Klotz, 1831-34
; Dindorf, 1869 P. G. VIII, IX.
; ;
Mg. byTh. Zahn, 1884 {Forschungen, III); E. deFAYE, 1898; Hitchcock, 1899.
2 Ed. by De la Rue, Lommatzsch, 25 vol. 1831-48
4 fol., 1733-59 ; ;
P. G. XI-XVII. Mg. by Redepenning, 2 vol. 1841-46 Bohringer, KG.

;
1,2, 1.
Greek Writers of the Third Century in
passages, and of Homilies or lectures on given portions
of Scripture. The larger part of these works has been lost,
though a great deal of them, especially of the Homilies, has
come down to us in the translations of Jerome and Rufinus.
We have numerous fragments of
also his works on Biblical
criticism, the Hexapla and Tetrapla. Origen also left behind
him some important works of an apologetic and dogmatic
character, the eight books Contra Celsum, a confutation of the
philosopher Celsus's attack on Christianity, and the work
De Principiis, in which he carries out the plan of his master
Clement, the construction of a manual of Christian dog-
matics this work now exists only in the Latin translation of
;
Rufinus. Dealing with practical morals and asceticism, we have

Origen's De oratione, an explanation of the Our Father, with
reflections on the nature, quality, time and place of prayer,
and the Cohortatio ad Martyrium.
Origen's speculative errors belong to the domain of exegesis,
cosmology, and eschatology, his views on the Trinity being neither
better nor worse than those of his contemporaries. Most of his
mistakes were a result of his efforts to oppose gnosticism ; thus,
to cut the ground from under his opponents, who professed to
be scandalised at certain passages in Scripture, he, as Philo had
done before, pushed allegorism to the extreme, interpreting a vast
amount of Scripture mystically and morally instead of literally and
historically. Moreover, the better to dispose of the objection
that the Creator is unjust because He is the cause of the inequality
of His creatures, Origen taught that the present world had been
preceded by another, which included only equal spirits (naturae
rationabiles), embodied, as all created spirits are, in a species of
ethereal matter. The present world with its diversity of gifts is
the outcome of the different uses which those earlier beings made
of their freedom :those who persevered in the right, afterwards
went to form the hierarchy of the angels, all of which are provided
with ethereal bodies of a spherical shape ; those who had strayed
a little from God were banished into human bodies whilst those
;
who had deserted Him altogether became demons, and received

bodies of frightful ugliness, which, fortunately for us, are invisible.
Creation is considered by Origen as an eternal act, for God's creative
activity belongs to His very essence, and any passage from a
non-creative to a creative state would involve an alteration of
essence which in God's case it is impossible to allow. The object
of the external world is the curbing and purifying of the spirits,
all of whom, Satan not excepted, will ultimately be cleansed, and
revert to God. When this occurs the world will come to an end,
a
and the bodies with a new and ethereal nature, the end
will rise
of all things being like unto their beginning (a7roKarao-rao-t5 7ravrü>v).
Anotherof the famous Alexandrian masters was Diony-

sius, a pupil
1
of Origen's, who later on became bishop of
the city, but who is better known as a man of action than as
a writer. Of his writings only a few fragments remain.
Another who came under the great Alexandrian's influence
at Caesarea was Gregory Thaumaturgus, bishop of Neo-
Caesarea in Pontus. Of his works there remains a panegyric
of his master, an Epistala canonica, a Metaphrasis on Ecclesi-
astes, a Confession of Faith, and a Syriac translation of a book
on God's impassibility and passibility. His authorship of
the letter to Philagrius on the unity of nature, which has been
preserved in Greek under the title of Ep. ad Evagrium de
dvcinitate as a work of Gregory of Xazianzen and of the two
other great Cappadocians, is attested by the Syriac translation,
and confirmed by internal evidence.
II. The only Roman writer to be mentioned is Hippolytus
(*), famous as an exegetist and opponent of heresies. Under

2
Callistus he acted as bishop of the opposition, but seems to

have been reconciled with the Church before his death. His
followers erected a statue to his memory, which was recovered
in 1551, and on which his Paschal tables and a list of his
writings is engraved. Of these the larger portion has been lost,
though we have still his Demonstratio de Christo et Antichristo,
his Commentary on Daniel, his Contra haeresin Xoeti —
fragment of a larger work, being probably the conclusion
of his Memoria haeresium. In the anti-heretical work
falsely ascribed to Tertullian {De praescr. c. 45-53) we have,
in the main, Hippolytus's Syntagma against all the heresies,
which forms the basis Epiphanius and
of the similar works of
Philastrius. A more important work is the Refutatio omn.
haeresium, which, though it does not bear his name, probably
belongs to him at least to him alone can it be ascribed with any
:
show of reason. After the contents of the first book which —

1
Ed. Feltoe, 1904. Mg. by Dittrich, 1S67 Z.f. hist. Th. 1S71.
;
- Refutatio omn. haer. ed. Miller, 1851 ; Duncker and Schneidewix,

1859; Cruice, i860. Cp. Funk, A. u. U. II, 161-97; Ficker, Studien
zur Hippohtfrage, 1S93. T. u. U. X. F. I, 2, 4 XI, I a; A. Bauer, Die
.
Chronik des Hipp. 1905 (T. u. U. A\ F. XIV, 1).

Greek Writers of the Third Century 113
had been preserved among the works of Origcn, whereas the

last seven (IV-X) were recovered only in 1842 it is known as —
the Philosophumena.
III. The remaining writers belong to Palestine and Syria.
The first of them, who was indeed born but who
in Libya,
lived at Nicopolis (Emmaus), Sextus Iulius Africanus, 1 wrote
a y^povoy pallet, in five books, reaching from Creation down to
221, the earliest Christian chronicle, and one which long after-
wards formed the foundation of similar works, and the Kearoi,
a collection of wonderful tales from every department of life.
A few fragments are all that remain of these works. He also
concerned himself with exegesis, and we still have his letter to
Origen dealing with the story of Susanna in the Book of Daniel,
and another to Aristides concerning the harmonising of the
genealogies of Christ in the gospels according to Matthew and
Luke.
Another important work of unknown origin is the Didascalia
of the Apostles, 2which may be described as a handbook of
Christianity, comprising directions for the due observance of
Church discipline. It was probably compiled in the second
half of the third century, in Syria it has been substantially
;
preserved in a Syriac translation, whilst about two-fifths of it

has recently been recovered in an old Latin version. It has
also been embodied, with alterations, in the Greek Apostolic
Constitutions (§ 75).
The period is brought to a close by two writers, both of whom
were martyred under Maximin Daza, but the trend of whose
respective works was curiously different. One was Methodius, 3
bishop of Olympus in Lycia. Until recently his only entire
work known was the Symposium, in praise of virginity of his :
books on Free-will and the Resurrection a few fragments only

were thought to survive the former has, however, been
;
recovered complete in a Slavonic translation, together with

large portions of the latter and of three other works. The
other was the presbyter Pamphilus of Caesarea (*)* 309) In .
conjunction with Eusebius, he strove to dispose of the objec-

tions which Methodius, in his work on the Resurrection, had
H. Gelzer, 5. /. Afrikanus u. die byzant. Chronographie, 2 vol. 1888-98.
2
Didascalia et Constitutiones apost. ed. Funk, 1905.
3
Bonwetsch, Methodius von. Olym. I, 1891 ; Abh. Göttingen, 1903, N, F.
VII, 1,
VOL. I. I
brought against Origen's doctrine on this matter and on

Creation. Of the six books of which this defence consisted, one
only has been preserved in a Latin translation by Rufinus.
word must be said of the Sibylline Oracles (*), of

Lastly, a
which we have twelve books they consist of poems in hexa-
;
meters. Their contents are varied, and they hail from divers
sources. The ground work is Jewish, and belongs partly (bk. Ill)
to the second century b.c., partly to the first three centuries
of our era some of the books have (I-II VIII), however, been
; ;
manipulated by a Christian hand towards the end of the second

or beginning of the third century, whilst bk. VI is evidently the
work of an heretical Christian, just as bk. VII is the work of some
Judaiser. The Oracles were edited by Friedlieb, 1852 Geffcken, ;
1902. J. Geffcken, Komposition u. Entstehungszeit der O.S. 1902

(r. u. U. N. F. VIII, 1).
§ 40
1
The Latin Literature
Most of the Latin writers of the period were Africans.

The first place, in importance as in time, must be assigned
toQu.Sept.FlorensTertullianus (*) of Carthage, 2 a clever man,
endowed with much wit and fancy, an energetic character,
of fiery temper, as harsh in his ways of thinking as in his
manner of life. His excessive severit}^ led him (c. 205) to
embrace Montanism, in which he persisted until his death
(c. 240) .His writings are very numerous some are apologies :
for Christianity against Judaism and paganism, others are

refutations of heresy, whilst others, again, were written to
defend Christian — or Montanist
rather morality and —
asceticism. Among the apologetical works the first place
must be given to his Ad and Apologeticum. Amongst
nationcs
his dogmatic and polemical works the principal were De :
praescriptionibus adv. Haereticos, Adv. Marcionem, and Adv.

Praxeam.
Among those of the third class we may mention : De fuga in
1
A. Ebert, Allg. Gesch. d. Lit. des MA. im Abendland, 3 vol. 1874-87 ;
M. Schanz, Gesch. d. vom. Liter. Ill, 2nd ed. 1905 P. Monceaux, Hist.
;
UtUvaire de V Afrique chritienne, I-III, 1901-05.

2 Mg. by A. Hauck,
1877 Noldechen, 1890
; ; H. Hoppe (Syntax u.
Stil), 1903 ;Adhemar D'Ales (La thdologie), 1905 ; T. u. U. XII, 2.
Latin Literature in the Third Century 115
persecutione, De pudicitia, De velandis virginibus, De monogamia,

De ieiuniis, De cultu feminarum, De corona militis.
Another writer who may well dispute the first place with
Tertullian Minucius Felix (*), some even holding that there
is 1
are internal reasons for surmising that Tertullian drew on the

Octavius in composing his Apologeticum, for which reason they
reckon the Octavius as the earliest specimen of Latin literature.
It seems, however, that the contrary is the case, and at any
rate external testimonies attest Tertullian's priority. Not
only does Jerome, in his Catalogus, of which the order is usually
chronological, place Tertullian first and Minucius second (c. 53,
58), but he expressly speaks of the former as primus latinorum.
However this may be, the dialogue called Octavius excels all
other Apologies of its time in skill of composition and in beauty
of diction.
The third Latin writer in point of time, and the second
master of the African school, was Caecilius Cyprianus (*)',
bishop of Carthage (248-58). 2 Before his conversion a rhetor,
well read in Tertullian's works, though devoid of the latter's
peculiarities and harshness, he was a good pastor of his
flock, and an earnest defender of the Faith, for which finally he
laid down his life. His best known works are the treatises De
catholicae ecclesiae unitate and De lapsis, one being a defence of
the Church's oneness against the schism of Felicissimus, and the
other a reply to those of the fallen who desired to be restored
to the Church's communion forthwith and without due penance.
His epistles 3 are also of great importance, and form the best
source of the history of his times. His Life was written by
the deacon Pontius, and has been preserved together with
the Acts of his martyrdom.
At about same period a Roman presbyter, later on
this
anti-Pope, Novatian, was displaying considerable literary
4,
activity. Of his writings we have one, or possibly two epistles,

preserved amongst those ascribed to St. Cyprian (30, 36), and
the two tracts De cibis iudaicis and De Trinitate.
Hermes, 1905, pp. 373-86 (Minucius F. und Cäcilius Natalis).

1
2
Mg. by Peters, 1877 Fechtrup (incomplete), 1878 Benson, 1897.
; ;
3
L. Nelke, Die Chronologie der Korrespondenz C. 1902 H. v. Soden, Die
;
Cyprianische BriefSammlung, 1904 (T. u. U. N. F. X, 3).

4
Mg. (in Danish) by J. O. Andersen, 1901,
1 3
n6 A Manual of Church History
A Christian poet of possibly slightly later date is Commo-

dian (*) he was, however, not only a Chiliast, but also a
;
Patripassian. His rhythmic hexameters are written with

small regard for either prosody or metre. Among his remaining
—
works are the Instructiones adv. gentium deos instructing Jews
and pagans to accept the Faith, and Christians to lead a holy
life, each in their own sphere — and his Carmen apologeticum.
Victorinus, bishop of Pettau in Styria, and martyr
under Diocletian (*j*
303), is the Latin Church's oldest exegetist.
Apart from a few fragments, all that remains of his expositions
of Scripture is a Commentary on the Apocalypse. The last of

the Latin writers of the period are two African Apologists.
Arnobius (*), a rhetor of Sicca, wrote (c. 300) his Adv.
nationes, a work pugnacious rather than defensive. His pupil,
Cselius Firmianus Lactantius (*), who was noted for the classic
purity of his Latin, has left us, besides two short tracts {De
opificio Dei and De ira Dei), his great work Divinae Institu-
tion's, consisting of an apologetically contrived exposition of
the Christian Faith, which was later on published by the
author in abbreviated form as an epitome. Probably the
De mortibus persecutorum, of which the importance is great
for the history of the persecutions, is also from his pen.
Several writings belonging to this period have been preserved

among the works of St. Cyprian, but, in the absence of any tradition,
it is impossible to say to whom they really belong. The treatises
De bono pudicitiae, De spectaculis, and De laude martyrii have,
for internal reasons, been recently attributed to Novatian ; in
point of fact this ascription is by no means certain, especially with
regard to the work mentioned last. Harnack has proposed to
ascribe to Pope Victor I the tract Adv. Aleatores (T. u. U. V, 1),
and to Pope Sixtus II the AdNovatianum (T. u. U. XIII, 3). Grounds
are wanting for the latter attribution, and the former is certainly in-
correct. Cp. Funk, A.m. U. II, 209-36 ; Th. Qu. 1900, pp. 546-6or.
Weyman and others have suggested that Novatian might well be
the author of the recently discovered collection of tracts or homilies
edited by Batiffol (Tractatus Origenis de libris ss. scripturarum,
1900) ; this opinion is surely wrong, for there are many signs to
show that the works in question did not see the light before the
fourth century. Cp. Funk, A. u. U. Ill, no. 14 ; Bulletin de litter ature
eccles. publie par V Institut cath. de Toulouse, rgoo, no. 9.
IL CHRISTIAN ANTIQUITY
SECOND PERIOD
From the Edict of Milan to the Council in Trullo, 313-692
CHAPTER I
THE SPREAD OF CHRISTIANITY AND THE RISE OF ISLAM
§41
The Spread of Christianity and the Decline of Paganism in the
Roman Empire 1
I. Bythe edict of Milan, Christianity had at last secured
legal recognition within the Roman Empire. By the favour
and goodwill of the same emperor to whom it owed its
freedom, it was soon to be accorded all the privileges possessed
by the old religion of the State. It was not long before
3
Constantine granted to the clergy immunity from all public
duties (313), empowered the Church to receive legacies, and
made Sunday a public festival (321) (cp. §§ 63-71).
of the
Besides this the Churches and clergy were overwhelmed with
material gifts. The advancement of the new religion sounded
the knell of paganism, but, as by far the greater portion of the
population was still true to its ancient gods, it was found neces-
sary to proceed cautiously. In 320 the private sacrifices of
the Aruspices were prohibited, but Constantine still continued
to bear the title and perform the duties of Pontifex Maximus,
1
Cod. Theod. XVI, tit. 10 (a collection of laws bearing on the subject) ;
V. Schultze, Gesch. des Untergangs des griechisch-röm. Heidentums, 2 vol.
1887-92 ; G. Boissier, La fin du paganisme, 2 vol. 2nd ed. 1898 ; Seeck,
Gesch. des Untergangs der antiken Welt, 2 vol. 1895-1901 ; Allard, Le
christianisme et V Empire romain de N&ron ä Theodose, 1897 ; 5th ed.
1903.
2
Eus. Vita Constantini De laudibus Constant.
; ;J. Burckhardt, Die
Zeit Kons. d. Gr. 2nd ed. 1880 ;Flasch, Kons. d. Gr. als erster christl. Kaiser,
1891 ; Funk, A. u. U. II, 1-23 J. B. Firth, Constantine the Great, 1905.
;
n8 A Manual of Church History
whilst coins continued to be struck on which he appeared

surrounded by the customary pagan symbols.
Whilst, however, the Western emperor openly espoused
the Christians' cause, the ruler of the East had adopted a
different policy. It is true that Licinius 1 never formally
revoked the edict of 313. Nevertheless he found means to
oppress the Christians they were expelled from the army
:
and dismissed from the court, whilst many lost their rank and
fortune ; Councils were forbidden, Divine worship was ren-
dered difficult, whilst in some quarters his governors actually
caused blood to be shed. But this situation soon came to an
end. The jealousy of the two emperors issued in a conflict,
which was embittered by the intrusion of the religious question.
The outcome of the struggle was that Licinius, in 323, lost his
dominions, and, in 324, his life.
Constantine's victory not only re-established the unity of
the Empire, it also contributed to the advantage of the Chris-
tian cause. The emperor now began to give indubitable signs
of his preference. Christians were chosen to fill the highest
offices in the State, splendid buildings were erected for Chris-
tian worship, whilst the pagan temples were left to fall into
ruins, some, especially those which had been used for im-
moral purposes, being forthwith levelled to the ground. In
Byzantium or Constantinople, which had been chosen in 330
as the imperial residence, an entirely Christian city was erected,
to adorn which the pagan temples were robbed of their trea-
sures, the idols of gold and silver being melted down. In his
manifesto to the East, Constantine expresses his wish that all
should co-operate with him in spreading the true religion, but he
also directs that no one shall be molested for his conscientious
beliefs. In the West it was necessary to be even more careful
in sparing the feelings of the adherents of- the old order. After
the death of Constantine, which occurred in 337 at the castle of
Achyron near Nicomedia, soon after his Baptism by Eusebius,
bishop of the city, his sons proceeded to carry on his work,
though with far less consideration. In 341 Const antius
(337-61) issued an edict, in which reference is made to a law
of his father's (doubtless to that of 320, against worship in
1
Eus. H. E. X, 8-9; Vit. Cons. I, 49-56 ; II, 1-18; F. Görres, KriU
Untersuchung über die Licinianische Christenverfolgung, 1875.
private houses), forbidding generally all sacrifices ; this

prohibition was soon after followed by another, issued in
conjunction with Constans (337-50), enforcing it with the death
penalty, and ordering the closing of all temples. After the
overthrow of the usurper Magnentius, the same law was again
twice re-enacted (353-56). This repetition shows how eager
Constantius was to uproot paganism it also shows that the ;
law had not been put into force everywhere. With the advent
of his successor it was repealed.
The legend of Constantine's Baptism by Pope Silvester is

utterly unhistorical. Cp. Döllinger, Papstfabeln, 1863, pp. 52-61
(Engl. Trans. Fables respecting the Popes in the Middle Ages, New
York, 1872) ; Duchesne, Liber pontificalis, I, pp. cix-cxx. (L. de
Combes, The Finding of the Cross, Engl. Trans. 1907, p. 122.)
II. Julian (361-63) l had long been secretly attached to

paganism, and as soon as he ascended the imperial throne,
in succession to his cousin Constantius, he lost no time in
decreeing its re-establishment. The Church lost all the rights
she had acquired, and the Galileans, as Julian contemptuously
called the Christians, were dismissed from all official posts
and forbidden to lecture on the classics in the high schools,
ostensibly because it was not fitting that unbelievers in the
gods should explain the works in which their deeds are recorded,
but really in order to force the Christians either to attend the
pagan schools or abandon all hopes of a liberal education.
Apparently in order to falsify the words of Christ (Matt. xxiv.
2), an attempt was made to rebuild Jerusalem and its Temple.
Even the pen was seized on as a weapon. Julian composed,
among other works, three books Adv. Christianos, which are,
however, only known to us through the refutation devoted to
them by Cyril of Alexandria, of which again a part only has
been preserved. The excessive zeal of some of the magistrates
and the fanaticism of the mob even led to the shedding of some
blood. On the other hand the emperor, who was personally
attracted to Neo-Platonism, sought to reform the ancient
religion. Almshouses and hostels for the reception of strangers
1
Iuliani imp. libr. c. Christ, quae supersunt, ed. C. I. Neumann, 1880.
Mg. by Auer, 1835 ; Mücke, 1869 ; Rode, 1877 Gardner, 1895 Jewish
; ;
Quarterly Rev. 1893, pp. 591-651 ; Vollert, 1899 W. Koch, 1899 G.

; ;
Negri, 1901 ; P. Allard, 3 vol. 1900-03 ; C. Parsons, 1903.

were erected, provision was made for the proper instruction

of the people in their religion, the priests were compelled to
set a good example, and a kind of pagan ecclesiastical rule of life
was introduced, &c. This attempt at reformation, which,
in so far as it imitated Christian models, was an indirect testi-
mony to Christianity, had no far-reaching result, paganism
being already too decayed to be open to such a renewal.
Scarcely was the work begun than the emperor perished, and
the attempt was at an end.
III. Though, after Julian's repressive measures, a re-
action against the old religion might have been expected,
the emperors who immediately succeeded him showed them-
selves averse to any such policy of reprisals. Jovian restored
to the Christians all that they had been deprived of by his
predecessor, assigning to paganism the position it had occupied
before the reign of Julian. This same policy was, to begin
with, pursued by Valentinian I (364-75) and his brother the
Arian Valens (364-78), of whom the former ruled the West
and the latter the East. Their first prohibitions were directed
only against nocturnal sacrifices, and later on, when a decree
was issued forbidding all sacrifices, an exception was still
made for the thurifications. The emperors who followed
were more severe.
Gratian (375-83) was the first to lay aside the title and
insignia of the Pontifex Maximus. He also suppressed the sub-
ventions to heathen worship, and confiscated the revenues of
the priests and vestal virgins, together with the landed
property of the temples, reduced the immunities of the priests,
and removed the altar of the goddess of victory from the
hall of the Senate. These alterations, especially the last,
occasioned great commotion among the pagans, and a deputa-
tion, headed by the senator Symmachus, visited the emperor's
camp at Milan to request greater leniency. Shortly after this
the emperor lost his life at the hand of the usurper Maximus,
and a similar petition, this time couched in writing, seems
to have been more successful. Gratian had refused even to
receive the pagan deputation his brother and successor, the
;
thirteen-year-old Valentinian II (383-92), was, on the other

hand, advised by his ministers to yield. He too, however,
ended by adopting his predecessor's policy, and with still
better reason, the majority in the Senate being now Christian.

The adoption of this stronger policy was due to the influence
of the great bishop of Milan, St. Ambrose, the power of whose
persuasion was greater than that of all the other imperial
counsellors.
In the meantime similar events were being enacted in the
East. Theodosius I (379-95), whom Gratian had appointed
successor to his uncle Valens, displayed some hesitation in the
beginning of his reign, but, after a few years, he too gave
orders for the closing of many temples, and on the pagans in
certain localities manifesting their displeasure, they were made
to suffer yet more severely. Thus, when in a popular up-
heaval at Alexandria all the pagan objects of veneration,
including the famous Serapeion, had been burnt, no measures
were taken against the disturbers of the peace. Much the
same happened in other places through the zeal of the Chris-
tian population, and especially of the monks, the temples,
when they were not destroyed, being seized for Christian
worship. This it was which induced the rhetor Libanius to
address to the emperor his Oratio pro templis. His efforts
were, however, in vain, for paganism was already in its death-
throes.
A little later (391) an enactment of both emperors forbade,
under heavy fines, all public heathen worship not sacrifices
:
alone, but also the visiting of temples and the cultus of idols.
A momentary pause followed the assassination of Valentinian
by the Frank Arbogast, and the accession of the usurper
Eugenius (392-94) ; at least the practice of the older religion
was again permitted in the city of Rome, but the victory
of Theodosius at Aquileia finally blasted the hopes of the
pagans.
IV. Paganism being now illicit in all its manifestations,
it was only necessary to put in force the laws already in exist-
ence. This was not, however, considered sufficient, and yet
new enactments followed. In the East, Arcadius (395-408)
withdrew from the pagan priests whatever privileges and
revenues they still retained, and razed the rural temples.
Theodosius II (408-50) excluded pagans from public offices
(416), and commanded all works inimical to Christianity to
be burnt (448) In one of his laws (423) his expressions would
.
almost lead us to suppose that there were no pagans left, and,

at the least, they prove that paganism had dwindled down
to almost nothing. That some pagans still existed is, however,
clear from the measures which Justinian I (527-65) had to take
against them. He ordained that pagans should be incapable
of acquiring money, and closed the schools of philosophy at
Athens, of which the chairs had, almost without exception, been
retained by pagan Neo-Platonists.
In the West the temples lost the remainder of their
revenues through an edict of Honorius (395-423), whilst
by Stilicho, the emperor's relative and principal minister, the
ancient Sibylline books were burnt. Yet, on the other hand,
the authorities were careful to preserve the decorations of the
public buildings and the statues of the gods with which they
were adorned, and to prevent the temples from being
destroyed when once they had been deprived of pagan
tokens. Here also, in the West, paganism still lingered on,
and in out-of-the-way places it actually lasted longer than in
the East. Even Gregory the Great was moved to devise
means to extirpate it in Sardinia, Corsica, and other
regions.
V. Whilst the State was thus engaged in stamping out
the old religion, the Church was not idle. Her task was to
supplement the work of the making real
legislature, b}'
Christians of the many who became converts in outward
appearance only. She also continued to preach the Gospel in
heathen circles, and among those of her members who devoted
themselves to this task two names are conspicuous that of :
Philastrius, bishop of Brescia, and that of John Chrysostom.

Little record was, however, kept of the Church's work.
After the middle of the fourth century the heathen are commonly
designated by the name of fiagani ; we find it in a law of 368 or 370
(Cod. Theod. XVI, 18, 2), and the term is commonly alleged as a
proof of the straits into which heathenism had fallen, and rightly,
for though it had been used before (Tert. De corona mil. c. n) to
denote a civilian in contradistinction to a soldier, it seems to
have had, at the date when it was adopted as an appellation for
the heathen, the meaning of a villager or peasant, and it was
chosen because most of the remaining adherents of paganism were
country people. For different views, see Zahn, N. kirchl. Z.
X (1899), I S-43 '> Harnack, Militia Christi, 1905, pp. 68 f., 122.
Christianity %n Asia and Africa 123
§42
Christianity in Asia and Africa *
I. Christianity had already contrived to obtain a footing

in Persia 3 in the previous period. By this
time it was already
in a flourishing condition, but it was soon to be tried by fierce
persecutions. The first broke out, c. 345, under king Shapur II
(310-80), and greatly increased in violence when war was pro-
claimed between this king and Constantius. Sozomen 3 actually
states that as many as 16,000 martyrs were known by name.
The next Persian kings were less unkindly disposed. Yezded-
sherd I (400-21) for a time even favoured the Christians. The
destruction of a temple of the fire-worshippers by Abdas, bishop
of Susa, in418 was made the pretext of a renewal of the perse-
cution, which then continued, increasing greatly in violence
under Bahram IV (421-38) 4 until 450. Nestorianism also, at
,
about this time, fixed on Persia as its headquarters, and at the

beginning of the sixth century whatever possessions remained
in the hands of the Catholic Church were forcibly appropriated
by the heretics.
II. Into Armenia 5 Christianity had made its way at an
early date (§ 13, 8), whilst towards the end of the previous
period, in consequence of the conversion of king Tiridates by
Gregory the Illuminator, all traces of the olden heathenism
were destroyed and Christianity was made the religion of the
State. The king's example was immediately followed by the
nobility, the conversion of the other classes being effected in
the course of the fourth century. When, in 428, the country
became a Persian province, an attempt was made to intro-
duce Parseeism, but it was frustrated by the constancy
of the Armenians. Yet the population as a whole went
over to Monophysitism by receiving the Henoticon at the
1
Duchesne, Autonomies ecclesiastiques eglises sipayees, 2nd ed. 1905.
,
[Engl. Trans. Churches separated from Rome, 1907.]

2 Z.
f. wiss. Th. 1888, pp. 449-68 1896, pp. 443-59. J. Labourt, Le
;
christianisme dans V empire perse (224-632), 1904.

3
H. E. II, 9-14.
4
Socr. VII, 8, 18 Theodor. V, 38.
;
5
St. Clair-Tisdall, The Conversion of Armenia to the Christian Faith,
1896 S. Weber, Die hath. Kirche in Armenien, ihre Begründung u. Entwick-
;
lung vor der Trennung, 1903.

124 ^ Manual of Church History
Council of Valarshapat in 491, and rejecting the Council of

Chalcedon.
III. Iberia or Georgia, tying north of Armenia, to the south of

the Caucasus, was won over to the Faith through the wonderful
cures wrought by a prisoner of war named Nino (c. 325). With this
district as its starting-point, Christianity was carried eastwards into
Albania, and, at the beginning of the sixth century, also westwards
to the Lasi (Colchis), and to the Abasges. These countries all
passed over to Monophysitism with Armenia. Cp. Ruf. I, 10 ;
Socr. II, 20 ; Soz. II, 7 Studia bibl. et eccl. V, 1, 1900 (Life of

;
Nino) Oriens christ. II (1902), 130-50.

;
IV. Theophilus, a bishop sent by Constantius, laboured with

good sesults among the Homerites or Sabaeans of South Arabia.
The population survived the persecution which it had to experience
from a Jewish king at the beginning of the sixth century, but
in the next century it was wiped out by the Persians and Moham-
medans. Cp. Philost. II, 6 ; III, 4 ; Z. d. d. morgenl. Ges. 1881,
vol. 35, PP. 1-75-
V. Christianity was carried to China in 636 by Nestorian mis-
sionaries, as is shown by an inscription of the year 781, which
was discovered by the Jesuits at Si-Gan-Fu in 1625. Cp. Lamy and
Gueluy, Le monument chretien de Si-Ngan-Fou, 1897 {Memoires de
V Academic r. des sciences, des teures et des beaux-arts de Belgique,
t- 53).
VI. In Africa the Gospel reached Abyssinia l as early as the

time of Constantine, by the advent at the court of two young
slaves from Tyre, Frumentius and Edesius, who acquired
great influence and used it in favour of Christianity. Edesius
ultimately returned home, but Frumentius was consecrated,
by Athanasius of Alexandria, bishop of Axuma, and the new
religion made great progress throughout the country. Owing
to dependence on Alexandria, Abyssinia also went over
its
to Monophysitism.
In the sixth century the Nubians who dwelt to the north of

Abyssinia were converted to Christianity, or rather to Mono-
physitism. At about the same time, under Justinian I, the
presbyter Julian of Alexandria, and a little later the bishop
Longinus, preached the Faith among the Nabadaeans the latter ;
was also the apostle of the Alodaeans. Cp. John of Ephesus,

H. E. IV.
1
Ruf. I, 9; Socr. I, 19; Soz. II, 24 ; Theodor. I, 23 ; Neue kirchl. Z.
X (1899), 736-69.
Christianity among the Germans 125
§ 43
Christianity among the Germans l

I. The Germans became acquainted with by Christianity
coming into contact with Christian nations as they pushed
southwards. The first tribe to be converted was that of the
Goths who had taken up their residence in the third century
on the northern side of the lower Danube, or, to speak more
correctly, that of the West-Goths, 2 or Visigoths, the nation being
divided into two portions, according to their dwelling-place.
A Gothic bishop, Theophilus, was present even at the Council
of Nicsea. The work of conversion was greatly hastened by
Ulfilas 3 (Wulfila =
a little wolf '), who devoted himself to the
'
task, and translated Holy Writ into the Gothic tongue. His
efforts had, however, also the result of popularising among the
Germans his own Arian doctrines. The Arian Valens, who
had made an alliance with the chief Fridigern against Athana-
ric, a foe of the Christians, by sending Arian bishops and
priests to the West-Goths, and by providing the tribes with

settlements in Thrace where they would be sheltered from the
Huns (376), enabled the heresy to gain so strong a footing
among the Goths that it clung to them even after they had
continued their wanderings through Greece and Italy, and
found a new home in Gaul and Spain (419). A change came
only at the end of the sixth century. King Leovigild (569-86)
had indeed dealt severely, and even cruelly, with his Catholic
subjects, but his sons openly espoused the Church's cause.
The step taken by Hermenegild, in heading the revolt of
the Suevians and Greeks of the Spanish seaports, was indeed
useless, for, being attacked and defeated, he was captured and
put to death (585) by his father. On the contrary, the con-
version of Reccared (586-601) was of great importance. His
example was followed by a large part of his people, and in the
following century, as we may see from the frequent national
1
F. Dahn, Die Könige der Germanen, I-IX, 1861-1905 ; Pallmann,
Gesch. d. Völkerwanderung, 2 vol. 1863-64.
2
Iordanes, De rebus Geticis Isid. Hispalensis, De reg. Gothorum ; J.
;
Aschbach, Gesch. d. W. 1827; Gams, KG. von Spanien, II, I (1864), 180 ff.;
St. u. Kr. 1893-945 Z- /• w Th. 1899, pp. 270-322 (Reccared).
-
3
Mg. by G. Waitz, 1840; W. Bessell, i860; F. Kauffmann, 1899
(Texte u. Unt. zur altgerman. Religionsgesch. I).
synods held at Toledo, the Church's activity in the kingdom

of the West-Goths must have been very great.
II. At the time when the Suevians settled in Gallaecia in the north-
west of Spain (409), they were still, most of them, heathens. Their
conversion was effected towards the middle of the fifth century.
The influence of their king Rechiar was sufficient to lead them
to embrace Catholicity, just as that of Remismund sufficed to make
them espouse the cause of the Arians. At a later date, however,
king Chararic (550-59) returned to the fold of the Church. Their
subsequent history is that of the West-Goths, whose sovereignty
they were forced to acknowledge by Leovigild (585). Cp. Isid.,
De rege Goth., &c, c. 85-92 Z. f. wiss. Th. 1893, II, 542-78.
;
III. In consequence of their intercourse with the Visigoths,

the Ostrogoths or East-Goths, 1 in the course of the fourth
century, passed over to Arianism, to which they remained
attached until the fall of their kingdom. Towards the end of
the fifth century their dwelling-place was in Pannonia, from
which they invaded Italy as soon as their king Theodoric
had vanquished Odo vaker (493) who himself had in 476 given
,
the death-blow to the Roman Empire of the West. Though

an Arian, Theodoric allowed freedom of worship to all
Catholics within his kingdom that the Church appreciated
;
his fairness is evident from his having been called upon to

arbitrate in the case of the double papal election (496) of
Symmachus and Lawrence (cp. § 64, II). His kingdom,
however, did not long survive his death (526). After twenty
years of warfare, the Ostrogoths were compelled in 555 to
yield to the Byzantines.
IV. The Eastern Empire was not to enjoy the fruits of its
victory. In 568 the Lombards 2 advanced from Pannonia,
under the leadership of Alboin, on the Apennine peninsula,
which they conquered with the exception of the Exarchate of
Ravenna, the dukedom of Rome, and some other possessions
to the south, which remained in the hands of the Byzantines.
At this time the Lombards professed Arianism, which they had
doubtless learnt to know through intercourse with others of
their race, but, by the marriage of their king Authari with
Theodelinde (589), they received a Catholic queen who was
1
Manso, Gesch. des ostgot. Reiches in Italien, 1824 Pfeilschifter,
;
Theoderich d. Gr. u. d. kath. K. 1896 (Kirchcngesch. Studien, III, 1-2).

- Paul. Diac. De gest. Langobard. libb. VI; A.f. k. KR. 1903, pp. 577-619.
able to make her influence felt long after. At Authari's

death (590) she, with the consent of the nation, chose as her
consort Agilulf duke of Turin, after whose demise she governed
,
as regent during the minority of her son Adelwald. Arianism

was, however, still rampant, and, after her death (c. 623)
and the dethronement of Adelwald, the country was again
ruled by Arian kings. It was only under Grimoald (t68i)
that the conversion of the population was completed.
V. The Rugians also, like the other Germanic tribes, were

infected with Arianism, though it is difficult to say how it obtained
a footing among them. On the destruction of the empire of the
Huns, subsequent to Attila's death (453), they settled in Noricum
or Lower Austria, where just then St. Severinus (^482), the consoler
and protector of the oppressed Romans, was living, and whose
wonderful life was committed to writing by his disciple Eugippius.
There can be little doubt that the same Arian belief was also shared
by the Skires and Turkelings, who were united by many ties with
the Rugians.
VI. The Burgundians, 1 who, at the beginning of the fifth

century, had settled, some of them between the Main and
Neckar, and others on the left bank of the Rhine, appear in
the first instance as Catholics. When we next hear of them,
in the country which they had newly conquered between the
Jura, Rhone, and Vosges, they had most of them passed over to
Arianism. On the death of Gundobad, and the accession of
his Catholic son Sigismund (516), the population began again
to return to Catholicism, Arianism disappearing as soon as
the Burgundians fell under the domination of the Franks.
VII. The Vandals 2
were Arians at the time when, in
concert with the Suevians and Alans, they made their way in
devastating hordes through Gaul, and settled (409) in Spain.
They carried their belief with them when, in 429, they passed
over to Africa. They even went so far as to harass the Catho-
lics in their new home, and, especially under the kings Geiseric
and Huneric, there occurred a series of persecutions in which

bishops and nobility suffered severely. This lasted until, in
533, Justinian made an end of the Vandal rule.
1
Mg. by O. Jahn, 1874 ; KL.
II, 1568 ff.
2 Isid. Hisp. Hist. Vand.
Suevorutn; Vict. Vitensis, Hist, persec. Vand.;
et
Diehl, L'A/rique byzantine (533~7 9), 1896 ; L. Schmidt, Gesch. der Vandalen,
1901,
The Vandal invasion itself involved much suffering among the

inhabitants, nor was it long before Geiseric (437) began to attack
the Catholic religion as such. On taking possession of Carthage
(439) he forthwith banished the bishop with a large body of his
clergy the exiles were shipped on crazy vessels, and left to the
•
mercy of the waves. Other acts of violence followed, and, with

a three years' interval (454-57), the persecution endured until
475, when Catholic worship again received toleration. The
next few years were peaceful, but after having, to begin with,
granted them toleration, Huneric (477-84), in 481, commenced
treating the Catholics even more harshly than his father. The
meeting which had been called at Carthage to discuss religious affairs
having broken up without coming to a decision, all churches were
handed over to the Arians, whilst the laws enacted by the Roman
emperors against heretics were put into force against the Catholics,
who were forbidden to worship publicly. A short pause ensued
on the accession of Guntamund, but Thrasamund (496-523) again
caused the Catholic churches to be closed. After another interval,
caused by the' advent to the throne of Hilderic (523-30), the
reins of power were assumed by Gelimer, an embittered Arian,
who would probably have vented his spite on the Catholics had
not his kingdom been destroyed shortly after.
VIII. The Franks, 1 who Germanic tribes were to

of all the
play the most important part in history, became acquainted
with the Gospel by settling in a country which was already
Christian. They began their migration from the delta of the
Rhine in the latter half of the fifth century, and, after having
vanquished the Roman governor Syagrius at Soissons (486),
they established themselves in northern Gaul as far as the
Seine. Pushing the Visigoths farther and farther south, they
finally compelled them to cross the Pyrenees, whereupon the
Franks found themselves in possession of the whole of Gaul. It
was not long before the nation adopted Christianity. Chlodwig
(481-511), who already was acquainted with Christianity
through his wife Chlotilde, a Burgundian princess, in the
battle of Tolbiacum (Ziilpich) in 496, when hard pressed by the
Alemanni, made a vow that, should the victory remain with
him, he would embrace Christianity. The following Christmas
he was baptised by Remigius, bishop of Rheims, more than
1
Greg. Tur. Hist. Franc. ; Bornhak, Gesch. d. Fr. u. d. Merovingem,
1863; Friedrich, KG. Deutschlands, II (1869), 1 ff.
; Loebell, Gregor v.
T. u. s. Zeit, 2nd ed. 1869 ; Th. Qu. 1895, 351 f. ; G. Kurth, Clovis, 2 vol.
2nd ed. 1902.
The British Isles 129
3,000 of his head-men imitating his example. The common

people were not long in following suit, for, as it had happened
among the other Germanic tribes, the conversion of the ruler
invariably brought about the conversion of his people. In
this case Chlodwig's example seems to have worked even out-
side of his own dominions, for king Chararic and his son also
appear in the guise of Christians. Nor was it long before
Chlodwig seized the territories of the other Frankish kinglets
and united the whole country under his sway. The conversion
of this nation was a matter of supreme importance. Now that
a powerful Germanic nation had adopted the Catholicism
professed by the Graeco-Roman world, the doom of Arianism
was sealed. That in the course of the sixth century three
Germanic tribes forsook Arianism is a fact which can only be
explained by the influential position of the Franks. Yet
their adoption of the Faith did not mean that they were
forthwith reclaimed from barbarism. Their ethical conversion
was a gradual work which it took ages to accomplish.
§ 44
The British Isles
had obtained a footing even in the previous

Christianity
period among the Britons 1 who then inhabited England (§ 13, 5);
by the fourth century it had been adopted generally, and had
penetrated northwards as far as the Firth of Clyde in Scotland.
Unfortunately Christianity was not strong enough to retain the
positions had taken. On being evacuated by the Romans
it
the country became the scene of the savage inroads of the Picts
and Scots, i.e. inhabitants of Scotland and Ireland. The plan of
Vortigern, the British king (449), to invite the assistance of the
Angles and Saxons under Hengist and Horsa, issued in yet worse
calamities. The Saxons, who had come as allies, remained in
the island as conquerors, and soon every trace of Christianity
was swept away. The only districts in which the Britons
were able to maintain their independence and their religion
1
Bed. H. E. I, 8-22 Williams, Some Aspects of
; the Christian Church in
Wales, 1895 Funk, A. u. U. I, 421-59.
;
vol. 1. k
were the mountainous tracts of Cambria (Wales) and the

south-west extremity of Cornwall.
But whilst Christianity was being set back in Britain, it
was beginning its conquest of the neighbouring countries.
In Ireland (Hibernia, Scotia) l it had been preached even earlier,
Palladius having been sent by Pope Celestine, in 431, as the first
bishop ad Scotos in Christum credent es. The real conversion
of the country began, however, in the following year, when
St. Patrick, who had passed some years of his youth in Ireland
as a captive and slave, came forward as a missionary, and with
the help of his many disciples worked to such good purpose,
during the remaining sixty years of his life, that the island was
entirely converted.
In the south of Caledonia or Scotland {Scotia),'2 that is, in '
the land of the Picts, the Gospel was preached, c. 412, by the
Briton Ninian. In the north of the peninsula the work of
evangelisation proceeded with even better success, thanks to
the missionary activity displayed during thirty-four years by
the Irish abbot Columba, who was the true apostle of the
country (t 597)- The headquarters of this mission was the
monastery founded by Columba on the island of Hy, or Iona
(I-Kolum-kil) The new Church formed by these monastic
.
missionaries retained long after a quasi-monastic character ;
all the clergy were monks, and down to the eighth century
they continued to owe obedience to the abbot of Iona, though

these abbots, like their founder, were simple priests. In
this region secular priests do not make their appearance
before the eighth century, whilst dioceses came into existence
only in the twelfth century.
Towards the end of the sixth century Christianity reappeared
in England. 3 In 596, in obedience to a command of Gregory
1
Libri S. Patricii, ed. Newport T. D. White, 1905 {Proceedings of the
R. Irish Acad. C. vol. 25) Greith, Gesch. d. altir. Kirche 1867
; , Bellesheim,
;
Gesch. d. kath. Kirche in Irland, 3 vol. 1890-91 ; J. B. Bury, The Life of

St. Patrick, 1905.
2 Adamnan. Vita S. Columbae, ed. Fowler, 1894 Bed. H. E. Ill, 4 ;
;
Bellesheim, Gesch. d. kath. K. in Schottland, 2 vol. 1883 (Engl. Trans.

;
History of the Catholic Church of Scotland from the introduction of Christianity

to the present day, 4 vol. 1887 fL).
3
Beda Vener. Hist. Eccl. gent. Anglorum (ed. Holder, 1882 ; Plummer,
1896) E. Winkelmann, Gesch. d. Angelsachsen bis sum Tode K. Alfreds,
;
1883 ; Spence, The Church of England, I, 1897 Brou (Engl. Trans. St.
;
Augustine of Canterbury and his Companions, 1897); Holtheuer, Die Gründling

d. angelsächsischen K. 1897; O, Jensen, Der englische Peterspfennig, 1903,
The Islam 131
the Great, the abbot Augustine, with some forty monks, set
out to convert the Anglo-Saxons. King Ethelbert of Kent,
who was then Bretwalda or head of the Heptarchy, and who
was favourably predisposed to the Gospel owing to his wife
Bertha being a Frank, granted them leave to preach, and soon
after presented himself with a large number of his people for
Baptism. As soon as the news of Augustine's success had
been carried to Rome, the Pope dispatched additional
missionaries, and directed that two ecclesiastical provinces,
each with twelve suffragan bishops, should be established
in England. The two metropolitans were to be the bishops
of London and York, though, in the event, Canterbury,
which was the capital of Kent, and had been the scene of the
missioners' first efforts, was chosen instead of London. Within
fifty years five new kingdoms were marshalled under the Cross,
the principal being Essex, with its capital London (seat of a
bishop since 604), and Northumberland, which had been
Christianised from Iona, but which, in 664, agreed to conform
to the Roman practices, especially to the Roman
Easter
reckoning. The last to enter the fold was Sussex, under king
Ceadwalla (685-88). The close connection of the country
with Rome soon after found its expression in a yearly tax ;
at least it is certain that king Offa of Mercia (f 796) made a

promise of Peter's Pence.
§ 45
The Islam 1
Whilst the Gospel was engaged in its conquest of

the West, a new religious power had made its appearance
in the East. To Mohammed (570-632), its moving spirit,
due credit must be allowed for his success in expelling
idolatry from his country, and in bringing the Arabs to the
belief in one God. It is beyond doubt that his knowledge of
Monotheism was acquired through his intercourse with Jews
and Christians, whose tenets he had many opportunities of
1
A. Müller, Der Islam im Morgen- und Abendland, 2 vol. 1885-87
(Oncken, Allg. Gesch. II, 4).Mg. on Mohammed by H. Grimme, 2 vol.
1892-95 ; Lamairesse and Dujarric, 2 vol. 1898 O, Pautz (on his doctrine
;
of Revelation), 1898,
K 2
studying at home, and still more during his travels. In the

same manner he came to know other elements of Jewish and
Christian doctrine ; Moses and Christ he acknowledged as
prophets, and he likewise admitted the Resurrection and the
Last Judgment. Relying, however, on certain revelations of
which he thought himself the recipient, he proclaimed that he
himself was God's messenger, and, in fact, the greatest of the
prophets. It was this conviction which ultimately made of
him a foe of Judaism and Christianity, to both of which he had,
in earlier days, been disposed to be friendly. His quarrel with
the Chiistians dates from the year (622) of his flight, or Hedjrah,
when, on account of the animosity of the Meccans, he migrated
to Yathrib or Medina, and its reason was the sanction he gave
to the polygamy practised by the Arabs. Mohammed con-
tinued, however, to maintain the identity of the revelations,
arguing that the Christians had corrupted the sacred books by
their Trinitarian doctrines. In the following year he broke
away from the Jews also. Jewish practices which had been
adopted were again set aside, and, in particular, the direction
of prayer (Kibla) was altered from Jerusalem to Mecca, where
there was the sacred object of the Kaaba. At this time he was
impelled by his revelations to declare that it was part of the
Faithful's duty to wage the Holy War, i.e. to fight unceasingly
all unbelievers, and to set the example he undertook, with his
followers, the conquest of Arabia. Mecca was taken in 629,

and the Kaaba, after the idols had been destroyed, was made
the centre of the new religion, which now came to be known as
the Islam, on account of the abandonment of self into God's hands
which it involved. Soon practically the whole country was in
the Prophet's grip, and his plans for subjugating the neigh-
bouring lands were carried out by his successors, the Caliphs.
The first two, Abu Bekr (632-34) and Omar (634-44), effected
the conquest of Persia, Palestine, Syria, and Egypt. Under
Othman (644-56) an attack was made on the territories
of Carthage, and, though the outbreak of civil war at home
caused the attempt to be foiled, yet towards the end of the
century the Carthaginians were safely gathered under the
standard of the Prophet, and the conquerors were free to con-
tinue their victorious march on the Barbary States and the
West of Africa, the many divisions and enmities to which the
;
The Islam 133
Christological disputes had given rise among the Eastern

Christians greatly facilitating their task.
As a general was extended to the Christians
rule, toleration
of the conquered lands, though an exception was made for
Arabia, from which both Jews and Christians were expelled.
Christianity had, nevertheless, much to suffer owing to the
:
long-drawn ecclesiastical dissensions the Faith had grown cold,

whilst the Mohammedans were naturally anxious to make
converts among their new subjects, seeking to gain this end
sometimes by petty vexations, sometimes by real acts of
oppression. Laws were passed to induce the Christians to
apostatise such as did so were declared free from the capita-
;
tion tax, whilst slavesand bondsmen of the Christians could

recover their liberty by embracing the Islam. Under such
circumstances it is not to be wondered at if many fell away
with the course of time Christianity died out altogether in the
north-west of Africa. The Church of Carthage, which survived
the longest, disappeared in the year 1160. On the other hand,
any attempt to convert the Moslems was frustrated by the law,
which condemned to death anyone who should forsake the
Prophet.
The principal religious book of the Mohammedans is the Koran,

or collection of Mohammed's revelations [Engl. Trans, by Sale].
It was compiled under Abu Bekr, at the suggestion of Omar, for
the private use of the Caliphs. A second and official redaction,
intended for Moslems generally, was published under Othman.
The work comprises 114 chapters or Suras. As a commentary
on the Koran we have the Sunnat, a compilation of sayings of
the Prophet and anecdotes regarding him, which were transmitted
orally until a century after Mohammed's time. This collection of
traditions is, however, acknowledged as authoritative by only one-
half of the Moslem world, namely by the Sunnites ;the Shiites,
on the other hand, reject it almost in its entirety. The three
ground-dogmas of the Islam are the belief in one invisible God, in
Mohammed his prophet, and in an everlasting life, of which the
joy is, however, grossly sensual. The five commandments, or
pillars, of Mohammedanism are : I. Purifications, or washings.
2. Prayers recited five times a day at the call of the Muezzin
from the minaret. 3. A daily fast in the month of Ramadan,
from dawn until sunset. 4. The Pilgrimage to Mecca to be under-
taken by each Moslem at least once in his life. 5. The giving of
alms of the value of 2 J per cent, of one's fortune.
CHAPTER II
DEVELOPMENT OF THE CHURCH'S DOCTRINE THEOLOGICAL —

DISSENSIONS, HERESIES, AND SCHISMS 1
§ 46
Summary of the Matters in Dispute
Though the Church, as a whole, agreed in one Faith, yet

when it became a question of determining the precise mean-
ing of the articles of this Faith, opinions were prone to differ,
and this difference of opinion continued to be a source of
constant quarrel in fact, the theological controversies of
;
this period were of far greater moment than those of the

previous, for not only did they persist throughout the period,
but they touched on the most essential points of the Faith,
whilst the manner in which they were resolved is also of
great interest. When the attitude of the Roman State had
been altered from one of hostility to one of patronage, it
became customary to summon Councils of the whole Church
in which the points at issue might be debated and definitively
settled. According to the subject-matter, we may distinguish
three great disputes.
I. The first to crop up was the Trinitarian question, which
had already presented the previous age. In the
itself in
beginning the dispute concerned the relations of the Son to
the Father, i.e. a purely theological question agitated between
the orthodox, the Arians, and semi-Arians; later on, the advent of
the Pneumatomachi made a discussion of the nature of the
Holy Ghost also necessary. Both these questions were authori-
tatively settled by the first two oecumenical Councils.
1
Schwane, Dogmengesch. d. patnst. Zeit (325-787), 1866; 2nd ed. 1895.
Hefele, CG. I— III. [Duchesne, Churches separated from Rome, Engl.
Trans. 1907.]
T7te Beginning of the Avian Controversy 135
II. The Trinitarian dispute gave rise to the Christological.

It had first to be shown that
and the Arians were
Apollinaris
an the wrong in maintaining that the Logos had not assumed
the whole of human nature, then it became necessary to deter-
mine the relations of the two natures in Christ this was done ;
at the Third and Fourth General Councils, which condemned

the mistaken disruptive and confusing tendencies of Nestorian-
ism and of Monophysitism respectively. Lastly, there arose
the question as to our Saviour's will, which was decided against
the Monothelites by the Sixth General Council.
Simultaneously with the Christological quarrel, there
III.
broke out the Anthropological or Soteriological controversy
concerning the original state of man, the consequences of the
Fall, and the relation of freedom and grace, the innovators
in this case being the Pelagians and semi-Pelagians. This
last controversy exercised minds more especially in Western
or Latin Christendom, the Eastern Church concerning itself
almost exclusively with the others. Side by side with these
disputes many smaller ones were proceeding of these, some ;
were connected with those just mentioned, whilst others had

a separate origin. Though their real importance was small,
yet some of them caused no little disturbance in the religious
world, as for instance the rise of Donatism, and the question
of the Three Chapters, to settle which the Fifth General
Council was summoned.
§47
The Beginning of the Arian Controversy ; the First
1
General Council
The Church, by excommunicating both categories of the

anti-Trinitarian Monarchians, had implicitly acknowledged
Christ's person to be Divine, and yet distinct from that of the
1
Gelasius Cyzicenus, Acta cone. Nicaeni G. Löschke, Das Syntagma
;
des Gelasius C. 1906 {Rhein. Museum, vol. 60-61) ; Kuhn, Kath. Dogmalik,
JI, 1857 Dorner, Die Lehre v. d. Person Christi, 2 vol. 2nd ed. 1845-53
'<
•(Engl. Trans. Hist, of the development of the Doctrine of the Person of Christ,
^1859 ff.) Gwatkin, Studies of Arianism, 2nd ed. 1900 ; Snellman, Der Anfang
;
.des arian. Streites, 1904; Nachr. Göttingen, 1905, pp. 257-99; Revillout, Le
'Concile de Nicee, 1899 O. Braun, De s. Nicaena synodo, 1898
; Z. f. k. Th*
;
1906, pp. 172-78 (for the number of the bishops present at the Counc 1).
Father. But the relation which the Divinity of the Son stood
in
with respect to that of the Father remained undecided, several
opinions being in the field, most of which had this in
common, that, though they did not deny the Son's Divinity,
they inclined to subordinate the Son to the Father, either by
connecting His begetting with the Creation of the world thus —
endangering either His eternity or at least the eternity of His
—
personal existence or even by conceiving of His Divinity
as inferior to, and derivative from, the Divinity of the
Father. Yet at the same time we also meet, especially in the
Roman Church, the persuasion that the Father and the Son are
really coequal. It was this conviction which was to prevail
ultimately, and the occasion was to be furnished by the Ariani
controversy.
Arius, a presbyter of Alexandria, was no mere subordinatist
in the sense of the older Fathers. He
not only subordinated
the Son's nature to the Father's, he actually denied to the
former the possession of a Divine nature and of Divine attri-
butes, calling into question particularly His eternity, as we
may see from his words rjv irore, ore ovk rjv, and e'f ovk ovtcov
:
early. 1 According to Arius, Christ the Word was a creature,

though He was indeed head of all creatures, He alone having
been produced directly by the Father, whereas all other things
were created through the Word. Though he allows to Christ
the title of God, yet he expressly reminds us that His Divinity
must not be understood in the strict sense of the term, but only
in a moral sense (fieroxß)* This doctrine Arius would seem to
have imbibed from the presbyter Lucian of Antioch (§ 32) As .
soon as he ventured (c. 320) to give public utterance to his

views, the quarrel began. A few of the clergy declared
themselves on his side, whilst the bishop Alexander, who
considered the system to be merely an Ebionite form of
Monarchianism, after fruitlessly labouring to reclaim Arius
from his error, excommunicated him together with all his
adherents at the Synod of 323 (321). 3
This action caused the controversy to become general.
Arius began to cast about for new supporters, and he found
1
i.e. 'Sprang from nothing.' Arii ep. ad Eus. Nicom. ap. Theod. I, 4.
2 Arii Thalia, ap. Ath. Orat. c. Avian. I, 9.
s
Socr. I, 5, 6 ; Soz. I, 15 ; Theod. I, 3.
The Beginning of the Arian Controversy 137
them, not only in the camp but also in the

of the Meletians,
Catholic episcopate. Eusebius of Nicomedia openly espoused
his cause : in fact, not only the clergy, but also the laity
took an interest in the struggle. Hence Constantine, as soon
as he had brought the war with Licinius to a successful
close, bethought himself of a means of allaying this new
strife, and after having sought in vain to arbitrate between
Alexander and Arius, and seeing that there were other

questions also to debate, especially that of Easter, he took
the course of convening an oecumenical Council at Nicsea
in Bithynia (325). Some 300 bishops (318) attended, among
the most ardent advocates of the Faith being Eustathius of
Antioch, Marcellus of Ancyra, and the deacon Athanasius
of Alexandria. The assembled bishops holding various views,
the debates were occasionally somewhat acrimonious, and the
emperor was several times compelled to intervene and exhort
the bishops to peace and unity. To begin with, the Fathers
were inclined to define in simple Bible language the truth
which had been called into question, and to set against the
Arian ef ovk ovtcov its own etc tov ®eov. But as the Arians
were prepared to interpret these words agreeably to theii
own tenets, that there might be no room for such dis-
sembling, it was finally decided to declare that the Son is i/c T779
ovaias rod irarpos and ofioovaios ro) irarpi?- The Creed which was
drawn up by the Council, besides making use of the above
words, also explicitly acknowledges, in its first part, the Son
as true God (®eo? aXrjöivos), begotten and not made, and con-
substantial with the Father, whilst, in the second portion,
it condemns under anathema Arius's main contentions, viz.
that the Son had been made in time and out of nothing, that
His hypostasis or ousia is different from the Father's, and
that He is subject to change (rpeirrb^ rj aWoicorbs). This
Creed was accepted by almost all who were present : only
Secundus, bishop of Ptolemais, and Theonas of Marmorica,
who had all along been on the side of Arius, refused to sign.
They accordingly, like Arius himself, were banished. The
same punishment, soon after, overtook Eusebius of Nicomedia,
Theognis of Nicaea, and, possibly, also Maris of Chalcedon,
* Äthan. De decreL Nie. syn. 19, 20.

who refused to give their sanction to the excommunication of

Arius. The Council also decreed that the writings of Arius
and of his friends should be burnt. 1
§48
The Further History and End of Arianism 2
It was not long before Constantine wearied of the task of enforcing

the decrees of the Nicene Council. The exiles, Arius, Eusebius, and
Theognis, soon received permission to return to their homes,
and the latter two were again restored to their Sees. This encour-
aged them to commence a campaign against the Faith of Nicaea and
its defenders. In 330, Eustathius of Antioch, on the suspicion
of Sabellianism, and for disrespect to the empress-mother Helena,
was deposed and banished. Against Athanasius, who, since 328,
was bishop of Alexandria, complaints of the most varied nature
were lodged it was said that he had commissioned his presbyter
:
Macarius to overthrow the altar of a Meletian priest named Ischyras,

and had murdered the bishop Arsenius of Hypsele. Athanasius
—
was indeed able at the Council of Tyre (335), where the matter
—
came up for decision to dispose effectually of the charge of murder,
by bringing forward the murdered man himself as a witness. He
was, nevertheless, deposed for his action in the case of Ischyras,
and for other alleged offences. On seeking of the emperor at
Constantinople a revision of this sentence, a new charge was launched
against him, viz. of having attempted to hinder the yearly export
of wheat from Alexandria to Constantinople, and on this ground
he was exiled to Treves. To this sentence Constantine gave his
sanction, either because he believed the truth of the charge, or
because he saw no other means of restoring peace to the Church.
But the efforts of the Eusebians did not cease with the banishment
of their arch-enemy the Council of Constantinople also pro-
;
nounced the deposition of Marcellus of Ancyra. On the other

hand, their efforts to have Arius readmitted to the fold were less
successful. The emperor indeed gave instructions to this effect
to Alexander, bishop of Constantinople, but Arius had already
departed this world before they could be put into execution (336) .3
It is thought that Arius's death determined Constantine to
recall Athanasius, but as the emperor died soon after (337), it was
left to his sons to carry this out in the following year. But the
Eusebians could not endure the presence of the great defender of
1
Socr. I, 9 ; Theod. I, 19.
2 Äthan. Hist. Arianorum ad monachos; J. Gummerus, Die homousianische
Partei bis zum Tode des Konstantins (356-61), 1900.
3
Socr. I, 25-38; Soz. II, 16-30; Theod. I, 13-29; Äthan. Apol. ct
Avian. 1-19; De morte Arii.
3
Progress of the Arian Controversy 139

and as Constantius was inclined to hearken to
the Faith of Nicaea,
them, came about that Athanasius was again deposed at the
it
Council of Antioch, and the Cappadocian Gregory consecrated
in his stead. A Roman Council (340), indeed, pronounced null
and void the sentences on both Athanasius and Marcellus, but the
Eusebians, nothing daunted, held a synod of their own {in encaeniis)
on the occasion of the consecration of the so-called golden church
at Antioch, in 341, in which they drew up three rules of faith,
asserting against Marcellus the eternity of the kingdom of Christ,
and anathematising all who shared his view. These same bishops,
nevertheless, in a fourth formula which was decided on in a new
— —
synod or possibly a continuation of the previous held in the
same year, condemned also those very propositions of Arius which
had been condemned by the Council of Nicaea.i
These dissensions were deeply deplored, especially in the West,
and at the instigation of Pope Julius and other bishops, the
emperor Constans urged his brother Constantius to convoke
another representative Council.
This Council assembled in the autumn of 342 (343) 2 at Sardica
(Sofia) in Mcesia, on the border of the two empires, but it failed to
re-establish ecclesiastical unity ;in fact, the two parties found it
impossible even to discuss the matters in dispute on the orthodox
;
party forthwith admitting Athanasius and Marcellus into com-

munion, the Eusebians seceded from the Council and betook them-
selves to Philippopolis. Here they proceeded to anathematise,
not only the two principal objects of their hate, but also Pope Julius
and all the other bishops of the Council. As the Fathers of the
Council of Sardica retorted by fulminating a like anathema against
the dissenters, the division merely grew deeper. Constans succeeded,
nevertheless, in obtaining that the upholders of the Nicene doctrine
should be left in peace, and Athanasius was able to return to his
diocese (346).
Peace lasted for some time, but on the death of Constans (350)
the quarrel recommenced. At the Council of Sirmium (Agram)
in Pannonia (351) the 6/aoovo-ios was practically abandoned, the
word finding no admission into the first creed there drawn up.
Simultaneously Athanasius, whose fortune seemed to be bound
up with that of the Nicene Faith, again became the butt of new
outrages. The Councils of Aries (353) and of Milan (355) both
declared him deposed, and the bishops who refused to concur in
this judgment were banished, among them being Paulinus of
Treves, Eusebius of Vercelli, Lucifer of Calaris, Dionysius of
Milan, Liberius of Rome, Osius of Corduba, and Hilary of Poitiers.
Socr. II, 1-17

1
; Soz. Ill, 1-10 ; Theod. I, 30-II, 3 ; Äthan. Apol.
c.Avian. 20-35; De synod. 22-26.
2
On the date, see Nach. Göttingen, 1904, p. 341.
3
Socr. II, 20-24; Soz. Ill, 11-20; Theod. II, 6-9; Äthan. Apol. c.
Arian, 36-50,
—
Athanasius himself was compelled to flee to the desert in order to save

his life (356), and his place was taken by the Cappadocian George.i
The anti-Nicene party was now victorious. Their success
they owed to the secular power, and to their own tactics in uniting
to level at the Homoousians the charge of Sabellianism. Their
agreement was, however, now nearing its end. Several factions
had now been formed, the great subject of contention being whether
the Son was like (o/xoios) or unlike (avofioios) the Father, and,
according to the answer given to the question, the party was
divided into the strict Arians or Anomoians, and the Homoians,
or followers of the old Eusebians. The former had for their leaders
the deacon Aetius of Antioch, and the two bishops Eunomius of
Cyzicus and Acacius of Caesarea. The Homoians were also split
into two factions, some holding that the likeness was confined
to the will and operations, whilst the others who believed the
Son to be like to the Father in His essence (6/x.oiovo-ios) were called
Homoiousians, or semi- Arians. In reality the parties were not
new, for, from the beginning, there had existed among the opponents
of Nicaea an extremist and a moderate party, and a conflict was
inevitable as soon as the partisans of either opinion began to strive
for supremacy. This quarrel within the camp was the beginning
of the end. Led by Valens of Mursa (Essek) in Pannonia, and
Ursacius of Singidunum (Belgrad) in Mcesia, the stricter Arians
put forward at the Council of Sirmium (357) a formulary, known as
the second of Sirmium, in which the terms 6/xooucrtos and 6/aoiowios
are both rejected as unbiblical and likely to arouse dissent, and
in which the Son is distinctly made subordinate to the Father.
Not to be outdone, the semi-Arians forthwith assembled, under
the leadership of the two bishops Basil of Ancyra and George
of Laodicea, in Council at Ancyra (358), and affirmed the perfect
likeness of the Father and the Son ; and as the emperor took the
latter's side, semi-Arianism was for the moment victorious. A
new Council was convoked at Sirmium (358) and a new creed
composed, whilst some seventy Anomoians were sent into exile.
This creed, the third Sirmian formulary, was a combination of
previous conciliar decisions, among which was the decree of
the Council of Antioch against Paul of Samosata (§ 32, I),
denying the consubstantiality of the Son. According to the clear
statement of Sozomen (IV, 15), which, in the main, is confirmed
by other witnesses, this formula was signed by Liberius, who
if we may credit, as it seems we must, the epistle Pro deifico
timore preserved among the works of Hilary had already, —
when in exile, subscribed to the first formulary, adding, however,
a saving clause in which he declared excommunicate whosoever
should refuse to acknowledge that the Father and the Son resemble
each other in all, even in their essence.
1
Socr. II, 26-36; Soz. IV, i-ii; Theod. II, 10-14; Sulp. Sev, II,
39 ; Äthan. Defuga sva.

Progress of the Arian Controversy 141
The Arians did not, however, consider themselves

stricter
vanquished, nor indeed was it long before fortune began again
to shine on them. On a General Council being proposed by Con-
stantius (359) for the purpose of restoring peace, they persuaded
him to divide the bishops, and to hold a Council of the West at
Ariminum (Rimini) and a similar one of the East at Seleucia in
Isauria. The reason of this plan was to prevent a possible alliance
between the orthodox Western bishops and the semi-Arians of the
East. As a further precaution, the two Arian factions met at the
imperial camp at Sirmium, and drew up the fourth formulary of
Sirmium, which set aside the very term of ova-ta, and merely declared
that, according to the Scriptures, the Father and the Son are in all
things like. The emperor gave his sanction to this formula, and
promised to secure its adoption by the Fathers at Ariminum. In the
event the latter, by a large majority, declared their conviction in the
Faith of Nicaea, and excommunicated all Arians. Constantius was,
however, not discouraged, but was induced to proceed even further.
At Nicaea in Thrace 1 the words Kara rravra were erased from
the fifth formula of Sirmium, with the consequence that the
new Creed merely spoke of the likeness taught by Scripture. This
was the profession of Faith which the Fathers of Rimini by decep-
tion, threats, and force were induced to sign. Some of them did
so without further ado, others salved their consciences by
launching an anathema against Arius and his teaching, and by
declaring that the Son is coequal with the Father, has no beginning,
and is not a creature like other creatures.2
The same formula was also imposed throughout the East.
Though, on account of the dissensions between its members, the
Council of Seleucia came to no definite result, the emissaries whom
it dispatched to the emperor were obliged to subscribe to the
Creed, and as soon as it had received the approbation of a Council
held at Constantinople (360), all the bishops were called upon to
sign it under threat of exile the bishops who had the courage
;
to refuse, among whom we must reckon Liberius, were very few,

and Jerome is right in his exclamation Ingemuit totus orbis et
:
Arianum se esse miratus est. The victorious party was that of

the Homoians, the Council of Constantinople having been the
work of Acacius and his friends, whilst that of Seleucia, by rejecting
the term dvo/xoios, had cut itself loose from the Anomoians.
Deposition was also pronounced on Aetius, as well as on the
leaders of the semi-Arians.3
The triumph of the Arians was not of long duration. On the
1 ' Une station postale . , , pr£s d'Andrinople,' Duchesne, Hist. anc. de
l'Egiise, vol. II, p. 299.
2
Socr. II, 37 ; Soz.IV, 16-19 Theod. II, ',
15, 16 ; Sulp. Sev. Chron.
II, 41-44 ; Äthan. De syn. 8-1 1.
* Socr. II, 39-41 Soz. IV, 22-24
; Theod. ; II, 22-25 > Äthan. De syn,
la ; Hier. Dial, ad Lucif. 19.
death of Constantius in the following year, the West immediately

reverted to the Faith of Nicaea. In the East the stricter Arian
party found, indeed, a supporter in the emperor Valens (364-78),
and orthodox and semi-Arians had to undergo a violent persecution.
The latter having held a synod at Lampsacus on the Hellespont
(364), in which they denounced the Council of Constantinople, they
were all of them banished, a measure which induced fifty-nine of
them to accept the 6/xoovcrtos and to re-enter into communion with
Liberius (366), though their attitude changed as soon as the perse-
cution reached its end. On the death of Valens the Creed of
Nicaea soon found universal acceptance in the East also, its prin-
cipal champions, after the death of Athanasius (373), being the
three Cappadocians, Basil of Caesarea, Gregory Nazianzen, and
Gregory of Nyssa, whilst its greatest protector wasValens's successor,
Theodosius the Great. The latter, not long after ascending the
throne, made the Nicene Creed obligatory on all the inhabitants of
his empire,! and restored the churches of Constantinople to the
Catholics (380) .2 In the year 381 a new Council, being the second
General Council, was held at Constantinople, to settle definitively
the question of faith, and the Arians were forbidden to worship
publicly either there or elsewhere.3 The error was, however, not
yet expelled from the world on the contrary, as we already know,
;
it was at this juncture that the Germanic tribes were won over
to it but its force having been broken in the Roman Empire, its
:
final disappearance was only a matter of time.
§ 49
The Pneumatomachic Quarrel and the Second General Council 4

Since Arius considered the Son as the Father's creature,
by whom all other things are created, he necessarily looked
on the Holy Ghost as a creature of the Son. This consequence

was self-evident and though in the beginning, when attention
;
was wholly centred on the Son, it aroused no misgivings, yet, in

the middle of the fourth century, a change became apparent.
Not the Anomoians only, but also the semi-Arians, who believed
the Son to be substantially like to the Father, and who did
not reckon Him as a creature, held the doctrine that the Holy
Ghost is a ministering spirit, differing from the angels only in
1
Cod. Theod. lib. XVI, tit. 1 De fide cath. I, 2,
;
* Socr. V, 7; Soz. VII, 5.

3 Cod. Theod. I, 6 De haeret.
;
4
Th. Schermann, Die Gottheit des Hl. Geistes nach den griechischen Vätern
des 4 Jahrh. 1901.
The Holy Ghost 143
degree. was against this view that Athanasius wrote his

It
epistle to Serapion (c. 358) in defence of the Divinity of the
Holy Ghost, and that the Council of Alexandria (362) defined

the third Person of the Trinity to be of the same substance
and Divinity as the others. The then chief defender of the
opposite doctrine was Macedonius, bishop of Constantinople
(*(• 362) It was afterwards advocated also by Marathonius of
.
Nicomedia for this reason the Pneumatomachi were sometimes

;
called Macedonians or Marathonians.

The error was condemned by the Councils of Alexandria
(363), Rome (374), Illyricum (375), Iconium and Cappadocia
(c. 376). But the most important condemnation was that
pronounced by the Council of Constantinople in 381, in which
the 150 Fathers there assembled adopted, with a few modifi-
cations, the baptismal Creed which had been put forward by
Epiphanius (c. 374) in his Ancoratus. In this Creed the first
article of the Nicene Creed is given word for word, the second
is retained with a few alterations of slight importance, whilst
the third, the better to confound the Pneumatomachi, adds

to the original And in the Holy Ghost the following words
'
' :
'
Lord and Giver of life who proceeds from the Father
;
(John xv. 26), is adored and glorified with the Father and the
Son, who spoke through the prophets.' This profession of
Faith, as soon as the Council had been acknowledged as a
—
general one in the East by the Council of Chalcedon (451),
—
and in the West about a century later received oecumenical
authority and became known as the Niceno-Constantinopolitan
Creed.
By the definition of the procession of the Holy Ghost from
the Father, the Arian theory stood condemned, but the
position of the Holy Ghost was not as yet clearly determined.
The relationship of the Holy Ghost to the Son was still a
matter of debate, and the question received, in the East and
in the West, answers which in appearance were different.
The Greek Church taught a procession from the Father through
the Son the Latin, a procession from the Father and the Son.
;
In Spain the Filioque was soon incorporated in the Creed,

whence it found its way into the profession of Faith drawn up
by Pastor of Palentia (c. 450), and into official use (cp. § 50,
VIII), and was embodied in the Niceno-Constantinopolitan
Creed by the Council of Toledo in 589. The same word also

found its way into the Quicunque, which, from the seventh
century, was universally ascribed to Athanasius, and was
in consequence called the Athanasian Creed, though it was
certainly composed after his time, most likely in the first
half of the fifth century, in Gaul or Spain, probably in the
latter during the conflict with the Priscillianists. 1
The Constantinopolitan Creed

agrees with the Nicene sub-
stantially,though not verbally, in the article descriptive of the
Son. The alterations may be accounted for by the use of this
profession as a baptismal Creed thus the Nicene clause rbv vlbv
; :
tov 6€Ov, yevvrjOevTa £k tov 7rarpo<s fxovoycvrj, tovt£0~tlv £k ttj<s ovcrias tov
irarpos was rendered tov vlov tov Oeov tov fJLOvoycvrj, tov £k tov 7raTpbs
:
yevvqOzvTa irpb iravTuv rdv aiuvuv. Epiphanius (Ancoratus, C Il8, II9)

assigns the baptismal Creed to an earlier date than his own writing,
without, however, stating that this date was comparatively recent.
Hence it would be difficult to show that the passage in question was
an addition made after the Council of 381, as Franzelin [Tract, de
Deo trino, p. 556) and Jungmann (II, 114) would have us believe.
On the other hand, there is likewise no foundation for the view of
Hort (Two Dissertations, 1876) and Harnack (RE. f. pr. Th. XI,
12-28 Dogmengesch. II, 266-68 [Engl. Trans. History of Dogma,
;
1894-99]), which is also in part that of Kattenbusch (Vergleichende

Konfessionskunde, I, 1892, pp. 252-63), that the Council neither
composed nor sanctioned the Creed called after it, and that its
name is based on a misunderstanding.2 Still more unlikely is
Vincenzi's supposition (De processione Spiritus S. a Patre Filioque
adv. Graecos, 1878) that the Constantinopolitan Creed was a
seventh-century forgery in support of the Greek teaching.
That Socrates (V, 8), Sozomen (VII, 7, 9), and Theodoret (V. 8)
should be silent, or speak only of a confirmation of the Nicene
Creed by the Council, is not remarkable, considering how scanty
are the details furnished by these historians, especially as Theodoret
took part in the Council of Chalcedon, in which the Creed was
read twice (Sess. II, V). Still less is Gregory Nazianzen a witness
against this Creed ;it is true that he mentions explicitly (Ep. 102
ad Cledon.) only the Nicene Creed, but as he goes on to say that

the third article which concerns the Holy Ghost received a fuller
explanation, he manifestly has the Constantinopolitan Creed in
mind possibly his silence may be explained by the grudge he
;
owed the Council of 381. Cp. RE. d. chr.A. II, 810-13 Neue k. Z. ;
x (1899), 935-85.
1
A. Künstle, Antipriscilliana, 1905 Das Comma Joanneum, 1905.
;
2 On the other hand, Duchesne has it that Nothing authorises us to

'
believe that this Creed was promulgated by the Council of 381.' See his
Churches separated from Rome, Engl. Trans. 1907, p. 53.
Schisms and Heresies 145
§50
Disputes connected with, or contemporaneous with, the

Arian Quarrel
Arianism, by giving rise within the Church to two hostile

camps, led to many lesser dissensions and schisms. Of the
latter, more noteworthy were those of Antioch, of
the
Rome under Liberius and Damasus, and that of Lucifer in
Sardinia and Spain. Of the heresies connected with Arianism,
the best known were those of Marcellus of Ancyra, and of
Photinus, bishop of Sirmium. The other contemporaneous
heresies were those of the Audians, Massalians, and Priscilli-
anists.
I. The Schism of Antioch. When Eustathius was deposed

(330), a small portion of his Church remained true to him, whilst
the larger part went over to the new Arian bishop. On Eudoxius
being transferred to the see of Constantinople (360) and replaced
at Antioch by Meletius, bishop of Sebaste in Armenia (361), there
arose a new orthodox party distinct from the Eustathians, for the
new bishop proved to be in favour of Nicaea, and was consequently
soon abandoned by the Arians, though the Eustathians, owing to
his having been consecrated by the Arians, refused also to acknow-
ledge him as bishop. New grounds for dissension were soon found
in the change which, about that time, occurred in the meaning
of the term woo-rao-i?, which formerly, for instance at the Nicene
Council, had been taken as identical with ovcrta, but which was
now beginning to be used as a synonym of person.' The Eusta-
'
thians held fast to the older meaning, the Meletians preferred the
new. The later bishops of the Eustathians were Paulinus (362-88)
and Evagrius (f 394) they were recognised as legitimate by the
;
West, whereas in the East Meletius and his successors were con-
sidered the rightful bishops. On the death of their last bishop
the Eustathians soon lost their importance ; most of the remaining
schismatics were reconciled in 415, and the rest in 482. Cp. F.
Cavallera, Le schisme d'Antioche, 1905 ; Bulletin de litt. eccl.
publ. par I Inst. cath. de Toulouse, 1906, 120-25.
II. The Roman Schism. On the banishment of Liberius
(355) the deacon Felix was consecrated bishop of Rome. Though
the clergy oi the city had professed themselves devoted to Liberius,
they nevertheless went over to the new bishop's side, to whom
they remained true even after the return of the rightful Pope
(358)- With the death of Felix (365) the schism seemed to have
reached its term ; unfortunately Liberius also died soon after (366),
vol. 1. l
and the strife was renewed. The party of Felix elected Damasus,
and that of Liberius, Ursinus. In the struggle for supremacy
which followed, much blood was shed, and though Ursinus was
defeated and banished to Gaul (367), the schism continued for
yet fifteen years.
At an early date, i.e. before the composition of the Liber
pontificalis, the real history of this schism was distorted in such
wise as to reverse the parts played by the different characters.
Liberius 's mistakes were exaggerated, and his better qualities were
kept out of sight, the Pope being made to appear in the light of a
rabid heretic, whereas Felix, who was really an anti-Pope, was
made into the orthodox and rightful bishop, and, probably through
some confusion with the martyr Felix on the Via Portuensis, actually
came to be considered as a saint. Cp. Döllinger, Papstfabeln,
1863 (2nd ed. 1890), pp. 106-23 ; Duchesne, Liber pontificalis, I,
pp. cxx. f.
III. The Luciferian Schism. Lucifer, bishop of Calaris, fell
away from communion with his fellow-bishops owing to a twofold
misunderstanding first, he was displeased with the mildness shown
:
by Athanasius towards repentant semi-Arians at the Council of

Alexandria in 362 secondly, in his turn, he had offended Eusebius,
;
bishop of Vercelli, by too nastily consecrating Paulinus, bishop of

Antioch. The acceptance of the Nicene formula (see p. 141) pro-
vided new fuel for the schism, which spread over Sardinia and Spain,
but which nevertheless soon died out. Its principal supporter,
after Lucifer, was Gregory, bishop of Elvira. Cp. G. Krüger,
Lucifer v. C. u. d. Schisma der Luciferianer, 1886.
IV. Marcellus of Ancyra was the origin of another dispute.
He had earned himself a name at Nicsea and elsewhere by his
zeal against the Arians. By reverting to the older theory of the
Aoyo? evStdOtTos and the \6yos 7rpocf)opLKo<s he came, however,
to something very like Sabellianism, reducing the personal dis-
tinction between the Father and the Son to one of reason only.
This accounts for his having been accused of heresy not only
by the Arians, but also by the orthodox. According to Marcellus,
the Logos is the very mind of the Father, and is therefore unbe-
gotten. For the purpose of creating and redeeming the world, He
however, thanks to a certain S/aao-ri/o) ivipyeta, became distinct
from the Father, and by His Incarnation was made the Son. At
the end of time He will be reincorporated in the Father, and
will again be part of Him as in the beginning. Hence the Sonship,
and even the very individuality of the Logos, is transitory. The
same must also be said of the Kingdom of Christ. When the work
of redemption shall be accomplished, after the Last Judgment,
when every foe shall have been defeated, Christ will again be
subject to the Father (1 Cor. xv. 28). It was this error which
led to the words of Luke i. 33, And of his kingdom there shall be
'
no end,' being adopted in the Creed. Mg. by Th. Zahn, 1867 ;

Schisms and Heresies 147
F. Loops (Die Trinitätslehre Marcells v. A. u. ihr Verhältnis zur

älteren Tradition) 1902.
,
V. Photinus of Sirmium, a disciple of Marcellus, returned to

the views of the Ebionites. He taught that Christ was a mere
man, though, if Epiphanius be right (H. 71, 1), he allowed Him
to have been miraculously born of Mary through the action of
the Holy Ghost. At any rate, Christ was godlike only in His
power, and it was His miracles and virtues which led to His being
adopted by God as His Son. After having been several times
condemned, Photinus was finally deposed by the Council of
Sirmium (351) and banished. He continued, however, to abide
by his opinions, which survived among his own disciples even after
his death (379). The same opinions were also advocated by the
Bonosians, though the founder of this sect, Bonosus, bishop of
Sardica, had at first confined himself to denying the virginity of
Mary (§ 70).
VI. The Audians.
Audius, a Mesopotamian, whose denuncia-
tions of the crimes of the clergy and of certain bishops had
brought on him a persecution, quitted the Church (c. 325) with
others who shared his views, and on being banished by Con-
stantine to Scythia, founded some religious communities, of
which the distinguishing characteristics were an attachment to
the Protopaschite method of reckoning Easter, and an anthropo-
morphical conception of the Deity. The sect came to its end
in the fifth century. Cp. Epiph. H. 70 ; /. /. pr. Th. 1890,
pp. 298-305.
VII. The Massalians or Euchites, i.e. Men of Prayer, were
a set of fanatics in Mesopotamia and Syria who made their appear-
ance in the middle of the fourth century. They claimed that
the evil spirit which is innate in man can only be overcome by
uninterrupted prayer all other means of grace they held in con-
;
tempt labour and property they eschewed as sinful, and preferred

;
to gain a livelihood by begging. The name of the sect is derived

from the Svro-Chaldaic fcO^, to pray. Cp. Epiph. H. 80 Z. ;
f. KG. IX. (1888), 507-22.

VIII. The Priscillianists. In the latter half of the fourth
century, a certain Mark from Memphis began to advocate in
Spain a doctrine akin to Gnosticism and Manichaeism. Through
his first disciples, the matron Agape and the rhetor Elpidius, a
rich and learned layman, Priscillian by name, was partially won
over to the cause, or at least to its Gnostic leanings, though, as
his writings show, he was by no means a strict Manichaean the ;
latter, in his turn, effected the conversion of others, notably of the

bishops Salvian and Instantius, and of several women. The whole
party was excommunicated by the Council of Saragossa in 380,
and the usurper Maximus went so far as to put to death, at Treves,
I
Priscillian, together with some of his associates (385). To this
deed of blood the emperor had been urged by bishops such as
l 2
Ithacius of Sossuba, whilst Martin of Tours had tried in vain to

dissuade him. Others who protested when it was already too
late were Ambrose of Milan and Pope Siricius. Nor did these
repressive measures secure their end. On the contrary, their result
was a large increase in the number of the Priscillianists. They
soon effected the conquest of Gallaecia, the bishops of the province
joining them in a body. A little later, when the Germanic tribes
seized possession of the Spanish peninsula, new advantages were
secured by the heretics. It was only in the sixth century, subse-
quently to the Council of Braga (563), that they began to disappear.
According to a profession of Faith drawn up against them (Harduin,
I, 993), they held a modalistic Trinitarian doctrine and a Docetic
Christology, made use of apocryphal works and practised astrology,
ascribed to the soul a Divine nature, denied that God had created
the world, and that the God of the Old Testament was one
with the God of the New Testament, besides rejecting the resurrec-
tion of the body. They also forbade marriage and the use of flesh-
meat. This profession of Faith, which has been preserved among
the acts of the Council of Toledo (400) was ascribed by the Council
,
of Braga (563) to a Council held under Pope Leo I, and has in

consequence been frequently attributed to a Council of Toledo,
held in 447, of which nothing is, however, known. According
to the most recent research it was probably drawn up by Pastor,
bishop of Palentia (c. 453). Cp. Revue Bened. 1893, p. 389 ;
Künstle, Eine Bibliothek der Symbole, 1900 ; Antipriscilliana,

1905.
§ 51
Origenism
In the Trinitarian dispute the name of Origen recurs

frequently. The Arians claimed the great scholar as a witness
to their doctrine. Generally speaking, the orthodox party
were inclined to dispute this claim, continuing to hold in honour
the Alexandrian teacher, though ready to grant that he had
been misled by his speculations (§39). But to this rule there
were exceptions. Not a few forsook Origen entirely, and even
attempted to hinder the circulation of his writings, because
they believed him to be the real father of Arianism, and also
because of his teaching concerning the pre-existence of souls
and his other errors. The question furnished matter for new
controversies. Amongst Origen's principal opponents we may
reckon Epiphanius, Theophilus of Alexandria, and Justinian I.
—
Origenism 149
In his edict of 543 the emperor condemned nine proposi-

tions, and the very person of the famous Alexandrian, placing
his name on the list of heresiarchs to be anathematised
by every bishop and abbot on assuming office. Origen was
thus placed on the same footing with Sabellius and Arius.
Happily, a later age was to do better justice to Origen's
name.
I. Epiphanius, following in the wake o. Methodius of Olympus
(§ 39), not only
gave to Origen a place in his history of heresies
(H. 64), but even assailed him by word of mouth, preaching against
him (c. 392) in the Church of the Resurrection at Jerusalem. The
result of this was a conflict of several years' duration, in which
Epiphanius and Jerome found themselves pitted against John,
bishop of Jerusalem, and Rufinus of Aquileia, who took up the
cudgels for Origen. Jerome himself had formerly been an admirer
of the Alexandrian, but had, a few years previous, and owing to
the tactics of a certain Aterbius, changed his opinion. On the
return of Rufinus to Europe, means were found to effect a reconcilia-
tion, but on his translating Origen's work De principiis, in the
preface to which he represented Jerome as a panegyrist of Origen,
the quarrel broke out anew, nor was Jerome's wrath soothed even
by the news of Ruhnus's death. Cp. Zöckler, Hieronymus,
pp. 238-66 ; Rauschen, /. d. ehr. K. unter Theodosius d. Gr. 1897,
pp. 552-55 ; J. Brocket, Jerome et ses ennemis, 1906.
II. In the meantime a worse conflict had broken out in Egypt,
and was to bring about the downfall of one of the best known
of the Greek Fathers. Theophilus of Alexandria having in his
Easter letter (399) attacked the doctrine that God has a body
an opinion then prevalent among the monks of the Sketic desert
and elsewhere — the anthropomorphite party demanded that
he should withdraw his words, and that he should pronounce
the condemnation of Origen. The bishop, a man of evil repute,
assented all the more readily to these demands, seeing that there
were among the Origenists several men whom he disliked, especially
Isidore the presbyter and the tall brothers,' who were as remarkable
'
for their learning and piety as for their fine presence, and of whom
one, Dioscorus, was bishop of Hermopolis. Effect was soon given
to the adverse judgment. The Origenists were summoned to
desist from reading the master's works, and on their replying that
it was open to each one to discriminate between the true and the
lalse, they were forcibly ejected from their preferments (401). They
thereupon migrated in a body, some three hundred in number, to
Palestine, and being unkindly received, some of them pushed on
to Constantinople, hoping to secure protection there. In effect
John Chysostom, who was then bishop, interested himself on their
behalf, though it came about that his intervention turned to his
own prejudice. Being cited before the emperor Arcadius, Theo-
philus first caused a quarrel between Epiphanius and Chrysostom
by representing the latter as a devotee of Origen's, and finally
obeyed the summons only when he learnt that Chrysostom, by
an untimely sermon on feminine failings, had offended the empress
Eudoxia and endangered his situation. When Theophilus came
to Constantinople, it was not as a culprit, but as a judge. The
Council of Drys near Chalcedon (synodus ad quercum) in 403
pronounced the deposition of Chrysostom, and though he continued
to hold his ground for some little time, the authorities having found
it necessary, in view of the threats of the populace, to recall him
from exile, yet in the very next year, on account of a new conflict
with the empress, he was forced to relinquish his bishopric for
ever. His followers remained, however, true to him, and refused
to acknowledge his successors, Arsacius and Atticus. It was
only when his mortal remains were brought back in triumph to
Constantinople under the bishop Proclus that the Johannine
Schism, as it was called, came to an end (438). Cp. Socr. VI,
7-18 ; VII, 45 ; Soz. VIII, 11-20 ; Theod. V, 34-36 ; Sulp.
Sev. Dial. I, 6, 7.
III. In the sixth century Origen was the occasion of yet another
quarrel. This dispute, which to begin with was confined to the
monasteries of Palestine, came to a close with the utter collapse
of the Origenist party. True, the action of the abbot Agapetus
in expelling from the new Lavra four monks who were tainted
with Origenism, had but little effect, for his successor Mamas allowed
them to return, and for a time Origenism throve. All the efforts
of St. Sabas, the president of the monks of Palestine, to compel
the emperor to take action against the Alexandrian were made
in vain (531). On the death of Sabas (532) the feeling in favour
of the weaker party became so strong that Justinian even elevated
two of its adherents, the learned monks Domitian and Theodore
Ascidas, to the bishoprics of Ancyra and Caesarea in Cappadocia
(537). Soon after this events took a different turn. The abbot
Gelasius having expelled nearly forty Origenists from the old
Lavra, the Origenists contemplated reprisals, and both sides began
to cast about for outward support. About the year 542, Ephraem,
patriarch of Antioch, condemned the erroneous teaching of Origen.
A petition directed against the Alexandrian and presented to the
emperor led to the edict of 543 (Harduin, III, 243-82). As the
debate still continued, Justinian procured from the Fifth General
Council (and not, as was formerly believed, from some other
Council connected with the edict issued in 543) a new condemna-
tion comprising fifteen anathemas. The Origenists were then
banished from the new Lavra (554) and their places filled with
orthodox monks (555), with the result that peace was again
restored. Cp. Diekamp, Die origenistischen Streitigkeiten im 6 Jahrh.
1899.
Donatism 151
§ 52
The Donatist Schism *
On
the death of Mensurius, bishop of Carthage, in 311, a
double election occurred. Most of the votes were given to the
deacon Caecilian. A portion of the Church was, however,
opposed to the choice, owing to his having taken the part of the
deceased bishop in the Diocletian persecution, by seeking to
prevent undue enthusiasm for martyrdom, and any exaggerated
regard for the martyrs lying in prison. Some also bore a
personal grudge against him for instance, the rich and influen-
;
tial widow Lucilla, whom he had publicly rebuked for her

practice of kissing, before receiving Communion, the relics of
an unacknowledged martyr ; also the presbyters Botrus and
Celestius, who had set their hearts on the bishopric likewise two
;
elders who had hoped to be able to retain the treasures which

Mensurius had committed to their safe keeping before his death.
There was also abroad a report that Felix the bishop of Aptunga,
who had consecrated Caecilian, had proved a traitor during the
Diocletian persecution. To crown all, the bishops of Numidia,
who were offended because they had not been invited to the
election, took the side of his opponents, and deposed him at
the Council of Carthage, consecrating in his stead the lector
Majorinus (312) On the latter's death three years later, he was
.
followed by Donatus, from whom the schism takes its name.

The trouble soon spread. Owing to the importance of the
Church of Carthage, it was not long before the schismatic
movement had involved the whole of Africa. Less than
twenty years later the Donatists were able to hold (c. 330) a
Council at which 270 bishops were present. Their growth
testifies to their activity their obstinacy was even greater.
;
All the means of reconciliation suggested by the Donatists

themselves were essayed in vain they remained obdurate.
;
They were unable to establish their charges against Caecilian

at the court of Italian and Gallic bishops convened at Constan-
tine's command in Rome (313) the proconsul of Africa had
;
1
M. Deutsch, Drei Aktenstücke z. G. des Donatismus, 1875 *, Völter,
Der Ursprung des D. 1883; Th. Qu. 1884, p. 500 ff.; Z.f. KG. X (1889), 505-68;
Melanges d'archSologie et d' hist. 1890, pp. 589-650; Thümmel, Zur Beurteilung
des D. 1893.
,
no showing that Felix of Aptunga had not delivered

difficulty in
to the pagans the Scriptures, as his enemies had alleged
(Gesta purgationis Felicis episc.) ; lastly, the Council of Aries,
in 314 (c. 13), declared that the consecration would have been
valid even had it been conferred by a traditor.'
•
It turned
out that the Donatists themselves were open to the charge
they had brought against Felix that one of them, Silvanus
;
of Cirta, and, according to the Acts of the Council of Cirta (305)

others of their number, too, had delivered the sacred books
at the demand of the pagan authorities. Having fruitlessly
essayed all ecclesiastical means, the schismatics at last appealed
to the emperor, who in his turn gave an adverse decision (316).
On their refusal to submit, Constantine had recourse to
sterner methods, and decreed the banishment of their leaders
and the seizure of their churches. Even this failed. The
edicts only made matters worse, and after a time they were
accordingly revoked, and the movement was left to work
itself out.
Itwas now the turn of the opposite party to make use of
violence. Bands of fanatics, who called themselves Agonistici
or milites Christi, but who by the Catholics were termed
Circumcelliones from their habit of roaming about the neigh-
bourhood of the peasants' hovels, kept the population in a
state of turmoil, whilst the crowds who joined them committed
many outrages. The emperor Constans was therefore induced
to make a new attempt to appease the conflict. He first of
all tried kindness, and then severity, and finally, on meeting
with armed resistance, he proceeded to extremities and again
banished the leading schismatics and closed their churches.
But as Julian allowed the exiles to return, the attempt to force
a union was ineffectual. Nor were those more successful who
endeavoured to convince the Donatists of their error by word
and pen, though by this means a few individual conversions
were effected. Optatus of Mileve gave an account of the origin
of the schism and an exposure of its history in his De schismate
Donatistarum Augustine published a number of writings
;
against it, but all in vain. Not even the great conference at
Carthage in 411, in which 565 bishops of both sides took part,
was able to bring about the wished-for union. The schism
came to an end only with the^ conquest of Africa by the
A pollinarianism 153
Saracens, though it had been steadily losing ground ever

since the Vandal invasion.
So far as the doctrine of the Donatists is concerned, they not
only taught that the sacraments depend for their validity on the state
of grace of the dispenser, but they also remained firmly attached
to the ancient custom of the African Church, and rejected every
Baptism bestowed by one outside their fold, and therefore re-
baptised all converts. This twofold practice led them to a Novatian
view of the Church. To them, in spite of the Parable of the wheat
and the tares, it seemed that the true Church could only be that
one which endured, at the very least, no public sinners among
its members.
§53
The Beginning of the Christological Controversy— Apollinaris
1
of Laodicea
The Arians did not confine themselves to denying the

Godhead of the Son they also mutilated Christ's manhood,
;
and denied to Him a human soul, being led to this, either by

the difficulty of otherwise conceiving of Christ's oneness, or by
the need of supporting their theology. They argued that the
psychic manifestations of Christ really belong to the Logos,
to whose created nature they testify. For long no great impor-
tance was attached to the error, and when finally it came to
be condemned, first by the Council of Alexandria (362), and
later by the Council of Constantinople (381), it was not against
the Arians that the condemnation was directed. Apollinaris
of Laodicea, who had been one of the principal defenders of
the Nicene Faith, had come on this point to the same
conclusions as the Arians. On the theory being proved, con-
trary to Scripture, he consented indeed to teach that in Christ
there existed an inferior or animal soul (^rvxv aXoyos).
But the existence in Him of a human and reasonable soul tyvxv
\oyiK7]) or spirit (irvevjia) he strenuously denied. This lessening
of Christ's human nature seemed to him necessary, both for His
sinlessness and oneness. Wherever there is a perfect man, so
he opined, there we have sin, and as according to him sin and
1
Socr. II, 46 ; Soz. VI, 25 ; Theod. V, 3, 10 Äthan. (?) Adv. Apollin.
;
;
Greg. Nyss. Antirrheticus ; Epiph. H. 77; Funk, A. u. U. II, 354-56;

Voisin, L'ApalUnar.isme, 1900.
\
freedom of choice are both of them properties of the soul, he

considered it necessary to say that the Redeemer was devoid of
a human soul. Two perfect beings, he explains, cannot become
one (Bvo reXeca ev yeveaOai ou hvvarat). To say that Christ
has a perfect human nature means that He has really two
natures, which in turn involve two persons and two Sons
of God, one begotten and the other adopted. He also appealed
to John i. 14, taking the word Flesh,' which is there used as
'
a pars pro toto, in its literal meaning. As, with him, nature is
equivalent to person, two natures being equivalent to two
persons, he accordingly confessed only one nature (/xla (pva^
tov Oeov \6yov o-eaapKWfitvrj)^ as we read in his epistle to
the emperor Jovian, which his disciples afterwards fathered
on St. Athanasius.
This doctrine found not a few adherents, and in Antioch,
under Vitalis, they were numerous enough to constitute a
Church by themselves. They indeed returned (c. 420) to the
fold, but not all of them relinquished their error, and with the
rise of Monophysitism they again came to the front.
§54
l
Nestorianism— The Third General Council, 431
was not enough to maintain

It Christ's perfect manhood
against the Arians and Apollinarists was also necessary to
: it
define its relation with His Divine nature. The contemporaries

of Apollinaris mostly expressed themselves rather faultily on
the subject, or at least their expressions were ambiguous. It
was customary to speak of the mingling (avyrcpao-tf) of the
two natures. By ascribing to Athanasius the Apollinarian
document spoken of in the previous section (De incarnatione
Dei verbi), the great Doctor was made to express his faith in
rod 6eov Xoyov aeaapKco/jbevrj instead of in Bvo eiferet?.
jxla (frvais
As this seemed to impair the integrity of Christ's twofold

nature, the school of Antioch did its utmost to insist
on the distinction. Theodore of Mopsuestia, to whom the
1
Largent, Etudes d'histoire ecclesiastique, 1892 ; W. Kraatz, Kopt. Akten
zum ephes. Konzil 431, 1904 (T. u. U. N. F. XI, 2) F. Loofs, Nestoriana :
;
Die Fragmente des Nestorius, 1905 ; A. Rehrmann, Die Christologie des hL

Cyrill v. A. 1902.
Nestorianism 155
Incarnation of the Word seemed to imply a metamorphosis

of the Logos into man, preferred to speak of the Word's
inhabitation {ivoUrjan^) in man. His view that no nature is
perfect without personality would lead to the further sup-
position that in Christ there are two persons, and though he
speaks expressly of only one person, yet, in his eyes, the oneness
was not real (evcocns) but only moral (eveoais crêTi/ci], awäfeia) ,
like to that which exists between man and wife, or between a

temple and its idol. It was a oneness which depended on the
two being considered simultaneously taken separately, each
:
was a person. He refused, in consequence, to admit that the

Son of God had been born he who was born was a man in
:
whom God dwelt, and Mary was therefore not the Mother of
God (OeoTo/cos) but merely the Mother of Christ (Xpio-Toro/cos).
,
To begin with, these views were confined to the Antiochene

school, but on Nestorius, a disciple of Theodore's, being named
bishop of Constantinople (428), they began to be preached
publicly.The presbyter Anastasius, who followed Nestorius
from Antioch to his new see, found the opportunity in his
sermons to censure the custom of addressing the Blessed
Virgin as Oeorofcos. The scandal caused by this pro-
nouncement became yet more intense when Nestorius inter-
vened on his friend's behalf and criticised other expressions
founded on the Communicatio Idiomatum. Contradictions
were soon forthcoming even from a distance. Cyril of
Alexandria attacked the teaching of Nestorius in his Easter
sermon of 430. Pope Celestine condemned it in the same
year at a Roman Council, and, in his name, Cyril now
called on Nestorius to retract, summing up in twelve chapters
or anathemas the true teaching of the Church. The only result
of all this was that Nestorius drew up a list of twelve anathemas
directed against his adversaries. At the same time other
dignitaries took the field on his side, being displeased with
Cyril's teaching, among them being John of Antioch and
Theodoret of Cyrus. Nor is it to be denied that Cyril's choice of
words had not been of the best. Following the Alexandrian
custom, and the example of St. Athanasius, he had in his
third chapter opposed a evaxris ^vacicr) to the Antiochene
avvdfata, thereby denoting that the union of the two
natures is real and true. Yet, though his thought was right,
the word was ill-chosen, and by the Antiochenes it was under-

stood as a ev(D(Ti<z eh fiiav fyvaiv.
The controversy grew in intensity as it lengthened, and even
the General Council which was summoned to meet at Ephesus
at Whitsun 431 was not able to mend matters on the con- :
trary the dissension increased. The beginning of the Council

did not promise well : John of Antioch having, probably on
purpose, delayed his arrival, the assembly was opened by Cyril,
who refused to listen to the proposal of the emperor's agent,
that the bishops of the province of Antioch should be allowed
four days' grace. After having, in the first session, proved
from tradition that Mary is truly 6eor6tco<;, and that there are
really two natures in Christ, and after the deposition of Nestorius
had been pronounced, John at last arrived at Ephesus, and
proceeded to hold with his bishops, who numbered forty-three,
a Council of his own, in which Cyril and Memnon of Ephesus
were deposed. The Fathers of the greater Council retorted
by a sentence of excommunication. The emperor, Theodosius
II, began by approving the decrees of both Councils he then ;
suggested that both parties should send delegates to Chalcedon

to treat for peace. On his offer being refused he assumed a
stronger attitude Nestorius was abandoned to his fate, the
:
choice of his successor being left to his enemies, the Council

was dissolved, and the decree against Cyril and Memnon was
declared void. Dissensions continued to be rife among the
episcopate ; with Nestorius's treatment, the
dissatisfied
Antiochenes accused Cyril of Arianism and Apollinarism, and
on arriving at their home they again excommunicated him
with all his supporters. Peace was only established when,
in 433, Cyril consented to accept the Creed which John had
presented at the Council of Ephesus, and which is therefore
called Symbolum Ephesinum, whilst John on his side undertook
to ratify the sentence against Nestorius. But even the
acceptance of this Creed did not bring universal contentment,
for as in it the human nature of the Redeemer is termed the
temple of the Logos, Cyril was accused of having subscribed to
an expression savouring of Nestorianism. On the other hand,
many of the friends of John refused to acquiesce in the excom-
munication of Nestorius. Most of them submitted only when
the emperor threatened to remove them from their preferments*
—
Monophysitism 157
In consequence of still further measures Nestorianism soon

died out within the Roman Empire. As the study of the works
of Nestorius was forbidden, the Nestorians turned to those of
Theodore of Mopsuestia and Diodorus of Tarsus. A campaign
was accordingly started against these works too, especially by
Rabulas, bishop of Edessa, who obtained the closing of the school
of Edessa, the headquarters of Nestorianism. On the other
hand, the error survived in Persia, whither many of its adherents
were driven by the Roman persecution, and where they received
much help from Barsumas, bishop of Nisibis (450-90). Under
the metropolitan Babaeus of Seleucia-Ctesiphon (497-503), the Nes-
torians formally seceded from the national Church, and erected
themselves into a separate Church, at the head of which was a
Catholicos or Patriarch. This Church grew in importance in the
following centuries, and spread its boundaries over a considerable
portion of Asia. The Christians of St. Thomas in the East Indies
belonged to this sect. Since the fourteenth century it has, however,
been steadily decaying.
§55
Monophysitism and the Fourth General Council, 451 x
Whereas the Nestorians, by separating the natures,

seemed to threaten danger to the oneness of the Redeemer,
many of their adversaries, going to the other extreme, mingled
these two natures, or held that the human
nature had been
transformed into the Divine. They admitted that two natures
had gone to form Christ, but they considered that one only of
these natures had persisted after the Incarnation. Hence to
them the doctrine of the two natures Dyophysitism —
appeared in the light of a return to Nestorianism. The
quarrel broke out on Eutyches, an archimandrite or abbot of
Constantinople, raising a persecution against Eusebius, bishop
of Dorylaeum in Phrygia, for his supposed heresy of Dyophy-
sitism. The immediate result was, however, that Eutyches
was deposed by a Council of Constantinople (avvo&os ivBrjfiovo-a)
in 448, which met under the presidency of the patriarch
Flavian.
This was, however, only a prelude. Flavian proceeded to
acquaint his brethren with his decision in particular he sent
;
an account of it to Pope Leo I, who thereupon replied with his

1
See Perry, The Second Synod of Ephesus, 1877.
famous Epistula dogmatica ad Flavianum, which comprises an

excellent summary of the Church's teaching on the two natures.
On the other hand Eutyches, having complained that he had
been unjustly treated, and having won over the court to his
cause, was soon able to improve his position. The emperor
summoned a Council to meet at Ephesus (449), giving it as a
president the patriarch Dioscorus of Alexandria, who was him-
self a Monophysite. It was easy to foresee the result: Eutyches,
having professed his belief in the Councils of Nicaea and
Ephesus, and anathematised all heresies such as those of
Nestorius and Apollinaris, was declared orthodox. On the
other hand, Flavian and Eusebius were deposed for having
dared to venture beyond the doctrines defined by Nicaea and
Ephesus. The same penalty was pronounced against other
prelates who had opposed Eutyches, or who were suspected of
Nestorianism, amongst others against Theodoret of Cyrus and
Ibas of Edessa. The bishop of Constantinople was handled
so roughly that he died three days later. The triumph did not
last. The Robber-Synod, Latrocinium Ephesinum, avvoBo?
XyarptKTjy as the Council came to be called, was rejected on
all sides, and a new assembly was demanded. Marcian, the
husband of Pulcheria, the sister of Theodosius II, who ascended
the throne in the following year, determined to hearken to the
appeal.
The new Council, the Fourth General, was held in the autumn
of 451 at Chalcedon. It was the largest of antiquity, its
members numbering 630. The Council rejected the decisions
of the Robber-Synod, deposed Dioscorus, and composed a
Profession of Faith, in which, as a set-off against Nestorianism
and Monophysitism, it asserted the one Lord in two natures,
without confusion or conversion, without division or
separation (ä<Tvy%vTcos, aTpeTrrw, ähtaipeTw^, d^copLarcos:) the ',
distinction between the two natures being in no wise

abolished by on the contrary, the properties
their union;
peculiar to each being retained, and both being united in a
single person or hypostasis.
Marcian also took the step of banishing Dioscorus and Eutyches,

and issued severe enactments against their adherents. In spite of
this, Monophysitism continued to thrive, and its partisans even
contrived to take possession of the Eastern patriarchates. Jerusalem
Monophysitism 159
fell to the monk Theodosius (452-53) ; under the emperor Leo

(457-74) Timothy Ailurus (457-60) was elected to the see of Alex-
andria and Peter the Fuller to that of Antioch (c. 470). Though
none of these succeeded in retaining their position, nevertheless
their passing success had far-reaching results, especially in Egypt,
where the patriarch Proterius, Dioscorus's successor, was murdered,
and where all the sees fell into the hands of Monophysites. Timothy
and Peter were, moreover, reinstated in their sees on the emperor's
death. His successor, the usurper Basiliscus (476-77), to whom
they owed their restoration, even pronounced an anathema on
the Council of Chalcedon, in doing which he had the approval of
some five hundred bishops. Nor did the emperor Zeno's success
over his rival portend any good to the cause of Chalcedon.
Peter Mongus, on being promoted to the patriarchate of
Alexandria (481), published a Creed in conjunction with Acacius,
bishop of Constantinople, in which not only Nestorius and
Eutyches, but also, indirectly, the Council of Chalcedon were anathe-
matised, and in which it was explained that the Creed should consist
exclusively of the formula of Nicsea together with the Constantino-
politan addition, of the twelve chapters ot Cyril, and of the decisions
of Ephesus. This new Creed was published by Zeno (482) and
made a law under the name of the Henoticon. It was intended to
produce harmony as a matter of fact it accentuated the discord.
;
Not only many of the Catholics, but also the stricter Monophysites
rejected this half-measure. At Alexandria the latter party obtained
the nickname of Acephali, because, being in schism with their own
patriarch, they were without a head. Soon after it came to a break
between East and West, Pope Felix II (III) excommunicating
and deposing the patriarchs of Constantinople and Alexandria
as promoters of the Henoticon (484). The schism lasted thirty-
five years. The general Vitalian succeeded, indeed, in wringing
from Anastasius, Zeno's successor, a promise to reinstate the
adherents of Chalcedon and to summon a Council at Heraclea (515).
The emperor found, however, means of preventing the negotiations
with Rome from coming to any good issue. It was Justin I who
restored the Eastern Church to communion with Rome (519).
Pope Hormisdas dispatched his Libellus fidei, in which it is argued
from the words of our Lord, 'Thou art Peter,' &c. (Matt. xvi. 18),
that in the Apostolic See the Faith will always be kept undefiled,
and in which Nestorius, Eutyches, and all their partisans were
put under the ban. To this formula (Formula Hormisdae) the
Eastern bishops were forced to subscribe.
At this time so-called Theopaschitism was also causing a
difficulty. Peter the Fuller had added to the Trisagion the words
6 a-Tavpoidzh Si' 17/xas (who was crucified for us), and the emperor
Anastasius had ordered them to be embodied in the Liturgy.
On the other hand, certain Catholic Scythian monks who
were then in Constantinople advocated the adoption of the
l6o A Manual of Church History
cognate statement, '
One of the Trinity was crucified.' The
formula was not assailable, being based on the communicatio
idiomatum. However, because it had originated among the
Monophysites, and because of the novelty of the expression, it
caused some commotion. The Roman legates at Constanti-
nople condemned it as dangerous, and Pope Hormisdas, to whom
the monks had recourse, put them off with evasive answers. In
course of time 'the formula proved itself more acceptable, and
as it seemed likely to facilitate a union with the Severians, with
a view to which a conference had been held in Constantinople
in 533, it received the approbation of Justinian I, and, soon after,
that of Pope John II.
Monophysitism now rallied. Justinian's wife, Theodora, favoured
it, and at her instigation Anthimus, a secret Monophysite, was
promoted to be bishop of the capital (535) . As the latter was soon

deposed, mainly owing to the action of Pope Agapetus (536), the
empress sought to transplant the heresy to Roman soil, in the hope
of making it supreme in the East with the help of Rome. Her plans
were, however, foiled. The ambitious deacon Vigilius was willing
enough to accept the papacy, but, having once received it, he was
not to be induced to make any pronouncement in favour of the
heresy.
In spite of all the efforts which were afterwards made to
convert the Monophysites, it was not found possible to overcome
the error completely. It continued to hold its own in Armenia, in
Syria, and the neighbouring countries, Egypt and Abyssinia. In
Egypt its followers called themselves Copts, or Old Egyptians,'
'
whereas they named the orthodox, Melchites or Imperialists.

In Syria and Mesopotamia they were called Jacobites, after
Jacobus Baradai (541-78), who, after he had been established as
metropolitan of the sect, laboured with great success to spread and
strengthen his party in all these regions, and who fixed on Antioch
as its headquarters. At the present day the Syrian and Armenian
Monophysites have patriarchs at the Zapharan monastery near
Bagdad, and at Etchmiadzin in the Russian Caucasus.
Since the sixth century the Monophysites have split into several
factions, especially in Egypt. The most important are those of the
Severians and the Julianists. They owe their origin to two bishops,
Severus of Antioch and Julian of Halicarnassus, who both lived at
Alexandria under Justin I. The former held Christ's body to be
corruptible, the latter believed it to be incorruptible
; the former
were accordingly called Phthartolatrse, the latter Aphthartodocetae.
As, at the death of the Monophysite patriarch Timothy of Alexandria
(
-c 537) they had elected Theodosius and Gajanas, they were also
>
sometimes called Theodosians and Gajanites.

Both these sects separated into yet smaller parties. The
Aphthartodocetae divided over the question whether Christ's body
was created, some, the Ctistolatrae (xTto-ToAarpat), affirming, and
) :
The Three Chapters 161
others, the Actistetae {aKTicrr^rai denying. Some of the Phthar-

,
tolatrae, the Agnoetae or Themistians,

(ayvor^rai) as they were
called, after the deacon Themistius who first embraced this view,
were inclined to admit that in some things Christ was ignorant.
Among yet other factions must be numbered the Tritheites or
followers of the philosopher John Ascusnages in Constantinople,
who ascribed to each person of the Trinity a distinct nature the ;
best known among them were John Philoponus and Stephen Gobarus.
Contrariwise the Tetradites, or Quaternitarians, ascribed an exist-
ence of its own to the godhead dwelling in each of the persons ;
they were termed Damianites, from their leader Damian, a patriarch
of Alexandria. Lastly, the Niobites, founded by Stephen Niobes in
Alexandria, discarded the prevailing Monophysitism, contending
that by its confession of one only nature in Christ it made impossible
in Him the distinction between the human and the Divine. They
were excluded from the communion of the other Monophysites, and
later on mostly returned to the Catholic Church.
§ 56
The Three Chapters and the Fifth General Council, 553 1
To divert the attention of Origen's persecutors, the

Origenist bishop Theodore Ascidas of Caesarea in Cappadocia
proposed a new object to Justinian's zeal. He suggested that
the Monophysites would willingly return to the fold were only
the following condemned as savouring of Nest onanism, viz.
(i) Theodore of Mopsuestia and his works.
(2) The writings of Theodoret of Cyrus against Cyril and the

Council of Ephesus.
(3) The epistle of Ibas of Edessa to the Persian Maris.
This proposal suited the inclinations of an emperor who
dearly loved to play the amateur theologian, and in 544 an
edict was published, in which, whilst any attack on the Council
of Chalcedon was disclaimed, it was enacted that the Three
Chapters, as the above writings came to be called, and their
writers, should be considered anathema.
This manner of proceeding was not arbitrary, for the writ-
ings in question were really infected with Nestorianism, and
1
J. Punkes, P.
Vigilius u. d. Dreikapitelstreit, 1865 Leveque, £.tude ;
sur le pape 1887

Vigile,A. Knecht, Religionspolitik Justinians I, 1896
;
;
W. H. Hutton, The Church of the Sixth Century, 1897 Ch. Diehl, Justinien et la
;
civilisation byzantine au VI e stiele, 1901.

I M
LVOL.
1 62 A Manual of Church History
Theodore was the Moreover,

spiritual father of Nestorius.
at the conference held at Constantinople in 533, the Severians
had complained of the action of the Council of Chalcedon
in rehabilitating Theodoret and Ibas. But this very com-
plaint led the Catholics to see in the condemnation of the
Three Chapters a covert attack on Chalcedon. Yet more, it
also appeared beyond the province of a human agency to pro-
nounce a personal condemnation on a man who had died at
peace with the Church and who had already been judged by
God. It was also commonly believed, though unfoundedly,
in the West that the epistle of Ibas had been formally
approved by Chalcedon. Hence the edict was received with
protests. Though the attempt to impose it could not but
lead to strife, the emperor determined to carry out his design.
The Eastern bishops, headed by the patriarch Mennas of Con-
stantinople, bowed to his will with as good grace as possible.
It was now the turn of the Westerns to follow suit. Pope
Vigilius had already opened the way, for, summoned to Con-
stantinople, he, in the spring of 548, fourteen and a half months
after his arrival, pronounced, in his Judicature,, 1 an anathema
on the Three Chapters.
This step caused great excitement m
the West the Africans ;
went so far as to excommunicate the Pope until he should

have done due penance (550). To allay the trouble, it was
settled that a General Council should be held, and that until
then nothing should be done in the matter. One party,
however, failed to keep to this engagement. At the instigation
of Theodore Ascidas, Justinian published in 551 a new edict
against the Three Chapters, 2 and thereby the negotiations
already in progress were broken off. To secure his safety
the Pope had to take refuge in the Church of St. Peter at
Constantinople, from which he afterwards fled to that of St.
Euphemia at Chalcedon. In the meantime he pronounced the
Church's censures against Theodore Ascidas, Mennas, and the
other bishops. On the Council assembling, there again seemed
some chance of peace, but as it was not found possible to come
to any settlement, the deliberations were conducted without
the Pope. This Council was held at Constantinople in 553, and,
1
See the fragments in Harduin, III, 45-57 ; cp. Hefele, II, 820 ff.
2 Harduin, III, 287-322.
Monothelism 163
as was to be expected, it condemned the Chapters and all their
defenders, lay and clerical, threatening the latter with excom-

munication and deposition.
In the meantime Vigilius was drawing up a memorandum,
the Constitutum, 1 in which the opposite doctrine was laid down.
The grounds which he there gave for his opinions are the same
on which the Westerns had relied from the beginning. But
Justinian was not the man to brook such contradiction, and
though he hesitated to break with the Apostolic See, he prevailed
on the Council to have the Pope's name erased from all the
diptychs, alleging, contrary to all reason, that the Pope shared
the impious opinions of Nestorius and Theodore of Mopsuestia.
The Pope, with his companions, was compelled to retire
into exile. It was only at the request of the Roman clergy,
and on his consenting to ratify the decision of the Council, 2
that he was allowed to return. He died, however, on the way
back to Rome.
In this wise the Roman Church had made peace with the
emperor. The following Popes also gave their sanction to the
Council of Constantinople, the Fifth General. The other Latin
Churches were, however, in no great hurry to follow suit. Most of
the African bishops waited several years, whilst the provinces of
Milan and Aquileia delayed their submission even longer. They
found herein a pretext for separating from the Roman Church, and
the Lombard invasion (568), by rendering impossible any interference
of the emperor, facilitated their revolt. The schism only died out
completely under Sergius I, towards the end of the seventh century,
but it had already long been confined within narrow limits, for the
Milanese had begun to return to the Church in 570, whilst that
portion of Aquileia which was under Byzantine rule was reunited
in 607.
§ 57
Monothelism and the Sixth General Council, 680-81 3
Scarcely had the last been heard of the Three Chapters,

when a new question presented our Saviour
itself : Had
a twofold energy (two principles of action) and a twofold
Harduin, III, 10-47 Corpus script, eccl. lat. Vindob. vol. 35, 230-329.
1
;
Harduin, III, 214 ff.

2
3 Owsepian, Zur Entstehungsgesch. des Monotheletismus,
1898; Ud-Dwayhi
L'Ihdini, Hist, des Maronites, publiie par Al-Chartouni, 1890.
M 2
will ? The Church's doctrine of the twofold nature in Christ

required an affirmative answer to the question, for each of
these natures is a principle of activity. Sergius, patriarch
of Constantinople (610-38), came, however, to the conclusion
that, owing to the hypostatic union, there could be in Christ
but one only will and one only energy, at once Divine and
human. Not improbably he was influenced by a wish
to discover an irenicon, at any rate this was the aim of the
emperor Heraclius (610-41), who soon took the side of his
patriarch. Amidst the dangers of the Roman Empire, which
was threatened alternately by the Persians and the Arabs,
a reconciliation of the Monophysites was much to be desired,
whilst there was some hope that the new doctrine would
facilitate this issue. In effect Cyrus, pope of Alexandria,
succeeded in 633 by this means in making peace with the
party of the Theodosians.
But at the same time this doctrine met with determined
resistance. The Palestinian monk Sophronius condemned it
as a resuscitation of Monophysitism, and on becoming bishop
of Jerusalem, in 634, in his first circular letter he gave his
unqualified adhesion to the doctrine that there are in Christ
two w.lls and two energies. This reply induced Sergius to
abandon the expression pia ivepyeia so far as the other matter
;
was concerned he kept to his own opinion, in which manner

of acting he was confirmed by the action of Pope Honorius,
who, though not himself a Monothelite, gave his approval to
the written justification sent to him by Sergius. In conse-
quence of this further steps were soon taken at Constanti-
nople. Heraclius issued his Ecthesis, a Monothelite profession
of Faith (638). This was revoked by his grandson Constans
II (641-68), on account of the ill-will which it caused; yet
this same emperor issued the Typus (648), a similar edict,
which did not serve the cause of peace any better than the
previous. It omitted all reference to either Dyothelism or
Monothelism, and merely ordained that the old Creeds
should be retained. The emperor soon had occasion to show
that his threats of punishment against contraveners of the
edict were far from idle : Pope Martin I, having at a great
Council held at the Lateran in 649 pronounced in favour of the
duae naturales voluntates et operationcs, and sent a decree of
Pope Honorius 165
excommunication after the originator of the new doctrine,

was maltreated and banished; a like penalty was incurred by
other Dyothelites the abbot Maximus (f 662) and his disciples
;
had their tongues torn out and their right hands amputated
for a similar reason.
It was left to the emperor Constantine Pogonatus (668-85)
to inaugurate a new Desirous of putting a term to
policy.
the conflict, after having concluded a treaty of peace with the
Persians (678), he determined to convoke another General
Council. Pope Agatho (678-81), delighted with the suggestion,
immediately called together a great council in Rome (680) to
ascertain the feelings of the West. Deputies were sent by this
synod to the East, and the Council, which was held at Constan-
tinople (680-81), and which is reckoned as the Sixth General,
succeeded in restoring peace to the Church. Those who
—
persisted in defending Monothelism Macarius, patriarch of
Antioch, his disciple the abbot Stephen, and others were —
penalised, being deposed and banished, whilst the originators
of the new doctrine were anathematised and their writings
condemned to be burnt, among them being Honorius, because
in his epistle to Sergius he had acquiesced in and approved the
latter's impieties. The Council also drew up a new profession
of Faith, in which the Creed of Chalcedon was supplemented
by the following addition We confess, according to the
:
teaching of the holy Fathers, two natural wills and two

natural energies, without division or change, without separa-
tion or confusion, two wills, not meaning thereby that they are
opposed, but that the human follows the Divine, to which it
is subordinate. The emperor Philippicus Bardanes (711-13)
again brought the error to the fore, and the Sixth General
Council was rejected by a new council held in 712. His
attempt to reintroduce the heresy came to an end with his
fall. After this Monothelism survived only among the
Maronites of the Lebanon, until they too, beginning in the
twelfth century at the time of the crusades, were gradually
united to the Western Church. The opinion which has found
favour among them of recent years, that, as a whole, they
never professed Monothelism, is not historically defensible.
The following considerations may serve to show that Honorius
was not at heart a Monothelite : (1) Though in his arguments he
::
constantly, like Sergius, starts with the hypostatic union as his

premise, yet he never goes as far as the latter, never inferring from
this premise the oneness of will or of energy. (2) The expression
una voluntas, which he once uses with approval, is, as the context
shows, not to be taken physically, but only morally it does not —
mean that Christ has only one will-faculty, but that the will of His
untainted human nature agrees (and in this sense is one) with His
Divine will : it should therefore be taken as a testimony to
Honorius's belief in a twofold will. Neither was he at all inclined
to accept the doctrine of a single energy, as we may see from the
fragments which remain of his second epistle to Sergius. After
having therein again condemned as novel, and likely to cause dissent,
the doctrines of a single or of a double will, he makes his own the
words of the Epistula dogmatica of Leo I, and declares that in
Christ's person the two natures work without division and without
confusion, each in its proper sphere. Hence the judgment pro-
nounced by the Council of Constantinople was too severe. more A
measured condemnation was that uttered by Leo II, Agatho's
successor. In his letter to Constantine Pogonatus he remarks
Qui (Honorius) hanc apostolicam ecclesiam non apostolicae traditionis
doctrina lustravit, sed profana proditione immaculatam fidem subver-
tere conatus est (=permisit, the Greek word being Trap^pw^) »
in his epistle to the Spanish bishops he says likewise Qui flammam:
haeretici dogmatis non, ut decuit apostolicam auctoritatem, incipienlem

extinxit, sed neglegendo confovit (Harduin, III, 1475, 1730). In a
profession of Faith which the Popes of the Middle Ages were once
accustomed to recite on assuming office, Honorius is put at the tail
of a list, after the Auctores novi haeretici dogmatis, Sergium, Pyrrhum,
Paulum, Petrum Constantinopolitanos, and is described as one
Qui pravis eorum adsertionibus /omentum impendit. Nevertheless,
so strongly was his negligence reprobated at Rome that in the same
Creed he is condemned with the heretics. Cp. Liber diurnus Rom.
Pont. ed. Sickel, 1889, pp. 100-102. The case of Honorius gave
rise to many controversies. Some, like Baronius (Ann. 680, 19-34 ;
682, 3-9 ; 683, 2-22), have even expressed their disbelief in any
condemnation of him by the Council of Constantinople, and have
argued that the acts must have been falsified (the name of Honorius
being substituted for that of Theodore, patriarch of Constantinople).
Cp. Hefele, III, 145 ff., 289 ff.
§ 58
The Anthropological Controversy 1
Whilst the East especially was engaged in the more

speculative Christological discussion, the West was being torn
1
Noris, Historia Pelagiana, 1673,
Pelagianism 167
by the anthropological and soteriological controversies.

The dispute began at the commencement of the fifth century,
and falls into two which the false
periods, in the earlier of
opinions on appearance
their very first were condemned, and
the idea of grace insisted on, whilst in the second the doctrine
of grace was maintained inviolate against certain attempts
to enfeeble it, though it was found advisable also to modify
somewhat the rigour of the Augustinian teaching.
I. Pelagianism 1
The two monks Pelagius and Celestius, probably out of a

mistaken moral zeal, saw fit to deny original sin and to contend
that, even after the Fall, man retained the fullest power of
doing right. On the doctrine migrating from Rome to Car-
it began to meet with opposition.
thage, in 410, Celestius,
who remained there awaiting ordination, whilst Pelagius
continued his journey to Palestine, was accused of error by
Paulinus, a deacon of Milan, and as he refused to recant, he
was excommunicated by the Carthaginian Council of 411 (or
412). The errors charged against Celestius were comprised
in seven articles, of which the first and fifth are the most
important, the rest being merely explanatory.
(1) Adam was created mortal, and would have died even had he
never sinned.
(2) Adam's sin injured himself alone, and not the human race.
(3) Infants at their birth are in the condition of Adam before
his sin.
(4) Adam's no more the cause of man's mortality than
sin is
Christ's resurrection is that of his resurrection. (To this Marius
Mercator, in his first Commonitorium or Liber Subnot. [c. 5], adds
that children attain to everlasting life whether they have been
baptised or not.)
(5) It is possible for man to be sinless, and to observe God's
commandments with ease.
(6) Even before the coming of Christ there had been men
without sin.
1
Wiggers, Versuch einer pragmat. Darst. d. Augustinismus u. Pelagia-
nismuSy 1821 Wörter, Der Pelagianismus nach s. Ursprünge u. s. Lehre,
;
1866 Klasen, Die innere Entwicklung des Pelagianismus, 1882 A. Bruckner,

; ;
Julian v. E. 1897 (T. u. U. XV, 3). The documents which relate to the
controversy will be found in the appendix to St. Augustine's works edited by
the congregation of St. Maur they are also to hand in an abbreviated form
;
in A. Bruckner's Quellen zur Gesch. des pelag. Streites, 1906,

(7) The Law as well as the Gospel leads to the Kingdom of

Heaven.
Soon after this condemnation, refutations began to make
their appearance. St. Augustine, the great bishop of Hippo
Regius, composed against it the work, De peccatorum mentis
et remissione et de baptismo parvulorum (412), in which he
mainly deals with the supposition that Adam's sin corrupts his
posterity only by its bad example {imitattone) and not because
,
it is truly transmitted to his children {propagatione). Though

man with the help of God's grace and of his own free-will
might refrain from sin, yet in actual deed and according to
Scripture all men, with the exception of our Saviour, are
sinners, none succeeding in performing all the commandments.
In De spiritu et littera, another work of the same year, the
second idea is worked out, and grace is shown to consist not in
the Law, as the Pelagians had contended, but in the sanctifi-
cation of our will. In yet another work, De natura et gratia
(415), which is directed against Pelagius's work De natura, it
is argued that man needs grace to accomplish his justification,
having lost, through the sin of his first father, his earlier power
and innocence, and that grace depends not on our merit but on
God's good pleasure {non mentis, sed gratis) .
In Africa, Pelagius had been unfortunate enough to stumble

on an adversary whose authority was as great as his ability to
detect heresy ; elsewhere, partly by dint of dissimulation, he
succeeded in concealing the weak side of his doctrine, and even
in gaining his case against his accusers. A council held at
Jerusalem in 415 under the bishop John, and at which the
Spaniard Orosius was present to prosecute Pelagius, withheld its
decision; whilst the Council of Diospolis (Lydda), which was
assembled in the same year in consequence of a complaint
of the Gallic bishops Heros and Lazarus, actually declared his
teaching to be free from error. Deceived by the terms of the
creeds and explanations which were circulated by the heretics,
Pope Zosimus (417-18) announced that both Celestius and
Pelagius were innocent, seeing that they admitted the need of
grace. Simultaneously, Heros and Lazarus were deposed for
having lodged a false accusation, whilst the Africans were
publicly blamed for having, on receiving news of the happen-
ings at Diospolis, assembled Councils at Carthage and Mileve
Semi-Pelagians 169
(416), and there condemned the two heretics and all who
followed them, though this had been done with the sanction of
Pope Innocent. Despite Rome's intervention, the Africans
again returned to the charge at the plenary council of
Carthage (418). In the same year Augustine, in his work
De gratia Christi, showed how indefinite and imperfect was the
Pelagian idea of grace, for when admitting that grace was
required for every action, Pelagius by the term grace meant ' '
either the Law, or the teaching or the example of Christ in ;
other words, to him grace was an illumination of the mind

showing the commandment [gratia externa), not an inpouring
of chanty, nor a moving of the will to fulfil the commandment
{gratia interna) By these proceedings Zosimus was induced to
.
adopt stronger measures. In his Epistula tractoria he called on

all bishops to submit to the ruling of the Africans. This
epistle was accepted almost everywhere, the eighteen bishops
who refused to sign it being sent into banishment by order of
the emperor. With this the contest seemed closed, but the
exiles having directed their steps to the East, the question
again came up for discussion at the Council of Ephesus (431).
Written works dealing with the matter also continued to
circulate. Thus Julian, bishop of Eclanum in Apulia, one of
the opponents of the Epistula tractoria, accused Augustine of
dishonouring marriage and dissolving all morals by his teaching
on original sin. This led Augustine to devote his attention
exclusively to the latter matter. In 419 he published his De
nuptiis et concupiscentia, and he continued occupied with the
subject until the end of his life. His last and greatest work
against Julian was never finished, for which reason it is styled
the Opus imperfectum.
II. Semi-Pelagianism *
In the course of his dispute with the Pelagians, St.

Augustine's doctrine underwent some changes. Of these,
1
Wiggers, Vers, einer pragmat. Darst. des Semipel. in s. Kampfe gegen
den Augustinismus, 1833 ;Baltzer, Augustins Lehre über Prädestination u.
Reprobation, 1871 (Oest. Vierteljahrsschrift f. k. Th. 1870) Rottmanner,
;
Der Augustinismus, 1892; A. Hoch, Lehre des Joh. Cassianus von Natur w,
Gnade, 1895 A. Koch, Der hl. Faustus, 1895 Wörter, Beiträge zur Dogmen-
\ ;
gesch. des Semipel, 1898-99 H, v, Schubert, Der sog. Prädestinaius, 1903,

;
the most remarkable concerns his teaching on predestination,

i.e. on the extent of God's will to save men, and of the power of
grace. To begin with, the great doctor had ascribed to God

the will to save all men, and had explained the fact that some
believed whilst others disbelieved to man's will, or rather
to his refusing to make use of his will. But in the course of
time, becoming more and more convinced omnipotence of the
of the Divine will, he came to be persuaded that God's will to
save is a particular one. He accordingly refers back to the
Divine will the difference between the faithful and unbelievers,
between the good and the wicked, between the saints and
the damned. According to his matured doctrine, the whole
human race has become, through sin, a massa perditionis.
God had, however, from all eternity willed to be merciful to a
portion of the race and had elected it for salvation, with
regard to the other portion He leaves it to its own ruin ; as this
ruin was merited, and as no man has any claim to grace, God's
manner of proceeding is not open to any charge of injustice.
The elect, aided by the irresistible power of grace, attain
unfailingly to blessedness, whilst the reprobate, i.e. those who
are not numbered among the elect, are hopelessly condemned
to loss. That God has no general will to save men is evident,
for were this the case, then, owing to His omnipotence, the salva-
tion of all men would be assured. Nor can this be shown from
the words of the Apostle Paul (1 Tim. ii. 4), speaking of God,
1
Who will have all men to be saved/ for they only imply
that all who are saved are saved only through God's will or ;
else the omnes homines of the text must be taken as omnes

praedestinati, the Apostle using the general term to indicate
that the predestinate belong to all classes or, lastly, they may ;
mean may God make us to desire the blessedness of all

:
men. 1
This theory encountered contradiction not only among

the Pelagians, but among their very enemies, owing to the
danger it seemed to threaten to the freedom of the will. The
first to revolt was the monastery of Adrumetum in Africa, where
some of the monks, in order to safeguard the freedom of the

will, saw fit to fall back on the Pelagian dictum gratiam :
1
The threefold interpretation will be found in De corr. et gratia, c. 14, 15,
n. 44, 47 ; epist. 217, c. 6, n. 19,
;
Semi-Pelagians 171
secundum merita dart. Others, denying all freedom, maintained

that God's judgment on men was not according to their
works. One even went so far as to argue that it was useless
to preach repentance to sinners : seeing that it is impossible to
do good without God's grace, all that we can do is to pray for
sinners that they may receive grace. To enlighten these monks
Augustine penned his De gratia et libero arbitrio and his De
correptione et gratia (426-27). The result of these last works
was a new controversy in another locality.
The extremity to which St. Augustine here proceeded with
his doctrine of predestination moved the monks at Marseilles
and the neighbourhood, headed by John Cassian, to pronounce
against him. The theory seemed to them contrary to the
Gospel, and its fatalism dangerous to good morals. Cassian l
went so far as to an ingens sacrilegium.
term it For their part
they explained that predestination depends not merely on God's
pleasure, but on His prescience, God electing those whom He
foresees will render themselves worthy of election hence God's ;
choice is conditional, not absolute, and the help He affords

is general. Again they held, and a like view was favoured by a
certain Vitalis of Carthage, 2 that faith and the will to be good
arise in man himself, though they cannot be brought to perfec-
tion save by God's grace. Lastly, man's will precedes not only
grace in general, but also the special gift of perseverance, which
he can accept or refuse, seeing that Augustine was wrong in
teaching that it is incapable of being lost. 3 Against these
attacks Augustine defended himself in his De praedestinatione
sanctorum and his De dono perseverantiae. After his death (430)
Prosper of Aquitaine and Hilary, who had been instrumental
knowledge the occurrences in southern Gaul,
in bringing to his
continued the conflict with the semi-Pelagians, as their
adversaries came to be styled, and it was at their request that
Pope Celestine spoke the praises of the bishop of Hippo (431).
Semi-Pelagianism nevertheless struggled on long after in Gaul
even the Council of Aries (473 or 475) favoured it. On the
other hand, the Councils of Valence and Orange (529) pro-
nounced for the opposite side, and the latter (Arausicana II),
1 XIII,
Coll. 7.
2 August. Ep. 217.
8
Prosp. et Hilar. Epp, ad Aug. inter Aug. epp. 225-226.
headed by Caesarius, bishop of Aries, and confirmed by Pope

Boniface II, succeeded in reaffirming the Augustinian doctrine.
One polemic against Augustine, which bears the title Praedes-
tinatus, consists of a presentment of his predestinarian doctrine
from the worst point of view, together with a refutation, and a
history of heresies based on Augustine's work. The real leader of
the semi-Pelagians was Faustus, bishop of Riez. He entered into
conflict with the presbyter Lucidus, whose Augustinianism passed
the boundaries of moderation. At the Council of Aries the latter
was called upon to recant, whilst to the former was committed the
charge of giving further expression to the feelings prevalent in Gaul.
This he did in his work De gratia. It was against him also that the
anger of Augustine's disciples vented itself. The Scythian monks
of Constantinople, headed by John Maxen tius, laboured at Rome
for his condemnation, and on Hormisdas refusing to satisfy com-
pletely their desires, they turned to the bishops of Africa. In a
synodal letter the latter denounced (523) the teaching of Faustus.
Fulgentius, bishop of Ruspe, who probably drew up this letter,
undertook a yet fuller work on the same subject: De veritate
praedestinationis et gratiae Dei. Another of his works, the Contra
Faustum, in seven books, has been lost.
The defenders of the Augustinian doctrine did not, all of

them, consider it necessary to retain it in all its original severity.
To obviate scandal, Prosper had distinctly confined predestina-
tion to election, and made reprobation to depend on God's
foreknowledge, while the unknown author of the De vocatione
omnium gentium even went so far as to teach that God really
wills the salvation of all men.
;
CHAPTER III
THE CONSTITUTION OF THE CHURCH
§ 59
1
Church Offices
The spread of Christianity and the growth of the Churches

during this period resulted in several changes in the
ministry. In the first instance the oldest, or, to speak more
correctly, the principal presbyters and deacons, obtained the
titles, respectively, of Archpriest and Archdeacon the former ;
performed the bishop's priestly functions in his absence, whilst

the latter acted as the bishop's right-hand man in matters of
administration and jurisdiction, and thus came to be vested with
no small authority nor is it at all remarkable that, especially
;
at Rome, the archdeacon was often appointed to succeed his

bishop.
New ecclesiastical functionaries were also called into
being for instance, the Hermeneutae or interpreters, charged
:
with translating into the vernacular the lessons and homilies

of the sacred offices the Cantors (yfrdXrai, yfraXraBol, cantores,
;
confessor es), to whom fell the task of performing the choral

portions of the service the Parabolani, who looked after the
;
sick; the Copiatae (K07rcdracy fossores) who had charge of the

,
funerals the Mansionarii (or custodes), who were deputed to

;
act as watchmen in the Churches the Syncelli, the companions

;
and counsellors of the bishop, whose conduct they supervised

the Administrators (oIkovoixol), in the West called vice-
domini, concerning whom the Council of Chalcedon directs
that one should be appointed in every diocese to attend to the
possessions of the Church; the Defensores (etc&iKOL), who had
1
Thomassin, Vet. et nov. eccl. discipl. P. I, 1. ii, c. 97-108.
the conduct of cases at law; the Notaries (ogvypdfoi), who

committed to writing the Church acts, and the Archivists
(xapro(pv\afC€<;) , who saw to their preservation ; the Apocri-
siarii, who
acted as representatives of the patriarchs at the
court of Constantinople, &c.
Most of the above offices were peculiar to the East, and, in one
part of the Eastern Church, at least the Cantors formed a special
Order the other offices were filled by clerics of various degrees,
;
or even by laymen. But with the rise of a new Order in the

East several of the older ones disappeared, for it was about this
time, or soon after, that the last is heard there of Exorcists and
Porters. As to Acolyths, they never had any existence in the East.
In the West the Orders differed. In the tract De septem ordini-
bus ecclesiae, preserved under the name of Jerome, the lowest
Order is that of the Fossors, whilst Exorcists and Acolyths are not
mentioned {P.L. XXX, 148-62).
With the rise of infant baptism the Order of deaconesses
lapsed. In Gaul it was formally abolished by conciliar decrees
(Orange, 441, c. 26 Epaon, 517, c. 21
; Orleans, 533, c. 18)
; in ;
other places it was destined to expire in the following period.
§60
Concerning the Education, Election, Maintenance, and Duties
l
of the Clergy
I. Though the older method of training the clergy continued

to be followed, yet we find it under new forms. Eusebius of
Vercelli, and Augustine, may be said to have instituted semi-
naries when they compelled the clergy of their respective
dioceses to dwell in community at the episcopal residence, and
entrusted the education of the younger members to those who
were more advanced. Similar institutions were founded in
Spain for the benefit of those who had been consecrated to the
ecclesiastical state in their childhood. In Italy the country
clergy received into their homes young clerics, in order to
train them to act as their successors, and this practice soon
spread. The Council of Vaison (529, c. 1) directed its adoption
1
Thomassin, Vet. et nov. eccl. discipl. P. 1, 1. iii, c. 2-5 Phillips, KR. VII, i,
;
88, 99 Funk, A.
; u. U. I, 121-55 J Ä£. d. chr. A. I, 304-307; Th. Qu. 1900,
pp. 157-60.
The Clergy 175
in the province of Aries. Lastly, many monasteries undertook

to train the clergy ; many
indeed were the bishops who had
been pupils of the monks, or had, at least, stayed with them.
II. Bishops continued to be appointed as formerly. The
inclination shown here and there by certain bishops to nomi-
nate their successors was condemned by several Councils,
which insisted that the custom of consulting the wishes of the
Church and of the bishops of the province should be main-
tained. In the East, however, it was not long before the rights
of the people were curtailed. Justinian I allowed a voice
only to the clergy and notables of the diocese, and even these
had only the right of presenting three names, from which the
metropolitan was to choose the most worthy. At a still later
date the clergy of the widowed Church lost even this semblance
of power, and the right of election was vested in the bishops
of the province. In the West, in the Frankish kingdom, the
custom soon prevailed of seeking the royal approval ; this is
vouched for by the Council of Orleans (549, c. 10). The
Ostrogoths and Byzantines, following the example of Theodoric
the Great, who, on the death of John I (526), had taken it on
himself to nominate Felix III as successor, claimed the right of
confirming the election of the bishops of Rome. Nevertheless,
in order not to keep the See vacant unduly long, this con-
firmation, from the time of Constantine Pogonatus and
Benedict II, was no longer sought from the emperor, but from
the imperial exarch at Ravenna.
III. The poorer clergy mostly continued to earn their living
by manual labour. In the Statuta ecclesiae antiqua, a collection
of canons which purports to have been drawn up by the Fourth
Council of Carthage (398), but which was really composed in
the fifth century in Gaul or Spain, 1 home-work or agriculture
is actually made obligatory on the clergy (c. 51-53). On the
other hand, commercial undertakings which Constantine had
promoted by abolishing the duties to be paid, were forbidden
the clergy by Valentinian III, under pain of the loss of clerical
privileges. In spite of this, the wealth of the Church grew
steadily, especially on account of the right to receive legacies
which had been granted her by Constantine. According to
1
Malnory, 5. Cesaire, 1894, PP- 5° - 62 ; Congris scient. internal, des
catholiques, 1894, II (1895), 220-31 ; Th. Qu. 1896, p. 693.
,
Roman practice, the revenues were divided into four portions,

of which one went to the bishop, another to the rest of the
clergy, whilst the other two were devoted to the maintenance
of ecclesiastical buildings and the relief of the poor. In Spain
three portions only were made, there being no special pro-
vision for the poor, and an identical custom probably pre-
vailed in Gaul. It was not long before the country churches
obtained possessions of their own, of which the revenues be-
longed to them, though the bishop was considered as the real
proprietor,and possibly laid claim to a certain percentage of the
income. At any rate, the country churches were bound to remit
to the bishop one-third of the oblations made by the Faithful.
IV. It now came to be required that the clerical candidate
should be a freeman. For a slave to be ordained, not only
was the consent of hismaster required, but he had first to be
set at liberty ; this was deemed necessary to prevent the
Church's ministers from being placed in a false position. The
Apostle's injunction not to lay hands on a neophyte was
rendered more comprehensive by the Council of Sardica (c. 10)
which directed that no layman should be promoted to the
episcopate before having been tried in the lower Orders. The
vocation to the ecclesiastical state also came to be considered
as something perpetual, and the return of a cleric to the lay
state or the acceptance of public office was forbidden under
pain of deposition, or even of excommunication. Bishops,
priests, and deacons were also compelled to remain in the
Church for which they had been ordained, and their transla-
tion to other Churches was forbidden by the Councils of Aries
(314, c. 14), Nicaea (c. 15), Chalcedon (c. 5), and others. Such
a removal from one diocese to another was considered justifiable
only when demanded by the Church's well-being.
V. It was during this period that East and West began to
disagree respecting marriage contracted by clerics. In the
West, following the lead of the Council of Elvira, which had
forbidden the higher clergy to contract marriage, Pope Leo I
extended the prohibition even to subdeacons. As was to be
expected, this reform was not carried immediately into practice;
even in Spain, where it had originated, many of the clergy,
according to the statement of Pope Siricius, were still leading
married lives at the ena of the fourth century. St. Ambrose
The Clergy 177
allows us to conjecture that this was the case generally in rural

districts and in the smaller towns. But seeing the marked
preference of Holy Writ for virginity, and that all the best
minds were in favour of the reform, clerical celibacy could not
fail ultimately to become the rule.
The Greek Church contrariwise retained the older custom,
according to which higher clerics, though prohibited from
contracting marriage after ordination, were allowed to con-
tinue their relations with the wife they had married previously.
It is true that an attempt was made at the Council of Nicaea
to introduce into the East the law of celibacy, but it was
frustrated owing to the opposition of the Egyptian bishop
Paphnutius. It was, moreover, the custom with many of
the Eastern clergy to remain voluntarily celibate thus the ;
bishops were mostly unmarried, and Justinian I and the

Synod in Trullo (692, c. 48), which is sometimes styled HevOe/crr),
or Qtiinisexta, because its canons were passed as a comple-
ment to the two preceding General Councils, even went so far
as to make continence obligatory on bishops. Only among the
Nestorians did a laxer discipline come to prevail conciliar ;
decrees were issued permitting priests (486) and bishops (497)

to marry ; at a later date, however, celibacy was again enjoined
on the bishops (544). l
VI. Though the Nicene Council refused to prohibit priestly
marriage, yet it issued a decree to govern the conduct of the
unmarried clergy. To obviate the possibility of a fall, or the
suspicion of the Faithful, it forbade (c. 3) any of the clergy
to retain at home a woman {aweiaaicTos, mutier introducta,
extranea), save mother, sister or aunt, or other person above
suspicion. This canon was repeatedly re-enacted by later
Councils (cp. § 26).
§61
The Legal Situation of the Clergy, the Clerical Privilege 3
That they might experience no hindrance in the perform-

ance of their duties, Constantine had dispensed the clergy
1
Assemani, Bibl. orient. Ill, i, ii, 872. Synodicon Orientale, ed,
429; III,
I. B. Chabot, 1902 (Notices de la Bibl. nat. t. 37).
et extr.
3
Riffel, Verhältnis zw. Kirche u. Staat, 1836, pp. 153 ff., 180 ff. Löning, ;
Gesch. d. d. KR. I Nissl, Gerichtsstand des Klerus im Frankenreich, 1886.

;
vol. 1. n
;
from the ordinary municipal offices, 1 whilst Constantius had

freed them and their dependants from all save the common
taxes. 2 As it was seen that this favour would induce some
to seek ordination merely in order to escape the burdens of
citizenship, Constantine forbade Decurions or the wealthy to
enter the ecclesiastical state, 3 and this law continued to be
enforced by succeeding emperors, though Theodosius I allowed
Decurions to receive ordination on condition that they ful-
filled their obligations to the State by renouncing their posses-
sions in favour either of the Curia or of some of its members. 4
In France, where the clergy were exempt from many taxes and
from compulsory military service, it was necessary to obtain
the King's permission before ordination. An exception was,
however, made for the children of the clergy. 5
It was not long before the clergy of the Roman Empire
acquired, besides the Privilegium immunitatis, also the
Privilegium fori. The Third Council of Carthage (397) directs
the clergy to make their complaints before the ecclesiastical
judges, whilst the Council of Chalcedon (c. 9) hints that this
should at least be done when both the parties are clerics.
According to other councils, 6 clerics could appeal to the secular
law only after having obtained the bishop's permission.
In the beginning lay folk were not forced to seek redress
against the clergy at ecclesiastical courts, but Justinian 7
enacted that they too should be thus obliged, thereby placing
the clergy in a privileged position. In future it is the bishops
who have to judge between clerics, while metropolitans and
patriarchs act as judges in matters where bishops are at
variance. In criminal cases, clerics, after having been found
guilty by their superiors, were to be degraded and handed over
to the secular power to be duly punished. In the West,
especially in the Frankish kingdom, proceedings were some-
what different here the secular judges had to crave the
:
bishop's permission before taking action against a cleric

quarrels between clerk and layman were to be settled in the
presence of the ecclesiastical superiors, and the bishop was
1
Cod. Theod. XVI, 2, 1, 2 ; Eus. X, 7.
2 Cod. Theod. XVI, 2, 8. 3
Ibid. L, 3, 6.
4 6
Ibid. XII, i, 104. Cone. Aurel. 511, c. 5,
• Counc. of Angers, 453, c. 1 ; Vannes, 465, c. 9.
> Nov. 79 ; 83 123, c. 8, 21, 22.
;
The Clergy 179
allowed to intervene in every case in which a cleric was charged

with a crime. 1 Bishops, from the sixth century onwards,
were generally indicted before councils, and, instead of incurring
the punishment ordained by the laws of the State, were made
to perform an equivalent ecclesiastical penance.
Nor was the bishop's intervention confined to cases in
which the clergy were concerned mindful of the warning of
;
St. Paul (1 Cor. vi. 1 ff.) to his converts, not to carry their
complaints before the heathen, but to judge them among
the saints, it soon became a custom of the Christians to appeal
to the bishop to act as arbitrator even in purely civil cases.
Constantine, by decreeing (318-33) that any cause which one of
the parties wished to be tried before the bishop could be decided
thus in spite of any objections raised by the other party,
practically allowed the bishops to exercise judiciary power in
competition with the secular judges. This privilege was,
indeed, revoked by the emperors Arcadius (398) and Honorius
(408), but civil cases continued long after to be submitted to
the arbitration of the bishop.
The landed possessions of the Church, save during a portion

of Constantine's reign, were liable to the ordinary taxes. They
were, however, early exempted from enforced labour and from
special levies (Cod. Theod. XVI, 2, 34, 40), though an end was
made to this exemption by Valentinian III (441), when all landed
proprietors had their special privileges withdrawn (Cod. Theod.
XV, 3, 3).
§ 62
The Rise of Parishes 3
As early as the third century we hear of country churches,

and in the next, with the rapid disappearance of paganism,
they became yet more numerous, so that it was found necessary
to appoint bishops for their government, as we may see from
the frequent allusions in this period to country bishops or
X^peiriaKoiroi. The rise of these bishops seems to have been
1
C. of Orleans (541), c. 20 ; Macon (581), c. 7 ; Chlotarii II capit. 614,
2
Thomassin, Vet. et nov. eccles. discipl. P. I, 1. II, c. 21-23 ; Hinschius,
KR. § 90; Loning, Gesch. d. d. KR. II, 346 ff. Th. Qu. 1892, p. 700; Imbart
;
de la Tour, Les paroisses rurales dans I'ancienne France, 1900 S. Zorell,

;
Die Entwicklung des Parochialsy stems, 1901 F. Gillmann, Das Institut der
;
Chorbischö/e im Orient, 1903 H. Bergere, Etude hist, sur les choreveques, 1905.
;
N 2
attended by certain inconveniences. The Council of Ancyra in

314 (c. 13), and one of Antioch (c. 10 the twenty-five canons
;
in question are usually ascribed to the Councils held at Antioch

between 330 and 341, especially to the last), were compelled
to prohibit the country bishops to ordain priests or deacons
without leave from the bishop of the city. The Council of
Sardica (c. 6) even forbids the stationing of bishops in villages
and small towns, lest the episcopal dignity and authority
should suffer. The Council of Laodicea, about 380 (c. 57).
expresses its wish that the country bishops should be replaced
by Periodeutae {Trepiohevrai) i.e. by priests sent as mis-
,
sionaries from the cities. In consequence of these measures

the country bishops came to be considered as of a lower caste
than the city bishops, with whom they had formerly been equal.
They gradually lost episcopal rank, and with the eighth cen-
tury (Nicene Council of 787, c. 14) they disappear from the
orthodox Church of the East, whilst the sects which retained
them came ultimately to consider them as simple priests.
Under the new circumstances it was necessary to commit the
charge of the village churches to priests, who, to begin with,
were not appointed permanently nor furnished with any ample
powers ; it was not, however, long before their status was
changed, and they acquired both fixity of tenure and enlarged

faculties. It thus came about that the country districts
were divided into parishes, in each of which there was a church
where Divine worship was carried out by a priest whereas
;
in the cities the bishops continued to perform all the services,

the priests merely serving as assistants whilst in greater towns,
;
as in Rome, where there were many churches, the consecration

of the elements could take place only in the cathedral church
(§ 23). Though history is silent concerning it, the new
institution must have made rapid progress. For the East this
is attested by the sixth canon of the Council of Chalcedon,
which lays down that no one be ordained save when a position

has been found for him beforehand. The frequent allusions in
the sixth century to rural churches prove the existence of
parishes in the West. Most of these churches were founda-
tions of rich landed proprietors, who, in return for their
donation, -claimed the right to nominate the incumbents
(§ 96). As a general rule, however, it was the bishop who
New Patriarchates 181
appointed the parish and who sanctioned new founda-

priest,
tions on him there also devolved the duty of annually visiting
;
them and of advising for their improvement.

Frequently other churches were erected within the limits
of a parish, either as chapels of ease for the convenience of the
Faithful living at a distance, or out of devotion to certain saints.
The priests who ruled the greater parishes, where they were
assisted by other clerics, received after the sixth century the
title borne by the head priest of the cathedral, being styled
archpriests.
§63
New Patriarchates
I. The Nicene Council had enacted (c. 6) that the rights

of the bishops of Rome, Alexandria, and Antioch, and of the
other chief metropolitans, should be maintained. A few
years later, however, the foundation of Constantinople, or New
Rome, made inevitable a change in the Church's hierarchy.
As the metropolitan constitution of the Church was closely
bound up with the political divisions of the Roman Empire,
it became necessary to assign to the bishop of the new capital
a corresponding rank. A beginning was made by the Council

of Constantinople in 381, which (c. 3) gave to the bishop of
New Rome a position inferior only to that of the bishop of
Old Rome the Council of Chalcedon further enacted that the
;
bishop of Constantinople should have the right of consecrating

the metropolitans of the dioceses of Pontus, Asia, and Thrace.
In this wise the Church of Constantinople took rank with
the Churches of Rome, Alexandria, and Antioch, her bishops
being likewise styled patriarchs, and the exarchates of
Caesarea, Ephesus, and Heraclea passing under their domina-
tion. Leo I, in the name of the Roman See, immediately raised
his voice in protest, though in vain the bishops of Constanti-
;
nople retained their new rank, and, from the sixth century,
were accordingly described as oecumenical patriarchs. In one
of his statutes 1 Justinian even terms the Church of Constanti-
nople the head of all the Churches. Gregory I opposed the
1
Cod. lust. 1, 2, 24.
usurpation of this title by John the Faster, but in spite of all

it remained, and whereas to begin with it had been given to
the patriarch only by others, it was now assumed by the

patriarchs themselves. 1
II. At about the same time the see of Jerusalem also re-
ceived a promotion, but in this case the motive was sentimental
rather than political. So far the bishop of the holy city had been
subject to the see of Caesarea, though his situation was con-
sidered a privileged one by the other bishops of the province.
The Nicene Council, without, however, determining his posi-
tion relatively to the metropolitan, decided (c. 7) that on him
the same honour should continue to be bestowed which ancient
custom had assigned to the bishop of 7E\m. This honorary
position was not enough for later bishops, who were anxious
to attain patriarchal rank, and Juvenal finally obtained of the
Council of Chalcedon at least jurisdiction over the three Pales-
tinian provinces, after having already secured from Theodosius
II, by means of a trick, the control of Phoenicia and Arabia. 2
III. Two new

patriarchates, which, however, were never more
than titular, arose as a result of the quarrel regarding the Three
Chapters. In the beginning of the seventh century the province
of Aquileia separated into two portions on the metropolitan of
Grado, or Aquileia-Grado, becoming reconciled with Rome, where-
upon the metropolitan of Aquileia proper assumed the title of
Patriarch as a sign of his independence. That the bishop of Grado
might not be inferior in rank to his schismatic colleague, the title
of Patriarch had accordingly to be conferred on him by the Apostolic
See. The patriarchate of Grado was transferred in 145 1 to Venice,
and the other, after the destruction of Aquileia, was removed to
Udine, and abolished in 1751. Cp. Hefele, II, 922 ff. W. Meyer, ;
Spaltung des Patr. Aquileja, 1898 (Abh. Göttingen, N. F., II. 6).
§ 64
The Roman Church and its Primacy 8
Many testimonies were given to the primacy of the Church
of Rome. The Councils of Constantinople in 381 (c. 3) and of
1
Th. Qu. 1889, pp. 346-48.
2Cp. Le Quien, Oriens christianus (1700), III, 133 ff. Hefele, II, 213,
;
477, 502 Rev. de l'Orient chrdtien, 1899, pp. 44-57.

;
3 H. Grisar, Gesch. Roms. u. der Päpste im MA. 1, 1901 [Engl. Trans.
History of Rome and the Popes in the Middle Ages (in the press)]; Funk,
A.u. U. Ill, No. 9 (on the genuineness of the canon of Sardica),
;
Chalcedon (c. 28) presuppose it in their decrees concerning the

rank to be taken by the bishop of Constantinople. It was
also the Roman Church which took the first place in the
Councils of the period (cp. § 65). The right of appeal to Rome
was acknowledged by the Council of Sardica, which decreed
(c. 3-5) that a bishop, when deposed by a provincial Council,
could appeal to the Pope, when, if the latter disapproved

of the judgment, a new trial was to take place before the
bishops of a neighbouring province {Indices in partibus) under
the presidency of the papal legates. This decree, which is
definite enough as to the primacy of Rome, could not easily be
applied in practice in distant provinces. In the East, which
was far removed from Rome, little attention was paid to it.
The same may be said of Western Africa, where the canons
of Sardica were only received later, together with those of
Nicsea, to which Council an attempt was made to ascribe them
this circumstance, coupled with the fact that the canon as
read by the Africans applied to priests as well as bishops,
excited resentment. Apiarius, a presbyter of Sicca, having
been deposed by his bishop, lodged an appeal with Pope
Zosimus, who insisted on his reinstatement. This measure,
no doubt, proved displeasing to the Africans, on account of
the disadvantages which they foresaw would be the result of a
further extension of the right of appeal. However this may
be, in the great Council of 418 they forbade priests, deacons,
or other lower clerics to appeal to any tribunal beyond the
seas; and as Zosimus attempted to uphold his decision, it
came to a quarrel which endured for several years. The Coun-
cil of Carthage in 424 roundly declared that Rome's claim
to try cases in Africa was an infringement of the rights of the

African Church. Yet, in spite of all this, appeals were made
to Rome from Africa, nor was it long before the canons of
Sardica were accepted by the whole Church as binding. In
these canons the primacy of the Roman Church is attributed
to her foundation by Peter, the privilege in question being
granted in honour of that Apostle. It is true that the Council
of Chalcedon (c. 28) ascribes the primacy to the political
position of Rome, but this is only because the Council was
seeking for a pretext to make the see of Constantinople
superior to the Eastern patriarchates. Even in the East
Rome's primacy was thought outcome of Peter's

to be the
episcopate ; let it mention in this connection
suffice to
the declaration of the Eastern bishops to Pope Sym-
machus, of the emperors Anastasius and Justinian to Pope
Hormisdas, 1 of the emperor Constantine Pogonatus to
Leo II, and of the bishops Stephen of Larissa and Stephen
of Dor.2
As yet was no special title assigned to the occupant
there
of the Roman See. The expressions papa, apostolicus, vicarius
Christi, summus sacerdos, summus pontifex, sanctus, &c, were
also used by other bishops. Yet as early as the sixth
century Ennodius, bishop of Pavia, and Cassiodorus had
attempted to reserve the use of the title Papa for the
bishop of Rome, and their example was gradually followed
everywhere. The title Servus servorum Dei was first used by
Gregory I.
Most ot the points of interest connected with the papacy

during this period have already been dealt with in our general
description of events, but there remain a few more. The number
of the Popes, owing to the shortness of their pontificates, was
very considerable (53). Those to reign the longest were Silvester
(314-35) and Leo I (440-61). The latter, owing to his famous
encounter with Attila, occupies a place even in secular history,
nor was he less remarkable in his government of the Church.
Convinced that, as successor ot St. Peter, he was called on to lead
the whole Church, he laboured to make his counsel prevail every-
where where it was needed, whether in the East during the Euty-
chian controversy, or in the West when Hilary of Aries was
disposed to stretch his metropolitan rights. In the latter cause
Leo was aided by Valentinian III, who issued an edict (445),
according to which nothing might be undertaken without the
leave of the Holy See ne quid praeter auctoritatem sedis
:
istius inlicitum praesumtio attentare nitatur. Cp. Leon. Epp.

io-n.
Yet four more double and subsequent schisms occurred
elections
after the time of Liberiusand Damasus (§ 50).
I. On the death of Pope Zosimus (418) the archdeacon Eulalius
and, a day later, the presbyter Boniface were elected, and the
split occasioned many troubles. A Council of Italian bishops was
summoned by the emperor Honorius, but was able to effect nothing,
and a yet larger council was proposed. In the meantime, however,
1
Epp. Rom. pont. ed. Thiel, pp. 710, 742, 875 f.
2 Harduin, II, 1116; III, 711, 1462.
;
Schisms at Rome 185
Eulalius having dared to infringe a decree of this council by coming

to Rome to take part in the Paschal ceremonies of 419, he was dis-
carded by the emperor, and Boniface thus became acknowledged
as sole bishop. Cp. Baron. Ann. 418-19; Corpus script, eccl.
lat. Vindob. XXXV, 59-84 ; Liber pont. ed. Duchesne, I,
228.
II. At the death of Anastasius II (488) there were elected the
deacon Symmachus and the archpriest Lawrence, the latter being
the nominee of the senator Festus, who hoped to make an end
of the Acacian schism by inducing this Pope to accept the Henoticon.
Both parties having appealed to king Theodoric, the latter decided
in favour of Symmachus (499), who generously assigned to his
rival the see of Nuceria. In 501 complaints were, however,
made against Symmachus by the senators Festus and Probinus,
and at their request Theodoric appointed Peter, bishop of Altinum,
administrator or Visitor of the Roman Church. This measure
'
'
turned out to be ill-advised, as Peter openly espoused the Laurentian

cause. The King now directed that the charges should be examined,
whereupon the Roman Council of 502 decided that Symmachus
was innocent. In spite of this the opposition continued, and as
Lawrence soon after returned to Rome, the schism became yet
more pronounced. It was only when Theodoric ordered (506) the
Laurentians to hand over to Symmachus all the churches which
they retained, that unity, though not indeed peace, was restored.
Lawrence spent the rest of his life (he died before 514) in retirement
on the estate of his protector Festus. Cp. Pfeilschifter, Theoderich
d. G. 1896, pp. 55-125.
III. Felix III (IV), who owed his elevation to the king of the
Ostrogoths (§ 60) fearing doubtless that there would be a quarrel
,
over the succession, appointed on his death-bed the archdeacon

Boniface (530-32) as his successor. The choice of the majority
of the Church fell, however, on Dioscorus. This schism soon
came to an end, for Dioscorus died within a few weeks, and Boniface
II was then acclaimed by all. The proceeding of Felix in nomi-
nating his own successor was admittedly incorrect, nevertheless
Boniface too appointed the deacon Vigilius to succeed him, though
he afterwards revoked his choice as contrary to the canons. Cp.
Holder, Die Designation der Nachfolger durch die Päpste, 1892
A. f. k.KR. 1894, II, 409-33.
IV. Yet new dissensions occurred towards the end of the
period. A schism, already threatened at the death of John V
(686), broke out on the demise of Conon (687). One portion of
the Church elected the archpriest Theodore and the other the
archdeacon Paschal. After some time the majority of the Church
fixed on Sergius, though his selection did not bring about unity,
for Paschal, seconded by the exarch of Ravenna, continued
to maintain an opposition. Cp. Liber pont. ed. Duchesne,
I, 37 1 -
§ 65
The Councils 1
One result of the many controversies of the age was the
holding of frequent Councils. The very beginning of the period
was signalised by a General or (Ecumenical Council, which
was followed by yet five others. Two of these, the first and
second of Constantinople (381 and 553), were in reality only
General Councils of the East, since Eastern bishops only had
been summoned to the former, whilst the Roman See had of
set purpose held itself aloof from the latter both these Councils ;
obtained, however, oecumenical authority through being

afterwards ratified by the West. The remainder were Councils
of the Roman Empire, being attended in general only by
Roman subjects they were, nevertheless, considered oecumeni-
;
cal, because as yet Christianity had scarcely passed the frontiers

of the empire, and where it had done so the power was chiefly
in the hands of the Arians. Some Councils, those of Sardica
(343) and Ephesus (449), which were originally intended as
general, failed to be afterwards considered as such, one
not succeeding in the appointed task, and the other actually
teaching a false doctrine.
The right of summoning a General Council belonged to the
emperor, the Councils being really synods of the empire.
Invitations were addressed to the metropolitans, who were
expected to bring with them a number of their suffragans.
Above all, the presence of the patriarchs or of their representa-
tives was considered necessary. The West, on account of the
distance, was almost invariably represented merely by Apos-
tolic legates or by delegates of a Roman Council. Not only
did the emperor summon the Council, he also saw, either
personally or by his agents, to the preservation of outward
order, and, owing to the excitement which often accompanied
the Councils, the presence of his police was not only desirable
but often absolutely necessary. Finally, it was the emperor
who confirmed the decrees of the Council by giving them the
force of a law. The actual deliberations were, however, left
1
Hefele, CG. I, 1 ff. Funk, A. u. U. I, 59-121 ; 498-508; III> No. 7.
RE. det chr. A. I,. 317-325.
'
The Councils 187
to the assembled Fathers. Among the latter we may single

out the Popes, or rather — seeing that no one of them was
present personally at any Council of the period — their legates.
These took precedence of all those present, taking the first
seatsand usually being also the first to append their signatures.

Through his legates the Pope signified his assent to the decrees
of the Council, nor was any subsequent ratification judged
necessary. This is apparent from the fact that the emperor
gave his confirmation as soon as the canons were passed,
or at the close of the Council, i.e. before the papal ratification
could possibly have been secured.
Besides the Councils in which the whole Church was
represented, there were others, such as those of Constantinople
in 381 and of Rome in 680, which were attended only by the
Western or Eastern branch Church there were also
of the ;
patriarchal, national, provincial, and diocesan Councils or

synods, at which the bishops or clergy gathered under the
presidency of their superior. Mention must also be made of
the Plenary Councils (concilia plenaria), as the general assem-
blies of the western provinces of Africa were called. According
to the directions given by the Councils of Nicsea (c. 5) and
Chalcedon (c. 17), provincial synods were to be held twice
yearly according to the Council of Orleans (533, c. 2) and others
;
of the sixth century, it was sufficient to hold them once

annually. The Councils of Auxerre (585, c. 7), Huesca (598,
c. 1), Toledo (693, c. 7), also order the holding of a yearly
diocesan synod.
The so-called o-vvoSo? ivSrj/iovcra of Constantinople de-
serves a special record. It was an assembly of the bishops
who happened to be present ( iv&rjfjLovvTes ) in the capital,
summoned by the patriarch to assist in the solution of difficul-
tiesand disputes which had been referred to him. The custom
afterwards was to appoint a certain number of bishops as
consultors, who thereupon took up for a time their residence
at the capital.
The right of taking part in the synods belonged only to the
episcopate and clergy. In Spain, however, the secular grandees
after the middle of the seventh century were in the habit of
attending the Councils and of apposing their signatures to the
acts after the bishops and abbots. At a later date similar
i88 A Manual of Church History
Concilia mixta make their appearance in the Frankish

kingdom. 1
Various matters were discussed at the synods, their
object being to solve all the difficulties which arose in the
Church, whether they affected a personal form or concerned
the Faith or discipline. In the latter instances the replies of
the Council were couched in the form of canons. For the sake
of convenience these canons were early codified, the most
noteworthy collections being, for the Greek Church, (a) that of
John the Scholastic (c. 550), a native of Antioch who afterwards
became patriarch of Constantinople for the Latin Church, (b)
;
that of the Council of Carthage in 419 (Codex canonum ecclesiae

Africanae); (c) that of Dionysius Exiguus (c. 500), which
contains not only the conciliar decrees, but also those of the
Popes from Siricius (384)^0 Anastasius II (498) 3 and (d) the ;
Spanish collection which was compiled in the seventh century

and was long ascribed to Isidore of Sevilla. 3 In a and c we
find also the Apostolic Canons. They are really the conclusion
of the Apostolic Constitutions (§75), and belong without a doubt
to the redactor of the latter work. Altogether they number
eighty-five, though Dionysius retains only the first fifty.
The signatures of the members of the General Councils will

be found in Harduin, I, 312, 1527 ; II, 627 ; III, 1423. At
the Councils of Nicaea and Ephesus the signatures of Osius of
Corduba and Cyril of Alexandria precede those of the papal legates,
but the latter, and possibly also the former, acted on behalf of
the Pope and if in other instances certain bishops take precedence
;
of the legates of the Church of Rome, we must recollect that the

latter was never represented by her bishop in person. The Acts
of the Council of Chalcedon were not signed by the legates because
of their opposition to Canon 28, though their precedence is
attested by the accounts of the several sessions. Cp. Harduin,
II, 366, 383, 446, 458, 467, 502, &c. The Second and Fifth Councils
are exceptions to the rule, but the Seventh and Eighth again show
us the legates occupying the highest rank. Harduin, IV, 455 ;
V, 922.
» Cp. LÖNiNG, Gesch. d. d. KR. II, 138 ff.

2 P.L. LXVII.
8
Ibid. LXXXIV.
CHAPTER IV
WORSHIP, DISCIPLINE, AND MORALS l
§66
Baptism and the Catechumenate 2
To begin with, no change was made in the administration

of Baptism. So long as pagans remained to be converted,
there were numerous adults to baptise. Nor was it the
custom to baptise the children of Christian parents until
they were advanced in age, Baptism being frequently delayed
until the hour of death. Infant Baptism became the general
practice only in the fifth century, and the new custom was
largely a reaction against Pelagianism.
Hence the Catechumenate continued to be preserved as an
institution forsome time yet, and we likewise come across a
practice which, though not indeed new, is met with for the first
time under a definite name. Those of the catechumens who
decided to receive Baptism and whom the Church found fit to
enter into her society, during the Lenten or other season previous
to their Baptism, were specially prepared for the reception of
the sacrament. They were called cfxoTi£6/*evoi, ßairrcô/jLevoi,
competentes baptismum), electi. The instructions bore
(sc.
mainly on the Faith, the Creed being given to them to learn by

heart ;when this was done they had to return it, or to show
their knowledge of it by reciting it in the Church this was the
:
Traditio and Redditio symboli. The Lord's Prayer was treated

in the same manner. The instructions were accompanied by
1
Duchesne, Origines du culte chrit. 1889 3rd ed. 1902 (Eng. Trans.
;
Christian Worship, 2nd ed. 1904). Cabrol, Etude sur la Peregrinatio Silviae,
1895.
2 Bibl.
§ 22, F. Probst, Katechese u. Predigt vom Anfang des 4 bis z. Ende
des 6 Jahrh. 1884; Studien zur Gesch. der Theol. u. K. IV, 2 (1899). J.
Ernst, Die Ketzertaufangelegenheit in der altchr. K. nach. Cyprian, 1901.
— ;
exorcisms, confession of sins, fasts, and other practices, the

object being both to prepare and to make trial of the candidates.
Both at Rome and in Africa these proceedings were called
the scrutinia. The reception of Baptism was followed by
instructions on the sacraments, delayed until then owing to
the Discipline of the Secret, according to which only the
baptised could be admitted into the mysteries. This latter
course of instruction was called by the Greeks the mystagogical
catechesis. It is true that the Creed and the Our Father were
also reckoned as mysteries, and for this reason, in some
Churches, only the baptised were made acquainted with the
latter but the matter was of a nature to require a breach in
;
the rule, a further excuse being that the newly baptised

were admitted with but little delay to full communion with the
Faithful. The spread of infant Baptism naturally led to a
change in this discipline, though most of the old ceremonies
were retained in the later rite of Baptism.
Baptism was administered in baptisteries i.e. chapels
constructed for the purpose in the neighbourhood of the church
— and consisted in a triple immersion. A single immersion
was customary only in Spain and among the Eunomians and
Aetians, in one case out of opposition to the Arians, and in the
other through heretical motives. In the East the Epiphany
began to be reckoned among the days on which Baptism might
be administered, whilst in Spain any feast could serve for the
purpose Rome preferred to keep to the older order. On
;
the other hand, in Thessaly and some Churches of Gaul it was

customary to baptise only at Easter. This was the practice
even in baptising infants, save, of course, in cases of necessity.
Towards the end of the period a change occurred in the Visi-
gothic kingdom, the Councils of Toledo (693 and 694, c. 2)
enacting that children should be baptised within thirty days
of birth, though not in the Lenten season.
Whilst in the Latin Church Ambrose and Augustine l acknow-
ledged that baptism of desire could replace the true Baptism,
we find elsewhere the belief prevalent that only martyrdom
or the baptism of blood could thus serve. 3 In the Greek
Church this latter became the common teaching.
1
Ambr. Consol. de obitu Valentiniani, c. 30; Aug. De Bapt. IV, 22, !No. 29.
* Gennad. De eccl. dogmat. c. 41 Lib. dogmat. c. 74 (Migne, P, L. 83, 1242)
;
Baptism 191
Baptism conferred by heretics was not again made the

pretext of a quarrel, though the question continued to be
solved differently in different localities. The milder practice
recommended itself to the greater portion of the Latin Church,
the contrary practice of the Africans being reprobated by the
Council of Aries (314, c. 8), which decreed that those who had
been baptised by heretics in the name of the Trinity should
be merely admitted to receiving the Holy Ghost by the im-
position of hands. It was at this juncture that the advocates
of the stricter practice, the African Donatists, broke with the
Church. On the other hand, in a large part of the East a
different view was taken of the matter. In the Procatechesis
of Cyril of Jerusalem (c. 7), in the canonical epistles of Basil the
Great (c. i, 47), in the Apostolic Constitutions (vi, 15) and
Canons (46, 47), heretical baptisms are declared invalid, whilst
the Nicene Council (c. 19) rejected the Baptisms conferred by
the Paulinists or followers of Paul of Samosata. The spurious
seventh canon of the Second General Council is the first sign
we have that a distinction was made between Baptism validly
and invalidly conferred by heretics it acknowledges the
;
validity of the Baptism administered by Arians, Macedonians,

Novatians, Quartodecimans, and Apollinarists, but rejects
that of the Eunomians, Montanists, and Sabellians. This
canon testifies to the practice in the fifth century, for it
agrees with a letter sent by the Church of Constantinople to
Martyrius, bishop of Antioch (460-70), and besides was
adopted with some additions by the Council in Trullo (692
c 95).
The opinion, at one time very common, that there were several
classes of catechumens, is now known to be unfounded. Candi-
dates for Baptism were not considered as a category of catechumens,
but as occupying a position intermediate between the Faithful and
the catechumens. The assumption that there existed three
classes— (1) aKpoco/ntvot, audientes ; (2) yow kXivovtgs, genu flectentes ;
—
(3) (faxjTL&nevoL, competentes is based on a misapprehension of the
fifth canon of the Council of Neo-Caesarea (314-25) In the passage
in question the words aKpoufxwos and yow kXlvw are used of penitents,
not of catechumens. Cp. Funk, A. u. U. I, 209-41 III, No. 3. ;
Cyr. Hier. Cat. Ill, 3 ; Greg. Nyss. Orat. adv. eos qui differunt bapt. ; Ioann.
Dam. De fide orth. IV, 9.
§ 67
Liturgy, Communion, and Eulogies l
I.The Liturgy remained essentially what it had been before,

though some small changes were inevitable. As infant
baptism grew common and the penitential discipline was
relaxed, the dismissal of the catechumens and penitents in the
middle of the Mass either was discontinued or lost its earlier
meaning. A
fragment of the De traditione divinae liturgiae
(by Proclus ?) tells us of Basil the Great and John Chrysostom,
that they abridged the liturgy owing to the impatience mani-
fested by those compelled to be present at the lengthy services.
Like reforms were undertaken in the West by Popes Damasus,
Gelasius (492-96), and Gregory I, and also by Ambrose, bishop
of Milan and as, after the time of Damasus, variations suitable
;
to the different seasons of the year came to be admitted into

the Liturgy, definite lessons from Scripture were assigned to
each day, whilst the prayers, the preface, and even certain
portions of the Canon were altered to suit the feasts. In the
East, on the other hand, the Liturgy made no account of the
feasts. The reforms led to a great variety of Liturgies, though
it is probable that divergencies existed even before we thus
;
find that each of the greater Churches had its own particular
Liturgy.
In Jerusalem and Antioch the prevailing Liturgy was that
called after St. James ; in Alexandria it was that of St. Mark ;
in Constantinople there were two, bearing, one the name of

St. Basil and the other that of St. Chrysostom. The latter
was the one in common use, whilst the former served for the
feast of St. Basil, for the Sundays in Lent (Palm Sunday
excepted), Maundy Thursday, and the Vigils of Christmas,
Epiphany, and Easter. A Liturgy older than all these is the
Clementine, found in the Apostolic Constitutions having been
;
incorporated in an important literary work and preserved
1
C P- §§3,5I Binterim, Denkwürdigkeiten, IV, 2, 3 Probst, Liturgie des
;
4 Jahrh. u. deren Reform, 1893 Die abendländ. Messe vom 5 bis 8 Jahrh.
;
1896 ; A. Baumstark, Liturgia Romana e Liturgia delV Esarchato, 1904 ;
Funk, A. u. U. I, 293-301 (for the rite of Communion) ; III, No. 5 (for the
Canon) Revue B6ne"d. 1890-91 (for the Eulogies).
;
The Liturgy 193
together with has escaped the alterations to which other

it, it
Liturgies were exposed.

The Latin Liturgies bore the names of the Churches or of
the countries in which they were used. Chief among them
were the Roman, Milanese, Gallican, Spanish, British, and Irish,
the Roman being in use in the whole of Southern Italy and in
Latin Africa, the Milanese or Ambrosian being employed in
upper Italy, and the others prevailing in the countries from
which they derive their denomination.
No doubt in the beginning the Roman Liturgy was in
general agreement with the others, just as these generally
agreed among themselves, but owing to the reforms made in
this period, it acquired many peculiarities. The Epiclesis
following the words of consecration, in which the Holy Ghost
was invoked to come down on the oblation and transform the
bread and wine into the Body and Blood of Christ, that they
may be productive ot salvation to the faithful, disappeared
from the Roman Liturgy or if it has been preserved in the
;
Supplices te rogamus, at any rate the characteristic invocation

of the Holy Ghost is wanting. The intercessory prayers which
all of them followed the Consecration (though in the Alexand-
rian, Gallican, and Spanish rites they come before the Preface)
were divided in the Roman Liturgy, the prayers for the living
coming before, and those for the dead after the Consecration.
The Pax, which at Rome was given just before the Communion,
preceded the Consecration in the East, whilst it immediately
followed in the Western non-Roman Liturgies. The latter
peculiaritymay, however, go back to the previous period, see-
ing that was
it known to Innocent I and to Augustine. The
origin of most of these reforms is very obscure; the extant
Sacramentaries, having been supplemented in later times, do
not bear witness to the state of the Liturgy when their originals
were composed. The Gelasian Sacrament ary corresponds with
the year 700, the Gregorian with the time of Adrian I (772-
95), and though the prayer for Pope Simplicius (f483) shows
that the Leonine goes back further, yet its want of order points
to this book having been merely a private compilation. 1
* The Sacramentaries were reprintedin Migne, the Leonine in P.L. LV,

the Gelasian in P.L. LXXIV,the Gregorian in P.L. LXXVIII. The Gelasian
was re-edited by Wilson, 1894, and the Leonine by Feltoe, 1896.
VOL. I. O
The Eucharist in some continued to be celebrated 1

localities
only on Sunday, in other places also on the stations.' In the '
East (§ 69) it came to be celebrated also on Saturdays, whilst

here and there it began to be offered daily.
We first meet with the word Mass applied to the Eucharist

at the end of the fourth century, the earliest witnesses being
Ambrose (Ep. 20, 4) and the so-called Peregrinatio Silviae (§ 76, 9),
and without a doubt it arose from the Ite missa est, or dismissal
formula ; that the formula should have come to denote the whole
Liturgy is not to be wondered at, seeing that in antiquity there
were two dismissals, that of the catechumens and that of the
Faithful. The other derivations are very doubtful. In the Middle
Ages the expressions missa catechumenorum and missa fidelium
were taken as meaning a Mass of the catechumens and a Mass
of the Faithful ; in reality, the missa only refers to the dismissal.
As the same formula was used at the end of the other services
also, we come across such expressions as Missae matutinae (Matins),
and Missae vespertinae (Vespers). Cp. Counc. of Agde, 506, c. 30 ;
Hefele, Beiträge, II, 273-76 Funk, A. u. U. Ill, No. 6.

;
II. Communion was still received very frequently. Augus-

tine (Ep. 54) speaks of the practice of communicating
weekly or even daily when, however, Constantine's conversion
;
had brought many merely nominal Christians into the Church,

this practice soon ceased to be the general rule. Many of the
Fathers, Chrysostom for instance, complained of the paucity
of Communions. The Council of Agde in 506 (c. 18) confined
itself to directing that the Faithful should approach the sacra-
ment thrice yearly. The practice remained of putting the
consecrated Bread into the hands of the communicant, though
in Gaul the custom arose, in the case of women, of placing it,
not in their bare hand, but on a linen cloth.
III. As Communion became less frequent, a kind of sub-
stitute was found for it. Those who had not communicated
were, at the end of the service, presented with a morsel of
blessed bread. The loaves used for this purpose were termed
the Eulogies, or, to denote that they were a substitute for the
Bcbpov, they were called the avrlBcopov they were taken from;
the oblation after a portion of it had been set aside for

consecration. The custom is retained to the present day among
the Greeks, and it also continues to exist in some parts of the
1
Aug. Ep. 54 ; Epiph. Expos, c. 21,
The Liturgy 195
West, for instance in France. In the course of time it lost,

however, its primitive character, the Eulogies being no longer
consumed in Church, but carried away by the Faithful, whilst
they came to be given even to those who had communicated.
IV. The pre-eminence granted to the Church by Constan-
tine enabled her to carry out her ceremonial with greater
pomp than heretofore. Great attention was now paid to
ecclesiastical chant. 1 Pope Silvester (c. 330) established a
special choral school in Rome, and, somewhat later, St. Ambrose
of Milan introduced a chant (Cantus Ambrosianus) combining
rich melody with a good rhythmic movement ; lastly, Gregory
the Great was the creator of Plain Chant (Cantus Gregorianus,
Romanus, firmus, choralis) and the inventor of a new mode of
writing it, namely by means of neumes.
V. Besides the Eucharistie service, the so-called canonical

Hours, consisting in the singing of psalms, the reading of Scripture,
and prayers, began to take a prominent place in the Church's
life. In the previous period mention is often made of three hours
of prayer, but when Christianity had been victorious the practice
assumed much more importance. We now find that the times
of prayer are sunrise, the third, sixth, and ninth hours, evening
and midnight. It was not, however, long before Compline was
separated from Vespers and became the real evening prayer. The
monks, following the example of the ancient Roman night-watches,
divided the night, or at least certain nights, into four periods
of prayer, the three Nocturns and the Matins but the four
;
portions of the nocturnal office soon came to be recited at dawn.

As the time from dawn to Terce seemed too long to remain un-
occupied, the hour of Prime was introduced. It was not merely
the monks and clergy who took part in these offices until the ;
sixth century it was customary to consider them as part of the

public service, the laity attending at least Matins and Vespers,
as we may see from the Peregrinatio Silviae and the Council of
Agde (506, c. 30). As late as 666 we find the Council of Merida
(c. 2) obliging the Faithful to be present at Vespers. We may
understand this if we bear in mind that as yet there was, in many
churches, no Eucharistie celebration on week-days, and that Matins
and Vespers were made to serve in its stead. Cp. Batiffol,
Histoire du Breviaire Romain, 1894 (Engl. Trans. 1898) Bäumer, ;
Gesch. des Breviers, 1895.
1
Murin, L'Origine du chant grigorien, 1892 ; Dreves, Aur. Ambrosius
'der Vater des Kirchengesanges,' 1893 ; P. Wagner, Einführung in die Gregor.
Melodien, 1895 ; 2nd ed. 1901 ; Caspari, Unters, zum Kirchengesang im
Altertum, Z.f. KG. 1905-06.
o 2
§ 68
Penance *
I. As we may see from the penitential canons of the

Councils of Ancyra (314), Neo-Caesarea, and Nicaea, and from
the canonical epistles of Basil the Great and Gregory of Nyssa,
public penance was still in full swing in the Eastern Church
during the fourth century. The category of penitents was
even enlarged, a new and lowest class, that of the Weepers,
7rpocr/c\aiovT€<;, now making its appearance. The third class
of capital sins now began to be considered pardonable, the
Council of Ancyra (c. 22) allowing murderers to receive Com-
munion on their death-bed, and Basil the Great deciding (c. 56)
that they might be readmitted after twenty years' penance.
But towards the end of the same century a change occurred.
Nectarius, patriarch of Constantinople, was induced by the
presbyter Eudaemon, in view of the evil consequences of
public confession, to abolish (391) the office of penitentiary,
and to leave it to each of the Faithful to approach the sacred
mysteries when The example of the capital proved
so moved.
infectious, though both here and elsewhere notorious crimes
stillcontinued to be subject to the old ecclesiastical discipline ;
for all other sins the penitent was left free to choose his own
penance, Socrates (V, 19) even complaining, probably with
good reason, of the remissness which ensued.
II. Alterations were also made in the West. The old view
that there was only one penance still held the field, and in
Spain, where it had become customary to readmit back-
sliders, the old rule was again stringently laid down by the
Council of Toledo (589, c. 11). Yet milder counsels began to
prevail, and those who had fallen a second time, though not
readmissible among the penitents, were nevertheless allowed
to attend the services, and on having shown due signs of
repentance were admitted to Communion on their death-bed.
Those who had been guilty of capital sins, and who repented
only when in danger of death, were now held to be capable
1
Cp. § 24; G. Rauschen, Jahrbücher der christl. K. unter Theodosius d. Gr.
1897, PP- 537 _ 44 H. Kellner, Das Buss- und Strafverfahren gegen Kleriker
'>
in den 6 ersten Jahrh. 1863.

of penance and pardon, whereas formerly they had been

merely admitted to penance. Among some of the newly
converted nations, e.g. among the Anglo-Saxons, public
penance was never introduced. Finally, by an enactment of
Leo I, the practice was entirely abrogated.
III. Penance was imposed by a laying on of hands by a priest
and by the bestowal of a hair shirt. The penitent had hence-
forth to lead a life of mortification, to shave his hair, and to
wear monastic or mourning garments, besides being obliged
to refrain from all business, from practising in the courts, and
from military service. He was also obliged to observe con-
tinence, for which reason no married person was admitted to
penance save with the consent of his consort. Penitents were
forbidden to contract a new marriage or to resume their former
conjugal relations, even at the conclusion of their penance,
though an exception was made for young men who accepted
penance when in danger of death, but who afterwards regained
their health. The reconciliation took place at Rome on
Maundy Thursday, and in other places on one of the follow-
ing three days.
IV. In the previous period clerics had been subject to the
same penitential discipline as the laity. In the fourth century
arose the custom of deposing without excommunicating them,
thus merely reducing them to the position of laymen
without imposing any obligation of penance, this exception
being made that clerics might not be doubly punished
(cp. Apostolic Canons, c. 25). In the Roman Church they
were even forbidden to undertake voluntary penance, doubt-
less through fear of scandal; in Gaul such a prohibition did
not exist.
§69
So far the feasts of the Church had been almost of a

I.
private character they now assumed greater publicity

;
1
Augusti, Denkwürdigkeiten, I-III Nilles, Kalendarium manuale,
;
2 vol.2nd ed. 1896-97 Usener, Religionsgesch. Untersuchungen, I, 1889 ;

;
Rhein. Museum f. Philol. 1905, pp. 465-91; Funk, A. u. U. I, 258-66;

RE. d. chr. A. I, 486 Th. Qu. 1891, p. 528; 1906, p. 158; Bonaccorsi,
fif. ;
Noel, 1903.
Constantine decreed the closing of the law-courts and the

cessation of all public work on Sundays, 1 and soon after shows
and public games were also prohibited. 3 This prohibition
was, by Theodosius II, made to cover all the greater feasts
and the period between Easter and Whitsun, 3 then called
Pentecost or Quinquagesima. Agricultural labour, which
Constantine had allowed on Sundays, was afterwards for-
bidden by several Councils. The number of the feasts was
also notably increased.
II. In the East during the fourth century the Saturday
came to be treated as a Sunday, service being held on it and
fasting being forbidden. The latter prohibition was even
enforced by the Apostolic Canons (c. 64) with a threat of
excommunication, and with deposition in the case of clerics.
III. The feast of the Epiphany, which had existed fairly
generally in the Greek Church even in the third century,
is now found in the Latin Church also. In migrating, the feast
acquired, however, a new meaning. Whilst in the East it
commemorated more especially Christ's Baptism, in the West
it came to be a festival in honour of His manifestation to the
Gentiles. The other meanings of the feast gradually passed

into the background, one of them, that of Christ's birth,
becoming the object of an entirely new festival, Christmas.
The origin of the latter is by no means clear the Armenian :
Ananias the Computer,' writing at the beginning of the

'
seventh century, tells us that it was kept at the imperial

court under Constantius (337-61) we have also an allusion of
;
the so-called Chronographer of A.D. 354. If his notice at the

head of the Depositio Martyrum is to be taken as indicating
that December 25 was merely reckoned as Christ's birth-
day, then the feast may have arisen subsequently to 354,
but if it refers, as quite possibly it may, to a festival, then
Christmas must have been kept as a feast not only in 354,
but, as is clear from a comparison with the Chronographer's
Depositio Episcoporum, as far back as 336. However this
may be, the feast certainly existed in Rome before 360, and
from thence it spread throughout the Church Justin I ;
1
Cod. Theod. VIII, 8, 1, 3;Eus. Vit. Cons. IV, 18 Soz. I, 8.
;
2
Cod. Theod. XV, 5, 2 Cod. Eccl. Afric. c, 60 ; Cone. Carth. IV.
; c. 64, 88,
3
Cod. Theod. XV, 5, 5.
—
(518-27) was, nevertheless, obliged to issue decrees making

its observation compulsory throughout the empire. Armenia
alone refused to accept it, and there Christ's birth is still
commemorated on the Epiphany. December 25 seems to
have been chosen on account of the Roman custom of keeping
this day as the festival of Sol Invictus i.e. of the re-birth
of the sun ;it was judged fitting to substitute for the pagan
feast a Christian one commemorating the birth of the true

Sun of the world and Redeemer of mankind. In preparation
for the coming festival it was customary in Gaul from the
fifth century to fast three days in each of the previous six
weeks (Mondays, Wednesdays, and Fridays). In the Roman
Church the season of Advent was kept even before the time
of Gregory I, and consisted of four weeks, or rather of a period
comprising four Sundays. The day after Christmas was kept,
even at the end of the fourth century, as the feast of St.
Stephen the Protomartyr, and the Octave of Christmas (as
we learn from the Council of Tours, 567, c. 17) was devoted
to commemorating the Circumcision of Christ, this being the
lastcomer among the Christmas solemnities.
In the fourth century two new feasts were brought into
connection with Easter, Palm Sunday, and Ascension Day,
of which the latter had formerly been commemorated with the
Descent of the Holy Ghost on Whit-Sunday. In a sense every
day in Holy Week (Hebdomas magna) and Easter Week was
reckoned a holy day, being all of them days of rest on which
Divine service took place Maundy Thursday and Good
;
Friday were, nevertheless, days of special devotion. Mamertus,

bishop of Vienne (c. 470), introduced the custom of keeping
three Rogation Days in preparation for the Ascension, and
this custom was prescribed by the first Council of Orleans
(511) for the whole of Gaul (c. 27) ;at a later date (c. 800)
it was also adopted at Rome. A similar feast on St. Mark's Day
had, however, been long kept at Rome, as St. Gregory testifies,
being a Christian equivalent of the old pagan Robigalia.
IV. In connection with Saints' feasts it is to be noticed
that some martyrs now came to be honoured universally who
formerly had received a cultus only in the place of their
martyrdom. Such was the case with St. Stephen, and the
Apostles Peter and Paul ;in the Greek Church we now find
.
also the feast of All the Martyrs (Octave of Pentecost). It

also became the custom to celebrate not only the Dies natalis
of the martyrs, but also the day on which other saints went
to their reward this was early the case in Gaul for St. Martin
;
of Tours. On the other hand, St. John the Baptist, having

been sanctified in his mother's womb, had two feasts, that of
his martyrdom and that of his birth. Customs, however,
differed in different Churches Perpetuus, bishop of Tours, in
:
475 ordained that the feasts of ten saints should have vigils.
V. Lastly, we must mention the Feasts of our Lady. Of
these the most ancient are the Purification and the Annuncia-
tion, and the reason of their greater antiquity is, no doubt,
that the events they commemorate bear on the history of the
Redeemer. In a sense they may be called feasts of Christ
Himself the first of these feasts has by the Greeks always
:
been considered as the remembrance of the meeting of Christ with

Simeon, and been called in consequence 'Tttclvtt) or "TTrairavT^.
According to the Peregrinatio Silviae it existed in Jerusalem
in the fourth century, and was kept on the Quadragesima de
Epiphania, i.e. on February 14. The introduction of the
feast of Christmas rendered it necessary to transfer the Pre-
sentation or Purification to February 2. The feast of the
Annunciation is first mentioned in the homilies of Proclus,
bishop of Constantinople (c. 440). That of the Assumption
(/eoô-£9 = Dorrnitio) seems to have been first kept in Palestine
at the beginning of the sixth century it was imposed on the
;
whole Church by an edict of the emperor Mauritius (582-602)

If the poet Romanus (§ 77) really lived in Justinian's time,
then the feast of the Nativity of the Blessed Virgin must have
originated at about the same time as the previous feast at any ;
rate it existed in the seventh century. These feasts were all

of them first observed in the East, though, on account of the
union between the two portions of the Church, they soon were
adopted in the West. The Life of Sergius in the Liber pontificalis
proves that all four of them existed at Rome at the end of the
period. They were introduced into the other Churches as
the use of the Roman rite began to spread. Some Western
countries already kept certain feasts of the Blessed Virgin,
though on days different from those usual elsewhere in Gaul, :
for instance, the feast of the Assumption began to be observed

in the sixth century (January 18), and in Spain the Council

of Toledo (656, c. 1) decreed that special solemnities should
accompany the feast of the Annunciation (December 18).
VI. The Council of Aries in 314 (c. 1) had issued a decree
to the effect that Easter l should be kept everywhere on the
same day, and that the bishop of Rome, according to custom,
should fix the date for the other Churches. This decree was
not acted on, and, as the question was one which interested
the Eastern as well as the Western Church, the matter was
again dealt with at the Nicene Council, this time with better
results. The Orientals, so runs the new decree (i.e. the
Christians of Cilicia, Syria, and Mesopotamia), who formerly
'
observed the Passover with the Jews,' shall now keep it with
the Romans and other Christians after some hesitation
;
this decree was adopted everywhere, and subsequent to the

Council of Antioch, in 341, which pronounced censures on all
who should refuse to accept it (c. 1), we hear no more of any
opposition in the East. The Nicene Council had also resolved
that the Church of Alexandria should each year reckon the
date of Easter, and that the bishop of Rome should make
known this date to the whole Church. This enactment was
slow in securing obedience. True, agreements were frequently
made respecting the date of the feast, and at Sardica it was
even settled beforehand for the period of fifty years, but it
was only in the sixth century that unity was secured, Rome
consenting to relinquish her calculation (the eighty-four-
year cycle, the spring equinox reckoned for March 18, and
Easter falling, according to the lunar calendar, between Luna
xvi-xxii) and following the advice of Dionysius Exiguus (525)
by adopting the Alexandrian calculation (cycle 19, March
21, Luna xv-xxi) the example of Rome was soon followed
;
by the remaining Latin Churches.

The Irish and Scots adopted the new reckoning in the seventh
century, after having so far agreed with the Britons in keeping
the eighty-four -year cycle, with March 25 as equinox, and
Luna xiv-xx as the Paschal limits. Gaul followed suit in the
eighth century here the 532-year Paschal calculation of Victurius
;
1
Hefele, CG. 325 ff.
I, J. Schmid, Die Osterfestberechnung auf den
;
britischen Inseln, 1904 Die Osterfestfrage auf dem Konzil von Nicäa, 1905
; ;
E. Schwartz, Christi, u. jüdische Ostertafeln, in Abh. Göttingen N. F. VIII

(1904-05), 6.
of Aquitania had been in use since the fifth century and had received
the approval of the Council of Orleans (541, c. 1). This calculation
was built on the cycle of nineteen years, but agreed with the Roman
usage in taking March 18 as the equinox, and Luna xvi as the
earliest day on which Easter could fall. A like change was made
in that part of Spain which had not yet acquiesced in the Roman
reckoning. The same custom was imposed on the Britons at the
conquest of Wales by the Saxons in the beginning of the ninth
century. A usage peculiar to some parts of Gaul in the fifth
and sixth centuries, was the commemorating of Christ's death on
March 25, and of His resurrection on March 27. (Greg. Tur.
H. F. XI, 31 Martyrolog. Hieron. Martin. Bracar. De Pascha, 1.)
; ;
A similar dependence on the solar year prevailed in certain sects ;
thus the Montanists identified the 14 Nisan with April 6 and invari-
ably kept Easter on the following Sunday, whilst others kept it on
the Sunday following March 25. (Soz. VII, 18 Epiph. H. 50, c. 1.) ;
VII. From the very beginning of the period the fast previ-
ous to Easter was known as Quadrages {reo-aapaKOG-rr}) as we see ,
from the Council of Nicaea (c. 5). The Lenten period com-
prised in the West six weeks, and in the East seven weeks, i.e.
the six weeks preceding Palm Sunday in some Churches ;
(Antioch and Constantinople) Holy Week was not held as part

of Lent, but everywhere the number of fast-days was thirty-six.
The divergence just mentioned made no difference in the
number, seeing that, in the East, Saturdays, with the exception
of Holy Saturday, were never kept as fast-days.
As Lent grew
lengthier, the Station-Fasts fell into disuse.
On the other hand, in the Roman Church, during the pontificate
of Leo the Great, a three-day fast was prescribed for the
Wednesday, Friday, and Saturday of Whit week and of two
other weeks, one in the seventh and the other in the tenth month
(September and December). Cp. Rev. Bened. 1897, pp. 337-46.
§ 70
Image Worship l
Saint and ; Pilgrimages
I. The
and reverence which the Christians of the
love
previous period had lavished on those of the brethren who
1
Lehner, Die Marienverehrung in den
ersten Jahrh. 2nd ed. 1886 Liell, ;
Darstellungen der Jungfrau M. in den Katakomben, 1887 E. v. Dob-

allersei. ;
schdtz, Christusbilder, 1899 E. Lucius, Die Anfänge des Heiligenkults in

;
d. ehr. K. 1904 H. Delehaye, Legends of the Saints (Engl. Trans.), 1905

; ;
J. E. Weis-Liebersdorf, Christus- und Apostelbilder, 1902 H. Günter,

;
Legenden- Studien, 1906.

Saint and Image Worship 203
had testified to their faith with their blood, continued now to

be shown to their earthly remains. It became the custom to visit
their tombs and to erect churches and chapels in their honour
\memoriae, jxaprvpia) the feast-day of some of the martyrs
;
was even observed far from the scene of their martyrdom.

Such practices, deeply ingrafted in human nature as they are,
when restrained within due limits are permissible and praise-
worthy. The Christians were, moreover, fully conscious of
the difference between adoration given to God and worship
bestowed on saints, nor did the Fathers fail to appeal to the
distinction when rebutting the insinuations of the adversaries
of the practice. 1
With the passing of the persecutions, besides the olden
martyrs new saints came to be venerated men who had not, —
indeed, attained the martyr's crown, but who had been dis-
—
tinguished for their virtue and piety more especially hermits,
monks, and bishops. But the greatest veneration was bestowed
on her who, in her lifetime, had stood closest to Christ,
namely, on Mary, the Mother of God. It is true that both
her virginity after our Saviour's birth, and her right to be
styled the Mother of God, were called into question the former —
by the Antidicomarianites, an Arabian sect, by the monks
Helvidius and Jovinian at Rome, by the Spanish presbyter
Vigilantius, and by Bonosus, bishop of Sardica and the latter by
;
the Nestorians. But these attacks were successfully warded

off by Epiphanius, Jerome, and other Fathers, 3 with the result
that the views of these sectarians never prevailed in the
Church. In Arabia women went so far as to offer, pagan-
wise, cakes to the Blessed Virgin their practice was, how-
;
ever, condemned by Epiphanius, who nicknamed them

Collyridians. 3
II. Owing to the stern disapproval of images inculcated by the
Old Testament, and so long as the Christians were surrounded
by pagans, religious pictures could not fail to encounter enemies
1
Epiph. H. 79, 7, 9 Aug. Contra Faust. XX, 21
; De Civ. Dei, X, 1 ;
;
Cyril. Alex. Contra Iulian. VI, p. 203 Theodor. Graec. aff. cur. II,
;
VIII, ed. Schulze, IV, 754, 921 Isid. De eccles. off. I, 35.
;
2
Epiph. H. 78 Hieron. De perpet. virgin. B. M. adv. Helvidium ; Adv.
;
Iovinianum ; contra Vigilantium. Against Bonosus see Ambr. De instit.

virg. 5 SiRic. Ep. ad. Anys.
; W. Haller, Jovinianus, 1897 (T. u. U. N. F,
;
II, 2).
H. 79,
— :
among the Christians. Among the canons of the Council of

Elvira we read (c. 36) : Placnit picturas in ecclesia non esse
ne quod colitur et adoratur in parietibus depingatur. 1
debere,
Eusebius, 3 Epiphanius, 3 and, as late as c. 600, Serenus of
Marseilles denounced the use of pictures.
4,
But with the fall
of paganism the main objection against the practice fell to
the ground, and the use of paintings gradually became general.
In some localities —
for instance, at Rome in the catacombs
the innovation had been introduced earlier. Pictures were
early appreciated as a means of beautifying churches, and
of instructing and edifying the Faithful. We even hear of
such pictures being made the object of adoration (for which
we must probably read 'worship'), 5 an abuse which was —
reprobated by some, such as Gregory the Great, who were far
from unfriendly to the legitimate use of pictorial representa-
tions. When, however, it was made clear that the object of
such worship was not so much the pictures themselves as
the saint depicted, the practice was allowed to spread, and
soon loomed very large, especially in the East. Pictures
were kissed, candles were lighted in front of them, and
incense offered, &c. This rapid development may be partly
accounted for by the miraculous origin ascribed to certain
pictures which made their first appearance in the sixth century
that of Camuliana in Cappadocia, that of Abgar, and the other
so-called el/coves axeipoiroir^roL of our Saviour, of His Mother,
and of some other saints.
III. The places which had been sanctified by the earthly

conversation of Christ were the object of even more frequent
pilgrimages than the tombs of the martyrs. We still possess
a couple of descriptions of pilgrimages undertaken in the fourth
century, the Itiner avium, Burdigalense (a.D. 333), and the Pete-
grinatio Silviae (§ 76, 9). So exaggerated was the account made
of this pilgrimage that several of the Fathers were compelled to
write against it. Jerome, for instance, remarks (Ep. 58 ad Paultn.
c. 2) Non Ierosolymis fuisse, sed Ierosolymis bene vixisse lau-
:
dandum est.
1
Cp. Funk, A. u. U. I, 346-52.
2
Pitra, Spicil. Solesm. I, 383-86.
3
Inter Hieron. Ep. 51, c. 9.
4
Greg. M. Ep. IX, 105 XI, 13.;
6
Aug. De morib. eccl. cath. I, c. 34, No. 75 ; Greg. M. Ep. XI, 13, cp. IX, 52.
Church Buildings 205
§71
Sacred Buildings, Vessels, and Vestments l
The churches which had been constructed in the course of

the third century having been destroyed during the Diocletian
persecution, more commodious and finer buildings now made
their appearance everywhere. According to their shape they
belong to two classes that of the Basilica and that of the
:
Rotunda.
I. The ground plan of the Basilica is an elongated
rectangle. Not unfrequently a transept was added, giving
the whole the shape of a T or cross. At the end occupied by
the altar, the building usually terminated in a semicircular
Apse (äyjrfc, At the opposite end of the
concha, tribuna).
Church, i.e. was a vestibule (vdpOrji;),
at the entrance, there
and in front of this a court or Atrium, which was usually
surrounded by a colonnade, but was left uncovered. The
Didascalia and the Constitutions of the Apostles (II, 57) mention
that the altar is at the east end of the church we must there-
;
fore infer that the orientation of churches was usual from the
beginning. In Rome, however, until the commencement of
the fifth century, the churches were sometimes built to face
the opposite direction, whilst there are numerous instances in
which they deviated from the line due east and west. The
church was divided longitudinally, by two or four rows of
columns, into two or four aisles and a central nave (or ship).
The nave, which was the highest, was covered with a pent roof,
whereas the aisles were provided with lean-to roofs. The
windows were placed in the space immediately below the
roof of the great nave, which afterwards was known as the
clerestory. Where the church contained a double aisle on
both sides it was necessary to make windows in the outer walls
also. Within, there was usually a ceiling, though sometimes
there was none, the beams of the roof being left visible. The
1
W. Lübke, Vorschule z. St. d. k. Kunst, 6th ed. 1873 (Engl. Trans.
Introd. to a Hist, of Church Architecture, 1855);H. Holtzinger, Die altchr.
Architektur, 2nd ed. 1899; Kirsch, Die christl. Kultusgebäude im Altertum,
1893 Kraus, Gesch. der. christl. Kunst. I— II, 1895-1900 F. Witting, Die
; ;
Anfänge christl. Architektur, 1902 : K. M, Kaufmann, Hdb. d, christl,

Archäologie, 1905.
2o6 A Manual of Church History
apse was vaulted ; the inner walls of the building, where cost
was no object, were coated with a veneer of marble, whilst the
apse and the walls of the great nave were adorned with
pictures, usually in mosaic.
II. The Rotunda, or circular form, was used chiefly for
baptisteries and mortuary chapels. In the East this shape soon
came, however, to be preferred even for the greater churches,
and, though such churches continued to be frequently built
in a rectangular shape, means were found to make their upper
works resemble a rotunda, and to cover them with a dome,
or, rather, with a cluster of cupolas. This system came to be
known as the Byzantine style. Amongst its other peculiarities
is the shape of the capitals and that of the apse, which is round
only on the inside, whilst without it is polygonal in shape.

The most remarkable example of this style of architecture is
the Church of St. Sophia in Constantinople, an erection of
Justinian I.
III. The inner arrangement of the church was as follows.

In the middle of the apse was the bishop's throne (Opovos,
cathedra), on either side of which were placed the stalls
of the presbyters. The altar stood in the centre of the
transept, or at the end of the nave the whole of this space
;
was called the Presbyterium (also leparelov, ahvrov, altar tum).

Originally it was shut off from the rest of the church only
by low railings (/ciy/cXiSes, cancellt, whence chancel'). In the
'
course of time, the better to secure privacy, columns came to

be erected, between which veils were hung. In the East,
later still, the same end was obtained by interposing a light
screen, which, on account of the pictures with which it was
adorned, was called the Iconostasis. The lower clergy took
their place in front of the altar or in that portion of the nave
nearest to it. This portion also was inclosed by a balustrade,
at the edge of which there was an elevated position occupied by
the reader when giving forth the lessons or the psalms. This
was called the Ambo and soon came to be used by the
(gradus),
bishop as a pulpit previous to 400 the latter had been wont to
;
address the congregation either from his throne or from the

altar. In many churches there was an ambo for the Epistle
and another for the Gospel, one on each side of the lower choir.
The laity sat or stood, divided off according to sex and age, in
}
Vessels and Vestments 207
the room left vacant. Among the Greeks the women were
placed in galleries over the side aisles (vrrepwa, yvvcuieeia).
Lastly, a place at the back of the nave was set aside for the
catechumens and the second class of penitents or hearers
the weepers remained without in the atrium.
IV. As a rule the Baptistery was built in the neighbour-
hood of the church, with which it was connected by a covered
way. The bath (piscina, fons, Ko\vixßrj6pa) was in the
middle and was provided with steps leading down to it. For
the sake of modesty curtains were spread over the surrounding
railings. When infant baptism grew common, the font took
the form of a small upstanding vessel such as is used at the
present day. In many places the need of a separate edifice
for baptism being now no longer felt, the font was transferred
to the church ; a large number of ancient churches retained,
nevertheless, their baptisteries down to the Middle Ages.
V. The Altar 1 was originally in the shape of a table. One
result, however, of the use of the catacombs for the celebrations
of the sacred mysteries was the introduction of a new form
in the shape of a sarcophagus or rectangular chest. The
material used was at first wood, and later, stone. The
upper portion or mensa was covered with a linen cloth, whilst
the sides were often encased with precious metal, this being
the case especially with the front, of which the decoration
went by the name of antependium. Above the altar rose a
baldachin, the so-called ciborium (/cißcopiov, umbr acutum),
which was supported by pillars ; from the ciborium, veils
(tetraveta) were hung to hide the altar, and within the enclosure
a vessel in the form of a dove was suspended (irepcar^pLov) in

which the Eucharist was reserved. Originally there was only
one altar in each church, a system which is still respected by
the Greeks ; the multiplying of altars was a result of the later
Western practice of private masses.
VI. The principal sacred vessels used in the Liturgy were
the chalice and paten (patina, Uo-kos a plate), 2 which were to
;
receive the elements to be consecrated, viz. the bread and the

wine. They were composed of a variety of substances ; we
hear of the chalice being made of wood, clay, glass, gold, silver,
1
Mg. by Laib and Schwarz, 1857 A. Schmid, 1871.
;
2 Hefele, Beiträge z. KG. II, 322-30.

tin, &c. In the Middle Ages the use of metal was, however,
made obligatory. Besides the calix offertorius or sacrificatorius
used by the priest, so long as Communion continued to be ad-
ministered under both kinds, there was another chalice for the
laity —
the so-called scyphus or calix ministerialis, sometimes
also named the calix ansatus on account of the handles with
which it was usually provided.
VII. In Christian antiquity there were no specifically
ecclesiastical vestments. 1
The ministers
performed of the altar
the services clad in their ordinary best clothes, or sometimes in
the dress usually assumed by public functionaries. This dress
consisted in the fifth century of the tunic, a long white under-
garment, with or without sleeves, and the penula, a sleeveless
garment with a hole in the middle, usually either brown or
violet in colour, which was worn above. It, however, became
early the rule not to wear outside the churches such garments
as had been used for the service. 2 Time brought other altera-
tions the tunic was transformed into the alb, and the penula
;
into the chasuble (casula, planeta). Both these vestments

are mentioned as distinctive clerical garments by the Fourth
Council of Toledo (633, c. 28), when it enacts that a wrongly
degraded cleric must again assume before the altar the Orders
of which he had been deprived, the priest putting on the orarium
and planeta, and the deacon the orarium and alb. The
orarium, which is here mentioned as a piece of dress common to
both priest and deacon, is what we now know as the stole ;
it had been already alluded to by the Council of Laodicea,
which had forbidden its use by subdeacons (c. 22), lectors, and
cantors (c. words, had reserved it to the higher
23) ; in other
clerics. In the Liber pontificalis^ we hear of a pallium lino-
stimum, which afterwards became the maniple. Among the
episcopal insignia mentioned by the Council of Toledo, we
find, besides the orarium, the ring and crozier. Besides the
latter, the pallium —the lorum of the imperial officials —was
1
Mg. by Hefele {Beiträge, II, 150-244) ; Bock, 3 vol. 1851-71 ; Marriot,
1868 ; J. Braun
{Die priesterl. Gewänder des Abendlandes 1897 Die bischöf- , ;
lichen Gewänder, 1898) Wilpert, 1898 {Die Gewandung der Christen in den
;
ersten Jahrh.) Duchesne, Origines, pp. 365-84 Festschrift z. Jub. d. d.

; ;
Campo santo in Rom. 1897, pp. 83-1 14 St. a. ML. 1898, I, 396-413.
;
Liber pontif. Stephanus I

- Can. Apost. 73.
;
3
Vita Silvesiri et Zosimi.
Monasticism 209
frequently considered as part of the episcopal dress, especially

in the East, where it was called the a>fio(f)6piov. In the West
this article on restricted to metropolitans, and was
was later
obtained from the Holy See. Lastly, the Pope and his deacons
wore, besides the tunic, another sleeved under-garment called
the dalmatic. It early became customary to allow bishops
and Churches to wear this garment as a token
priests of other
of honour, and gradually this vestment came to be used
generally by bishops and deacons, the latter wearing it as
an outer garment. Hence we may say that the liturgical
dress was invented almost in its entirety in the second period
of the History of the Church. In the succeeding ages further
developments followed, affecting principally the bishop's vest-
ments they took place under Old Testament influences,
;
mediaeval liturgists labouring to establish an analogy between

the Jewish high-priest and the Christian bishop. It was in
the Middle Ages also that different coloured vestments came
into use in earlier times the prevailing colour had been
;
white; the earliest witness to the present use of colours is
Innocent III.
§72
Monasticism l
Monasticism is a new form which we

of the Christian life
meet in this period, or, to be more exact, which then began to

flourish, for to tell the truth itmay be traced much farther
back. Certain sayings of Christ and of His Apostles regarding
perfection induced many Christians, even in the first centuries,
to observe continence and to practise other mortifications,
without however quitting their homes. Such people were
called Ascetics (ä<Ttcr]TaL, continentes) , and they were the
real forerunners of the monks. Information concerning
1
Alteserra, Asceticon s. Orig. rei monasticae, 1674 Montalembert, ;
Hist, des moines en Occident, 7 vol. 1860-77 (Engl. Trans. 1861-79); Allies,
The Monastic Life, 1893 Heimbucher, Die Orden u. Kongregationen der hath.
'>
K. 2 vol. 1896-97 ; Zöckler, Aszese u. Mönchtum, 1897 ; Ladeuze, Etude

sur cenobitisme pakhomien, 1898
le Besse, Les moines d' Orient anterieurs
;
au conciie de Chalcddoine, 1900 S. Schiwietz, Das morgenländische Mönchtum,

;
I, 1904 Kath. 1905 (Neuere Forsch, z. Gesch. d. alten Mönchtums) ; J, de

;
Decker, Contribution d V etude des Vies de Paul de Th. 1905,

vol. 1.
2io A Manual of Church History
them is forthcoming in the pseudo-Clementine epistle Ad

Virgines.
A higher form of asceticism was practised by those Chris-
tians, who, having sought peace in the time of persecution, by
escaping into the desert, grew to like their new life so well that
they continued it even when the persecutions had come to an
end. Of these solitaries or Anchorites the most famous were
the hermit Paul of Thebes (f 341) and St. Anthony (f356).
The latter, after having lived in utter solitude for some twenty
years, was induced to take some pupils, who, by erecting their
cells in the neighbourhood of his, came to form a kind of settle-
ment of anchorites under the saint's direction. Hence St.
Anthony has been described as the Father of hermits and the
patriarch of monasticism.
Lastly, the same period witnessed the institution of the
coenobitic life St. Pachomius (f 346) founded
(koivos ßios).
in the hamlet of Tabennisi (Tabenna) in the Thebais near the
,
Nile, a monastery, and by composing for it a rule, he established

it on a firmer footing than the community of St. Anthony,
which depended wholly on the personality of its founder, and

of which the members were all hermits.
The growth of monasticism was truly prodigious. To house
the pupils who flocked to him, Pachomius had soon to build
new monasteries, and as certain other institutions put them-
selves under his direction, it was not long before nine houses
with several thousand inmates were subject to him. The
headquarters of the community was the monastery of Peboou,
to which the founder transferred his domicile. The same rule
was introduced into the Nitrian Mountains by Ammonius, into
the Sketic Desert by Macarius the Elder, also known as the
Egyptian, and into Palestine by Hilarion. In Asia Minor it
found a strong supporter in Basil the Great (f 379), who drew up
two new Rules, the Great and the Little. In some localities,
however, the hermit life again came into favour, the monks
dwelling in cells under the direction of an abbot such a
;
settlement was called a Lavra.

The West soon became acquainted with the new mode
of mainly through St. Athanasius's descriptions [Vita S.
life
Antonii), and monasteries sprang up in several places. St.

Martin (t c. 397) founded many in Gaul, among them being that
Monasticism 211
of Marmoutier (Monasterium maim) near Tours. St. Honoratus,

who afterwards became bishop of Aries, established (c. 410) a
monastery on the isle of Lerinum, near Nice, from which many
bishops came forth. A few years later the monastery of St.
Victor near Marseilles was founded by John Cassian.
The then monks were almost all laymen. They occupied
their time with manual labour and prayer in Egypt they ;
were chiefly engaged on the fabrication of chairs, coverlets,

mats, and baskets these they sold, and the proceeds went to
;
support the monastery and help the poor. As a rule the

number of clerics in a monastery was only barely sufficient for
the carrying out of the services, this of course depending
on the size of the community. Pachomius went so far as
to exclude clerics altogether from his communities, that his
monks might not hanker after honours and dignities. In
his houses the services were performed by the neighbouring
clergy.
The monastic life was found to appeal strongly to the weaker
sex also, who had been prepared by the practice, already
prevalent in the third century, of Christian virgins consecrating
themselves by vow to lead an ascetic life. 1 Convents for
women were not seldom erected near the monasteries for men,
partly that the monks might perform the necessary services
in the convent, partly because in those troubled times it was
well to have male assistance at call. The neighbourhood of
the establishments was, however, a constant source of moral
danger ; the Council of Agde (506, c. 28) and the emperor
Justinian were therefore induced to forbid double monasteries,
while the Council of Nicaea {ySy, c. 20) forbade the founding of
new houses of this kind, and drew up rules for the regulation
of those already in existence.
It was not long before it became a custom for parents to
dedicate irrevocably their children to the monastic life, and
to hand them over to the monks. Such children were called
Oblates (or Donati), whereas the monks who entered the
monastery later in life were called Conversi. The practice
was condemned by Gregory the Great, who desired that none
should be admitted to the religious life before the age of
eighteen (Ep. I, 51) the Council in Trullo (692, c. 40) simply
;
1
Cone. 1Mb. 300, c, 13 ; Ancyr. 314, c, 19 ; Z.f. k. Th. 1889, pp. 302-30,
p 2
ruled that the lowest age for admission should be ten years.
These orders were, however, never observed everywhere the ;
Council of Toledo (633, c. 49) has it that Monachum aut

'
paterna devotio aut propria professio facit,' and this expresses

the general mind of the West during the whole of the Middle
Ages.
In the case of adults it was very necessary to find means
to oblige them to remain true to the life they had vowed.
The Council of Chalcedon forbade, under pain of excommunica-
tion, any monk to return to the world (c. 7) or to contract
marriage (c. 16). The Council also strove to regularise the
position of the monasteries, and therefore enacted further
(c. 4) that each house should be subject to the bishop's inspec-
tion, that no new monastery should be erected without his

leave, and that no monk should quit his community save with
his permission, also that slaves should not be professed without
the prior consent of their masters.
St. Benedict of Nursia (490-543) l was instrumental in
introducing a great reform into the West. After having dwelt
a solitary life at Subiaco, whence he directed the neighbouring
monastery of Vicovaro, he erected for his many disciples
twelve small houses, and finally the great monastery of Monte
Cassino near San Germano (529). He also composed a new
rule, which, being recommended by both popes and kings, was
soon adopted over the whole of the West. A remarkable
element of the rule is the vow of stability which it imposed
on the monks, requiring each one to remain until his death

in the house into which he had first sought admission. This
arrangement not only made an end of any lurking designs of
returning to the world, it also prevented the constant change
of abode and the monkish habit of tramping about the
country.
At about the same time Cassiodorus, after having resigned
the office which he had held in the Ostrogothic kingdom,
made other important reforms in the monastery of Vivarium,
which he founded near Squillacium in Lower Italy (538) he ;
obliged his monks to undertake literary work and to act as
1
Mabillon, Annales O.S. B.,6fol. (down to 1 157) 1703-19; Grützmacher,
Bedeutung Benedikts v. N. u. s. Regel, 1892 Clausse, Les origines binidictines,
;
1899 ; L'Huillier, Le patriarche Saint Benoit, 1905,

Monasticism 213
copyists. The Benedictines followed his example, and their

Order became the prime educatory factor of the Middle Ages.
Not only did it turn the wilderness into cultivated fields, but
by its literary activity it was the means of transmitting to later
ages the treasures of antiquity.
The monastic rule of Columban subsequently earned
Irish
a great name. Columban himself introduced it towards the
end of the sixth century into Burgundy, where, during his
sojourn of twenty years (590-610), he founded three monasteries,
at Anegray, Luxeuil, and Fontaines and into Italy, where he
;
called into existence the monastery of Bobbio, not far from

Piacenza (614). His rule was not, however, destined to endure,
and with the end of the seventh century it was gradually
exchanged for that of St. Benedict, with which it had been
already for some time past combined and to a certain extent
confounded.
Monastic life also assumed other forms besides the above.

Side byside with the coenobites and anchorites there existed Sara-
baitae or Remoboth who dwelt in cells, two or three together without
a superior, usually in towns and hamlets ;Gyrovagi, who travelled
from one monastery to another, staying as guests not more than
three or four days at each house. There were also several classes
of anchorites for instance, Recluses, who shut or even immured
;
themselves in a cell Stylites, who lived on the top of pillars,

;
the manner of life being the invention of Simeon the Stylite (near
Antioch, j 459, cp. Rauh. 1895, 1) ;Grazers (B00W), of Syria and
the neighbouring lands, so called because they had no dwellings,
and subsisted on the herbs of the fields. Among the coenobites
likewise we find the sect of the Accemeti (Akol^tol, sleepless '),
'
who, divided into choirs, kept up a ceaseless round of prayer.

They were founded by St. Alexander (f c. 430), and their best-
known house was the Studium at Constantinople, a foundation of
the Consular Studius (460). There were also other differences,
too numerous to mention, which all arose from the fact that for
long there was no uniform rule in use everywhere, nearly every
monastery being governed by its own peculiar laws (Cass. De
instit. II, 2).
Christian monasticism is shown by its history to be a thoroughly
Christian growth. It is fanciful to argue that it was derived
from the monks of Serapis in Egypt (Weingarten, Ursprung d. M.
1877), or from Buddhism (Z. /. w. Th. 1878, p. 149), or from
Neo-Platonism (Keim, Aus dem Urchristentum, I, 215 ff.). Cp. E.
Preuschen, Mönchtum u. Serapiskult, 2nd ed. 1903 D. Völter,
;
Der Ursprung des Mönchtums, 1900.

§ 73
Christian Influence in the Social and Moral Life 1
In the previous period the Church's influence had been

confined to a limited circle, but, when Christianity had been
established on the throne, a wider field was opened. It is
true that, owing to the political influences brought to bear
on the people, many of the new converts were Christians only in
name, but the spirit of charity and self-denial, which in former
times had made so great an impression on the pagans, still
remained. We hear of many and great works of charity :
a portion of the Church's revenues was set aside for the poor ;
bishops were compelled to provide clothing and food for the

indigent the Council of Tours (567, c. 5) made it obligatory
;
on each town to assist the poor according to its means finally ;
there arose a multitude of institutions for the help of the

sufferers and needy hospitals, almshouses, orphanages, hostels
:
for foundlings and travellers, &c.; all of them institutions quite

unknown but to the influence of which
in the ancient world,
even Julian bore a grudging testimony when he attempted
to introduce them among the pagans. Especially famous was
the hospital which was founded by Basil the Great at Caesarea,
which was called after him the Basilias, and which furnished
a model for other similar establishments in Cappadocia and
elsewhere. 2
Slavery was not, indeed, abolished. 3 The Church recognised
it, on the contrary, as a legal institution, and she herself retained
slaves on her properties. But a change soon became apparent.

The was recommended as a work of mercy, a
freeing of slaves
recommendation which was followed by many and which was
1
L. Friedländer, Sittengesch. Roms. 3 vol. 1862; 6th ed. 1888-90;
7th ed. 2 vol. 1901. Lecky, Hist, of European Morals, 2 vol. 1869 Brin ;
et Laveille, La civilisation chretienne, 2 vol. 1895 H. Kurth, Les origines

;
de la civilisation moderne, 2 vol. 4th ed. 1902 L. Lallemand, Hist, de la chante,

;
2 vol. 1900 ; G. Grupp, Kulturgesch. derröm. Kaiserzeit, 2 vol. 1903-04.

2 Ratzinger, Gesch. der kirchlichen Armenpflege, 2nd ed. 1884 Uhlhorn,
;
Die christliche Liebestätigkeit in der alten K. 2nd ed. 1882 (Engl. Trans.
Christian Charity in the Ancient Church, 1883).
3 Mohler, Ges. Sehr. II, 54-140; Hefele, Beitr. z. KG. I, 212-26;
Overbeck, Studien z. Gesch. d. alten K. 1875, I, 158-230; Allard, Les
esclaves chrdtiens, 3rd ed. 1900 ; Th. Zahn. Ski. u. Christent. 1879 ;
Wallon,
Hist,, de. Vescl. dans V antiquiU, 3 vol. 1879.
;;
Christianity in Society 215
facilitated by new civil laws. Constantine enacted that the

reception of a slave into the Church should be the equivalent
of a formal manumission were also to be allowed to
; clerics
set free their slaves without any formalities. The Church
also strove to soften the relations between master and slave
by the Christian idea of the equality of all men, and thus to
turn a merely legal bond into something moral. In purely
ecclesiastical matters no class distinctions were allowed
slaves had at their disposal the same means of grace as their
masters, and a born slave was, to begin with; equally eligible for
ecclesiastical preferment again, in the case of a fall, the same
;
penance was imposed on the master as on the slave. State

legislation, which had been growing gradually milder from
the very beginning of the empire, and, especially under the
humanitarian emperors of the second century, had much
improved the condition of the slaves, now, under Christian
influences, proceeded still further. Especially praiseworthy
were the efforts of Constantine, who decreed that the wilful
slaying of a slave should be considered as equivalent to murder
and of Justinian, who abolished all legal formalities for setting
free a bondsman, did away with the intermediate class of
freedmen, gave to the emancipated slave all the rights of a
citizen, and allowed a slave to marry a free woman with the
consent of his master.
Another direction which Christian influences were felt
l
in
was in the abolition of several cruel proceedings which had been
tolerated in the administration of justice. The custom of
branding the forehead was formally abrogated crucifixion, :
even if it was not abolished by Constantine himself/3 fell into

disuse in the fourth century the same emperor was also
;
instrumental in securing to prisoners a kinder treatment than

heretofore. A later law (409) commissioned the bishops
to visit regularly the prisons, inspect the prisoners, and pre-
vent any cases of unjust detention. The Council of Orleans
(549, c. 20) gave directions for the material support of the
prisoners. The bishops were thus fully empowered to remedy
any undue harshness in the laws, and their influence was still
1
Riffel, Verh. zw. Kirche u. Staat, 1836, pp. 91 ff.; K. Krauss, Im Kerker
vor u. nach Christus, 1895.
2
Zestermann. Die Kreuzigung bei den Alten, 1868, pp. 17 ff.
2i6 A Manual of Church History
further increased by the right of sanctuary granted to ecclesi-

astical edifices.
Even more were the innovations made with
salutary
respect to the value of human life. Suicide had, it is true, been
denounced by many of the olden philosophers, but others,
such as the Stoics, looked on it as not only permissible but as
a real duty under certain circumstances, and the general feeling
was decidedly in favour of this doctrine. The practice was,
however, effectually vetoed by Christianity St. Augustine, :
in his City of God (I, 22-27), proved its utter sinfulness the ;
Council of Braga (563, c. 16) excluded suicides from the com-

memoration of the Mass and refused them Christian burial.
Even more determined, if possible, was the Church's opposition
to abortion and to the exposal or killing of infants. In this
matter her efforts reach back to the very beginning of Chris-
tianity, the Didache (II, 2) and the Epistle of Barnabas (XIX, 5)
already condemning such practices. The civil law now came
to the Church's help in making provisions for the protection
of children. The right of life and death which the father had
possessed, according to ancient Roman law, over his child had
practically fallen into desuetude before the commencement of the
period; it was, however, formally abolished only by Constantine,
who decreed the punishment of a parricide against the father
who should dare to stretch his right so far as to slay his child. 1
The same emperor also endeavoured to prevent the exposal

of children, first by granting their foster-parents parental rights,
and then expressly forbidding such exposals by law. 2 Needless
to say, the law did not succeed in putting an end to the evil,
but so far as was possible the practice stood condemned. The
gladiatorial games were also an object of the Church's anim-
adversions, and, as the matter was a public one, legislation in
about their cessation. These games,
this case sufficed to bring
which had been denounced from the beginning by the best
of the Christians, were, though not exactly forbidden by
Constantine, at least blamed and greatly hindered by his
prohibiting the use of criminals in the arena. 3 After the
monk Telemachus had paid with his life at Rome for his
1
Cod. Theod. IX, 15, 1.
2 Ibid. VIII, 51, 2.
3
Ibid. XV, 12, 1 ; Eus. Vit. Cons, IV, 25 ; Socr. I, 18 ; Soz. I, 8.
Christianity in Society 217
zeal against the sanguinary display (404), the combats were

suppressed entirely by Honorius. 1
With regard, finally, to the moral life. It must not be
supposed that the olden world was utterly devoid of any sense
of decency; nevertheless, at the time when Christianity first
appeared, the pagans whose lives were pure were decidedly
in a minority. Generally speaking, laxity prevailed both in
theory and in practice. Unnatural intercourse of men with
boys was a widespread vice, especially in the Grecian world ;
adultery alone was judged severely, and even this not always.
So long as the pagan mythology was predominant nothing else
could be expected. The gods themselves were accredited with
sins against nature many temples were mere houses of
;
infamy some of the festivals were open orgies nor can we

; ;
exaggerate the demoralising influence of the shows. Chris-

tianity at its coming brought with it a conviction of the need
of a higher moral conscience. The Church was not content
with attacking adultery she condemned all illicit unions.
:
With respect to the grosser forms of vice, they were proceeded

against by the first Christian emperors. 2
1
Theod. V, 26 ; cp. Prud. Clem. Contra Symmach. I, 1124 flf.
2 Cod. Theod. IX, 24, 1-3 ; XV, 7, 4, 10.

CHAPTER V
ECCLESIASTICAL LITERATURE l
§ 74
General Character of the Literature of the Period
With the conquest of the Roman Empire by Christianity

in the fourth century Patristic literature reached its prime.
The great theological controversies sharpened men's wits,
and many who flung themselves into the contest were not only
highly gifted by nature, but had also received by way of
education the very best that the time could afford. As their
efforts were mainly devoted to protecting Christian belief against
attempts to modify it, the literature of the period is princi-
pally of a dogmatic or polemical character, though the other
branches of theology were far from being entirely unrepresented.
This great forward movement in the theological world held
on till the Council of Chalcedon, beginning to fail only with the
middle of the fifth century a few productions of importance
;
belong, nevertheless, to a somewhat later date.

The headquarters of literary life in the East were Alex-
andria and Antioch, from which the two most important
theological schools of the time took their names. These
two schools differed chiefly on the point of exegesis, the Alex-
andrians having an especial fondness for that allegorical
interpretation of which Origen had been in former times the
most determined and also the most scholarly exponent, whilst
the Antiochenes preferred to seek the grammatical and his-
torical sense of the Scriptures. The latter school, which had
1
For bibliography, see §§36-40. Krumbacher, Gesch. der byzantinischen
Literatur, 527-1453, 2nd ed. 1897; R. Duval, Anciennes UtUratures chrdtiennes,
II, La litt, syriaque,2nd ed. 1900.
— —
Greek Writers of the Fourth and Fifth Century 219
been founded by Lucian and Dorotheus at the end of the

previous period, now reached its full development, the false
interpretations of the Arians making the more thorough
exploration of the Scriptures a matter of necessity. At
Antioch Holy Writ was studied scientifically, whereas the
efforts of the Alexandrians, in spite of all their talents and
perspicacity, were prevented by their one-sided tendency from
bearing any fruit. 1 Another point on which the two schools
were divided concerned the Christological question. The
Antiochenes, who held a more matter-of-fact view of Chris-
tianity, carefully strove to keep apart in Christ the human
and the Divine, some, indeed, going so far as to endanger
our Saviour's oneness on the other hand, the Alexandrians
;
laid stress especially on the union in Christ of the Divine

and human nature a tendency which ultimately issued in
Monophysitism.
Literary progress was not, however, confined to these two
schools the whole Church was more or less involved in it, and
:
great doctors arose throughout Christendom, even Syria and

Armenia contributing their quota to Christian literature.
§ 75
Eastern Writings of the Fourth and Fifth Century
I. The Greek writers of the period is opened

series of the
by the father of Church History, Eusebius Pamphili (*),
bishop of Caesarea in Palestine (f c. 340), 3 who earned a name
not only in the field of history, but also in that of apologetics.
He published refutations of the antichristian libels of
Porphyrius and Hierocles in his Praeparatio evangelica
;
he proved the error of heathenism, cdid in his Demonstratio

evangelica the superiority of Christianity. In theology he
like his friend and protector Pamphilus, who was a devoted
—
supporter of Origen was not altogether devoid of subordinatist
leanings. Though, after much hesitation, he did finally
accept the Nicene Creed, his opinions made him a confederate
1
Mg. on the Antiochene School, by Kihn, 1866; Ph Hergenröther, s
1866.
2
Opp. ed, Dindorf, 4 vol, 1867-71, PG t t 19-24«
and friend of Arius and an opponent of the Nicene Fathers,

especially of Marcellus of Ancyra, whom he assailed in two
works {Contra Marcellum ; De eccles. theologia). 1
Whereas Eusebius was a secret foe of the Nicene Faith,
his younger contemporary, Athanasius (f 373) 2 was the greatest ,
of its supporters. His life's task was to battle against the

Arian heresy. As a mere deacon he had attacked it at the
Council of Nicaea, and having been elected to the See of
Alexandria (328) he continued the struggle with still greater
energy, conscious of his greater responsibility. No suffering
or oppression, not even his being five times banished, could
withdraw him from the controversy. His writings, too, were
mostly devoted to the same object. Among his chief works
must be mentioned his Orationes IV contra Arianos, the
fourth oration being, however, of doubtful authenticity ; of
his other works we have already spoken in dealing with the
history of Arianism.
The life of the three great Cappadocians was also spent
in the struggle with Arianism and Pneumatomachism, though
their literary is not so wholly circumscribed by the
work
heresies. Basil the Great, bishop of Caesarea in Cappadocia
3 also earned a name as a writer on exegesis and
(370-79) ,
asceticism. Passing mention must be made of his works

Adv. Eunomium and De Spiritu S., of his homilies on the
Hexaemeron, his Monastic Rule, and of his many epistles.
Gregory of Nazianzus (t c. 390), 4 a friend of Basil's, by whom he
had been consecrated bishop of Sasima, was famed as an orator
and poet. Of his orations the most important are the five
which, during the short period of his administration of the
Church of Constantinople (379-81), he wrote in defence of the
divinity of the Son and of the Holy Ghost. It is to them that
he owes his name of the Theologian. Two of his epistles,
addressed to Cledonius, are of great dogmatic interest.
1
For their authenticity, see Th. St. VI (1905), 512-21; Z. f. mutest. W,
1906, pp. 39-76.
2 Ed. Montfaucon,
3 fol. 1698 Justiniani, 4 fol. 1777
;
P.G. ; XXV-
XXVIII. Mg. by Möhler, 2nd ed. 1844; F. Lauchert (Lehre des hl. A.),
1895; K. Hoss (Schrifttum u. Theologie), 1899; Stülcken, 1899 (T.u. U. N.
F. IV, 4).
3
Ed. Garnier, 3 fol. 1721-30; P,G. XXIX-XXXII. Mg. by Klose,
1835.
4
Ed. Clemencet and Caillou, 2 fol. 1778-1842; P.G. XXXV-XXXVIII.
Mg, by Ullmann, 1825 2nd ed. 1867 A. Beno!t, 2 vol* 2nd ed. 1884.
; ;
Lastly, St. Basil's brother, Gregory of Nyssa (t c. 395),

l
left
behind him, not only many homilies, epistles, and writings
both exegetical and ascetical, but also two larger works
against Eunomius and an Oratio catechetica
Apollinaris,
magna forming an excellent treatise on dogma, besides an
interesting dialogue with his sister Macrina dealing with the
soul and the Resurrection. His preference was for speculative
thought. To Origen he was especially devoted, and borrowed
from him at least the idea of the äirofcardo-Tacns iravTwv.
The renown of another great doctor of the Church, John
Chrysostom of Antioch, 3 was founded on his power as an
orator. By far the larger portion of his many writings consists
of homilies, some of which are explanatory of Scripture,
while others deal with matters moral, dogmatic, or polemical,
and yet others are discourses pronounced on memorable
occasions (such as his oration on statues) or sermons preached
on special feasts. After having been for twelve years a priest
at Antioch, he was promoted to the see of Constantinople
(398). On account of his interference in the matter of
Theophilus of Alexandria, and of his subsequent quarrel with
the empress Eudoxia (§ 51), he was banished to Cumana in
Pontus, where he died in 407.
Other scarcely less well-known Fathers of the fourth
century are Cyril of Jerusalem (t 386), of whose works we have
the catecheses preached by him when he was yet a simple
priest at Jerusalem. They range over all the objects of the
Christian Faith, dealing also with Baptism and the Eucharist. 3
Of Didymus the Blind (f 395), 4 who, though he lost his sight
at the age of four, became master at the catechetical school of
Alexandria, and one of the most learned men of his time,
we have a De Trinitate (incomplete) and (in St. Jerome's
translation) a De Spiritu Sancto, also certain other works, it
being probable that Books IV-V of Basil's work against
1
Ed. Fronto Ducaeus, 1618; P.G. XLIV-XLVI. Mg. by Rupp, 1834 ;
DlEKAMP, 1896.
2 Ed. Montfaucon, 13 fol. 1718-38 P.G. XLVII-LXIV. Mg. by
;
Neander, 2 vol. 3rd ed. 1848 (Engl. Trans. 1836) Puech, 1891, 1900; ;
Marchal, 1898; Nagle, 1900.

3 Ed. Reischl et Rupp, 2 vol. 1848-60 P.G. XXXIII. Mg. by Mader,
;
1892.
4
Mg. by J. Leipoldx, 1905 ; cp. Funk, A t u. U. II, 291-329 ; III,
No, 16,
Eunomius is an abstract from Didymus's De Dogmatibus or De

Sectis. As Didymus adopted from Origen the ideas of the pre-
existence of the soul and of the Apocatastasis, he too was later
on anathematised (553). To Epiphanius, bishop of Salamis
in Cyprus (f 403), we owe the Panarium, the fullest of the older
refutations of the heresies though the work may be wanting
;
in critical acumen, the abundance of its details gives it a great

worth. Another of the same writer's works is the Ancoratus,
an exposition of the Trinitarian doctrine. 1
Other writers were Macarius of Magnesia, who published
his Apocritica 2 against a heathen opponent, who was probably
Porphyrius Diodorus, bishop of Tarsus (t c. 394), who had
;
formerly been a monk and presbyter at Antioch, and his

disciple Theodore, bishop of Mopsuestia (f 428) who were the ,
first to make a name for the exegetical school of Antioch. 3 As

these writers were held responsible for the Nestorian heresy,
they subsequently fell into such disrepute that practically all
their works have perished. Of Theodore there only remains
his commentaries on the lesser prophets, on the fourth Gospel
(preserved in a Syriac translation, published by Chabot, 1897),
and on the Pauline Epistles (in a Latin translation).
About the year 400 there was published in Syria the
so-called Apostolic Constitutions, a recension of yet earlier
writings. 4 In effect the first six books are based on the
Didascalia of the Apostles, and the seventh on the Didache.
The eighth book consists principally of the Liturgy and Canons
of the Apostles. The whole forms a breviary of Church
discipline, of which the redactor, or rather the publisher, is
said to have been Clement of Rome. Its real compiler is,
however, probably identical with the author of the lengthier
—
recension of the Ignatian epistles who certainly lived at the
—
same time and in the same country and whose work shows
many points of resemblance with the Apostolic Constitutions
(§ 37). If this be so, then pseudo-Clement belonged to the
party of the Apollinarists, the influence of that sect's
1
Opp. ed. Dindorf, 1859-62 Panar. ed. Oehler, 1859-61 P.G. XLI-
; ;
XLIII.
2 Ed. Blondel, 1876. Mg. by Duchesne, 1877.
3 Kihn, Theodor
v. M. und Junilius Afr. als Exegelen, 1880 cp. Funk, ;
A. w. U. Ill, No. 17.

4
Mg. and ed. by Funk, 1891-1905 cp. above p. 113, note 2,
;
theology being unmistakable in the pseudo-Ignatian works.

Because the work was thought to have been interpolated
by heretics, the Council in Trullo (692, c. 2) decreed that
it should not be used in the Church. It continued, neverthe-
less, inhigh esteem the Trullan Council itself admitted that
;
parts of the work were truly apostolical, and gave its formal
sanction to the Apostolic Canons which form the conclusion
of the Apostolic Constitutions.
A modification ofthe eighth book of the Apostolic Constitutions,

of which we still have an abstract, forms the basis of the
Egyptian Canons, extant in Coptic, Arabic, Ethiopic, and,
partially, in Latin. The new recension in its turn gave rise to the
recently discovered Syriac Testamentum Domini nostri (ed. Rahmani,
1899) and to the Canones Hippolyti, of which only the Arabic
translation has been published, but which also exists in Ethiopic.
H. Achelis {Die ältesten Quellen des orientalischen Kirchenrechts,
1891, T. u. U. VI, 4) came to the conclusion that the last-mentioned
work, at least in the form in which he had re-established the text,
was really genuine, in consequence of which he proposed to reverse
the order in which these works are believed to have been produced,
taking as the earliest the Canons of Hippolytus, then the Egyptian
Canons, then the parallel text to the eighth book of the Apost.
Constit., and finally the eighth book itself. Though other critics
have followed him, there is little doubt but that Achelis was mis-
taken. Cp. Funk, Testament unseres Herrn und, die verwandten
Schriften, 1901 ; A. u. U. Ill, No. 18-19; G. Horner, Statutes
of the Apostles, 1904 Th. Qu. 1906, pp. 1-27.
;
Another similar work, the Canones ecclesiastici apostolorum (ed.

Funk, in Doctrina xii Apostolorum, 1887, pp. 50-73), in its present
form probably belongs at the earliest to the fourth century, though
it may well be based on older works, the commencement, e.g., being
an adaptation of the Didache, 1-4, 8. Cp. Funk, A u. U. II, 236-51.
.
^«^ Amphilochius of Iconium (f 394-403), who takes rank with the

three great Cappadocians, was, so far as we know, the first to make
use of the expression rpoiros rrjs vTrdpgews with reference to the
Trinity ; until recently this author had received scarcely any
attention, owing to the doubts which existed as to the authenticity
of the homilies preserved under his name. Mg. by K. Holl,
1904 G. Ficker, Amphilochiana, I, 1906.
;
.
y Apollinaris the Younger, of Laodicea, was another noteworthy
Contemporary of the Cappadocians, who in his earlier days not only
earned a name as an apologist and opponent of Arianism, but
also composed many exegetical works, besides recasting the Bible
in classical form, that the Christian youth might not suffer from
Julian's enactment which closed to them the classical schools. At a
later date, however, his teaching on the human nature of Christ
brought him into conflict with the Church a fact which accounts—
for the almost total disappearance of his works. A few of the
writings belonging to the second period of his life have, nevertheless,
been preserved, owing to his disciples having fathered them on
more orthodox ancient writers. Among these works we may mention
the KaTa pepos ttio-tis, ascribed to Gregory Thaumaturgus. H.
Lietzmann, Apollinaris v. L. u. s. Schule, 1904.
Evagrius Ponticus served the Church of Constantinople
first
1^
under Nectarius, and then became a monk in Egypt (f c. 399).
Long after his death (553) he was condemned as an Origenist,
though so long as he lived he had been highly esteemed as an
ascetic and writer. Very few of his works remain. P. G. ; mg. XL
by Zöckler, 1893.
The best-known fifth-century writers are two bishops
representing two antagonistic schools. One of these was
Cyril of Alexandria (t 444), l the great opponent of Nestorius,
<f
whose teachings he confuted in numerous writings. He also
entered the lists as an apologist with his work against Julian
the Apostate, and was known as an exegetist and defender of
the Trinitarian doctrine. The other was Theodoret of Cyrus
(f c. 458)
2 equally renowned as an historian, apologist,
,
polemic and exegetist. His Compendium fabularum haereti-

carum is the last of the ancient histories of the heresies the ;
fifthbook comprises a short treatise on dogma. His com-

mentaries on the Bible, in point of method, depth, and precision,
are greatly superior to those of his contemporaries.
Synesius of Cyrene (f c. 414) was one of the queerest characters
of the later Christian antiquity. By birth he was a pagan, and
for a time belonged to the school of the ill-fated Hypatia. Later
on he became a Christian and was made bishop of Ptolemais in
Pentapolis, without, however, abandoning entirely the Neo-Platonic
philosophy which he had professed all along. The story of his
life emerges clearly enough from his discourses, hymns, and epistles.
P. G. LXVIII mg. by A. J. Kleffner, 1901
; Hist. J. 1902, pp.
;
751-74 C. Vellay, Etudes

; sur les hymnes de S. 1904.
Palladius, a pupil of Evagrius Ponticus, and bishop in Asia
Minor, composed (c. 420) a series of popular lives of monks, which,
from their having been originally addressed to Lausus, came to
be known as the Historia Lausiaca. The writer is probably identical
with the biographer of St.John Chrysostom. P.G. LXV mg. by ;
Preuschen, 1897, ed. by Butler, 1904 (Texts and Studies, VI).

1
Ed. Aubert, 7 fol. 1638 ; P.G. LXVIII-LXXVII. Mg. by Kopallik,
1881.
2
Ed. Schulze, 5 vol. 1769-74; P.G. LXXX-LXXXIV Graeca ; affec-
tionum cur. ed. J. Raeder, 1904 J. Schulte, Th. als Apologet, 1904.
;
Latin Writers of the Fourth and Fifth Century 225
Isidore Pelusiota, a monk

living on a mountain near Pelusium
f(f c. , of a huge number of epistles, mostly dealing
440) was the writer
with questions of exegesis, and of which more than 2,000 have been
preserved. P.G. LXXVIII.
Nilus the Elder, a pupil of Chrysostom's, for some time prefect
of the city of Constantinople, and lastly hermit on Sinai (f c. 440),
was a prolific writer on matters ascetical. P.G. LXXIX.
II. The oldest Syrian Christian writer was Aphraat, bishop of
Mar Mattai (near Mosul), and otherwise known as Mar Jacob or
James, and as the wise man of Persia. Until quite recently this
writer was persistently confused with an elder contemporary
of his, James, bishop of Nisibis, who died in 338. Cp. Bert (a
translation of Aphraat's homilies), 1888; Graffin, Patrologia syriaca,
I, 1894. The most renowned teacher of the Syrian Church was,
however, Ephraem, a disciple of James of Nisibis, and, later, deacon
of Edessa. By turn a poet, an exegetist, and an orator, he was
known sometimes as the Prophet of the Syrians, sometimes as
the Harp of the Holy Ghost (t 373 or 378) Opp. ed. Assemani,
.
6 fol. 1732-46. Carmina Nisibena, ed. Bickell, 1866. Hymni et

sertn. ed. Lamy, 4 torn. 1882-1902. Mg. by Eirainer, 1889.
L'Universite Cath. 1890. Other Syrian poets and homilists of
repute were the presbyter Isaac the Great of Antioch (f c. 460 ;
ed. G. Bickell, 2 vol. 1873-76) and James of Sarug, bishop of

Batnae (f 521).
III.The founder of Armenian literature was St. Mesrop (f 441),
who, as soon as he had fixed the Armenian characters, translated
the Holy Scriptures into that language and also composed a number
of homilies. Two other names of literary importance are those of
Eznic (or Esnac), bishop of Bagrevand, and of Moses of Khoren
(t c. 487). It is, however, doubtful whether the famous History
of Greater Armenia, said to be the work of the latter, is not really a
production of the eighth century. Cp. Carrie re, Nouvelles sources
de Moise de Khoren, 1893-94 Byz. Z. X, 489-504.
;
§ 76
The Latins of the Fourth and Fifth Century 1

The life of the most famous of the Latin writers of the
period, Hilary of Poitiers * 3 was, like that of the great
(f 366),
doctor of Alexandria, taken up with the Arian dispute. He
had to undergo four years' exile in the East on account of his
1
M. Schanz, Gesch. der röm. Literatur, IV, i, 1904.
2 P.L. IX-X. Mg. by Reinkens, 1864; Baltzer, 1879-89; A. Beck,
1903 M. Schiktanz (Die Hilarius-Fragmente), 1905.
;
VOL. I. Q
;
belief,and his long and successful fight with the error pro-
cured him the name of the Western Athanasius. Most of his
writings are controversial, though he also composed some
commentaries and hymns. His opus magnum was the work
De Trinitate in twelve books. He was the first to introduce
Grecian speculation into the West.
One who was still more dependent on Grecian influence
was Ambrose, another great doctor of the West (f 397). x
Having been unexpectedly torn from his civil governorship
and acclaimed bishop of Milan (374), he busied himself in
acquiring the necessary theological knowledge by studying the
Greek Fathers. The result of this course of study is notice-
able in several of his many controversial, ascetic, and exegetical
works. His was one of the most striking characters of Christian
antiquity. Unbending in his defence of the Church's rights
against paganism and Arianism, indefatigable in fulfilling the
duties of his pastoral office, he was also a staunch defender of
ecclesiastical discipline, as Theodosius I found to his cost the ;
latter having caused a barbarous massacre of the inhabitants of

Thessalonica, Ambrose, in the emperor's own words, proved
himself the only bishop worth the name, i.e. had sufficient
courage to protest against a wanton act of cruelty.
The two greatest of the Latin doctors belong to a date
only slightly later. Of these the first is Jerome, 2 who was born
at Stridon on the borders of Dalmatia and Pannonia, but most
of whose life was passed in the East. He successively chose as
his residence the Desert of Chalcis, Antioch, and Constantinople
then, after a three-year sojourn in Rome, he spent the remain-
ing thirty-four years of his life at Bethlehem (386-420), where
he died. His principal works are his commentaries and his
translation of the Bible, the Latin Vulgate. He also wrote
a number of controversial works against the Luciferians,
against Helvidius, Vigilantius, and others, a Liber de viris
illustribus (the first Christian literary history), a Latin trans-
lation of Eusebius's Chronicle, which he also continued down
to the year 378, &c. His whole life was given up to study
and mortification. He possessed considerable ability as a
1
P.L. XIV-XVII. Mg. by Baunard ; A. de Broglie, 1897.
2 Ed. Vallarsi, 11 fol. 1734-42; ed. II, 1766-72; P.L. XXII-XXX ;
T. u. U. XIV, 1 (De viris illustr .)

. Mg. by Zöckler, 1865 von Sychowski,
;
1894 ;Bernoulli, 1895 ; Grützmacher, I-II, 1901-06.

.
Latin Writers of the Fourth and Fifth Century 227
writer and exponent, but in controversy he was far too inclined

to be bitter and contentious.
The second is Augustine (*).* He was born at Tagaste in
Numidia, and after many years of doubt was received into
the Church by St. Ambrose of Milan (386) returning to his
;
country, he became a priest, and afterwards bishop of Hippo

Regius (396-430). He was as remarkable for his mental power
as for his ability as a dialectician. Most of his writings are
devoted to refuting the Manichaeans — among whom he
had spent nine years — the Donatists, Pelagianism, semi-
Pelagianism, and other errors of the period. So powerful was
his refutation of the error of Pelagius that he is rightly con-
sidered to have vanquished it by force of argument (§ 58).
Among his non-controversial works two especially deserve
some allusion they are the De Civitate Dei, a. kind of philosophy
:
of history, and his Confessions, a sketch of his life, of his mis-

takes and many struggles until his conversion.
A Spaniard who gained a name as a Christian poet was
Prudentius Clemens 2 (t after 405). Among his works are the
Cathemerinon, a collection of hymns for daily use, and the
Peristephanon or poems in praise of the martyrs, and besides
these several other poems of a controversial or apologetic
nature.
The best-known secondary writers and works of the period are :
1. The Spaniard Juvencus (*), who composed a Historia

evangelica in hexameters (c. 330). Cp. Z. f. w. Th. 1890.
2. Firmicus Maternus (*), who wrote the apologetical work De
errore profanarum religionum (c. 347)
3. Lucifer of Calaris (*) (f 371), a great opponent of the Arians
and especially of the emperor Constantius, to whom all his writings
were dedicated. Cp. § 50, III.
4. Ambrosiaster, as the author is called, who wrote at Rome
during the pontificate of Damasus (366-84) a commentary on St.
Paul, which in the Middle Ages was commonly ascribed to St.
Ambrose. The author has been identified with several writers
of the period, though at the present date it is impossible to
decide with certainty who he really was. P.L. XVII, 45-508.
Cp. Rev. Bened. 1903, pp. 113-31 ; Texts and Studies, VII, 4 ;
1
Ed. Bened. (Blampin et Coustant), ii fol. 1679-1700; P.L. XXXII-
XLVI. Ms:, by Bindemann, 3 vol. 1844-69 Wörter, 1892
; ; Wolfs-
gruber, 1898 McCabe, 1902.
;
2 Ed. Obbarius,
1845 Dressel, 1860, Mg. by Rosler, 1886.
; Th. Qu.
1894, PP. 77-125.
Q 2
J. Wittig, Der Ambrosiaster '

Hilarius,' 1906 {Kircheng. Abh. ed.
Sdralek, IV).
5. Optatus of Mileve (*) (f after 384), who wrote a history
of the Donatist schism. Cp. § 52.
6. Zeno, bishop of Verona (f c. 370), a homilist. P.L. XI, ed.
Giuliari, 1900 mg. by A. Bigelmair, 1904.
;
7. Philastrius, bishop of Brescia (*), who wrote the Diversarum

haereseon liber (383-84).
8.Priscillian (*) (f 385), the writer of many recently discovered
treatises, of which some are in defence of his tenets. Cp. § 50.
9.The Peregrinatio Silviae (*), a description of a pilgrimage
to the Holy Places undertaken at the end of the fourth century
(381-88). The work is incomplete, and Gamurrini, who discovered
and first published (1887) it, ascribed it to Silvia, the sister of
the politician Rufinus as a matter of fact it is more likely to be
;
the work of the Spanish maiden Etheria. Rquh. 1903, II, 387-97 •
Kath. 1905.
10. Pacian of Barcelona (f c. 391), to whom belongs the saying :
'
Christianus mihi nomen, catholicus cognomen (Ep. ad Sempron.
'
c. 4). P.L. XIII A. Gruber, Studien zu P. 1901.

;
11. Sulpicius Severus (*) (f after 406), a Church historian and

the biographer of St. Martin of Tours.
12. Rufinus of Aquileia (f c. 410), the writer of a Church His-
tory, of a commentary on the Apostles' Creed, and the translator of
several Greek works (for instance, of the De Principiis of Origen,
and of the Recognitiones dementis). P.L: XXI.
13. Orosius (*), a Spanish presbyter (f after 417) who opposed
the Priscillianists and Pelagius, and produced a sort of general
history of Christianity in his Historiae adv. paganos.
14. Niceta, bishop of Remesiana (Romatiana) in Dacia (Bela
Palanka in Servia), who died c. 410, a friend of St. Paulinus and
compiler of a course of instruction for the use of catechumens, of
which the fifth book, the Explanatio Symboli, has been preserved ;
he was also the author of certain other writings, among them being
probably the Te Deum. Mg. and ed. by A. E. Burn, 1905.
15. Paulinus of Nola (*) (f 431), a great admirer of the martyr
Felix of Nola, in whose honour he composed several poems. Mg. by
Buse, 1856 Lagrange, 1877, 2nd ed. 1882 ; P. Reinelt, Studien
;
über die Briefe des hl. P. 1904.

16. Marius Mercator (f c. 450), a native of the West who lived
at Constantinople he was an opponent of the Pelagians and
;
Nestorians. P.L. XXXIII.

17. John Cassian (*), abbot of St. Victor at Marseilles
(t c -
435)
» did much to introduce monasticism into the West
(Instituta coenobiorum ; Collationes patrum).
18. Prosper of Aquitaine (f c. 455), a supporter and defender
of the Augustinian doctrine of Grace; he continued Jerome's
Chronicle to the year 455. P.L. LI.
'
Greek Writers of the Sixth and Seventh Century 229
19. Vincent of Lerins (f c. 450), whose Commonitorium adv.

haereses comprises an investigation into the criteria of the Catholic
Faith, and comes to the conclusion that such a criterion is found in
the quod ubique, quod semper, quod ab omnibus creditum est
'
(c. 3). P.L. L G. Rauschen, Florilegium, V, 1906 Th. Qu. 1899,

; ;
PP- 396-434-
20. Eucherius (*), bishop of Lyons, whose Formulae spiritalis
intelligentiae, and Instructiones, or aids to the understanding of
sacred Scripture, were highly appreciated in the Middle Ages
(t c 450).
21. Peter Chrysologus, bishop of Ravenna (f c. 450), was famed
as an ecclesiastical orator. P.L. LII ; mg. by Dapper, 1867 ;
Stablewski, 1871.
22. Maximus of Turin (f after 465) is known as a homilist.
P.L. LVII.
23. Leo I of Rome (f 461), who composed many epistles and
orations. Ed. Ballerini, 3 fol. 1753-57 P.L. LIV-LVI ; mg. by
;
Arendt, 1835 Perthel, 1843.

;
24. Salvian (*), a presbyter of Marseilles (f after 480) who

penned a defence of Divine Providence, De gubernatione Dei, and
who, on account of his woeful description of the decadence of the
empire, was known as the Jeremias of his period. Mg. by Zschimmer,
1875.
25. Faustus (*), abbot of Lerins and bishop of Riez (f 490), a
homilist and opponent of Predestinarianism in its more absolute
form (§ 58), of Arianism, and of the Pneumatomachi. Mg. by
W. Bergmann, Dogmatische Schriften u. Briefe, 1898 Handschriftl. ;
bezeugte Nachlass, 1898.

26. Gennadius, a presbyter of Marseilles (f c. 485), whose Liber
de viris illustribus supplements the like-named work of Jerome ;
we have also his De dogmatibus ecclesiasticis, which may be a different

name for his Epistula de fide addressed to Pope Gelasius, or, more
probably, the concluding portion of his work, Adver sus omnes
is
haereses. P.L. LVIII.
27. Vigilius, bishop of Tapsus, in Africa, a confuter of the
heresies of the period. P.L. LXII mg. by G. Ficker, 1897.
;
28. Victor (*), bishop of Vita, who composed a Historia

persecutions Africanae provinciae. A. Schönfelder, De Victore
Vitensi episcopo, 1899.
§77
Greek Writers of the Sixth and Seventh Century
It is in the sixth century, or, tobe more exact, in 533, when
the Severians appealed to it at the conference held at Con-
stantinople, that we first hear of a certain group of mystical
and epistles, which attained

writings, consisting of dissertations
to great celebrity both in the East and in the West, and which,
as the translations and commentaries show, was studied even
among the Syrians, Arabs, and Armenians. The whole is the
work of a Neo-Platonist philosopher, who seeks to serve the
cause of Christianity by combining it with his own peculiar
philosophy. The author gives himself out to be Dionysius
the Areopagite, the disciple of St. Paul, and, though this state-
1
ment was questioned by some, it was generally accepted as
true until comparatively recent times. The contents and the

history of the work show, however, that it was composed at a
much later date, in fact not long before its publication. Though
the ancients were wrong in admitting that the work really
dated from apostolic times, yet they were perfectly right
in surmising that the author wished to be taken for the
Areopagite that the work is pseudonymous cannot now be
;
contested, and there is really nothing to be said for the modern

hypothesis 2 which ascribes the writings to the abbot Dionysius
of Rhinocolura in Egypt towards the end of the fourth century.
Another writer of the time is Leontius of Byzantium
3
(t c. 543), one of the defenders of the Theopaschite formula
(§ 55)> a monk of the New Lavra, and, by his work Adv.
Nestorianos et Eutychianos, one of the great opponents of Nes-
torianism, which he had professed in his youth, and of
Eutychianism, the two principal heresies of his time.
To the first half of the sixth century also belong, accord-
ing to tradition and some other indications, the recently found
works of Romanus, 4 the greatest of the poets of the Greek
Church, though his hymn for the feast of our Lady's Nativity,
which can only be traced back to the end of the seventh
century, may be alleged in favour of the view that the author
lived at a later date, and that Anastasius, under whose reign he
came from Berytus to Constantinople, was really the second
Ed. Corderius, 2 fol. 1634 : emend. 1755-56 P,G. III-IV.

1
;
Hipler, Dionysius d. A. 1861 KL. Ill, 1789 ft. For the contrary, see
2
;
Stiglmayr, Programm von Feldkirch, 1895 Hist. J. 1895.> H. Koch,

Pseudo- Dionysius Areopagita in seinen Beziehungen zum Neuplatonismus u.
Mvsterienwesen, 1900.
'
* P.G. LXXXVI. Mg. by Loofs, 1887; Rügamer, 1894; Ermoni,
1895.
4
Pitra, Analecta sacra, I, 1876; RE. f. pr. Th. XVII 3 124-31;
, Byz.
Z. XV (1906), 1-44, 337-40.
Latin Writers of the Sixth and Seventh Century 231
emperor of that name (713-16). We shall probably learn more

of the date when he lived when the promised new edition of
his works sees the light.
Other noteworthy writers were :

1. John Philoponus, an Alexandrian grammarian (c. 550) who
attempted to do for the Aristotelian philosophy what pseudo-
Dionysius did for Neo-Platonism he was an opponent of the
;
Neo-Platonist, Proclus.
2. Cosmas Indicopleustes, or the Indian traveller, as he was called
on account of his journeys to Arabia and other remote countries,
was originally a merchant at Alexandria he afterwards became a
;
monk and hermit. Many of his works have been lost, among them
his Cosmography, but we still possess his Topographia Christiana,
composed c. 547 {P.G. LXXXVIII).
3. John Climacus, a monk of Mount Sinai (f c. 649), wrote on
asceticism (KAi/xa£, Scala paradisi). P.G. LXXXVIII; Byz. Z. XI,
35-37-
4. Sophronius, a monk who became of Jerusalem
patriarch
(f c. 638), is known
as an opponent of Monothelism, as a homilist,
and poet. His principal work is the Pratum spirituale, a collection
of anecdotes relating to monks and recluses. The work has been
frequently ascribed to his friend, John Moschus (f 619), who may
have helped in its composition. P.G. LXXXVII Rev. de l'Orient ;
ehret. 1902.
5. Maximus Confessor (f 662), the author of Mystagogia, an
advocate of orthodoxy against the Monothelites and a commentator
on the Dionysian writings. P.G. XC-XCI.
6. Anastasius Sinaita (f after 700), opposed the Monophysite
sects, against whom one of his many works, the Via Dux (OSrjyos),
is directed. P.G. LXXXIX.
7. Finally, we have the Chronicon paschale, one of the most
valuable of Christian chronicles, composed under Heraclius (610-41)
and reaching down to 629. P.G. XCII cp. H. Gelzer, Sextus
;
Julius Afrikanus u. die byzan. Chronographie, 2 vol. 1880-98 ;
Pauly-Wissowa, Real-Enzyklopädie, III, 2460-77.
§ 78
Latin Writers of the Sixth and Seventh Century
The two most important Latin writers of the age were, first,
Fulgentius, bishop of Ruspe (f 533), l an earnest adversary of
Arianism and defender of the Augustinian doctrine of grace.
He was the mouthpiece of the Africans at the commencement
1
P,L t LXV ; Z. /. KG. XXI (1901), 9-42,
. :
232 A Manual of Church Histofy
of the sixth century, and was, perhaps, the best theologian of his
time. Besides being the author of many controversial tracts,
he composed, under the title De fide, sive de regula verae fidei, a
variable compendium dogmatic theology.
of
The other was Pope Gregory I (föo^. 1 With Ambrose,
Augustine, and Jerome he is reckoned as one of the greatest
doctors of the West. Apart from his epistles, his works deal
with questions of exegesis, morals, and liturgy. Deserving
of special mention is his Regula pastoralis, a rule of conduct for
the clergy, which was translated into Greek in the author's
lifetime, was done into English at the command of King
Alfred, and which during the whole of the Middle Ages was
highly esteemed as a text-book of pastoral theology. He also
wrote an Expositio in B. Job, seu Moralia, a summary of morals
cast in the form of a commentary on Job, and a Sacramentarium
comprising the prayers of the Mass and the blessings according
to his revised edition of the Liturgy this work is extant only
;
in an enlarged form (§ 67)
Among other important writers in Italy may be mentioned

1. Ennodius (*), bishop of Pavia (f 521), who composed many
epistles, orations, and poems, and also some historical and liturgical
works.
2. Boethius the senator,who fell a victim to the political cir-
cumstances of the time, having been accused of sympathies for
for,
Constantinople and of having betrayed his country, he was by
command of the Ostrogoth Theodoric imprisoned, arraigned before
the senate, and condemned to death (524) He translated and wrote
.
comments on Aristotle and other philosophers, was the author of

several theological treatises, and during his imprisonment, just
before his death, wrote his De consolatione philosophiae, which has
in recent times led to his being unjustly suspected of not being a
Christian at all. P.L. LXIII-LXIV.
3. Cassiodorus, first an officer in the Ostrogothic kingdom
(f c. 565), and then a monk; an earnest worker, he did much to
promote culture in his monastery. PL. LXIX-LXX; MG. And.
ant. t. XII, 1894 (Variae) ; mg. by A. Franz, 1872 ; Minasi,
1895.
4. This is the place to speak of the Liber Pontificalis. It
originated (c. 530) in the work of an unknown writer who enlarged
the already existing Liberian Catalogue and brought it down to
Felix III (IV), who was Pope from 526 to 530. The work has been
1
P.L. LXXV-LXXIX ;Regist. epist. Greg. edd. Ewald et Hartmann»
1887-90; MG. epist. torn. I— II. Mg. by Lau, 1845 Wolfsgruber, 1890
; ;
Clausier, 1891 Snow, 1892; F. H. Dudden, 1905.

;
Latin Writers of the Sixth and Seventh Century 233
preserved in the Catalogues of Felix and Conon, in the latter the
history of the Popes being continued down to P. Conon ^687).
The complete work brings us to Stephen V (891). Duchesne's
edition also comprises the lives of the Popes until Martin V (1431).
In consequence of an error of Onofrio Panvinio (note to the Vitae
font. Rom. ed. by Platina, Colon. 1610, p. 139) the work until
recently was ascribed to the Roman Librarian Anastasius in the
ninth century (§ 107). Ed. Duchesne, 2 torn. 1886-92 ; Mommsen,
I, 1898 (MG. Gest. Pontif. Rom. torn. I) ; Rosenfeld, über die
Komposition des L. P. 1896.
The remaining writers of note belong to Africa, Gaul, and Spain :
1. Fulgentius Ferrandus, a deacon of Carthage, biographer of Ful-

gentiusof Ruspe and composer of a Breviatio canonum. P.L. LXVII.
2. Facundus, bishop of Hermiane, who defended the Three
Chapters in his Defensio trium capitulorum. P.L. LXVII.
3. Liberatus, archdeacon of Carthage, who wrote the Breviarium
causae Nestorianorum et Eutychianorum. P.L. LXVIII.
4. Primasius, bishop of Adrumetum, one of the Africans who
were called to the negotiations at Constantinople in connection
with the Three Chapters. He wrote a commentary on the Apo-
calypse. P.L. LXVIII; Haussleiter, in Zahn's Forschungen,
vol. IV, 1891.
5. Junilius, by birth an African, held high office at Constanti-
nople, and composed, on the model of the Isagogic of Paul of Nisibis,
a work which was highly esteemed in the Middle Ages, the In-
stihita regularia divinae legis. Ed. and mg. {Theodor von Mopsuestia
u. Jun. Afric.) by Kihn, 1880.
6. Csesarius, bishop of Aries (f 542), a homilist whose sermons
were afterwards frequently ascribed to St. Augustine. Mg. by C. F.
Arnold, 1894 ;Malnory, 1895 ; P. Lejay, 1906 (Le role theo-
logique); Rev. Bened. 1906.
7. Gregory of Tours, who wrote a history of the Franks and
an account of the wonders of the Saints (1594). Latest edition
of the Hist. Francorum in MG. Script, rer. Merov. 1. 1, 1884. Mg. by
Löbell, 2nd ed. 1869.
8. Venantius Fortunatus, bishop of Poitiers (f 603), a poet.
Latest edition in MG. Auct. ant. t. IV, 1881. Mg. by Leroux, 1885 ;
Nisard, 1890 Abh. Göttingen, 1901, N.F. VI, 2.

;
9. Isidore, bishop of Sevilla (f 636), the most famous writer of

the seventh century, among whose many works the foremost
are the Origines seu Etymologiae, a brief encyclopaedia of knowledge,
and the book De ecclesiasticis officiis, describing the ceremonies in
use in the Church. P.L. LXXXI-LXXXIV.
I. THE MIDDLE AGES
FIRST PERIOD
From the End of the Seventh Century to Alexander II,
692-1073
CHAPTER I
PROGRESS AND VICISSITUDES OF CHRISTIANITY
§ 79
The Alemanni, Bavarians, Thuringians, and Frisians 1
I. The battle of Zülpich (496), which marked the turning-point

in the religious history of the Franks, had its influence also
on that Alemanni or Swabians 2 settled in that portion
of the
of south-western Germany bounded by the river Lech, the
Alps, the Vosges, and the Frankish frontier. Being subject
to a nation of which the conversion had been so rapid that
it was now almost entirely Christian, a like change among
the Alemanni was rendered easy. The latter were not,
however, so eager as their conquerors to embrace the new
Faith, and even subsequently to the middle of the sixth
century the greater part of the people seems to have been
heathen. The Greek Agathias, to whom we owe this informa-
tion, alludes nevertheless to the powerful influence for good
exercised by the Franks over those with whom they came
in contact. Doubtless the bishops of Augst and Windisch or
Vindonissa (bishoprics which in the course of the sixth century
1
KG.
Deutschlands, by Rettberg, 2 vol. 1846-48 J. Friedrich, 2 vol.
;
1867-69 A. Hauck, I-IV, 2 ed. 1898-1903 I-III, 3-4 ed. 1904-6.

; ;
2 Hefele,
Gesch. d. Einführung des Christent. im südwestl. Deutscht. 1837 ;
P. F. Stalin, Gesch. Württembergs, I, 1882-87; F. L. Baumann, Gesch. des
AllgäuSy 3 vol. 1882-95 Egli, KG. der Schweiz bis auf Karl d. Gr. 1893 (see
'»
also Kath.' Schweizer Blätter, 1896, pp. 211-23); Württembergische KG. Calw
and Stuttgart, 1893 F. Dahn, Könige der Germanen, IX, 1902,
I
were transferred respectively to Basel and Constance), together

with those of Strasburg and Augsburg, took measures to help
on conversions. From the end of the sixth century these
sees were all regularly filled, and it is quite possible that they
were occupied by an unbroken series of bishops even from
Roman times. Lastly, numerous missionaries laboured among
the people, whilst the monasteries which some of them founded
carried on the work of evangelisation still further. The Lex
Alemannorum, which belongs to the beginning of the eighth
century, testifies to the existence of a complete religious
organisation. In the second quarter of the eighth century
Christianity became supreme even in the Allgäu, or south-
eastern corner of the country.
At the commencement of the seventh century Columban, an
Irish missionary, after having sojourned a long while among
the Burgundians (§ 72), proceeded to preach the Gospel at
Tuggen on the Lake Zürich, and then, at the invitation
of
of the priest of Arbon, passed over to Bregenz,
Willimar
where he restored to Christian worship the desecrated Church of
St. Aurelia. On his departure to Italy, Gallus, one of his twelve
companions, established, in the forest of Arbon, a cell which became
the nucleus of the famous monastery of St. Gall. (N.A. 1896,
PP- 359-7 1 )- St. Trudpert (1643) founded the monastery in
Breisgau which bears his name, whilst St. Pirminius (724) estab-
lished that of Reichenau. In Allgäu the labour was shared by
two monks of St. Gall, Magnus (f 750) and Theodore, about whose
cells there arose the monasteries of Füssen and Kempten. Until
quite recently these two missionaries had been confounded with
two companions of Gallus, Maginold and Theodore, who lived
fully a century earlier (Steichele, Das Bistum Augsburg, IV
(1883), 338-89). In the district of the higher Rhine the monastery
of Säckingen is undoubtedly an ancient foundation, but of its
origin little is known, for Balther's Vita S. Fridolini is open to
grave suspicion of being based on Peter Damian's Homilia de
Translatione S. Hilarii, or on the source of the latter work, whilst,
moreover, Fridolin, according to the account in question, is sent
to found a monastery, not on the Rhine, but in the island of
Gallinaria near Sardinia. Cp. /. /. Schweiz. Gesch. XVIII (1893),
I 34~5 2 Kath. Schweiz. Blätter, 1896, pp. 410-37.
'>
II. Among the Alemanni's eastern neighbours, the Bava-

rians, 1 who had settled in an already partly evangelised district
1
Gesch. Bayernsby Riezler, I (to 1180), 1878; W. Schreiber, 2 vol.
1889-91 A. Huber, Gesch. d. Einführung u. Verbreitung d. Christent. in
;
Südostdeutschland, 4 vol. 1874-75; Ratzinger, Forschungen z. Bayrischen Gesch,

1898, pp. 401-45 N.A. 1903, pp. 285-321,
;
lying between the Lech, the Inn, and Italy, and compris-
ing to the north some territory beyond the Danube, we find
individual conversions at a comparatively early date. Garibald
and his daughter Theodelinde, the Lombard queen, witness
to the fact that Christianity had found its way into the reign-
ing family by the latter half of the sixth century. Among
the more noteworthy missioners were Eustasius, abbot of
Luxeuil at the beginning of the seventh century the founder
;
of the monastery of St. Peter's at Salzburg, Ruprecht, bishop

of Worms, a contemporary of the Frankish king Childebert
III (695-711) —
not of Childebert II (575-96), as the Salzburg
tradition has it, still less of Childebert I (511-58), as some recent
scholars have maintained the chorepiscopus Emmeram of
;
Poitiers, who established the monastery named after him at

Ratisbon (f 715) ; and Corbinian, the founder of the church
at Freising (f 725). Ultimately, at the request of the duke
Odilo, St. Boniface (739) divided the country between four
—
episcopal sees those of Ratisbon, Passau, Freising, and
Salzburg.
III.At about the same time the neighbouring Thuringians, 1
who inhabited eastern Franconia, were brought to the knowledge
of the Gospel. In 685 Kilian, an Irish or Scotch missioner,
came with the presbyter Colonat (Coloman) and the deacon
Totnan (or Totman) to Würzburg, and the duke Gosbert
having accepted the Christian tenets, the whole people followed
his example and forsook their gods. But the missioners soon
after, probably in 689, met a violent death, and great disturb-
ances ensuing, a new mission was required to complete
the work of conversion. This was undertaken by Boniface,
who, in 742, consecrated St. Burkhardt as first bishop of
Würzburg.
IV. It was the Anglo-Saxon Willibrord 2 who first estab-
lished Christianity on a secure footing among the Frisians,
who occupied a stretch of land between the Ems and Ostend.
Like his predecessors, St. Amandus (630-50), Eligius, bishop of
Noyon (c. 650), and the banished bishop Wilfrid (or Wilfrith)
of York (678), he had to face many difficulties. Contending
1
Stamminger, Franconia sancta, I, 1881 Emmerich, Der hl. Kilian,
;
1896; N.A. 1902, pp. 232-34.

2
A. Thijm, Der hl. Willebrord, 1863; Moll-Zuppke, Vorreform. KG, d.
Niederlande^ 1895.
St. Boniface 237
as they were with the Franks for their own national existence,
the Frisians had a political reason for standing alouf from
the religion of their enemies, whilst their then king, Radbod,
was a firm adherent to the old beliefs. As, however, Willibrord
was, with a few interruptions, able to labour at their conversion
for over forty years (690-739), his success was very considerable.
The Frankish portion of the country was won over almost
entirely to Christianity. The headquarters of his mission was
Utrecht, which, as soon as he had been consecrated bishop
at Rome (695), was assigned to him as his episcopal city.
Willibrord having gone to his reward, St. Boniface, who had
already worked in this mission under Willibrord's direction
(719-22), again made his appearance among the Frisians. The
very next year his life and work was brought to a sudden end
by his martyrdom at the hands of the enemies of the Faith
(754), but his death served the cause of Christianity, for it
brought about the destruction of whatever there remained
of heathenism in the region.
§80
St. Boniface, the Apostle of the Germans 1
The merit in the conversion of the Germans
greatest
belongs by right to a man whose name has already several
times been mentioned, the Anglo-Saxon Wynfreth, born
(c. 680) at Crediton in the county of Devonshire, and better
known by his other name of Boniface, by which indeed during

his missionary career, or at least subsequently to receiving his
mission from Pope Gregory II in 719, he is usually designated.
Not only did he help to spread the Gospel ever more widely,
he also strove to purify it wherever he found it already in
existence but disfigured by foreign importations. Lastly,
by wise administrative measures, he succeeded in putting
1
Boniface's letters and Vitae (those by Willibald, c. 780, and Othlon in the
eleventh century) will be found in Jaffe's Monumenta Moguntina, 1866
(Bibl. verum German. Ill) ; his letters are in the MG. Epist. Ill, 1892. The
Vitae have been edited by W. Levison, 1905 ; that of Willibald by Nürn-
berger, 1895. There are later biographies by Seiters, 1845; Pfahler, 1880;
Buss-Scherer, 1880; Fischer, 1881; G. Kurth, 4thLed. 1903 (in French);
and by J. M. Williamson, 1904. Cp. Hahn, Bonifaz u. Lul. Ihre angelsächs.
Korrespondenten ; EB. Luis Leben, 1883 ; Z.f. KG. XXV (1904), 197-232,
Christianity in a position to preserve for the future the Faith

in all its purity.
Success attended his efforts among the Ober-Hessians
(722) when, after working for three years among the Frisians,
he turned his attention to the province which had been specially
assigned to him by the earthly head of the Church. In
Amöneburg (Amanaburch) he effected the conversion of many,
among them Detdik and Dierolf, the village chieftains, who,
though baptised Christians, as Willibald remarks in his Life,
remained attached to idolatrous practices. On his return
from his second journey to Rome, where he had been conse-
crated bishop (722-23), his success was even more conspicuous.
He now began to preach in Nieder-Hessen and in Thuringia,
and here he overthrew the sacred oak of Thor or Thunar,
out of the wood of which he erected a church in honour of
St. Peter. In Thuringia he thwarted the opposition of the
pagan priests and founded the monastery of Ohrdruf. But
with the increase in the size of his mission the need was felt for
more missionaries, who, at his call, came in troops of men and
women from his own country. Other disciples chosen from
among the German natives enabled him to establish yet other
monasteries, first that of Fritzlar (with Wigbert as abbot),
that of Tauberbischofsheim (under Lioba as abbess), and those
of Kitzingen and Ochsenfurth ruled by the abbess Thecla later ;
on, with the help of the Bavarian Sturm, a monastery was

founded at Fulda (744), and with that of Wunnibald and his
sister Walpurgis another was erected at Heidenheim near
Eichstätt.
Boniface's administrative capacities came into action
more especially after his third visit to Rome (737-38). On
his way back he set in order the Church Soon
of Bavaria.
after he established, for the benefit of the Thuringians and
Hessians, the bishoprics of Buraburg, Erfurt, and Würzburg
(741), and not long after, that of Eichstätt, of which only the
latter two were destined to survive. The first bishop of Eich-
stätt was Willibald, Wunnibald's brother. Nor did Boniface
forget the other German and Frankish nations, the political
changes then occurring among the latter contributing much to
favour his work. Carlman and Pipin the Short, sons of Charles
Martel (1741), were more sympathetic to Boniface's attempts
;
S£. Boniface 239
at reform than had been their warlike father, and a number of

Councils were summoned by means of which Boniface intro-
duced most salutary measures. Clerics were bidden to observe
the Church's canons in their manner pagan practices
of life,
were prohibited, and a system of metropolitans was established.

In Neustria archbishops were nominated to the sees of Rheims,
Sens, and Rouen (743), whilst a general Council of the Franks,
held in 745, determined that Cologne should be the metropoli-
tan see of Austrasia, and Boniface its first occupant. This
decision does not, however, seem to have been carried into
effect, for Boniface eventually took up his abode at Mainz,
which was then vacant through the deposition of the former
bishop, Gewilieb.
Having by many years of ceaseless work established order
in Germany, Boniface felt a call to resume his labours where
they had begun. Desirous of devoting the closing days of
his life to the conversion of the Frisians, he resigned the see
of Mainz accompanied
in favour of his disciple Lullus, and,
by a large party of fellow- workers, descended the course of
the Rhine. His toil was not in vain, and many thousands pre-
sented themselves for baptism, but a year later his work was
brought to a sudden close. On June 5, 754 (755), instead of the
company of neophytes who had been expected for confirma-
tion, there appeared on the scene a band of well-armed pagans,
at whose hands Boniface, together with his fifty-two associ-
ates, met their death near where stands the modern town
of Dockum. Boniface has been rightly styled the Apostle
of Germany. Of recent years an attempt has indeed been
made to rob him of this title on account of his connection with
Rome; such attempts can only rest on a failure to perceive
that by means of Rome's support alone was his work rendered
possible.
The Councils conducted by Boniface, besides the General

—
Council of 745 already mentioned which, by the way, also took
measures against the Frank Adelbert and a certain Scot named
—
Clemens, two heretics of the period were the following The
:
Concilium Germanicum, held in 742 in a place which is now not

possible to identify the Concilium Liftinense of 743 (not of 745
;
cp. Th. Qu. 1879 Hist. J. 1901-2), held at Liftinae (Lestines), a

;
—
royal villa in Hainaut the baptismal formula decided on in this
Council has given it a certain importance, the catechumen being
240 A Manual of Chtirch History
called upon to renounce not only Satan, but the old gods, Thor,
Wotan, and Saxnote. Lastly, there was the Council of Soissons
in 744, and the Frankish General Council of 747. For the year
of Boniface's death, see M. Tangl, in the Z. d. Vereins /. hess.
Gesch. vol. 37 (1903), pp. 223-50.
§ 81
The Saxons 1
The Saxons, whose settlements stretched across northern
Germany from the Elbe and Saale to the neighbourhood of the
Rhine, and, at the south and west, touched the domains of the
Franks, became early acquainted with Christianity through
contact with the latter. As, however, their relations with the
Franks were usually of a hostile nature, Christianity made but
small headway among them. Missions which were sent to
them at the beginning of the eighth century remained fruitless,
two Anglo-Saxon missionaries, Ewald the Black and Ewald the
White, receiving the martyr's crown. Only with difficulty did
the Briton Livinus escape a like fate, and so matters stood
until Charles the Great determined to compel the Saxon nation
to accept at once his yoke and that of the Gospel. Both objects
appeared to him to be necessary in the interests of his own
country, for, so long as the Saxons retained their independence,
they were a standing menace to the Frankish Empire, whilst,
short of their conversion, there was little hope of their remain-
ing his subjects for long.
From the beginning, attended Charles's enter-
success
prise. His first expedition (772) resulted in the capture of the
stronghold of Eresburg, and the destruction of the Saxon
Irminsul, a pillar held sacred by the natives. But no sooner
had the victor left the country than the Saxons rose again,
continuing this policy for a number of years. The most
remarkable upheaval was that of 782, when, disregarding the
treaties, the Saxons put to death every Frankish warrior or
priest on whom they could lay hands. Charles punished this
act of treachery by beheading 4,500 Saxons at Verden on the
1
Hauck, KG. D. II, 360-412 Strunck, Westfalia sancta, ed. Giefers,
;
1855 ; H. Böttger, Einführung des Christentums in Sachsen von 775-86,

1859.
The Scandinavian Races 241
Aller. His severity was the cause of a renewal of hostilities,

which issued in the indecisive battle of Detmold (783), and in
a second battle, this time on the Hase (783), which brought
about the destruction of the Saxon power. Whatever embers
of insubordination smouldered in the nation were finally
stamped out in 804. The conversion of the Saxons was
effected simultaneously with the conquest of their country,
priests accompanying the military on each of their expeditions.
A large number of neophytes were baptised at the first
parliament held at Paderborn in yyy, and at the second, held
in 785, Christianity was imposed under pain of death. Then,
and then only, did the chiefs of the nation, Widukind and
Albion, agree to receive baptism. Bishoprics were established
for the Westphalians at Münster and Osnabrück, for the
Engrians at Minden, Paderborn, Bremen, and Verden, and at
Halberstadt and Hildesheim for the Eastphalians. 1
The number
of those executed at Verden has lately been called
in question. Cp. Deutsche Z. f. Gesch. 1889, I, 73-95 ; Dieck,
Progr. von Verden, 1894 ; Z. des hist. Vereins für Niedersachsen,
1894, pp. 367-86. On the other side, see Hauck, II, 348 ; Hist,
Z. 78 (1896), 18-38.
§82
The Scandinavian Races 3
Through the conquest of Saxony, Christianity found a

I.
way opened to the nations of the north. Charles the Great

extended his sovereignty over the country lying between the
Eider and the mouth of the Elbe, then known as Transalbingia,
and his plan of evangelising this district, and even the regions
lying beyond, was realised shortly after his death. Denmark 3
was the first to enter the fold. King Harald, who, for dynastic
reasons, had been frequently compelled to seek the help of the
Franks, was baptised at Ingelheim in 826, and returned home
in company with Ansgar, 4 a monk of the monastery of Corbie,
1
H. Böttger, Diözesan- und Gaugrenzen Norddeutschlands, 4 vol. 1875-76.
2 K. Maurer, Bekehrung d. norwegischen Stammes, 2 vol. 1855-56;
Gfrörer, Gregor VII u. sein Zeitalter, II-III, 1859.
3
Jensen-Michelsen, Schleswig-Holsteinische KG. 4 vol. 1873-79.
4
Bg. by Tappehorn, 1863 Drewes, 1864.
;
vol, 1. R
,
who prosecuted his missionary labours so well,

even after the
banishment of his protector, that he came to be styled the
Apostle of the country.
Certain Swedish envoys at the imperial court having spoken
of the inclination of the Swedes to hear the Gospel, Ansgar,
nothing loath, pushed yet farther north (829), and worked
with such success that, soon after, Lewis the Pious was able
to establish at Hamburg an archbishopric of the north (831),
one of Ansgar's companions, Gauzbert, becoming bishop of
Sweden. The new Churches had, however, soon to pass
through an ordeal. Hamburg was destroyed by the Normans
in 845, and Gauzbert was expelled from Sweden. But no
sooner had the bishopric of Bremen been merged into that of
Hamburg, than Ansgar resumed his missionary labours in
both countries. His example was followed by his successors
in the see of Bremen, especially by his biographer Rimbert
(865-88). A century later, under archbishop Adaldag (937-88)
yet further conquests were achieved by the Gospel. Bishoprics
were established in Jutland at Schleswig, Ripen, and Aarhus.
Harald Blue-Tooth, the king, was baptised about the year 960,
and though the old religion put forth a last effort under his
son Sven (988-1014), Christianity soon after became supreme,
Sven himself came to view it with more favour when his life
was drawing to its close, whilst his son, Canute the Great, was
even more kindly disposed to it by the conquest of England,
;
moreover, the pagans in his kingdom had been reduced to a

minority. On Denmark becoming detached from the Province
of Hamburg-Bremen, the bishop of Lund was proclaimed
metropolitan of the Danes (1103). On account of its transient
connection with England, Denmark adopted the English
custom of an annual offering of Peter's Pence, as likewise did
Sweden and Norway.
II. In Sweden the progress of Christianity, even subse-
quently to the baptism of King Olaf (c. 1002), was less rapid
than in Denmark. A bishopric was nevertheless established
soon after at Skara in West Gothland, and slowly but surely
paganism gave way before its adversary. In 1162 Upsala was
made into an archbishopric.
III. The conversion of Norway began with the accession
of Hakon the Good, who had been brought up in England
The Slavs and Hungarians 243
(938-61). As the nation remained firmly rooted in heathen-

ism, the efforts of the king met with no great success, though
Christianity had come to stay. Under Olaf Tryggvascn
(995-1000) paganism was wiped out in the lowlands, and the
king was able to turn his attention to the Norwegian settlements
in the Faroe, Orkney, and Shetland Islands, in the Hebrides,
Iceland, and Greenland. Olaf Haraldsen (1014-30), surnamed
the Fat, or the Saint, finally secured the conversion of the
highlands,Throndhjem becoming the metropolitan city.
IV. Among the piratical Northmen (or Normans) who were
converted in the course of their raids, the first place must be
given to Rollo. After having, for thirty-six years, been the
terror of France, he, in 912, assumed the name of Robert and
became a Christian, in return for which he received from
Charles the Simple the hand of his daughter Gisela and that
portion of the kingdom which then became known as Normandy.
Many of his subjects followed their leader's example, and were
baptised, and Rollo soon turned into a thriving country the
region he had once so sorely harassed.
V. Several missioners proceeded to Iceland towards the end of

the tenth century, and the expulsion which one of them, Dankbrand,
drew upon himself by his want of tact (999) helped indirectly the
cause of Christianity. To allay the mortification of Olaf Tryggvasen
at the poor success of his missioners, two natives of the country
offered in 1000 to undertake a new mission, and worked so well
that Christianity soon became the religion of the State. The
concessions which it was judged advisable to make to paganism
regarding the exposal of children, the eating of horse-flesh, and
secret sacrifices to the gods, were ultimately withdrawn by Olaf
the Saint.
VI. Christianity, in the same year (1000), also made its way into
Greenland, in the extreme north-west. Here, however, it was
destined soon to disappear, most of the Norman population dying,
probably of the plague, in the fourteenth century, and the rest
being exterminated by the Skraellings or Eskimos. Rquh. 1902,
I, 538-83.
§83
The Slavs and Hungarians
The Franks were instrumental in carrying the Gospel, not

only to the people of the north, but also to the Slavs. The
R 2
Greeks also helping in the work of conversion, the greater

portion of the Slavonic race forsook their idols in the course
of this period.
I. The Croats,i who had settled in Dalmatia (c. 640), were

mostly baptised thirty years later, under their prince. Porga,
by priests sent from Rome. The remainder were converted at the
beginning of the ninth century.
II. The Carantanians (or Carinthians),2 who, between 612 and
630, had invaded Carinthia, Carniola, and Styria (or Steiermark),
there, more especially at Salzburg, came into contact with the
Bavarians, from whom they accepted Christianity in the course of
the following century.
III. As soon as the Moravians,3 whose possessions then stretched
as far as the Ballaton Lake in Hungary, had been forced to pay
tribute to the Franks (803), missioners were sent them from Passau
and Salzburg. Their conversion was soon effected. At the invi-
tation of the prince Rastislav, the Greek missioners, Cyril and
Methodius, aided in the work of evangelisation (863). Of these,
the former, the inventor of the Slavonic alphabet, or Glagolitza,
was only a short time engaged on the mission, for he died at Rome,
whither he had been summoned. Methodius, on the other band,
lived to return, and worked as archbishop of Moravia and Pannonia
for nearly twenty years (f 885). His success was very great, and
must be partly explained by his having adopted the vernacular
in the celebration of the Liturgy. Dissensions among the sons
of Swatopluk (f 894), and the inroads of the Hungarians (c. 906),
caused Moravia to disappear for a time from history. On its
reappearance a century later it was, what it still remains, a mere
province of Bohemia.
IV. Christianity found its way to the Bohemians * as soon as a
portion of that nation was compelled to acknowledge the overlord-
ship of the Franks (805). Fourteen Bohemian chieftains, together
with their tribes, were baptised at Ratisbon in 845, and when, some
thirty years later, their duke Borziwoi followed their example,
the bulk of the nation was already Christian. The troubles which
—
broke out after the death of this duke's sons Ludmilla his wife
being murdered at the instigation of her daughter-in-law Drahomira
(927), and his grandson Wenzel dying at the hand of his own
^' Hergenröther, Photius, II, 604 fl.

2 Rettberg, KG. D. II,
556 ff.
8 Dudik, Mährens allg. Gesch. 12 vol. 1860-88 Ginzel, Die Slavenapostel
;
Cyrill u. Method, 1867 ; Lapotre, L'Europe et le I, 1895

Saint-Siege, L. K.
;
Götz, Gesch. d. Slavenapostel Konstantinus (Cyrillus) u. Methodius, 1896.

4 Palacky, Gesch. v.
B. 5 vol. 1844-67 Frind, Gesch. Böhmens, I, 1864
; ;
Hauck, KG. D. Ill,« 186-202 H. G. Voigt, Adalbert v. Prag, 1898 Mitteil.

; ;
d. V. f. Gesch. d. Deutschen in Böhmen, 1900, pp. 1-10; Hist, J, 1900, pp. 757-75
(on the foundation of the bishopric of Prague).
The Slavs and Hungarians 245
brother (935) —
hindered for a time the good work. But as soon
as Boleslav I felt his power secure, he too did something to
help on the cause, though it was only under his son Boleslav II
that the Church was definitively established, and a bishopric
erected at Prague (975).
V. It was through Bohemia that Christianity reached the Poles.*
In 965 their duke Miecislav married Dubravka the daughter of
Boleslav I, who, in the following year, persuaded her husband to
renounce paganism. A number of his subjects were baptised
with him, and, a generation later, the country was wholly Christian.
A bishopric was first established in Posen, and soon after, Gnesen,
where Adelbert (f 997), the second bishop of Prague, lay buried,
was erected into the archiepiscopal see (1000). Here, too, the
custom of paying Peter's Pence prevailed.
VI. The numerous tribes of Wends,2 living between the Elbe
and Oder, after having been partially subdued by Charles the
Great, were finally, by the Saxon emperors, made to acknowledge
the German supremacy with this the conversion of the people
;
began. Under Henry I, Adalward bishop of Verden preached

the Gospel to the Abodrites. Otto the Great took up the matter
with yet greater energy. One bishopric for the Redarians was
established at Havelberg (946?), another for the Hevellians and
Lusatians in Brandenburg (948), and yet another for the Abodrites
and Wagrians at Oldenburg or Stargard (later on, c. 1160,
transferred to Lübeck) The plan of making Magdeburg into an arch-
.
bishopric, which had been mooted in 955, was realised by the Councils
of Ravenna in 967-68. At the same time it was decided to create
new sees at Merseburg, Zeitz (afterwards transferred to Naumburg) ,
and Meissen. In spite of all that was done paganism stood strong,
and Henry II was compelled to recognise it so far as the tribe of
the Leuticians were concerned. Gottschalk, a prince who in 1047
succeeded in effecting the union of the Wend tribes, and brought
over a large portion of them to Christianity, was, in 1066,
overthrown by the pagan faction, and his fall was the ruin of
the native Church.
VII. The Servians, who in the reign of Heraclius had settled
to the south-east of the Croats, were compelled by the same emperor
to receive baptism. Their conversion had, however, so little
depth that no sooner were they out of the power of the Eastern
Empire (827) than they relapsed into paganism. On being re-
incorporated in the Empire in 868, they returned to the profession
of Christianity.3
VIII. The Khazars, who dwelt in the region between the
Chersonesus and the Caspian, were converted by missioners from
1 Röpell-Caro, Gesch. Polens, 4 vol. 1840-86.
2L. Giesebrecht, Wendische Geschichten, 3 vol. 1843; Hauck, III;
Nottrott, A us der Wendenmission, 1897.
3 Hergenröther. Photius, II. 604.
the Greek Empire. The apostle of the Slavs, Constantine or Cyril,

worked for a time among them (c. 858).
IX. At about the same time, the Bulgarians 1 changed their
religion. Prince Bogoris, who took the name of Michael at his
baptism, was, in 864, persuaded by his sister to become a Christian,
and compelled his people to do likewise. Here the Gospel was first
preached by Greek priests, and though, in 866, Latin missioners
—
came at the invitation of the prince it is to this period that the
famous Responsa ad consulta Bulgarorum, written by P. Nicholas I,
—
belongs the Bulgarians in 869 returned to the Eastern Church, to
which they afterwards continued faithful, in spite of the action
of Basil the Macedonian in making over the country to P. John
VIII (cp. § 94). In 1019 the Bulgarians lost their independence,
and became a Greek province.
X. Soon after the foundation of their State, by the Scandinavian
Ruric, of the Variag tribe called Russ (862), the Russians 2 became
acquainted with Christianity. But until the baptism of the Grand
Princess Olga in 955, and of her grandson Vladimir in 987 (her
son Swaetoslav remained a pagan to the end), progress was slow.
Vladimir, however, soon made Christianity obligatory on his
subjects idols were everywhere destroyed, the Russians were
;
baptised troop-wise in the rivers, and Kief became the metropolis

of the country.
XI. The Avars, who had fixed their settlements in Pannonia
after the departure of the Lombards, became Christians as a result
of their defeat at the hands of Charles the Great. But the Avars
disappeared from history in the ninth century, and their country
was occupied by the pagan Hungarians.3 The new-comers were
a terror to their Christian neighbours by reason of their raids, till
their power was broken by Otto the Great at the battle of the
Lechfeld in 955. The time had now come for their conversion.
Soon after the beginning of the reign of the duke Geysa (972-97)
we find the Swabian monk Wolfgang, and missionaries sent by
Piligrim bishop of Passau, preaching in the country. The ruler
himself eventually sought baptism, his son, King Stephen the Saint
(997-1038), doing much to second the spread of the Gospel. He
founded several bishoprics and monasteries, Gran becoming
the metropolis. At his death, which was followed by a period
of unrest, the pagans again became supreme, and caused much
bloodshed among the Faithful, but Andrew I (1046-61), as soon
as he felt his position sufficiently secure, issued a law forbidding
1
Jirecek, Gesch. der Bulgaren, 1875
; Lapötre, /. c. I, 47-90.
2 Strahl, Gesch. d. russ. K.
1830; Philaret, Gesch. d. K. Russlands;
German by Blumenthal, 1872; Golubinskij, Gesch. d. russ. K. I, 1881-82;
Pelesz, Gesch. d. Union d. ruthen. K. mit Rom, 2 vol. 1878-80; Revue
de l'hist. des religions, 1901, pp. 223-34; L. K. Götz, Kirchenrechtl. u.
kulturgesch. Denkmäler Altrusslands, 1905.
3
Fessler, Gesch. von Ungarn, 2nd ed. by E. Klein, I, 1867 Bod, Hist.
Hung. eccl. 1890.
—
The Moors 247

under penalty of death pagan practices, and when this measure
all
caused a revolt, the rebels were crushed by the strong hand of
Bela I (1061-63) and paganism was at an end.
§84
The Mohammedans in Spain and Sicily 1
During this period the Mohammedanscarried fire and sword

into the heart of Europe. In 711, by their victory over the
Visigothic king Roderic, at Xeres de la Frontera when the —
sons of the dethroned king Witiza joined their country's foes
the whole of Spain with the exception of the mountainous north-
west fell into their hands. Even then they were not satisfied,
and, passing the Pyrenees, they seized on Narbonne, Carcassonne,
and Nimes. Their onward march was checked by the victory
gained over them near Poitiers by Charles Martel in 732, and soon
after they were forced to recross the Pyrenees, even a portion of
Spain being wrested from their grasp. Alfonso I established and
extended the kingdom of the Asturias, and Charles the Great
effected the conquest of the ' Spanish Mark in north-eastern Spain
'
(778-812). The time was not yet when the Christians could do
more, the Moors being then at the height of their power. When
the Ommiades of Damascus had been overthrown by the Abbasides
(752), Abderrahman I, one of the Ommiades, fled to Spain, and
founded the Caliphate of Cordova. A
period of great prosperity
in the arts and sciences ensued as soon as the Saracens were firmly
established in the country. This was especially the case under
Abderrahman III (912-61), Hakem II (961-76), and under the
Grand Vizier Al Mansor who, for a long while, under Hisham II,
held the reins of government.
In the ninth century the Saracens took possession of Sicily,
occupying Palermo in 831, and making the island the base of their
expeditions against Italy. They even established themselves for
a time in Lower Italy (at the mouth of the Garigliano, 880-916),
and on the southern coast of France (at Fraxinetum in Provence,
889-975).
As elsewhere, so also in Spain, the Moorish domination led to
wholesale apostasy. Nominal religious toleration was indeed
extended to the former owners of the country (soon to be known
as Mozarabians) but, owing to the promises held out to those
,
who should embrace the Islamic tenets, many were led to forsake
Christianity, those who remained steadfast having many hardships
to endure. A long and violent persecution broke out in 850. To
tell the truth, the Christians had brought it on themselves, many
1
Lembke-Schäfer-Schirrmacher, Gesch. v. Sp. 7 vol. 1830-1902 ;
Gams, KG. v. Sp. II Dozy, Hist, des Musulmans d'Espagne, 4 vol. 1861
; ;
Baudissin, Eulogius u. Alvar, 1873.

of them having publicly outraged the Prophet, a crime which

was punishable by death. Some of them even persisted in seeking
after martyrdom, and this in spite of the Council of Cordova, which,
in 852, had issued a decree forbidding anyone to confess the Faith
unbidden before a secular judge In this false zeal they were
encouraged by Eulogius of Cordova (afterwards archbishop of
Toledo) and his friend Alvarus. The religious excitement was
not quelled till Eulogius himself died at the hands of the Moers
in 859.
;;;
CHAPTER II
THE PAPACY AND THE EMPIRE 1
§85
The Beginning of the Papal States and the Re-establishment of
—
the Empire of the West The Popes of the Eighth Century 2
With the fall of the kingdom of the East Goths, Rome reverted
to the old Empire. But it was now no longer the capital, nor
even the residential city, of the imperial agent for Italy.
Though the inhabitants of the Italian peninsula had, to begin
with, hailed with delight their reincorporation in the Roman
Empire, their feelings soon changed. The fiscal extortions
practised by the Byzantine emperors excited discontent, nor
did the Italians take at all kindly the imperial measures
1
Liber Pontificalis]{cp. § 78, IV) Pontif. Rom. Vitae, ed. Watterich, 2 vol.
;
1862 (from John VIII to Celestine III). Regesta Pontif. Rom. ed. Jaffe, 1851
ed. 2a cur. Loewenfeld, Kaltenbrunner, Ewald, 1885-88. Regesta Imperii,
ed. Böhmer ; re-ed. Mühlbacher and Ficker, 1899 ff. Damberger, Syn- ;
chron. Gesch. d. Kirche u. Welt im MA. 15 vol. 1850-60; Niehues, Kaisert.

u. Papstt. im MA. I-II, 1877-87; Reumont, Gesch. d. St. Rom. 3 vol.
1867-70; Hefele, CG. III-IV. Gregorovius, Gesch. d. St. Rom. in MA.
8 vol. 4th ed. 1886-96 5th ed. 1903 ff. (Engl. Trans. Hist, of the City of Rome
;
in the Middle Ages, 1894) J. Langen, Gesch. d. röm. K. I-IV (to Innocent
;
III), 1881-93. Giesebrecht, Gesch. d. d. Kaiserzeit, 6 vol. 5th ed. 1885 ff.
(to Frederick I, vol. 6 ed. by Simson, 1895) Duchesne, Les premiers temps
'>
de l'etat pontifical (754-1073), 2nd ed. 1904 (Engl. Trans. The Beginnings of the
Temporal Power, 1908) W. Barry, The Papal Monarchy from St. Gregory the
;
Great to Boniface VIII (590-1303), 1902.

2 Cenni,
Monum. dominationis pontificiae, 1766 reprinted in P.L. 98.
;
Theiner, Codex diplom. dorn. temp. S. Sedis, 1881 ff.; Jahrbücher d. d. Gesch. :
Hahn-Oelsner, Pippin, 1863-71 Abel-Simson, Karl d. Gr. i 2 1888
; ,
II, 1883. J. Ficker, Forschungen z. Reichs- und Rechtsgesch. Italiens, 4 vol.

1869-74 ; Fabre, De patrimoniis Rom. eccl. usque ad aetatem Carolinorum,
1892; G. Schnürer, Entstehung d. Kirchenstaates, 1894; Lindner, Die
sog. Schenkungen Pippins, Karls d. Gr. u. Ottos I, 1896 Martens, Beleuch-
;
tung d. neuesten Kontroversen d. röm. Frage unter Pippin u. Karl d. Gr. 1897
Hubert, Etude sur la formation des Etats de VEglise (726-57), 1899 W. ;
Gundlach, Entstehung d. Kirchenstaates, 1899 J. A. Ketterer, Karl d.

;
Gr. u. die Kirche, 1898 Wells, The Age of Charlemagne, 1898 Schnürer-
; ;
Ulivi, Das Fragmentum Fantuzzianum, 1906 {Freib t hist. Studien II),

—
directed against image- worship ; nor, again, did the Empire

afford adequate protection, and when the Lombards, in the
eighth century, prepared for further conquests, it did nothing
for the defence of its Roman Under these circum-
subjects.
stances it is no marvel that the Byzantine rule soon came to
an end in Italy ; to a large extent its heritage passed into
the hands of the bishops of Rome.
The Popes had already long enjoyed a position of high
political influence, a position which, they owed partly to their
pastoral office, partly to the extensive properties — consti-
tuting Peter's Patrimony —which had
come into their hands
as gifts or capitulations. Gregory II and Gregory III, in the
quarrels which ensued when the emperor Leo III took the side
of the image-breakers, and, again, on the Lombard invasion,
stand forth as the recognised heads of Rome and of the surround-
Campagna, the Maritima, and suburbi-
ing territories, viz. the
can Tuscany. Pope Zachary (741-52) practically proclaimed
himself the ruler of the Roman dukedom, by concluding peace
on its behalf with the Lombard king Liutprand (712-44). It
was under this same pontificate that a beginning was made of
certain relations, thanks towhich the Church's civil sovereignty
was to be both enlarged and strengthened. After Carlman had
forsaken public life, to atone for the excesses he had com-
mitted at Cannstatt against the rebel Alemanni (746), Pipin
the Short, mayor of the palace, was left with the whole power of
the Frankish kingdom in his hands. The time seemed now
come to put an end to the long-standing abuse by which one
man bore the name of king whilst another governed the people
an abuse which had its danger, in that every rebel could claim
to be acting on the king's behalf. Pipin accordingly dismissed
the incapable Merovingian Childeric III, and assumed the
crown, after having first obtained Pope Zachary's consent (752).
The new king soon found an opportunity of showing his
gratitude for the support given him by Rome. The Lombard
throne, which had been vacated by the peaceful Rachis, who
had retired to a monk's cell at Monte Cassino, was now occu-
pied by Aistulf (749-56), a man who shared fully the love of
adventure and conquest natural to his race. Having captured
Ravenna, he led an army on Rome (752). As the Ityzantine
emperor refused to intervene, the Pope was compelled to appeal
Beginning of the Papal States 251
to the Franks. Pipin responded to the and in two ex-

call,
peditions (754 and 756) crushed the Lombards, and bestowed on

the Roman See that portion of the Exarchate which they had
occupied, i.e. Ravenna itself, twenty-one other towns, and all
the territories belonging thereto — in other words, the whole
district from Comacchio southwards to Jesi and Gubbio, or as
the stretch of land came to be called afterwards, the Exarchate
and the Pentapolis. The town of Narni, which had been seized
by the duke of Spoleto, was also restored to its former owner.
These events happened under Stephen II (752-57), reckoned
by some as Stephen III. After the death of Zachary, a
successor was elected in the person of a different Stephen, who,
however, died before he could be consecrated, and who was
accordingly refused a place in the old lists of popes.
The dissensions which shortly after asunder the
tore
Lombard kingdom also contributed to the aggrandisement of
the States of the Church. On the death of Aistulf, Rachis
was of a mind to reascend the throne to frustrate this design
;
and to secure himself allies, Desiderius (757-74) bribed the

Romans with a promise of the portion of the Exarchate of
Ravenna which still remained under Lombard rule. This
promise was, indeed, only partially fulfilled, possibly because
just then a change occurred in the occupant of the papal throne,
but it was to furnish the Romans with a claim against the
Lombards for further grants of land.
It is true that for some time the popes were scarcely in a
position to enforce this claim. On the death of Paul I (757-67)
there was great trouble in Rome itself. Toto, duke of Nepi,
obtained by violence the election of his brother, a layman
named Constantine. After thirteen months the intruder was
ousted with the help of the Lombards, whose selection of
a monk named Philip was, however, equally vitiated by
violence. Only with the advent of Stephen III (768-72) did
the papal election revert to its normal course. The Council oi
the Lateran in 769 adopted a measure to obviate the recurrence
of such disorders, and decreed that in future the laity should
have no right of electing the Pope, but merely of acclaiming him
when elected. Even yet no steps could be taken against the
Lombards, especially as Pipin, the protector of the Holy See,
had just died, and his sons were engaged in the customary
—
family quarrels. Matters seemed be coming to a yet

to
worse pass when Charles the Great espoused Desiderata, the
daughter of Desiderius (770). But the wind soon changed.
Charles returned Desiderata to her father (771) Carlman ;
departed this life, and was followed the next year by Stephen
III. Adrian I (772-95), his successor, by labouring to counter-
act the influence which Desiderius had obtained in Rome,
provoked the Lombard king to invade that portion of the
Exarchate still under Roman rule. At the Pope's appeal a
Frankish army now appeared in Italy (773). Pavia, the
Lombard and Lombardy was annexed by
capital, fell in 774,
the Franks. Pipin's donation was secured to the Pope, and
the promised towns of Imola, Bologna, and Ferrara were added
to it. According to the Vita Hadriani in the Liber Pontificalis
(c.41-43) —
the only document giving details of the transaction
the donation comprised other countries also, and there are some
who believe that this was actually the case.however,
It is,
more probable that only certain extra-territorial townships,

certain revenues, &c, which had formerly belonged to the
Pope, and had been purloined by the Lombards, are really
meant. At any rate, this is all that was restored by Charles.
The carrying out of the promises occupied a considerable time,
as the claims had to be made good in each instance, and, as
Adrian was inclined to make the most of his rights, we find him
several times complaining of unfair treatment. Charles was,
however, able, on his visit to Rome in 781, to come to an
understanding with the Pope.
By the annexation of Lombardy, Charles was now in pos-
session of a large tract of Italy, and was accordingly anxious to
secure greater influence at Rome. His constant use of the
title Patricius Romanorum, which had been bestowed both
on his father and himself by Stephen II (754), betrays his
desire, which was to be fulfilled under Adrian's successor,
Leo III (795-816). Soon after his election the latter offered
Charles, on behalf of the Roman people, the oath of fealty and
obedience. The need of a protector, not long after, forced the
Pope to confer yet another privilege on the king of the Franks.
During the procession on St. Mark's Day in 799, an attack was
made on Leo by the kinsmen of his predecessor, the Pope being
severely mauled. In consequence of this he crossed the Alps,
Beginning of the Papal States 253
and proceeded to Paderborn to solicit help. Charles reached
Rome in the following year, and in reward for his intervention
was crowned Roman Emperor on Christmas Day, 800.
Charles's coronation was a great event in history, his
sovereignty over Rome being thereby solemnly acknowledged.
According to the settlement afterwards made by Lothar I
in his constitution of 824, the emperor was sovereign lawgiver,
whilst the Pope, as ruler of the country, had charge of the
executive. The emperor also secured a right of intervening
in the papal election, similar to that formerly possessed by
Constantinople. This power, at first dormant, was afterwards
usually exercised through an imperial ratification of the
electors' choice. According to the oath (which some, on
in sufficient grounds, have called into question) taken by the
Romans subsequently to the election of Eugene II, the Pope-
elect was not to be consecrated before having sworn fealty
to the emperor in the presence of one of his ambassadors.
Corresponding to this right of the emperor's there was the
obligation on the Pope's side to crown the emperor. It is
true that Charles's immediate successors, Lewis the Pious
(813) and Lothar (817), received the crown in the first instance
from the hand of their father but they were afterwards
;
formally crowned by the Pope, and throughout the Middle Ages

it continued to be implicitly believed that the imperial crown
could be granted only by the Pope. Pope and emperor, one

being the head of the Christian Church and the other the chief
of Christian princes, stood united by the closest bonds, the
Papacy and the Empire forming in a sense the hinges on which
the whole history of the Middle Ages turns.
According to the so-called Donation of Constantine, Con-
stantine the Great, in thanksgiving for his baptism and cure from
leprosy, bestowed on Pope Silvester the city of Rome and all the
provinces of Italy and of the western regions (omnes Italiae seu
occidenlahum regionum provincias) .This spurious document,
which is found in its complete form for the first time in the pseudo-
Isidorean Decretals, was, till well into the fifteenth century, almost
universally regarded as genuine. It was doubtless fabricated
at Rome, probably in the latter half of the eighth century. Cp.
DÖLLINGER, Papsifabeln, pp. 61-106 Hist. J. 1883 ; and the
;
studies of Brunner and Zeumer, 1888 Martens, 1889 E.

; ;
Mayer [Schenkungen Konstantins u. Pippins), 1904.

The sources have nothing to say of the wherefore of the
restoration of the Empire of the West. Eginhard (Vit. Kar. M. 28)
merely reports the saying of Charles, that, had he known beforehand
of the Pope's intention, he would not have entered the church
on the memorable Christmas Day. Many attempts have been
made to supplement by research the little that we know of the con-
catenation of events. In the later Middle Ages the prevalent view
was that the Empire had been withdrawn from the Greeks in
favour of the Franks, the image- breaking zeal of the Byzantine
emperors being alleged as justifying the measure adopted by the
Holy See. Cp. W. Ohr, Kaiserkrönung Karls d. Gr. 1904.
§86
The Popes of the Carlovingian Period 1
Leo III continued throughout his life on the most friendly

terms with the great Frankish emperor. In S04 he again crossed
the Alps to visit him, and the reality of the protection afforded
by the sovereign became evident on Charles's death, which was
immediately followed by a rebellion against Leo. Stephen IV
(816-17) continued the same policy with regard to Lewis the Pious
(814-40). He, too, journeyed to the north, and crowned the emperor
at Rheims. Paschal I (817-24), who crowned Lothar I as co-
emperor (823), and who, like Leo III, had to withstand great
trouble at home, received from Lewis the Privilegium, dated 817,
which is the earliest trustworthy witness to the temporal power
of the Popes. The elevation of Eugene II (824-27) led to a quarrel
concerning the manner of election, and was the occasion which
called forth the Constitution of Lothar, to which allusion has been
already made.
Valentine, who was Pope for one month only, was followed by
Gregory IV (827-44). It was during the latter pontificate that
the unhappy dissensions between Lewis and his sons broke out, and
the Pope, true to his position as Christ's regent, sought to act as
peacemaker. His efforts were, however, in vain, partly because
he was suspected of being prejudiced in favour of Lothar. After
their father's death, the sons proceeded to quarrel among themselves,
until their haggling was brought to an end by the treaty of Verdun
(843), which partitioned the Empire among them.
Gregory's demise was followed by a double election, Sergius II
(844-47) succeeding, however, in gaining the day over his adversary
John. In the meanwhile the Saracens were ravaging the neigh-
bourhood of Rome, not sparing even the tombs of the Apostles
1
/. d. d. Gesch. : Simson, Ludwig d. Fr. 1 vol. 1874-76 E. Dümmler,
;
Gesch. d. ostfränkischen Reiches, 2 ed. 3 vol. 1887-88 ; M. Heimbucher,

Papstwahlen unter den Karolingern, 1889 ; H. Dopffel, Kaisertum u. Papst-
wechsel unter d. Karolingern, 188g ; Lapötre, U Europe et le Saint-Süge ä
l'dpoque Carolingienne, I : Le pape Jean VIII, 1895.
.
Popes of the Ninth Century 255

(846). To prevent a renewal of this act of desecration the next
Pope, Leo IV (847-55), surrounded the Vatican with a wall, thereby
creating the Urbs Lconina or Transtiberine quarter (Trastevere)
The same Pope also lived to see the Saracens routed at the sea-
fight near Ostia (849). After another dispute as to the succession
(the anti-Pope in this case being Anastasius the Librarian, cp.
§ 107), Leo was followed by Benedict III (855-58), whose pontificate
was quite uneventful. According to an idle tale, he had been
preceded in the Chair of Peter by Joan, a girl from Mainz, who,
after playing the pontiff for two and a half years, brought forth
a child during a procession, thus disclosing her sex and the imposi-
tion she had practised. This story is first heard of in the thirteenth
century, but it spread rapidly and found universal credence until
the sixteenth century.i
Benedict was succeeded by Nicholas I (858-67), 2 a man deeply
conscious of the responsibilities of his position, unbending in his
defence of orthodoxy and of the Roman primacy, and unquestion-
ably the greatest Pope between Gregory I and Gregory VII. Three
events lend especial interest to his pontificate. In the first instance
he had to withstand John, the tyrannical and unruly archbishop
of Ravenna. Next, the Eastern Church was thrown into con-
fusion by the action of Photius, which had for its consequence a
bitter conflict between East and West (§ 94). Lastly, the Christian
marriage law had to be upheld against Lothar II of Lorraine.3
The latter was desirous of dismissing his wife Theutberga that
he might marry his concubine Waldrada, and to obtain his object,
accused his wife of having misconducted herself with her brother
Hukbert, a crime which, according to Frankish law, rendered a
marriage invalid. With the connivance of his bishops, especially
of Günther of Cologne and Thietgaud of Treves, it was comparatively
easy to control the business. A Council held at Aachen in
860, in spite of a prearranged reference to the Judgment of God
turning out favourably to the queen, decided against her, and
(862) allowed the king to contract a new marriage. Lothar indeed
gave way on the Pope threatening to ban him if he did not again
receive Theutberga (865) but even then the matter was not at an
;
end. The next Pope, Adrian II (867-72), absolved Waldrada from

the excommunication she had incurred, after havine received
assurances of her innocence, and admitted Lothar to communion
at Monte Cassino. As the king continued, however, to cherish
the design of having Waldrada as his consort, the quarrel would
probably have begun anew had not death prevented him from
accomplishing his plan. Lothar died at Piacenza (869), on his way
1
DÖLLiNGER, Papstfabeln, pp. 1-45 KL. VI, 1519-24 E. Rhoides, P,
; ;
Johanna trans, from the Greek by P. Friedrich, 1904.

;
2 Mg.
by H. Lämmer, 1857 J. Richterich, 1903.
;
3 Sdralek,
Hinkmars v. Reims kanonist. Gutachten über die Ehescheidung
des Königs Lothar II, 1881; Schrörs, Hinkmar v. R. 1884, pp. 175 ff.
home from Rome, and his kingdom was seized by his uncles Lewis
the German and Charles the Bald, in spite of Adrian's intervention
on behalf of the emperor Lewis II (855-75) ; the treaty of
Mersen (870) carried yet further the division between the two
halves, German and French, of the old Empire of the Franks,
already decided on at Verdun (843).
To John VIII (872-82) it fell to crown two emperors. At
Christmas 875 he bestowed the Empire on Charles II, nicknamed the
Bald. His hope that the emperor would help him out of the
Italian trouble was not destined to be fulfilled. Charles may
have been a braver man than his name implies, but he was able
to do very little, being carried off by death before he had occupied
the throne two years. The Pope's choice also gave great offence
to Charles's brother, Lewis the German (1876), who, being the
eldest surviving son of Lewis the Pious, had reckoned his succession
secure. Hence the disturbances proceeded apace. In Italy the
Saracens continued their incursions, and at Rome a conspiracy
was hatched under the leadership of Formosus, bishop of Porto
(876). The conspirators were, indeed, compelled to flee from the
city, but its gates were again opened to them when they returned,
accompanied by Lambert duke of Spoleto and Adelbert margrave
of Tuscany, who had espoused their cause (878). It was now the
turn of John VIII to flee, and as he could not find help in France,
he finally crowned Charles III, commonly known as the Fat
(881-87), the youngest son of Lewis the German. This emperor,
who united under his rule the whole Carlovingian Empire, proved
even more incapable than his predecessor, and was eventually
dethroned by Arnulf, duke of Carinthia, a natural son of Charles's
brother Carlman.
The change in the supreme civil power did not produce any
change for the better at Rome, where in the meantime Marinus I
(882-84), Adrian III, and Stephen V (885-91) had successively
been elected to the papacy. In Italy Berengar margrave of
Friuli, and Guido duke of Spoleto, were fighting for the upper
hand. Success attending the efforts of the latter, Stephen V
raised him to the imperial throne (891), and his successor Formosus
(891-96) did the same for Guido's son Lambert (892). But, as
the Spoletan dynasty did not promise well, the Pope soon summoned
to Rome the German king Arnulf, and anointed him emperor (896).
The new emperor spent, however, only a fortnight in the Eternal
City, nor was he able to make his power felt in the Italian peninsula,
so that his visit ultimately produced more harm than good. The
shortness of the following pontificates, and the small heed paid
to the papal enactments, show the sad state of anarchy then
prevailing atRome.
Formosus died soon after Arnulfs departure. His successor,
Boniface VI, was Pope only for two weeks. Stephen VI (896-97), a
puppet of the Spoletans, was induced to desecrate the remains of
Popes of the Tenth Century 257
Formosus, and to declare that his pontificate having been contrary
to law, all his ordinations were null and void. Canon XV of the
Council of Nicaea, alleged as a justification of this barbarous action,
had so far (save in the case of Marinus I) been strictly observed
at Rome, though everywhere else in the West it was almost a
dead letter. Stephen's harshness cost him his life, and he was
followed by Romanus, who, after reigning not quite four months,
was in his turn followed by Theodore II, who restored to office
all the clergy who had been ordained by Formosus. His pontificate
lasted twenty days, and a tumultuous election resulted in the
choice of Sergius. On the refusal of the emperor Lambert to
recognise the election, and at his demand, a new Pope was found
in the person of John IX (898-900), a man well fitted for his post,
who for the second time annulled the decision of Stephen VI, and
also strove with all his might to prevent the crimes then so frequent.
He summoned a Council (898) to debate on the means of preserving
order in the papal election, and, in conjunction with it, he issued a
decree (c. 10, afterwards to be associated with the name of a certain
Pope Stephen 1) that the consecration of the new Pope should take
place only in the presence of the imperial envoys. His pontificate
being so brief, he was not able to effect very much, especially as,
on the death of Lambert, the political horizon was again darkened.
Whilst Berengar was fighting for the mastery in Italy, Benedict IV
(900-903) placed the imperial crown on the head of Lewis of
Provence (901), a son of Count Boso, who shortly before (879) had
severed Provence and southern Burgundy from the rest of France,
and founded the new kingdom of Lower Burgundy -or Arelate. The
new emperor, Lewis III, was, however, no match against Berengar
in Italy. The experience of the next two Popes was equally
unfortunate. Leo V, after reigning thirty days, was ejected by
Pope Christopher, who, in his turn, had soon to vacate the See.
§ 87
The Tenth Century —the Ottomans and Crescentians 2
Sergius III (904-11) had for several years been scheming

to obtain the Papacy, but only on his second election (904) did
he succeed in retaining it. His cause was championed by the
powerful party of noblemen headed by the senator Theophylactus,
or, rather, by his ambitious wife Theodora and his daughters Marozia
1
Funk, A. u. U. I, 460-78.
2
/. d. d. Gesch. : G. Waitz, Heinrich
7, 3rd ed. 1885 Dummler, Otto 7,
;
1876; Giesebrecht, Otto II, 1840 Wilmans, Otto 777, 1840

; K. Uhlirz, ;
Otto II u. III (973-83), 1902 Congris IV des Cath. V, 158-67 (for the
;
practice of changing names) MICE. XXIII (1902), 50-126 (Alberich II

;
u. d. Kirchenstaat).
vol. 1. s
and Theodora the younger, a party which, during the next few
decades, was to wield an overwhelming and disastrous influence
over the history of Rome, that is if we may trust the information
of Liutprand, bishop of Cremona, whose Antapodosis and history
of Otto the Great constitute the main source of the history of the
time. His account cannot, however, be wholly devoid of foundation,
whatever we may think of his predilection for scandalous tales,
and though certain of his statements are palpably false.
After the short and uneventful pontificates of Anastasius III
(911-13) and Lando, John, archbishop of Ravenna, became Pope
under the title of John X
(914-28). According to Liutprand he
owed his elevation to Theodora. He was a good ruler. In 916
he crowned Berengar emperor, and organised a league against
the Saracens, who were defeated on the Garigliano (916). His
home government was also energetic, but he was finally overthrown
by Guido of Tuscany, Marozia's second husband. The next Popes
were Leo VI (928-29) and Stephen VII (929-31).
On the latter's death, Marozia appointed her own son, John XI
(931-36), Pope, that she might rule through him. Her ambition
was, however, not at an end, and on again becoming a widow
she married Hugh, king of Provence and Italy, apparently in the
hope of receiving the title of empress. Her plan was foiled by
her own action, and she lost for ever her influence at Rome. Her
second son Alberic, on the very day of the marriage, headed a revolt
and assumed the title of Senator et princeps omnium Romanorum,
thus seizing the whole civil power in the Roman States. Pope
John was consequently obliged to confine himself to a purely
spiritual rule. The position of affairs remained the same under
the next four pontiffs, Leo VII (936-39), Stephen VIII, Marinus II
(942-46), and Agapetus II. The fifth, however, Octavian, the
eighteen-year-old son of Alberic, again united the two rules. On his
father's death in 954 he succeeded to his position, and, on a vacancy
occurring the following year in the Papacy, he seized upon that
office also, and now changed his name to John XII. This latter
innovation was not imitated by his immediate successors, but, with
the next century, it became a general rule for the Pope to change
his name on election.
In the meantime a strong hand had made itself felt in Upper
Italy, and was soon to perform a like office at Rome itself. At
the death of Hugh's son, king Lothar (950), Berengar, margrave
of Ivrea, seized the crown of Italy, and to strengthen his shaky
throne sought to marry his son Adelbert to Lothar's widow. On
Adelheid's refusal, she was mishandled by Berengar and com-
pelled to call for the help of the German king. Otto I (936-73)
crossed the Alps, and took her as his wife (951). In the following
year he restored Italy as a fief to Berengar and Adelbert, with-
holding only the dukedom of Friuli. On his second expedition
to Italy (961) he entirely withdrew their authority. The motive
1
Popes of the Tenth Century 25g

of this second expedition was furnished by John XII. worldly A
prince rather than a bishop, he was bent on enlarging the Papal
States, or, at least, on restoring to them the territories of which
they had been deprived during the time of trouble. His designs
were to be fulfilled otherwise than he had expected. Berengar,
against whom —
principally they were directed seeing that Hugh
had merged the Exarchate in the kingdom of Italy threatened —
an advance on Rome. At the urgent request of the Pope, Otto
made his appearance, and was rewarded by receiving, at the feast
of Candlemas (962), the imperial crown. Eleven days later he
granted a charter confirming and enlarging the donations of Pipin
and Charles. This charter, though no longer extant in the original»
is still preserved in a contemporary duplicate in the Vatican
archives.
The understanding between Pope and emperor was not to last
long. No sooner had Otto taken his departure than John joined
hands with his enemies. The emperor, on receiving news of John's
duplicity and of the shamelessness of his life, hurried back to Rome,
and assembled a Council at St. Peter's which deposed the youthful
pontiff on the charge of murder, perjury, sacrilege, and unchastity,
and chose as his successor Leo VIII (963-65). The words which
serve as a preface to the judgment, An unheard-of ulcer must
'
needs be extirpated by unheard-of means,' sufficiently indicate

the wish of the Council the proceedings were not legal according
;
to the accepted notions of canon law, but seemed called for by

the circumstances. But the charges having been brought
against John by people who were notoriously unfriendly, many
refused to bow to the sentence of the Council, and the emperor
had to intervene a second time to secure respect for its
decision.
As soon as Otto was at a safe distance, John returned to Rome
(964)and summoned another Council to meet at St. Peter's. The
Fathers present were mostly the same who had taken part in the
previous Council, but the conclusions at which they now arrived
were diametrically opposed to those they had previously issued ;
the former Council was now declared null and void, and Leo was
proclaimed a usurper. John died shortly after this, and Benedict V
was elected by the Romans. To this action Otto took grievous
exception, all the more so since the Romans had sworn only the
previous year to elect no Pope for the future without first seeking
his will. Hence he turned his steps to Rome yet a third time, and
there reinstated Leo. It is said that, on this occasion, at a Council
held at the Lateran, the Pope bestowed on Otto and his heirs
the right to nominate their own successors, and of appointing
bishops to all the sees of Christendom, including that of Rome.
1
Th. Sickel. Das Privilegium Ottos I für die rom. K. v. J. 962, 1883 ;
Forsch* zf d a G. 1884, pp. 567-81 ; N.A. (1900), 409-24.

s 2
The Bull iwhich exists in a longer and a shorter recension is a

forgery dating from the time of the investiture quarrel.
By Otto's coronation the imperial throne had been filled after
a protracted vacancy. The Roman factions were, however, too
strong not to continue their unholy work. John XIII (965-72)
gave such offence to the nobles by the severity with which he
upheld his temporal power that in the very year of his election
he was carried off a prisoner and had to spend eleven months in a
dungeon. The end of his pontificate was more peaceable, the
emperor cruelly punishing the rebels, and then remaining for the
next six years at Rome or in Italy (966-72). Trouble began
anew with the advent of Benedict VI (972-74), and persisted,
with a few intervals, till the end of the century. At the head of
the opposition party we now find the family of the Crescentians, a
family which emerges into history in the life of John XIII, a
certain Crescentius, a caballo marmoreo, having agitated for his
deliverance. In the next decades this family seems to have had
almost entire control of Rome. Scarcely was the emperor dead
when a revolution headed by Crescentius de Theodora [i.e. Theodora's
son) broke out. The Pope was thrown into prison, and soon after
put to death, and Franco, a deacon, became Pope under the name
of Boniface VII. Otto II (973-83) soon emended the situation,
the creature of the Crescentians fleeing to Constantinople at Otto's
approach. The pontificate of Benedict VII (974-83) was peaceable,
but on the death of Otto II passions were again let loose at Rome.
John XIV (983-84), a former bishop of Pavia, who succeeded
Benedict, was starved to death in the Castle of St. Angelo, and
Boniface VII ascended a second time the throne of St. Peter, and,
after a reign of eleven months, perished in a tumult.
Under John XV (985-96) the civil power at Rome seems to
have passed into the hands of Crescentius Numentanus, who
reigned as Patrician. He made, however, no attempt against the
imperial overlord, nor did any difficulty arise when the dowager-
empress Theophano demanded imperial honours during her stay
at the Eternal City (989-90). The Pope made the best of the
situation, until it became unbearable (995) and recourse had to be
had to Otto III (983-1002). At John's death the Romans even
left the emperor free to provide him a successor, the result being
that there followed one another in the Papacy the first German
and the first Frenchman to attain the highest ecclesiastical honour,
the former being the emperor's cousin and chaplain, Bruno, and
the second Gerbert, Bruno's tutor. Both of them were worthy
men, but their pontificates were too short to produce much good.
Gregory V for a time had to face a schism, Crescentius Numentanus,
* C. 23 Dist. LXIII ;Floss, Die Papstwahl unter den Ottonen, 1858;

Leonis VIII Privilegium de investituris cp. Forsch, z. d. Gesch. 1875, p. 618 ff.;
;
Hefele, IV, 620-26.

Popes of the Eleventh Century 261
after the emperor's departure, having again usurped the govern-

ment and up an anti-Pope in the person of John, bishop of
set
Piacenza, commonly known as John XVI (997-98). This revolt
cost Crescentius his life. Silvester II (999-1003) 1 was mainly
remarkable for his extensive learning. His exceptional knowledge
gained him, even during his lifetime, and still more in the later
Middle Ages, the reputation of being a sorcerer. He was followed
by John XVII, John XVIII (1003-09), and Peter, bishop of Albano,
who took the name of Sergius IV (1009-12). During the whole
of this time the temporal power was in the hands of John
Crescentius.
At an early date an imaginary Donus II was associated with Benedict VI

(972-74), either as his predecessor or his successor. Another error led to a
John XVI being included immediately after John XV. The list of Popes
was thereby unduly lengthened. On the other hand, the names of Leo VIII
and Boniface VII are wanting in many modern lists, whilst other Popes follow
each other in a different order. Thelistin St. Paul's Basilicaat Rome mentions
four Popes whose names will not be found in the list given at the end of the
present work. On the other hand, the Gerarchia cattolica, as revised in 1904,
omits two names contained in our list (cp. KL, IX, 1424-42).
$ 88
The Eleventh Century —Tusculan and German Popes 2
With the downfallof the Crescentians a new party came into

power at Rome. On
the death of Sergius IV, whilst the former
were engaged in securing the succession of a certain Gregory, Alberic,
count of Tusculum, a descendant of Theophylactus and Theodora,
broke into the city, took control of the proceedings, and succeeded
in placing successively on the papal throne three members of his
family, two of them being his brothers and the other his son, all
of whom had heretofore been laymen. His first election resulted
in the choice of Theophylactus, who assumed the name of Benedict
VIII (1012-24). As there were thus two claimants, Gregory
and Benedict agreed to refer their case to the German king. Henry
II (1002-24) gave judgment in Benedict's favour, who accordingly
bestowed on him and his consort Kunigunda the imperial crown
(1014) . Though a worldly man and chiefly solicitous for the political
welfare of the Papacy, Benedict did not altogether neglect his
spiritual duties. Not only did he successfully engage the Saracens,
who at the beginning of the century had settled on the coast of
Sardinia, whence they were threatening Tuscany, but he also strove
1
Mg. by C.F. Hock, 1837. K.Werner, 1873; 2nd ed. 1881. K. Schulthess,
1891 Lux, 1898.
;
2
/. d. d. G.: Hirsch-Bresslau, Heinrich II, 3 vol. 1862-75 Bresslau,
;
Konrad II, 2 vol. 1879-84 Steindorff, Heinrich III, 2 vol. 1874-81

; ;
P. G. Wappler, Papst Benedikt VIII, 1897 Giovagnoli, Benedetto IX,

;
1900 H. Günter, K. Heinrich II, 1904.

;
for the better observance of the Church's canons. He was succeeded
by his brother Romanus, as John XIX (1024-33), who crowned
Conrad II (1027), the third of the line being their nephew Theophy-
lactus, or Benedict IX. Though only twelve years of age, he excelled
in the viciousness of his life even John XII, who, like him, had
been the son of an Alberic and had been promoted to the Papacy
when not yet of canonical age. His evil life produced a general
revolt in 1044, but the new Pope, Silvester III, was compelled
to evacuate the See after having occupied it only seven weeks. In
ihe following spring Benedict was, however, induced to resign the
tiara in favour of the archpriest, John Gratian, now to be known
as Gregory VI. The new pontiff was a man of sterling worth,
and, though he obtained his promotion by payment, this may
be excused on the score that corruption then prevailed universally.
But his election did not remove the difficulties, and it was soon
necessary to supplant him. This was done in 1046 with the help
of Henry III (1039-56) : Silvester and Gregory were deposed by
a Council held at Sutri; the same was done for Benedict by a
Council held at Rome, and Henry's nominee, Suidger, bishop
of Bamberg, was acclaimed Pope.
Clement II (1046-47) ,1 as the new Pope styled himself, reigned
for ten months, but his pontificate marked the beginning of a new
era in the Papacy. He it was who began war in earnest against
the twin evils of simony and clerical concubinage, then prevalent
throughout wide sections of the clergy, and his work was ener-
getically taken up by his successors. The four next Popes, being
all of them nominees of the emperor, were likewise Germans.
Damasus II, in private life Boppo, a former bishop of Brixen, died
very shortly after his election, and as Benedict IX caused some
—
disturbance by an attempt to regain the Papacy he scarcely even
succeeded in taking possession of his See. On the other hand,
Bruno, bishop of Toul, elected as Leo IX (1048-54) ,2 enjoyed a
rather longer pontificate. In his reforming zeal he journeyed from
place to place everywhere convening Councils. One of his greatest
supports was Hildebrand, whom he had, on his accession, ordained
sub-deacon and set over the monastery of St. Paul, and who soon
became the very embodiment of the movement of reform. The
most important event of the pontificate was the beginning of the
struggle between East and West brought about by the machinations
of Michael Cerularius (cp. § 95). —
Leo acquired Benevento over
which the emperor renounced his rights in exchange for those of
—
the Pope over Bamberg and Fulda (1051) thereby involved him-
self in hostilities with the Normans, and died soon after his defeat
at their hands at Civitate (1053). There followed him in the Papacy
1 Höfler, Die deutschen Päpste, 1839
C. C. Will, Die Anfänge der
;
Restauration der K.im 11 Jahrh. 1859-64.

2
Mg. by Hunkler, 1856 Delarc, 1876 Brucker {U Alsace et Vfcglise
; ;
au temps du Pape S. Lion IX), 2 vol. 1889.

Popes of the Eleventh Century 263
Gebhard, bishop of Eichstätt, elected as Victor II, and Cardinal
Frederick of Lorraine, abbot of Monte Cassino, who chose to be
called Stephen IX (1057-58). Of these, the former owed his
election to Henry — who shortly afterwards breathed his last in
the Pope's hands, recommending to him his six-year-old son and his
—
empire whilst the latter was elected canonically, though recog-
nition of the choice was obtained from the German court. His
zeal for reform was evinced by his appointment of Peter Damian,
abbot of Fonte Avellana, to be cardinal bishop of Ostia.
On Stephen's death the Tusculan faction again came into
evidence, and succeeded in tumultuously electing John Mincius,
bishop of Velletri, known as Benedict X (1058-59). This action
was all the more shameless in that it constituted an act of dis-
obedience against the orders issued by Stephen just before his death,
to await the return of Hildebrand from the imperial court before
proceeding to the election of a successor. A new election accord-
ingly took place, and the tiara was offered at Siena to Gebhard
bishop of Florence, who took the name of Nicholas II (1058-61).
The introduction of some order into the papal election now seemed
the most pressing need, the problem being to devise a mean? by
which it might be freed from the influence of the Roman nobility,
and also from that of the emperor, who had latterly enjoyed com-
plete control over it. The somewhat irregular election of Nicholas II
also required to be approved. These matters were settled at the
Lateran Council of 1059. According to the decree then issued,
the right of election was to belong to the cardinals (cardinal
bishops alone having the right of proposing the names ; this item
of the decree was never of any effect), whilst the remainder of the
clergy, and the laity, were to have merely the right of acclaiming
the cardinals' choice. To the emperor a right of confirmation or
recognition was conceded, but this honorary privilege was with-
drawn as soon as the Papacy became estranged from the Empire.
The election was in future to take place in Rome, and the elect
was to be a member of the Roman clergy. But if a worthy candidate
could not be found in the Roman Church, or if, for one reason or
another, a free election could not take place in the city, then the
election might take place elsewhere, and a candidate might be
chosen from a foreign diocese. Lastly, if by war or other circum-
stance it should be impossible to solemnly enthrone the new
Pope in St. Peter's Chair, the elect was nevertheless to exercise
full apostolic authority. The decree caused great dissatisfaction
beyond the Alps, in consequence of which Nicholas sought for
support among the Normans established in Lower Italy. In
consideration of a tax and a promise to defend the Roman Church
against all her enemies, he pawned to Duke Robert Guiscard,
by the treaty of Melfi (1059), Apulia, Calabria, and Sicily, and
then, feeling his position secure, reissued at the Lateran Council of
1060 the decrees concerning papal elections. The result was a
breach between Rome and the imperial court. The decrees of

the Pope were, in Germany (in the summer of 1060), declared
to be null and void, only to be reiterated by Rome at the Lateran
Council, of 1061.
On the death of the Pope the situation became distinctly dan-
gerous. The imperial party at Rome dispatched an embassy to
Germany to request the appointment of a new Pope, but Hildebrand
was too quick for them, and secured the election of Anselm, bishop
of Lucca, as Alexander II (1061-73). In Germany this election
did not win approval, and, at a Council held at Basel, Henry IV
nominated the bishop of Parma, Cadalous, or Honorius II. Germany,
however, soon lost interest in her favourite. In the early part of
1062 Anno, archbishop of Cologne, kidnapped the young king
from his mother Agnes and assumed the government. A change
was immediately apparent. Alexander's election was confirmed
by an envoy, and on Cadalous making a fresh attempt to obtain
possession of Rome, a Council was assembled at Mantua (1064)
and gave judgment against him. The worst of the schism was
now over, though, as Cadalous continued to pose as Pope and had
supporters in Upper Italy, his cause only came to an end with his
death (1071-72).
We find the decree concerning papal election (1059) in c. 1, Dist. XXIII.
Outside of the text given in the Corpus iuris canonici there is another, the
decree, according to Cardinal Deusdedit, having been corrupted either by
Wibert of Ravenna or by one of his party, during the quarrel between Gregory
VII and Henry IV. The existence of the two versions, the so-called papal
and the imperial recensions, gave rise to many difficulties, nor was there
ever any agreement as to the exact purport of the decree. Cp. Scheffer-
Boichorst, Die Neuordnung der Papstwahl durch Nikolaus II, 1879; Grauert,
in Hist. J. 1880, pp. 501-602 ; Martens, Die Besetzung des päpstl. Stuhles
unter Heinrich III u. Heinrich IV, 1887; Hist. J. 1892, pp. 186-91 ; MICE.
1906, pp. 11-53, where an attempt Is made to show that both recensions have
been corrupted by the clerical party.
CHAPTER III
EARLY MEDIAEVAL HERESIES AND CONTROVERSIES 1
§89
The Paulicians and Bogomiles 2
I. Though its origin dates further back, the later history of

the Paulicians belongs to the period now under consideration.
3
According to outside information the sect was a Manichsean

one, and had its origin in the teaching of a certain woman
named Kallinike and her two sons, Paul and John, the name
of Paulicians either being derived from that of the former
of the two men, or being a compound from those of both.
On the other hand, the Paulicians who themselves
styled
simply Christians, or the Catholic Church, and designated the
Catholics as Romans, preferred to trace their parentage to a
certain Constantine, a native of Mananalis near Samosata, who,
in the reign of Constantine Pogonatus (668-85), established a
Church of his own at Cibossa in Armenia. Paul the Apostle
they held in great veneration, and, to mark this, the leaders
of the sect and their Churches adopted names connected with
the history of St. Paul, Constantine being known as Silvanus,
his first Church as Macedonia, &c. They several times
separated into smaller sects, the most remarkable split of this
kind occurring at the beginning of the ninth century, when
Baanes and Sergius (f 835) founded the factions of the Baanites
and Sergiotes.
Steps were taken from time to time against the sect by the
Byzantine emperors. At first only the leaders were persecuted,
Hefele, CG. vol. III-IV; J. Bach, Dogmengesch. d. MA. 2 vol. 1873-75.
1
DÖLLINGER, Sektengesch. d. MA. 1890, I, 1-51.

2
3 Karapet,
Ter-Mkrttschian, Die Paulicianer, 1893; SB. Munch. 1896, p>.
67-1 11 Conybeare, The Key of Truth, 1898.
;
but under Leo the Armenian and Theodora, in the ninth

century, orders were issued to execute all who remained
obdurate to persuasion. This severity, however, only excited
bitterness. A number of the Paulicians fled to the Saracens,
and afterwards revenged themselves by acts of brigandage
against the Empire. Others continued to profess their error,
heedless of the persecution. The emperor Zimisces (969-76)
transported many of them to Philippopolis in Thracia, there to
act as frontier guards.
II.The Bogomiles make their first appearance in the tenth
century. They represent a fusion of Gnostic and Massalian
elements, and probably owed their existence to the fact that
the Euchites or Massalians who migrated to Thracia there
adopted Gnostic doctrines. At the beginning of the twelfth
century their increase caused some anxiety at Constantinople,
and the emperor Alexius Comnenus ordered their leader, the
physician Basil, to be burnt and his followers to be imprisoned.
In spite of these measures the sect continued.
According to their teaching God has two sons. The first-born,
Satanael, was appointed by the Father ruler over all things. But
Satanael's head was turned by his promotion, he proclaimed war
on God, and was, in consequence, banished from heaven together
with all his angelic associates. He thereupon created a new heaven
and formed the earth. Having shaped man, he was not, however,
able to animate him, and, at his request, the Father consented
to give him a spark of life from the Pleroma, on condition that
man should belong to both. The bargain was not fairly kept by
Satanael, who preferred to lord it alone over man. Hence, in the
year 5500, God gave issue to the Logos as son. The latter, who is
sometimes called the archangel Michael, assumed the appearance
of a man, vanquished Satanael, or Satan, as he is henceforth called,
and took from him his former place at the right hand of the Father.
Finally, before reverting to the substance of God, the Logos
begot the Holy Ghost to carry on his work. The Holy Ghost
dwells in the true believers (viz. in the Bogomiles), and gives them
the power of entering heaven forthwith on the dissolution of the
body. Ultimately the Holy Ghost also will be reabsorbed in
the Father. As for other men, they are inhabited by the demons,
who dominate the lower world. Candidates were admitted into
the sect by a spiritual baptism ;
prayer, more especially the Lord's
Prayer, took the place of the Eucharist ; the Old Testament was
rejected with the exception of the Psalms and the Prophets ;
marriage and the use of flesh-meat were forbidden ; worship given

to images was reckoned idolatry, and the churches of the Catholics
The Iconoclasts 267
were looked upon as dwelling-places of the evil spirits. In spite

ot this, the Bogomiles had no scruples about taking part in
Catholic worship, and justified themselves by appealing to Matt.
xxiii. 3: All things therefore whatsoever they shall say to you,
'
observe and do,' to which text their version added the word out- '
wardly/ According to the main Greek source of information con-

cerning them, the Panoplia of Euthymius Zigabenus (P.G. CXXX),
their name comes from their frequent use of the Slavonic words
Bog mikii (' God, have mercy ') according to recent Slavic research
;
(cp. Jirecek, Gesch. der Bulgaren, 1875, pp. 174-84), it came rather
from a certain piiest Bogomil (corresponding to the Greek
Theophilus, cp. Echos d Orient, 1909, p. 258), who introduced the
}
sect into Bulgaria during the reign of the czar Peter (927-68).
§90
l
The Image-breakers and the Seventh General Council
As soon Paganism was extirpated the possible dangers
as
of image worship to weakly Christians were at an end, and,
even in the previous period, the practice had taken deep root
in the Eastern Church. It continued, however, to
arouse
misgivings in certain quarters, and as soon as some of the
emperors entered the lists against the images the smouldering
fire of opposition burst into a blaze. The war was opened by
Leo III, the Isaurian, who, in 726, in the tenth year of his
reign, unexpectedly issued an edict condemning images as
incompatible with Holy Scripture. To this action he may
have been moved either by the superstitions to which image
worship had possibly given rise in certain localities, or by some
other motive. Individual bishops, Constantine of Nacolia in
Phrygia, Thomas of Claudiopolis, and Theodosius of Ephesus,
gave the emperor their support. Germanus, patriarch of
Constantinople, was, however, against the edict, whilst the
learned John of Damascus eagerly took up the cause of the
images. The bulk of the people was also on the latter side,
and the edict was the occasion of many riots. But Leo was
1
Mg. by J. Marx, 1839; K. Schwarzlose, 1890; L. Brehier, 1904 ;
Pargoire, Vkglise Byzantine de 527 a 841, 1904 A. Lombard, Constantin

;
V, 1902. On the letters of Gregory II, see Hefele, III, 393-404 ;
Duchesne, Liber Pont. I, 413 Melanges d'arch. et d'hist. X (1890), 44-60;

;
N.A. XXI (1896), 83-120 (Libri Carolini) ;Byz. Z. V (1896), 257-301

(Leo III).
not the man to be thus balked. Cosmas, a pretender to the

throne put up in Greece, was overthrown, and in 730 Germanus
had to vacate his see in favour of a more pliant patriarch,
Anastasius. With the encouragement of this new head of the
Eastern Church there is little doubt that many other bishops
now embraced the cause of the Iconoclasts. The same year
another edict appeared, this time ordering the destruction of
all images.
In the West the emperor encountered more serious opposi-

tion. Gregory II (715-31) warned him to desist, though the
two epistles dealing with the matter, and which have come
down to us under Gregory's patronage, are probably spurious.
Gregory III (731-41), soon after his election, threatened to
excommunicate all who should insult or break images. Even
the elements fought against Leo, the fleet which he had fitted
out (732) to reduce Italy being shipwrecked.
No alteration occurred on the emperor's death. Artabasdus,
his son-in-law, and the people's favourite, who usurped the
crown, revoked indeed the edicts of Leo, but as soon as he had
been overthrown (743), Leo's son, Constantine V Copronymus
(741-75), continued the work begun by his father. The image
breakers now sought a conciliar sanction, and the Council of
Constantinople (754), which styled itself the Seventh General
Council, actually proclaimed that the worship of images was
a work of the devil and a new kind of idolatry. The destruction
of the images now began in earnest ; what could be removed
was taken from the churches, whilst the mural paintings
were whitewashed, or replaced by pastoral scenes. Few had
the courage to oppose the tyrant ; the monks alone stood firm,
and were in consequence subjected to a cruel persecution,
which began in 761. The best-known martyr of the cause
was the abbot Stephen ^767).
The rest of Christendom did not keep silence whilst such
deeds were being perpetrated. The eastern patriarchs outside
the Empire gave their approval to the images, and the Council
of the Lateran (769) anathematised the Constantinopolitan
Council of 754. Even so the situation was but slightly
improved. The emperor Leo IV (775-80) indeed showed him-
self less severe than his predecessor, and allowed the monks
who had been driven away to return to their homes, but his
Image Worship 269
father's law remained in force, and a denunciation sufficed to

set it in motion.
Under the following ruler, however, a different policy was
to prevail. The empress-mother Irene, on assuming the regency
on behalf of her young son Constantine VI, immediately made
known her approval of image worship. To restore more
effectually peace to the Church she resolved to summon a
General Council, being strongly urged thereto by Tarasius,
the patriarch of Constantinople. The Council after a first —
attempt to hold it at Constantinople had been frustrated by
the soldiery, who were in sympathy with the image breakers
(786) —actually came to meet in 787 at Nicaea (Second Council
of Nicaea), and decided in favour of the traditional reverence
for images. This reverence was defined, as it had been
previously, as tc/jltjtlktj Trpo<rKvvr)<n<$, i.e. veneration, in contra-
distinction to the akr)9ivr) \arpeua, or true adoration which
is given to God alone, and it was
on the ground that
justified
the honour shown to the representation was reflected on the
prototype. The judgment of this Council was obeyed in the
Eastern Empire during the next decade, the two following
emperors, Nicephorus (802-11) and Michael I Rhangabe
(811-13), being friendly to the practice involved.
Pope Adrian I strove to secure recognition of the Council
in the West also, but, partly owing to faulty translations of
the acts, encountered the outspoken opposition of the Franks.
Charles the Great, in one of his own works, the formerly much
debated Libri Carolini, submitted to severe strictures the acts
of the Council and the whole attitude In this
of the Greeks.
work both the Seventh General Council and the Council of
754 are reproached with having perverted the teaching of the
Fathers, one by declaring images to be idols, and the other by
allowing adoration and reverence to be given to things which
are intended merely for the decoration of the churches, and
as memorials of former events ; according to the Church's
tradition, such respect must be shown only to the saints and
their relics, to the Holy Cross, to Holy Scripture, and to the
sacred vessels. The Council of Frankfort (794, c. 2) likewise
rejected the Second Nicene Council, and forbade anything
in the way of either adoration (irpoa-Kvvâ^) or servitus (corre-
sponding with the Graeco-Latin ' dulia ') to be bestowed on
;
images. The action of the Council was, of course, due to a

misapprehension, the Nicene Council having clearly declared
that true adoration or latria was to be given to God alone.
' '
An extract from Charles's work or, more probably, a synopsis

of it, comprising eighty-five chapters, was sent to Rome. The
trace of this misunderstanding soon vanished, though there is
extant a treatise in which Adrian took up the defence of the
Seventh General Council (P.L. XCVIII).
The Franks were not alone in opposing the Council, for its
decision was soon called into question in the East also. Fancy-
ing that image worship was the cause of his predecessor's ill
success in the wars against the infidel, Leo the Armenian,
in 815, again raised the standard of the image breakers. The
persecution which thereupon ensued, and in the course of
which the abbot Theodore Studita 1 was the acknowledged
champion of the images, continued for nearly thirty years,
b^'ng renewed by the emperors Michael II the Stammerer
(820-29) an d Theophilus (829-42). But as soon as Theodora,
the latter's wife, became regent during the minority of her
son Michael III, she imitated the example of Irene, and
restored the images to their former place. The iconoclast
patriarch John had to make room for Methodius, and the feast
of Orthodoxy
'
(First Sunday in Lent) was instituted to
'
commemorate the restoration of the images.

The renewal of the conflict in the East led to new discussions
in the West. As Michael II notified both Paschal I and Lewis
the Pious of his measures, it came about that the latter summoned
a Council to meet at Paris (825) to discuss the matter. The Franks
persisted in their previous attitude, and Agobard, bishop of Lyons,
set down their opinion in a written work (P.L. CIV). One only,
Claudius of Turin, ventured to go further, and reject altogether
the practice of using images in churches he was assailed by Jonas,
;
bishop of Orleans (De cultu imag. adv. Claud. Taurin. apolog. P.L.
CVI), and by Dungal, a monk of St. Denis (Respon. c. pervers. Claud.
Taur. episc. sententias, P.L. CV). Mg. on Claudius by Comba, 1895
SB. Berlin, 1895, pp. 425-43 ; on Agobard, in the Z. f. w. Th.
1898, pp. 526-88.
1
Mg. by G. A. Schneider, 1900 ; A. Gardner, 1905 ; Marin, 1906.
The Filioque ; Adoptionism 271
§ 91
Controversies concerning the Filioque and Adoptionism 1
The been early embodied in the

Filioque, after having
Creed of the Spanish Church (§ 49), came to the knowledge
of the Franks in the course of the eighth century. At the
Council of Friuli in 796 it was defended by Paulinus, bishop of
Aquileia. Charles the Great ordered the Creed to be sung
with this addition in the court chapel, and it was likewise
adopted by the monks of the Mount of Olives at Jerusalem,
though in the latter locality, where it found itself side by side
with the untouched Niceno-Constantinopolitan version, it
excited remark and led the Greeks to accuse the Latins of
heresy. At the request of the monks the matter was handled
in the West, and Theodulf, bishop of Orleans, at Charles's
command wrote a defence of it in the work De Spiritu
Sancto. The Council of Aachen in 809 also declared for the
Filioque. In consideration for the feelings of the Greeks,
Pope Leo III endeavoured to prevent the incorporation of
the word in the Creed, and, though he agreed with the doctrine
expressed by the word, he advised the Franks to abstain
from innovations. He also erected in St. Peter's at Rome
two large silver tablets on which the Creed was engraved
without the Filioque. The Franks, however, refused to
hearken to him, and, in the event, the Roman Church
herself conformed to the Frankish custom, probably adopt-
ing the Filioque very shortly after the discussion just spoken
of, for at a later date we hear no more of any disagreement
concerning the matter within the Western Church.
About the year 780, a certain Migetius in the neighbourhood of

Sevilla, having explained the Trinity after a Sabellian fashion,
—
as a threefold manifestation of God the Father in David, of God
—
the Son in Christ, and of God the Holy Ghost in Paul was opposed
by Elipandus, archbishop of Toledo, who maintained that the
Logos is in truth a Divine Person distinct from the Father, but
that Christ in His human nature could only be called the Son of
God by adoption. The view of Elipandus came to be known as
the error of Adoptionism. Felix, bishop of Urgelis in the Spanish
mark, immediately ranged himself on the same side. On the other
1 E, H, Limborgh, Alcuinus als bestrijder van het Adoptianismus, 1901,

;
hand Beatus, abbot of Libana, and Etherius, bishop of Osma,

took up the cudgels against this new form of Nestorianism. As
some of the disputants belonged to his Empire, Charles the Great
claimed the right to have the matter referred to himself, and at
his command several Councils (Ratisbon, 792 ; Frankfort, 794),
and certain individual scholars such as Alcuin busied themselves
with it. At the Council of Aachen in 799 Felix abjured his
error, and as most of his followers now imitated his example,
the worst of the controversy was at an end. With the death
of Elipandus, Adoptionism disappears from history.
§ 92
Gottschalk and the Predestinarian Controversy 1
Predestination, which already in the previous period had set

minds at variance, was again to be the subject of more discussion.
The occasion for the new controversy was furnished by Gottschalk,
son of the Saxon count Berno, and an oblate of the monastery of
—
Fulda, but who at a date later than 829, and in consequence
of a quarrel with his abbot, Rhabanus Maurus, as to the engage-
ments incurred by the reception of the tonsure was transferred —
to the monastery of Orbais in the diocese of Soissons. Adopting
the strict Augustinian views, and holding that Predestination
is the eternal and unchanging decree of God, he came to believe
that God's will for man's salvation is merely particular, and was
wont to speak of a twofold predestination, the one to Death and
the other to Life, though he denied that there is any predetermina-
tion to evil or sin, and based the predestination to Death on the
Divine foreknowledge of man's sin. It is scarcely just to speak of
this as heresy, but as, on the one hand, he failed to make suffi-
ciently clear the distinction between the two forms of predestination,
whilst, on the other, he laboured through thick and thin to impose
his view on the common people who were still less capable of
understanding it aright, it is no matter for wonder if his proceedings
excited suspicion. Rhabanus Maurus, now archbishop of Mainz,
immediately denounced as unbearable the assertion that there
was such a thing as a predestination to Death, and condemnation
was pronounced on Gottschalk by the Council of Mainz in
848, and by that of Quiercy in 849, the latter ordering him to
be kept in custody at the monastery of Hautvilliers.
So far Gottschalk had encountered only foes, but now men just
as devout and learned were to espouse his cause. The manner in
which Predestination to Death was attacked by Hinkmar of Rheims
1
Mauguin, Veterum auctorum, qui IX saec. de praedestinatione et gratia
scripserunt, opera et Z. f. KG. X (1890), 258-309
fragmenta, 1 vol. 1640;
(Hinkmar's work, Ad reclusos) XVIII (The Life and Doctrine of Gottsch.)
;
Schorrs, Hinkmar, 1884 Revue d'hist. et de litt, relig. X (1905)» 47 _6 9-

;
The Eucharistie Controversy 273
in his recently discoveredwork Ad reclusos et simplices, elicited an
answer from Ratramnus, a monk of Corbie. When questioned
by Hinkmar, others such as Servatus Lupus, abbot of Ferneres,
Prudentius, Wenilo, and Remigius, bishops of Troyes, Sens, and
Lyons respectively, also declared themselves for the twofold
predestination, opining that God willed only certain to be saved,
and that the Redemption was not universal. Both sides soon
secured conciliar sanction, Hinkmar formulating his thesis at
the Council of Quiercy (853), and that of his adversaries being
approved by the Councils of Valence (855) and Langres (859).
The controversy increased in bitterness as it spread more widely,
and at the French national Council of Savonieres near Toul (859)
there even seemed a danger of the two views occasioning a schism.
At the suggestion of Remigius of Lyons the discussion was. however,
postponed till the next assembly, and finally at the Council of
Tousi (860), after much debate, the matter was settled and peace
restored by mutual compromise. The question of predestination
was left unsolved, though the view of the metropolitan of Rheims
secured the majority of votes, whilst in the synodal letter which
he indited it is distinctly stated that God wills the salvation of all
men, and that the Redemption was universal.
5 93
The Eucharistie Controversy 1

I. Our Lord's promise that He would give His flesh to eat
far, been taken by the Christians
and His blood to drink, had, so
with simple faith. In the ninth century the mystery was made
the matter of learned inquiry. Paschasius Radbertus, a monk of
Corbie, composed a work, De corfore et sanguine Domini (831),
which, when he had become abbot of his monastery, he again
published (944), dedicating it to Charles the Bald. His main
thesis is that in the Eucharist, though indeed under the figure of
bread and wine, there is in truth the Flesh and Blood of Christ, the
actual body born of Mary which suffered and rose again, non alia
plane caro, quam quae nata est de Maria et passa in cruce et resurrexit
de sepulcro (c. 1). In this he voiced the Church's own feelings,
though he aroused opposition by insisting too strongly on the
identity of the historic and Eucharistie Christ whilst laying in-
sufficient stress on the distinction of appearances, besides making
use of novel expressions, which, taken in connection with the
miracles adduced, were calculated to promote the grossly carnal
assumption of the Capharnaites of old. Rhabanus Maurus, in a
1
Mg. on Paschasius R. by Hausherr, 1862 J. Ernst, 1896; J. Schnit-
;
zer, Berengar von Tours, 1890; A. Nagle, Ratramnus «, die Eucharistie,

1903 ; Rev. de Vhist. de Relig. 1903 (Berengar),
vol. I. T
letter to Egil, abbot of Prüm, urged strongly that the actual

and Eucharistie body ofChrist are one only naturaliter, or in
essence, and not specialiter, or in appearance. Ratramnus too,
who had been requested by Charles the Bald to give his opinion,
urged the same distinction yet more forcibly in his work De corpore
et sanguine Domini, so much so, indeed, that some moderns even
came to think that he believed Christ to be present in the Eucharist
merely spiritually. According to all seeming, the inference is,
however, unjustified. The case may be otherwise with the philo-
sopher Scotus Eriugena, who, according to the testimony of Hinkmar
of Rheims, spoke of the Eucharist as a mere memorial, memoria
veri corporis et sanguinis Christi. The statement must, however,
have been made not in a special work on the mystery, but in a
passage of some other work. Others again, as is apparent from
Radbert's letter to Frudigar, and also from his commentary on
St. Matthew, saw in the Eucharist, instead of vera caro et verus
sanguis, merely quaedam virtus carnis et sanguinis. On the other
hand, failing to perceive what is phenomenal in the Sacrament,
some went so far as to allow it to be believed that the Eucharist was
liable to the consequences of digestion like other food. In the
eleventh century this opinion came to be designated as Stercoranism.
II. The same mystery continued to afford matter for con-
troversy. In the tenth century moderate views prevailed, but
in the eleventh a reaction took place in favour of the grosser
theory. Excess in one direction soon led to excess in the other.
Berengar of Tours took the view of Scotus Eriugena, as opposed
to that of Radbert, and, against the advice of his friends, especially
of Adelmann of Liege, went so far as to blame his adversaries'
opinion,embodying his critique in a letter to Lanfranc, abbot of
Bee. The controversy which had been, so far, courteously con-
ducted,now developed into a violent conflict. Berengar's views
were condemned by Councils held in Rome and Vercelli (1050),
the Council of Paris (1051) threatened both him and his associates
with death, though another Council at Tours (1054), meeting under
the presidency of Hildebrand, declared itself satisfied with Berengar's
admission, that after the consecration the bread and wine are
the body and blood of Christ. Finally, the Lateran Council of
1059 required his subscription of the formula : verum corpus
Domini sensualiter, non solum in sacramento, sed in veritate manibus
sacerdotum tractari, frangi et fidelium dentibus atteri. This formula,
in spite of its crudity, Berengar consented to sign under compulsion.
Ten years later, however, he ventured to assail this Council, and
also Cardinal Humbert, who had drafted the formula, and when
Lanfranc replied by the work De corpore et sanguine Domini adv.
Bereng. he rejoined by publishing his De sacra coena (a work
discovered b}' Lessing in 1770, and made public by Vischer in
1834), the quarrel lasting altogether some thirty years.
Photius 275
§ 94
Photius — Legality of Fourth Marriages — Eighth General

Council, 869-70 l
Scarcely had the question of the images been settled

I.
than new troubles began to brew in the Eastern Church.

On the death of Methodius, patriarch of Constantinople, the
monk Ignatius, a son of the emperor Michael Rhangabe, was
chosen to succeed him (846). He was a man of great virtue
and piety, but his position was one of great difficulty, as he
had to withstand unruly bishops and monks, and, what was
far worse, a court party noted for its viciousness and intrigues.
After having fruitlessly endeavoured to dissuade Bardas, the
—
empress Theodora's brother who was regent of the Empire
since the previous year, when Michael III, the Drunkard,
—
had assumed the crown from his sinful intercourse with
his step-daughter, Ignatius deny him Com-
was obliged to
munion at the Epiphany (857). His courage cost him his
situation. A few months later Bardas advised the emperor
to transfer his mother and sisters to a convent, that he might
be no longer disturbed by their reproaches, and to Ignatius
was assigned the duty of imposing on them the veil. As the
patriarch refused, he was charged with being an accomplice
of the monk Gebon —
who, giving himself out as one of Theo-
dora's sons by a previous marriage, was then engaged in stirring
—
up rebellion and was, in consequence, relegated to the
island of Terebinthus. To facilitate the appointment of a
successor, every effort was also made to induce the patriarch
to resign his see in due form.
Although Ignatius obstinately refused to hand in the
required resignation, an election took place, and resulted in
the choice of Photius (857), the greatest scholar of the century
(§ 106). The new patriarch did not succeed in bringing all
over to his side. Several bishops refused to deal with him,
the lead being taken by Metrophanes of Smyrna, and, though
they gradually abandoned their attitude of opposition on
receiving assurances from Photius that he looked on his
predecessor as guiltless and would tolerate no proceedings
1
Hergenr other, Photius, Patriarch v. Konstantinopel, 3 vol. 1867-69,
t 2
—
against him, they again broke off relations as soon as Photius

withdrew his former promises and declared Ignatius deposed.
Metrophanes and his friends assembled in Council at the Church
of St. Irene and anathematised the unfaithful occupant of
the see, whilst the latter, nothing daunted, held his own Council
in the Church of the Apostles and there excommunicated and
deposed his gainsayers.
The expulsion of Ignatius not only led to a split within the
Eastern Church, it also affected the relations between East
and West. Rome was all the less disposed to acknowledge
—
Photius, seeing that many things besides which the Greeks
—
had apparently not adverted to militated against his election.
The laws of the Church were not to be set aside so lightly.
Photius having been a layman at the time of his nomination,
his election was contrary to Canon 10 of Sardica. He had,
moreover, received consecration at the hand of a bishop
—
Gregory Asbesta of Syracusa who had been deposed by Igna-
tius, and though this bishop had appealed to Rome against
the judgment, he had no right to undertake a consecration,
as his appeal had not yet been heard. The papal legates who
were sent to the East at the invitation of the emperor
who, when informing the Pope of the election of Photius,
spoke also of new troubles occasioned by the image breakers
(859) — were won over by Photius, and, though they were papal
plenipotentiaries, actually ratified the deposal of Ignatius
at the great Council held at Constantinople in 861. On the
other hand, the Pope himself, Nicholas I, gave judgment
against the intruder, pronouncing the deposition of Photius
and all his abettors, who, did they persist in retaining their
sees, were to be permanently excommunicated (863). The
decree was, however, not heeded, and on the Pope summoning
both factions for a new trial at Rome (865) he received from
Michael III an ungracious refusal. The next year oil was
thrown on the flame by the Bulgarians transferring their
obedience from Constantinople to Rome, and to Photius the
time seemed come to proclaim open war. In an epistle full of
most bitter complaints against the discipline and beliefs of
the Western Church, against the Saturday fast, the permission
for the use of milk and cheese in the first week of Lent, against
clerical celibacy, the non-recognition of Confirmation as
Photius 277
administered by the Greeks (i.e. by simple priests), and
against the Filioque, the patriarchs of the East were sum-
moned to assemble at a Council to be held in Constanti-
nople. The Council met in 867, and pronounced the deposition
of Nicholas.
II. Photius may now have fancied that he had vanquished
all his opponents. His victory was, however, of short dura-
tion, for that same year Basil the Macedonian, who had
replaced Bardas as regent a year previously, usurped the
throne of Michael III and the civil revolution was speedily
followed by a change of ecclesiastical policy. A few days
after his coronation the emperor banished Photius to a monas-
tery and restored Ignatius to his former dignity, leaving
Rome to settle the outstanding difficulties. Adrian II, who
had succeeded Nicholas that same year at the Roman Council
of 869, issued a decree which placed the Constantinopolitan
Council of 867 on the same footing as the Robber-Council
of Ephesus, ordered its acts to be burnt, Photius, the new
Dioscorus, to be excommunicated, and the rest of his associates
to be deposed, and, in the event of their proving contumacious,
to be also expelled from the Church. Legates were sent to
the East to secure the carrying out of the sentence, and the
Eighth General Council, which met at Constantinople (869-70),
performed everything according to their injunctions. But
peace was far from having thereby been restored to the Byzan-
tine Church. Photius and his followers refused to submit,
with the result that matters remained where they were before,
with this difference, however, that the parties had now ex-
changed positions. To make matters worse, the Council,
in an after-session, succeeded in embroiling itself with Rome
by hearkening to the petition of the Bulgarians, and deciding
that they should again be affiliated to the Church of Constanti-
nople. Against this decree the papal legates protested, and,
later on, John VIII called on Ignatius to restore the province
under pain of excommunication and deposition.
By the time this summons had arrived at Constantinople,
a new alteration had occurred, Photius being again in possession
of the patriarchate. For some time past the emperor had
treated him with growing consideration, and had entrusted
to him the education of his sons, and as soon as Ignatius had
departed this life {8yy) Photius was appointed to succeed him,

the emperor hoping thereby to restore peace within his realm.
This appointment traversed the decision of the Eighth General
Council, though, now that the rightful occupant of the see was
dead, it was no longer open to the same objections, and, as a
matter of fact, Photius was now acknowledged very generally,
even in the West. John VIII accordingly judged it politic
to take into account the change of circumstances, and pro-
mised Photius his support on condition that the latter should
crave pardon in public synod for his former conduct, renounce
his claims on Bulgaria, and be reconciled with the followers of
Ignatius. Legates bearing these instructions proceeded to
Constantinople, and the Council met in 879-80. It was
decided to refer the Bulgarian question to the emperor, and as
for the rest, Photius's submission did not meet the Pope's
expectations. He persisted in asserting that his first election
was regular, and that he had been wrongfully removed.
The synod accordingly assumed an attitude totally opposed to
that of the Eighth General Council, of which the decrees
from this time ceased to be reckoned as binding in the East.
In its supplementary sessions (VI and VII) it ventured even to
censure the Filioque, in that it renewed the Niceno-Constantino-
politan Creed and condemned any addition which might be
made to it. Hence the attempt of John VIII to secure
reparation from Photius issued in complete failure. The
next Pope, Marinus I, again excommunicated Photius, who
retorted by stating anew his grievances against the Western
Church. His power was, however, soon to cease. Leo IV, the
Wise (886-912), shortly after his accession relegated him to a
monastery, and Stephen, the emperor's brother, was appointed
patriarch in his room.
•
III. Scarcely had an end been made of the dissensions between

the parties of Photius and Ignatius, than Leo himself, by contracting
a fourth marriage (906), occasioned a new quarrel. As his action
was contrary to the discipline of the Eastern Church, and to the
civil law of the Byzantine Empire, the patriarch Nicholas Mysticus
pronounced his excommunication, the result being the fall of the
patriarch, who was replaced by Euthymius. A part of the clergy
and people remained attached to the deposed patriarch, just as,
soon afterwards, when Nicholas was restored to his see (911),
a faction continued to favour Euthymius. The schism thus
The Greek Schism 279
called forth on the question of Tetragamy continued till after the
middle of the tenth century, when the patriarch Polyeuctus
restored the name of Euthymius to its place in the diptychs.
§ 95
The Greek Schism 1

It was Photius who laid the foundation of the schism
between East and West, by unduly insisting during his conflict
with Rome on the differences existing between the two Churches.
All that was now needed to consummate a rupture was a new
outbreak of the spirit of narrow-mindedness and intolerance
ready to denounce the peculiarities of the Roman Church as
departures from the purity of Apostolic tradition. This came
about towards the end of the tenth century, under the patri-
archs Sisinnius and Sergius, after a period during which
comparatively friendly relations had been maintained with
Rome. Under Eustathius (1019-25) a peace was indeed
patched up with Rome, though his efforts to make the patriarch
of Constantinople an oecumenical bishop with power over the
Churches of the East, equivalent to that exercised by the bishop
of Rome throughout Christendom were freely and severely
criticised in other parts of the Michael Cerularius, who
West.
followed him after an interval, was very differently disposed
to Rome. In 1053, by his doing, the Latin Churches at
Constantinople were suddenly closed, the monasteries were
ordered to conform to the Greek rite, and on their refusal their
inmates were dubbed Azymites and declared excommunicate.
Nicephorus the Sacellar, in carrying out his instructions, went
so far as to trample on the hosts of the Latins, simply because
they were made of unleavened bread. Simultaneously Leo,
bishop of Achrida in Bulgaria, attacked the Latins in writing. In
a circular letter addressed to John, bishop of Trani in Apulia,
he describes them as half Hebrew and half pagan, inasmuch
1
Acta et scripta quae de controversiis ecclesiae graecae et lat. saec. XI
composita extant, ed. C. Will, 1861 ; Hergenröther, Photius, III, 710 ff. ;
Pawloff, Krit. Versuche zur Gesch. der ältesten griechisch-russischen Polemik

gegen die Lateiner, St. Petersburg, 1878; Halfmann, Kard. Humbert, 1882;
Duchesne, Autonomies ecclesiastiques (Engl. Tr. Churches separated, from
Rome, Lon. 1907); Brehier, Le schisme oriental du XI e siicle, 1899; F. X.
Seppelt, Das Papsttum und Byzanz in the Kirchengesch. Abhandlungen, ed.
by Sdralek, II, 1904.
as they observe the law of unleavened bread and of the Sabbath,

partake without scruple of things strangled, and from which
the blood has not been withdrawn, and omit the alleluia in
Lent. Nicetas, a monk of the monastery of the Studium, for
his part raised the question of clerical celibacy and other points
on which the practice of the two Churches diverged.
This hail of objections was more than the Latins could
patiently endure, and Cardinal Humbert, of Silva Candida,
undertook to answer them, which he did with considerable
spirit and some learning. His defence was indeed good, but
the attack which he ventured on the Greek positions was
.
less well advised. Thus he assailed priestly marriage as the

Nicolaite heresy/ accused the Greeks of having expunged
'
the Filioque from the Creed, and of being infected with

Macedonianism, &c. With such feelings animating either side
it was no easy task to arrive at an understanding. Leo IX
sent, indeed, his legates to Constantinople, but on account of
the hindrances put in their way by Michael Cerularius they
could not obtain a hearing. The legates accordingly, in the
summer of 1054, excommunicated him, together with Leo of
Achrida, Nicephorus, and all their adherents. They doubtless
had a hope that their adversary would either relent or fall.
Their hope was never to be realised, though the emperor
Constantine Monomachus, who had been all along on the side
of peace, did his best to promote an understanding. The
patriarch was obdurate, and by stirring up the people to embrace
his cause, he succeeded finally in gaining the day. A Council
which he assembled reissued with approval the manifesto
of Photius to the bishops of the West, and laid the whole Latin
Church under an anathema. Peter, patriarch of Antioch,
besought Michael to contrive a reconciliation, but his request
was not heeded, and as it was part of Peter's plan that the
Latins should abandon all practices objected to by the East,
his mediation was foredoomed to fail. The breach once made
was never mended, and the example of Constantinople was
soon followed by the other Eastern Churches. Even the fall
of Michael (1059) brought no change. Wholly taken up
with their supposed Orthodoxy, the Greeks seem to have lost
all desire of re-entering into communion with the Latins.
CHAPTER IV
THE ORGANISATION OF THE CHURCH 1
§96
Archdeacons, Deans, Lay Patronage, Testes
Synodales, and Canons
I. Among Franks and in the other newly converted

the
countries the dioceses were enormously larger than those of
the older Roman Empire. The bishops accordingly stood in
need of assistants, and for a time made use of chorepiscopi.
On these there fell the duty of visiting the parishes and
fulfilling whatever obligations this entailed, such as instructing
the clergy, restoring discipline, &c. About the middle of the
ninth century, as we can see from the Council of Paris in 849
and from the writings of Pseudo-Isidore, public opinion began
to turn against these minor bishops, and soon after they quit
the scene of history, the extra-episcopal functions which they
had performed being now undertaken by archdeacons, 2 some-
times also styled chorepiscopi, an institution not entirely new,
having originated at a somewhat earlier date in France and
thence passed to Germany, but which now assumed greater
importance than heretofore. The documents which refer this
institution to Heddo, bishop of Strasburg (774), are spurious. 3
Archdeaconries, of which the limits were usually those of the
civil districts termed gaus/ were soon subdivided into circuits,
'
of which the head was sometimes an archpriest, sometimes a

dean. 4
1
Rettberg, KG. Deutschlands, II, 582-668 ; Löning, Gesch. d. d.
Kirchenrechts, II ; A. Werminghoff, Gesch. d. Kirchenverfassung Deutsch-
lands im MA. I, 1905.
2 A. Schröder, Entwicklung des Archid. bis zum 11 Jahrh. 1890.
3 Cp. Rettberg, II, 60; Waitz, Deutsche Verf. -Gesch. 2nd ed. III, 431 ff.
4 Sägmüli.er, Die Entwicklung des Archipresbyterats u. Dekanats bis zum
JEndedes Karolinger.re.ichs, .1898.
;
According to Germanic law the churches erected by

II.
landed proprietors on their property fell under their ownership
this was the case throughout the Empire of the Franks. 1 The
founder could dispose of them at will, and appoint or dismiss
the incumbents as he pleased. On the death of an incumbent
the donors claimed the right in course of time of appropriating
either the whole or a portion of his heritage (later on known
as ius spolii), and, so long as the post was vacant, of receiving
the surplus revenue which remained after the payment of
the locum tenens. Similar treatment was experienced by the
churches which were pledged or enfeoffed to secular noblemen
(§ 98) . The Church strove in numerous Councils to ameliorate
the position of the clergy attached to such parishes, and suc-
ceeded in making their appointment or dismissal to depend
on the consent of the bishop, thereby transforming the preten-
sions of the laity into a mere right of Patronage. In the
subsequent period, after the outbreak of the quarrel about
was curtailed.
investiture, this right also
III. It had been the custom even previously for the bishop
to perform an annual visitation of his diocese this custom ;
now became the rule. Charles the Great also directed that,
3
for the bishop's support and protection, and, if necessary, to

report any remissness, he should be accompanied on his
journeys by the count of the gau.' In the ninth century
'
commoners also were invited to assist the bishop, and in each

parish men of good repute, as a rule seven in number, were to
be chosen, on whom it devolved to bring to the bishop's notice
the evils existing in their district. These men were styled
synodal witnesses {testes synodales), and the institution went by
the name of synod. 3
IV. In the eighth century clerics again began to dwell in
—
common in other words, what is now known as the Vita
canonica was re-established 4 (cp. § 60) A special rule, based on
.
that of St. Benedict, was drawn up (c. 760) for the clergy of his
city by Chrodegang, bishop of Metz. The canonical mode of
1
U. Stutz, Gesch. des. k. Benefizialwesens, I, 1895 ; art. Kirchenrecht in
Holtzendorff-Kohler, Enzyklopädie der Rechtswissenschaft, II, pp. 829-31.
'
2 Capitularies issued in
742, 769, 813 C. of Aries, 813.
;
3
Z.f. KR. 1864, pp. 1-45 ; 1865, pp. 1-42.
4
Thomassin, Vet. et nov. eccl. discipl. P. I, lib. Ill, c. 7 ; Hefele. IV,
9-24 Chrodegangi regula can. ed. W. Schmitz, 1889 ; II. Schäfer, Pfarr-
;
kirche u. Stift im deutschen MA. 1903-

;
Legal Status of the Clergy 283
life soon began to be observed not only at the bishops' houses,

but also in the presbyteries of the larger parishes, and in
consequence of this we find two kinds of canons, those of the
cathedrals 1 and those of the collegiate churches, as they
came to be called. The Council of Aachen (817) laid down
new prescriptions, 2 some of which are embodied in the longer
recension of Chrodegang's rule, which also includes yet other
regulations. So excellent a means of infusing new intellectual
and moral life into the clergy was soon adopted widely, yet the
institution was destined to be short-lived. The common life of
the canons may have proved impracticable owing to inequality
of fortune, each canon, unlike a monk, being permitted to
retain his private property, and the difficulties of independent
community life were probably increased by the political
upheavals which followed. The dissolution of the chapters
seems to have begun at Cologne when Günther, the archbishop,
issued directions to the canons of the cathedral and other
foundations of the city, permitting them to resume the ad-
ministration of the properties destined for their sustenance.
A like right was soon after granted to other chapters, and
gradually the canons ceased to dwell in common, or to share
their income. In most places the institution had reached
its end before the beginning of the eleventh century.
§97
Legal Status of the Clergy —Princely Nominations to
Church Offices
For a time the clergy of the West continued to be

I.
amenable to secular law, though they were afterwards released

from this disability. The alteration was justified by the
Germanic legal principle that each one may live according to
his law, and by the claim so repeatedly urged by Pseudo-
Isidore, that a clergyman may be judged only by his peers
even so, the adoption of the system was a matter of ages,
and the Privilegium fori, or privilege of clergy, was not
1
German, Dom; Italian, duomo; from [ecclesia in) domo (sc. episcopi).
2
Harduin, IV, 1055-1147; Hefele, IV, 9-13.
universally or fully acknowledged till subsequently to the

period now under review.
II.This privilege was one in which all the clergy shared,
but among the Franks the higher clergy were granted certain
political privileges over and above. 1 There we find the
bishops, from the middle of the seventh century onwards,
acting in the capacity of counsellors to the king, just like secular
noblemen; they owed this privilege equally to their posi-
tion in the Church, and to the immense landed possessions
which in the course of time had come into their hands. Certain
Churches and monasteries were granted immunity by the
Merovingian kings, i.e. were freed from taxes and enforced
labour, and themselves became the recipients of the taxes and
tithes due from the inhabitants of the freehold. In the ninth
century this immunity was granted to nearly all the monasteries
and Churches, and now began to carry with it jurisdiction,
or the so-called Ban. Those dwelling on such exempted
estates were to hold their right from the bailiff of the bishop
or abbot. Prelates also obtained at an early date the right of
imposing duties and of coining money. Finally, they acquired
the rank and rights of earls. This right was granted in
the first instance to the bishops of Langres (887) and Toul (927).
Similar promotions became frequent in Germany under Otto
III, and an increase took place not only in the number of
ecclesiastical lords, but also in the extent of their possessions.
Prelates gradually became and what we may call,
civil princes,
for want of a better word, clerical States grew numerous.
The development was finally brought to its term by the letters
of privilege of Frederick II (April 26, 1220) and Henry VII
(May 1, 1231).
III. The greater the political importance of the higher
ecclesiastical posts became, the more secular princes strove to
win control over them. 3 Election, which even in the previous
period had, among the Franks, been frequently a mere for-
mality, was now replaced by the royal nomination. Since the
tenth century it had been the rule to notify the royal will by
investing the candidate with the ring and staff, which insignia,
1
Waitz, Deutsche Verfassungsgesch. VII ; Hauck, KG. Deutschlands, III,
56-68.
2 Imbart de la Tour, Les Elections dpisc. dans 1'F.glise de France du IX e
au XI e sücle, 1891,
Church Property 285
on the death of their bearer, were regularly handed back to the

prince who had bestowed them. John X speaks of the royal
nomination as a prisca consuetudo (921). It was only occa-
sionally that a Church received the right of electing its own
bishop Lewis the Pious gave a general permission to this
;
effect (817), and certain other rulers allowed it to take place

exceptionally. The practice of leaving the decision to the
secular ruler was not without its dangers. Some princes,
heedless of the Church's prescriptions, bestowed ecclesiastical
dignitieson their own relatives and favourites. Many of the
men promoted by Charles Martel to bishoprics were laymen,
some of whom refused afterwards to be consecrated. We also
hear of simony, but even canonical election was not safe from
it, whilst, in the majority of cases, princes exercised their
privilege of nomination to the Church's good.
IV. As among the German nations military service was
attached to all landed possessions, whether secular or ecclesias-
tical, the Churches were under the necessity of furnishing
military levies. This obligation frequently led to the clergy
themselves accompanying their people to the wars, and
occasionally fighting side by side with them, and this in spite
of the canons which forbade a cleric to carry weapons new ;
prohibitions which were launched against this abuse, owing to

the savagery of the time and the warlike spirit of the people,
remained without effect.
§ 98
The Church's Property and Revenues —Tithes—Ecclesiastical
l
Advocates
I. which in the course of time,

Ecclesiastical property
through donations and legacies, had grown to huge proportions,
was greatly curtailed at the beginning of this period in the
kingdom of the Franks. With the many wars which he had to
wage, Charles Martel was unable to make the revenues of the
lands belonging to the State meet the demands of his soldiers.
1
A. Bondroit, De capacitate possidendi Ecclesiae , . aetate Merovingia,
.
1900 ; E. Perels, Die kirchl. Zehnten im karol. Reiche, 1904 ; G. Blondel,

De advocatis ecclesiasticis, 1892.
He accordingly bestowed the incomes of the Church establish-

ments on laymen, some cases transferring the properties
in
bodily into lay hands. Under his successors, however, resti-
tution was made, and though it may not have been total, we
nevertheless find, soon after, the Churches and monasteries
in possession of very considerable tracts of land. 1
II. A new
and important source of revenue which the
Church tapped in this period was the tithes. Their payment
had indeed been made obligatory even earlier, the Council
of Macon (585, c. 5) having ordered it under threat of censure.
This enactment does not appear to have secured obedience,
but after the practice had been insisted on by Pipin (765)
and Charles the Great (779) and enforced by several synods
(Frankfort, 794 ; Mainz, 813) it became the general rule, first
of all among the Franks, and then in the rest of the Church also.
To begin with, only the products of the field were tithed, but
soon, as we may see from the synod of Pavia (850, c. 17), all
income, from whatever source, had to pay its dime. The new
revenue at first went in its entirety to the parish church, but
subsequently to the tenth century we find the Councils decreeing
that a part of it shall be set aside for the bishop this part is
;
defined by the synod of Auch in Gascony (1068) as one-fourth.

III. With all its wealth the Church was often compelled
to have recourse to law, and as according to Germanic notions
a cleric could not sue in court, not being allowed to carry
weapons, to say nothing of the unseemliness of a clergyman
taking part in proceedings in which cases were decided by
battleand other means equally trustworthy, it became neces-
sary to appoint a Church representative or Advocatus to
attend the court. Charles the Great directed all Churches
to secure for themselves an agent of this kind. 2 His command
may have been called forth by certain Churches which were
ready to forgo the somewhat dubious advantage of a legal
defender, deeming that to accept such would be to put them-
selves in a position of inferiority, or because they more than
suspected the advocates of replenishing their purses at the
expense of the establishments they professed to serve. This,
1
Waitz, D. Verf. -Gesch. 2nd ed. Ill, 13 fi. ; K. Ribbeck, Die sog. divisio
des fränk. Kirchengutes in ihrem Verlaufe unter Karl M. u. s. Söhnen, 1883.
2
Capit. 783, c. 3 ; 802, 1, 13 ; C. of Mainz, 813, c. 50,
e
The False Decretals 287
the evil side of an institution meant for the Church's good,

became later on more manifest, when the advocates began
to tyrannise the Church instead of affording her protection.
§ 99
1
The False Decretals and Later Collections of Canons
I. During Dionysian and Spanish collections

this period the
of conciliar decrees (§ 65) continued to hold their own in the
West, the former being mainly known in the form in which
it existed in a codex presented to Charles the Great by Adrian I
(774). But about the middle of the ninth century a new

work made its appearance in western Gaul its unknown author ;
describes himself as Isidorus Mercator. The first witnesses

to the existence of the work are the Councils of Soissons
(853) and Quiercy (857) which both make use of it they point
, ;
to its having been composed among the Franks, and the same
conclusion will be arrived at if the MSS. and the sources
drawn upon in the collection be taken into consideration.
The Decretals in question are found in two recensions, a shorter
and a longer, of which only the latter is of interest to us at
present, having, at an early date, completely ousted the other.
Apart from the preface and the appendices, it falls into three
parts, of which the first contains the fifty Apostolic Canons
acknowledged in the West, fifty-nine Decretals or Papal Bulls
and Briefs dating from Clement I to Miltiades, and the charter
by which Constantine's Donation was made, whilst the second
gives the Canons of the ancient Councils, which here are
copied from the Spanish collection the third part contains the
;
Papal Decretals from Silvester I to Gregory II (314-731).

As for the object of the collection, the writer himselt
tells us that he wished canonum sententias colligere et uno in
volumine redigere et de multis unum facer — in other words, that
his intention was merely to compose a handy reference book
1
et capitula Angilrammi, ed. P. Hinschius, 1863 ;
Decretales Pseudoisid.
R. v. Scherer, KR. 1885-86
I, Sägmcller, KR. I, 1900 (where a
;
careful statement of the literature connected with the subject will be found) ;
G. Lurz, Über die Heimat Pseudoisidors, 1898 W. Sommer, Inhalt, Tendenz

;
u. kirchenrechtl. Erfolg der ps. D. 1903 P. Fournier, Etudes sur les Fausses
;
DicrStales, in the RHE. 1906.

of Canon Law. His intention is, however, no excuse for his

wholesale fabrications. The papal briefs of the first part of his
work are, every one of them, forgeries, and the same is true
of many contained in the last portion of the work nor can the
;
author crave forgiveness on the score that much of the material

he uses is really taken from early documents. More likely
his real intention was to strengthen the hand of the bishops
against both the metropolitans and the secular power. To
this intention corresponds his eagerness to magnify the office
of the primates and to convince the reader that causae maiores
(by which he means causae episcopates) can be decided only
by Rome. It may also have been his desire to heal to some
extent the wounds produced in the Church by the civil wars
under Lewis the Pious and his sons, and to better the Church's
position. His effort may have been to second those of the
Councils of Paris (829, 846), Aachen (836), and Meaux (845),
but whether this be the case or not, Möhler was certainly
wrong in taking this as the primary object of the work.
Since the work, in the main, devoted to justifying
is
customs which were already in possession, it -would be an

overstatement to say that Pseudo-Isidore founded an entirely
new system of Canon Law. But his importance must not be
under-estimated. By reserving to the Holy See the decision
of the causae maiores, which had formerly been a privilege of
the provincial synods, he helped mightily to forward the cause
of the Roman primacy.
The decretals were made use of at Rome first by Nicholas I,

who appeals to them when quashing the decision of the bishops
of Gaul, who in 864 had deposed Rothadius, bishop of Soissons
(N.A. XXV, 1900, pp. 652-63 ; according to the Hist. /. 1904,
pp. 1-33, he was acquainted with only a few passages of the Decretals,
and did not found his pretension on them at all), and throughout
the Middle Ages they were generally held to be genuine. It was
only their binding force which was questioned at first, for instance
by Hinkmar of Rheims in the case of his nephew and namesake
of Laon. The first real doubts as to their credibility were expressed
in the fifteenth century by Nicholas of Cusa and Juan de Torque-
mada, and though their strictures did not then succeed in shaking
the deep-rooted general persuasion, yet in the next century, as
soon as the collection had been widely circulated by means of the
press (it was first printed by Merlin in his Collectio Conciliorum,
1523), the fraudulent nature of the composition was borne in on all.
The False Decretals 289
The arguments adduced by the Jesuit Torres for their authenticity

against the Magdeburg Centuriators were triumphantly confuted
by the Protestant theologian Blondel (Pseudo-Isidorus et Turrianus
vapulantes, 1622).
II. The gradual accumulation of decrees and other canonical
matter, and the diversity of needs, continued after the time of
Pseudo-Isidore to call for the formation of new collections. The
age immediately subsequent to his was exceedingly prolific in
these productions. No less than thirty-six are known to have
existed prior to the twelfth century. Most of these have, however,
never been printed ; the more important are :
1. Libellus de synodalibus causis et disciplines, by Regino of

Prüm (f 915), a handbook for episcopal visitations. P.L. 132;
Wasserschleben, 1840.
2. Collectarium or Decretum by Burkhard, bishop of Worms
(f 1025), a collection intended for the instruction of the younger

clergy. P.L. 140. Mg. by A. M. König, 1905.
3. Collectio canonum by Cardinal Deusdedit, composed at the
end of the eleventh century; ed. Martinucci, 1869. V. Wolf v.
Glanvell, 1905.
4. Panormia by Ivo, bishop of Chartres (f 1116) P.L. 161.
vol. t.
CHAPTER V
WORSHIP, DISCIPLINE, AND MORALS
§ 100
Liturgy, Communion, Preaching, and Chant

I. Whereas in antiquity considerable divergencies had been
tolerated in the Liturgy, with the advent of the Middle Ages
1
a certain oneness of ceremonialwas secured. In the ortho-

dox East the Liturgy of Constantinople gradually became
supreme, whilst in the West the Roman rite spread farther
and farther. The Council of Cloveshove (747, c. 13) pre-
scribed use in the whole of England, whilst through the
its
action of Pipin and Charles the Great it soon prevailed over the
whole Frankish Empire, save at Lyons, where the old Gallican
Liturgy remained in force, though even here certain details were
adopted from the Roman rite. Alexander II and Gregory
VII succeeded in introducing it into Spain in the eleventh
century, and the old Spanish, or Mozarabic, Liturgy was soon
banished from all the Churches of the country, save from a
few, such as Toledo. The same rite was adopted for Scotland
by Queen Margarite (f 1093) and for Ireland by Malachy,
archbishop of Armagh, in the twelfth century. Attempts
were also made by Charles the Great, Nicholas II, and others
to impose the Roman usage on the Milanese, but so strong was
the attachment of the people to the old Ambrosian rite, that
the attempts were doomed to failure. Whilst older Liturgies
were being thus displaced in most regions of the West, a new
one had come into being in the middle of the ninth century
among the Slavs of Moravia and Illyria it was the work ;
1
Krieg, Die liturg. Bestrebungen im karol. Zeitalter, 1888 ; Binterim,
Denkwürdigkeiten, IV, 3,
Public Worship 291
of Methodius (§ 83), and, owing to its language, was known as

the Slavonic rite.
So far the general practice had been to celebrate the Liturgy

in conjunction with, and in the presence of, the community.
The clergy were accordingly wont Communion with
to receive
the laity from the hand of the bishop or priest who acted as
celebrant, just as is still done now on Maundy Thursday.
Subsequently to the seventh century a change occurred, and
the public celebration began to be supplemented by the
private Mass, which a priest could read with the assistance
of a single server, and at which he administered Communion
to himself. There were some who went so far as to
dispense even with the server, but this abuse was soon for-
bidden as repugnant to the Liturgy, and the presence of at
least one person to represent the absent community was
prescribed. It was also the custom in places for one and the
same priest to celebrate several Masses on the same day ;
some Councils (Dingolfing, 932 Mainz, 950-54) even insisted

;
on three Masses being said during Lent and on other fast-days.

It would seem that some of the clergy were not satisfied
even with this limit, for the Council of Seligenstadt in 1022
(c. 5) forbids more than three Masses to be said on the same day.
II. The increase in the number of Masses was accom-

panied by a concomitant decrease in lay Communions. 1 The
Church, indeed, continued to counsel frequent Communion,
but she was content to insist on the Holy Eucharist being
received two or three times annually many communicated ;
once only in the year.

From the eighth or ninth century it had become the custom
in the West to use unleavened bread at the altar. To prevent
accidents, the practice also arose of using small hosts, one
being reserved for each communicant, instead of the loaves
which it had been necessary to break. For a like reason the
consecrated particle was now no longer placed in the hands,
but on the tongue, of the communicant. In the Eastern
Church became the practice to dip the consecrated Bread
it
in the wine, and to communicate the Faithful with a spoon.
Sirmond, Disquisitio de Azymo. Opp. t. V. Mabillon, Diss, de pane

1
euchar.azymo ac fermentato, 1674 Vet. Analecta, ed. 1723, pp. 522-47. Funk,
;
A.u. U. I, 298-308; Theol.-pr. Qu.-Schr. 1906, pp. 95-109 (rite of Communion).

u 2
.
This practice soon became general, though at first it was

only adopted to suit the convenience of the sick and of little
children it was even introduced into Spain, but was there
;
forbidden by the Council of Braga, c. 675 (c. 2)

III. The sermon 1 continued to hold an important place in
public worship. The obligation of preaching the Word of God
was frequently insisted on, and, to help even the unlearned to
fulfil this duty, sermonaries were compiled. The most popular
collectionswere the Homilies of Bede and the Homiliarium
compiled from the works of the Fathers by Paul Warnefrid
at the command of Charles the Great. These works were
written in Latin, but the sermons were to be delivered in the
vernacular. This was enforced by several Councils (813,
Mainz, c. 25 Rheims, c. 15), whilst others (Tours, 813,
;
c. 17 Mainz, 847, c. 2) ordered the publication of official

;
translations. In most parishes sermons seem to have been

regularly delivered.
The Roman Chant found its way among the Franks with
the Roman Charles the Great obtained a number of Roman
rite.
choristers, and established schools of church music at Metz and
Soissons. The monastery of St. Gall also was noted for the care
with which it cultivated the art of chanting. But the Gregorian,
simple or plain, Chant did not hold its own, and c. 900 it was
displaced by a chant in several voices, the transition being effected
by a harmony in two voices. The invention and introduction of
this chant is ascribed to Hukbald, a monk of St. Amand in Flanders
(f 93°) On the invention, by Guido of Arezzo (f 1050), of a
•
method of representing notes on two, or four, horizontal lines, a

great progress was achieved in musical notation. Another impor-
tant invention, that of the measure, was due to Franko, a priest of
Cologne, at the beginning of the thirteenth century, who suggested
that the length of the sounds should be indicated by the shape
(figura) of the notes. It is to his invention that figured or measured
music, as distinct from the merely choral, owes its origin. It was
also in the period under consideration that the organ came into
use as an accompaniment to the chant. The earliest organs
were, however, of very rude construction, and it was only at a
later period that the instrument assumed large proportions. The
example of the use of such instruments in the churches seems to
have been set by Pipin the Short and Charles the Great, who
presented the organs which they had received in gift from Byzantium
to the Churches of Aachen and Compiegne.
1
Köllner-Linsenmayer, Gesch. d. Predigt in Deutschland von Karl d,
Gr. bis zum Ende des 14 Jahrh. 1886 ; Wiegand, Das Homiliarium Karls d,
Grt 1897 (Studien zur Gesch. d Th. u. d.
% K, I, 2.
Penitence and Penalties 293
§101
The Penitential Discipline ]
— Church Penalties
I. A slight mitigation took place in the penitential discipline

when, after the ninth century, it ceased to be necessary to
perform public penance for any save public crimes, private
sins, or sins known to the priest alone, being atoned for in
private. In another direction, however, the Church's discipline
became more The category of public crimes, for
severe.
which public penance had to be performed, was notably
enlarged not only murder, manslaughter, adultery and
:
fornication, but the abduction of a maiden or widow, usury,

perjury, false witness, robbery, arson, fortune-telling, witch-
craft, incest —under which was also comprised marriage within
the forbidden degrees —now entered the class of public sins.
Nor was the performance penance left any longer to
of the
the free-will of the sinner. A refusal to perform the allotted
penance not only entailed ecclesiastical censure, but the sinner
could be compelled by the secular arm to undertake it. The
penitential works or penalties consisted principally in fastings,
in banishment, in enforced pilgrimages, in scourgings, or in
relegation to the cloister. By the Council of Worms (868, c. 30)
penitents were, however, declared capable of contracting
marriage even during the period of their penance. The time
of Lent seems to have been especially devoted to the perform-
ance of penance, the imposition generally taking place on
Ash Wednesday, and absolution being granted on Maundy
Thursday.
To determine the quality and quantity of the penance, and
more especially to direct private penitents, books called
Penitentials were now put in circulation. Of these the most
famous is that which bears the name and is based on the
regulations of Theodore of Canterbury. The number and
diversity of these works led to confusion, and even to a certain
laxity, which in the beginning of the ninth century caused
1
Morinus, Comment, hist, de disciplina in administr. S. Poenitentiae,
1651 ; Wasserschleben, Die Bussordnungen der abendländ. K. 1857; H. J.
Schmitz, Bussbücher u. Bussdisziplin, 1883 Bussbücher u. Bussverfahren,
;
1898 KL. II, 1573 ff. Kober, her Kirchenbann, 1863 Das Interdikt, in
; ;
the A. f. k. KR. vol. 21, 22. Hinschius, Kirchenrecht, V, 19-32.

a violent outbreak of opposition. They were already too

firmly established to be got rid of so easily, but we nevertheless
find the Councils and Popes of the succeeding age reverting
to the ancient discipline. As great stress seems to have been
laid just then on the Greek canons, it is no matter of surprise
to find that the ancient eastern practice of stations became
for a time the rule in the West.
The practice of redeeming penance, which had originated
in the previous period, now led to an alteration of far-reaching
consequences in the penitential discipline. Among the
penalties into which due penance might be commuted was that
of almsgiving, and it had also, even earlier, been a custom
among penitents to seek the aid of others in performing the
penance imposed thence it was an easy step to the practice
:
of buying-off a penance at the price of money. Subsequent

to the eighth century the Penitentials contain tariffs showing
the sums which, should he be unable to fast, the penitent must
devote to pious works. So far as public penance is concerned,
such buying-off cannot be traced farther back than the ninth
century, and the Council of Tribur (895, c. 56), which first allows
it, does so only in certain special cases, and requires a solid
motive, besides insisting on the performance of a part of the

penance. It was evidently not the intention of the Council to
detract from the severity or the reality of the penitential
practice it merely aimed at accommodating as far as possible
;
the Church's discipline to the case of the penitent yet its

:
decision opened out a way by which the Church's laws might

be evaded, besides conducing to the crime of sacerdotal
avarice. In 1048 the Council of Rouen (c. 18) was obliged
to forbid the clergy to increase or diminish through such
motives the penances they imposed on their flock.
II. by little the penitential discipline was losing its old
Little
severity, but in the meantime the Church's power of punishing
was steadily increasing. Excommunication gradually came
to mean from all intercourse with Christians,
exclusion
and as, even in this meaning, it was occasionally insufficient
to produce obedience, an aggravation of the penalty was
devised in the form of the Interdict, by which permission was
withdrawn for the holding of public services in a determined
region, whether great or small. This punishment may be said
.
Feast-days and Fasts 295
to feach farther back, as individual bishops, to ensure sub-

mission, or on other grounds, had occasionally directed the
closing of local churches. But as a recognised means of
punishment it makes its appearance only in the tenth century.
At first the interdict was accompanied by excommunication,
and was directed against all who should unlawfully seize a
church or diocese, but in the following century it came to be
used alone. As in the beginning it was pronounced either by
a bishop orby a Council, it also allowed of considerable diver-
sity in some places it involved the entire cessation of Divine
:
worship, whereas in others not only might Baptism and the

lastSacraments be administered, but Divine worship might also
take place privately, i.e. with closed doors. The latter, indeed,
soon became the general rule, till little by little the interdict
was robbed of much of its ancient terror.
§ 102
Feast-days and Fasts l
I. The calendar was during this period enriched by many

new feasts. In the first instance each Apostle and Evangelist
was assigned a special celebration. This would seem, indeed,
to have been the case even from the very beginning of the period,
seeing that the practice is mentioned in Chrodegang's rule (c. 30)
In the tenth century the feasts of Easter and Whitsun assumed
less importance, in this sense, that their octaves were no longer
regarded in the light of one prolonged feast, only the earlier
days within the octave continuing to be reckoned as festivals
But the decrease in importance is apparent only, as some
restriction in the number of days was necessary to give the
event a character of special solemnity. Other feasts which
then came to be generally kept were those of the Holy Innocents,
of All-Hallows, and of St. Martin. We must also mention the
patronal feasts of the Churches, to keep which was a universal
custom, though the feast was, of course, observed on different
days in different localities. Other feasts such as those of the
Finding of the Cross or Holyrood, of St. Lawrence, and of St.
Michael, were very widely kept. The feast of All-Souls, though
1 Funk, A.u. U. I, 266-78 (Lenten fast).
it never obtained the status of a holiday of obligation, was

a popular festival even from its first establishment. It was
first introduced into the monastery and congregation of Cluny
by Abbot Odilo (998), and soon spread over the whole

Western Church.
II. The number of fast-days increased with that of the
feasts. Lent, which, so far, had contained only thirty-six days,
was prolonged to forty days, its beginning being put back to
the Wednesday previous to the first Sunday in Quadragesima,
or Ash Wednesday, as it came to be called from the custom of
—
placing ashes on the heads of the Faithful a custom which had
been made obligatory on the whole Church by Urban II at the
Council of Benevento (1091). The forty days' fast, which had
become the rule at Rome in the seventh century, was soon
adopted together with the Roman rite throughout the whole
of the West, except at Milan. At about the same time the
Sundays in Septuagesima, Sexagesima, and Quinquagesima make
their appearance, and serve the purpose of a kind of preparation
for Lent. In the Eastern Church an eighth week was added
to the original seven, though this week was one merely of
abstinence from flesh-meat. With this one exception, during
the whole of Lent, even on Sundays and Saturdays (the latter
day not being under ordinary circumstances a fast-day in the
East), meat, eggs, and cheese were forbidden, only one meal
a day was allowed, and the fast was not to be broken before
the hour of None; all rejoicing, hunting, weddings, inter-
course between man and wife, and the holding of courts of
justice were prohibited. Towards the end of the period it
became the custom during Lent to conceal the decorations of
the high altar behind a curtain, symbolical of the mortification
of the season, and therefore known as the hunger- veil/ The
*
three periodical three-day fasts observed at Rome (§ 69) now

came to be generally kept elsewhere, and a fourth was added
and placed in the spring, though, as it fell in Lent, it made but
little difference these so-called Ember Days, 1 on account
;
of their occurring four times in the year, came to be styled

Ieiunium Quatuor Temporum. The practice soon arose of
conferring ordination on these days.
.
J
Ember = (T) empor (um), a corruption possibly connected with [Sept-]
ember.
Saint and Relic Worship 297
An increase also took place in the number of fasting vigils,
nearly all the feasts obtaining the dignity of a vigil especially
;
was this the case with the feasts of Apostles. Fasting was
also enforced on the three Rogation Days. Certain Councils
enjoined the keeping of a fast of a fortnight or three weeks
in preparation for Christmas and for the Feast of St. John the
Baptist ; in this instance, however, custom varied. 1 Every
Friday in the year was reckoned a day of abstinence, except
when it coincided with a great feast, 2 and from the eleventh
century the same rule held widely for the Saturday also. 3
Among the Greeks the Sunday previous to the eighth week

before Easter is called KvpLaKrj -n}? airoKpcin (or Sunday of Ab-
'
stinence ') ; the following Sunday, which marks the beginning of

the real fast, is termed KvpiaAa) ttJs rvpocfrdyov (or Sunday of
'
Cheese-eating ') .The two previous Sundays are called after the
Gospel read on them, the tenth being KvpuaKT] rov rcXwvov /cat rov
<f>apL<raiov (or '
Sunday of the Publican and Pharisee '), and the
ninth KvptaKrj tov ao-urov (or Sunday of the Prodigal ') and both
'
,
these weeks form, like the period which in the Latin Church
begins with Septuagesima, a kind of remote preparation for Easter.
The whole period of the ten weeks received later on the name of
T/HwSiov; the period from Easter to the Octave of Whitsun
was called ILevTTjKoorToipiov, and the rest of the ecclesiastical year,
Oktwôs.
§ 103
Saint and Relic Worship 4
Whereas the veneration of images was opposed in both East

and West, that of the saints was everywhere popular. New
feasts were established in their honour their tombs were the
;
object of many visits, this being especially the case with the tombs
of the Apostles at Rome, and those of St. James of Compostella
and St. Martin of Tours, to which pilgrimages were almost as
frequent as to the holy places at Jerusalem. Their remains, or
even fragments of them, were everywhere in great demand, and
though at first their relics were religiously preserved in the churches,
it soon became customary to carry them about in procession, to
1
Nicol. I Resp. ad consulta Bulg. c. 4, 9, 44-48; Statutes of the Councils
of Erfurt, 932; Dingolfing, 932; c. 2, Seligenstadt, 1022, c. I,
2 Nicol. I
Resp. c. 5.
3
Binterim, Denkwürdigkeiten, V, 2, 165 ff.
4 Beissel, Verehrung der Heiligen u. Reliquien in Deutschland, 1890-92;
Melanges G. B. de Rossi, 1892, pp. 73-95 (Suppl. aux Mdlanges d'archeol. et
d'hist. de V ticole franfaise de Rome t. XII).
y
bear them in battle, and to dispose of them in exchange for alms
destined for the building of churches. As a protest against spolia-
tion of church property, or to lend force to an ecclesiastical decree,
they were occasionally taken down from their normal place on the
altar and laid on the floor among thorns and thistles.
Culture being at the time at a very low ebb, it is no wonder
if the practice issued in abuse. The Council of Chalons (813, c. 45),
for instance, recalls St. Jerome's severe strictures against pilgrim-
ages (§ 70, III). The unenlightened zeal of the people also led
them to ascribe sanctity too easily to those they had revered ;
this tendency was rebuked by the Council of Frankfort (794, c. 42)

and forbidden by a capitulary of Charles the Great (805, c. 17).
Not unfrequently an exaggerated value was set on relics, and in
consequence many were tempted to obtain them by unlawful
means whilst others, in their avarice, actually brought spurious
;
relics into circulation. It is against this latter practice that

the decree of the Second Council of Lyons (1247, c x 7) * s directed,
-
which speaks of the debasement of images and relics.

'
'
The capitulary of Charles the Great, of which we spoke above,

forbids the worship of any new saint save by the bishop's leave.
Hence the decision of the question as to whether a person was
to be reckoned as a saint belonged to the bishop in whose diocese
that person had lived. If it was intended to give a saint public
worship beyond the limits of the diocese, then the canonisation
of the saint was required to take place before an assembly of
several bishops, all the bishops of the province being usually
convoked for the occasion. Cases of holy men who had passed
their lives in far-off lands might also be left to the judgment of
a Roman Council ; the first instance in point is the canonisation
of Ulrich, bishop of Augsburg, by the Lateran Council of 993.
§104
Monasticism
In consequence of the wealth of some of the monasteries,

and of the wholesale bestowal of abbacies on laymen by Charles
Martel, monasticism in the eighth century fell into a state of
considerable decay. At the beginning of the ninth century,
in consequence of the labours of Benedict, abbot of Aniane, 1
and of the reforming Council of Aachen in 817, which
promulgated new statutes, great improvements were effected,
but in the political turmoils which ensued, order and discipline
1
Mg. by Nicolai, 1865; Z. f. KG, XV, 244-60 (Benedict's Rules) ; W.
Puckert, Aniane u. Gellone, 1899.
Monasticism 299
were soon as bad as ever. The abbeys again came into lay
hands, and if credence can be given to the complaints of the
Council of Trosle in the diocese of Soissons (909), the cloisters
were filled with women and children, soldiers and hounds,
whilst the monks tramped the country or else surrendered
themselves to a life of pleasure. But at this same time, by
the establishment of the monastery of Cluny in Burgundy
(910), duke William and abbot Berno laid the
of Aquitania
foundation of a congregation, which became the starting-
point of a widespread reform of monasticism, the good spirit
which ruled that cloister under Berno being maintained by a
succession of worthy abbots, Odo (924-41), Aymard, Majolus,
and Odilo (994-1048), till Cluny grew to be the model of all
other monasteries. The actual Cluniac reform had already
been adopted in nearly 2,000 monasteries by the beginning of
the twelfth century. 1
Early in the eleventh century two Benedictine congrega-
tions were started in Italy: that of the Camaldolese, which
originated (c. 1018) in the hermitage at Camaldoli, near Arezzo,
and at the monastery in the Val de Castro, and of which the
parent was St. Romwald, a scion of the house of the Honesti
of Ravenna; and the congregation the Vallombrosians, of
styled after the monastery of Vallombrosa, and first estab-
lished by John Gualbert in the neighbourhood of his native
city, Florence (1038).
Lastly, the monastery of Hirsau, in Swabia, as soon as it
had been reorganised on the model of Cluny by William the

Blessed (1071), 2 also contributed greatly to the better observance
of the religious life, though this monastery never became the
mother house of a separate congregation. Whereas Cluny, at
least from the time of Odilo, retained a sort of sovereignty
over all the houses which adopted its reform, this was never the
case with Hirsau.
Whereas the monks of antiquity had nearly all of them been
laymen, in the mediaeval monasteries priests were plentiful.
The latter devoted themselves to the church services, to the
education of youth, and to study, whilst the manual labour
1
Mg. by Lorrain (1 858); Pignot (909-1 157)
2 vol. 1868 O. Ringholz (Odilo,
, ;
1885) ;Sackur (Die CI. in ihr. kirchl.

E. Wirksamkeit), 2 vol. 1892-94.
. . .
2 Kerker, Wilhelm d. Sei. 1863; Württemb. KG. 1893, PP- 108-27;

Festschrift z. Jub. d. d. Campo santo in Rom. 1897, pp. 115-29,
was left to the lay monks, known as fratres conversi, barbati,

or laid. This division of monks
into two distinct classes,
whenever it may have begun, was achieved by the end of our
1
period, and soon became general.

A privilege which the monasteries obtained was their
Exemption. 2 The Council of Chalcedon (c. 4) had placed
every religious house under the bishop of the diocese in which
it was situate, and this enactment was ratified by later Councils,
such as that of Aachen in 802 (c. 15). Now, however,
many monasteries were exempted from the bishops' jurisdiction
and transferred to the immediate jurisdiction of Rome. There
are cases of this privilege even in the seventh century, an
instance being that of Bobbio in 628, but it became frequent
only after it had been conferred on Cluny in 949, all the
affiliated monasteries sharing in the privilege of the mother
house. In the course of time it also became customary to
interpret as brief by which Rome assumed
an exemption any
the a monastery. Exemption was usually
protection of
granted in return for a tax payable annually to the Holy See.
§105
Religion and Morals 3
I. The conversion Germanic tribes, having been

of the
more than a mere change
effected so rapidly, consisted in little
of belief once converted, it was necessary to bring them to
;
lead a Christian life. Nor was it at all easy to uproot certain

pagan habits of mind, and many superstitious notions and
practices, such as the use of amulets, remained as relics of their
former paganism. Some of these practices clothed themselves in
1
Cp. Hoffmann as in § 127, B. II.
2A. Blumenstock, Der päpstliche Schutz, 1890 ; K. F. Weiss, Die kirchl.
Exemtionen der Klöster bis zur gregorianisch-cluniacensischen Zeit, 1893;
P. Fabre, E.tude sur le Liber censuum de 1'E.glise romaine, 1892 A. f. k. KR.
;
1906 (Klöst. Exemtion in der abendländ. K.).

3 Rettberg,
KG. D. II, 113-18; Schindler, Der Aberglaube des MA.
1858 Fehr, Staat u. Kirche im fränk. Reiche, 1869
; Oberle, Überreste
;
german. Heidentums im Christentum, 1883; C. Meyer, Der Aberglaube des

MA. u. der nächstfolg. Jahrh. 1884; Dresdner, Kultur- u. Sittengesch. der
ital. Geistl. im 10 u. 11 Jahrh. 1890; D ahn, Studien zur Gesch. der germanischen
Gottesurteile, 1857 Patetta, Le Ordalie, 1890 Lea, Superstition and Force,
; ;
4th ed, 1892.

Religion and Morals 301
a Christian garb such was the Sortes Sanctorum (sc. Bibliorum),

:
which consisted in foretelling the future, or in discerning the

will of God by opening a Bible haphazard and reading the first
sentence which caught the eye another custom which assumed
;
a Christian character was that of the Ordeals. The former

practice was indeed discountenanced, but the latter, consisting
in trial by fire, by water, by the Cross or Sacrament, by combat,
&c, agreed too well with the childlike faith of the times to
be affected by the occasional protests which it called forth.
These ordeals fell into disuse only subsequently to their con-
demnation by Innocent III, who denounced them as a temp-
tation of God, and forbade the bestowal of the priestly blessing
on the objects used in such trials.
II. Robbery and revenge, cruelty, rudeness, and the
grossest sensuality continued to prevail among the convert
Germans, whilst blood-feuds and duels led to the com-
mission of frequent acts of violence. As these evils, in the
absence of any secular power able to secure respect for the law,
could not be entirely obviated, the Church made it her business
to find means to restrain them within due bounds. It was due
to her efforts that, soon after 1040, for the first time a Treuga
Dei, or Truce of God, 1 was proclaimed by Councils assembling
in France. According to a synodal decree issued in 1042, under
penalty of severe censure no private act of revenge was to
be perpetrated in Normandy, between Advent and the
Octave of the Epiphany, between the beginning of Lent and
the Octave of Easter, between the Rogation Days and the
Octave of Whitsun, or finally, at any time between Wednesday
evening and Monday morning. The actual times differed,
however, according to the locality. The Church also strove,
by the imposition of penance and by preaching, to diminish
cases of violence, and here again her action was not in vain.
Nor must we forget that the history of the period contains
many a bright page, that we find in it shining examples of true
repentance, of childlike piety, of self-sacrifice and charity.
It is not without reason that the Church has been called the
tutor of the Germanic nations.
III. As to the clergy in particular, its state was by no means
1
Mg. by Kluckhon, 1857 » Fehr, 1861 ; Semichon, 1869 ; C, F,
Küster, 1902.
the same everywhere during this period. As might be expected,

its condition under the reign of the warlike Charles Martel was
less satisfactorythan under his grandson Charles the Great,
who was so concerned that the life of the clergy should be
in keeping with their office similar differences are noticeable
;
later. Again, whilst in some countries, for instance in Ger-

many under the Saxon and early Salian emperors, a good spirit
animated the clergy, in others the Church appears in a much
more unfavourable light. Thus Peter Damian in his Liber
Gomorrhianus ,though not without manifest exaggeration,
depicts the state of the clergy in very dark colours. The law
of celibacy proved especially irksome among the uneducated
nations of German descent. In Spain, for instance, it was
formally abrogated early in the eighth century by King Witiza.
Elsewhere, indeed, it came to be insisted on more severely than
ever, especially in the ninth century, but there can be no doubt
that, in spite of ali this, multitudes of priests were living in
the married state. The Lombards in particular considered it
as one of the liberties of the Ambrosian Church. With the

crime of priestly incontinency, or Nicolaite heresy, as it was
called from the end of our period (Apoc. ii. 6, 15), was associated
the other priestly crime of simony.
These evils encountered many determined adversaries,
but they were perhaps most effectually opposed by the insti-
tution of the canonical life. In England they were assailed by
Dunstan, archbishop of Canterbury (f 988) and in the middle
,
of the eleventh century the Roman See also began to have

recourse to severe measures to secure the observance of the
Church's laws. At about this time, there was formed at Milan
a party known as the Pataria, pledged to reintroduce the
observance of the canons. This party was led by the clerics
Anselm, Arialdus, and Landulf, and later on by the latter's
brother, the knight Herlembald. Their efforts were seconded
by a number of bishops, such as Conrad of Constance (f 934),
Bruno of Cologne (f 965), Ulrich of Augsburg (f 973), Wolfgang
of Ratisbon (^994), Willigis of Mainz (fion), Bernward
(f 1022), and Godehard (f 1075) of Hildesheim, and Anno II
of Cologne (f 1075).
;
CHAPTER VI
LITERATURE AND EDUCATION l
§106
Greek Literature
Owing attack made on images during this period,

to the
the interest of theologians was naturally directed to their
defence. Three men
more particularly noted for their
are
efforts in this connection. Of these the first is John Damascene
(f 749),
2 for a time counsellor to the caliph of Damascus,
and afterwards monk at the lavra of Mar Sabas near Jerusalem
the second is Secretary of State, then a
Nicephorus, at first
monk, and finally patriarch of Constantinople (806-15) > the

third is Theodore Studita, abbot of the Studium monastery
(f 826) .John Damascene is also known on account of other
works he
: compiled the Sacra Parallela, a kind of Florilegium ;
his greatest work is, however, that which bears the title Fons
Scientiae. It comprises, besides an elementary treatise on
philosophy and a history of heresy, an exposal of Christian
doctrine, which, coming after the controversies of the previous
period, the results of which it embodies, became the first, and
also the most influential, handbook of the Eastern theologians.
It is on the strength of this work that John of Damascus is
included among the Greek doctors, whose list ends with his
name.
1
K. Krumbacher, Gesch. der byzant. Literatur (527-1453), 1891; 2nd ed.
1897. F. A. Specht, Gesch. des Unterrichtswesens in Deutschland v. d. alt.
Zeiten bis z. Mitte des 13 Jahrh. 1885 Denk, Gesch. des gallo- fränkischen
;
Unterrichts- u. Bildungswesens 1892 H. Hurter, Nomenciator liter. I, 1903.

, ;
2
Ed. Lequien, 2 fol. 1712; P.G. 94-96. Mg. by Langen, 1879; Lupton,
1884; K. Holl (the Sacra parallela) 1897 Avoßovvt&rris, 1903, Ainslee, 3rd
»
ed. 1903 V. Ermoni, 1904 Echos d'Orient, 1906, pp. 28-30 (for the year of
; ;
his death).
The most noteworthy personage in the subsequent age was

Photius, patriarch of Constantinople (f 891), l renowned for his
profound scholarship. He wrote, besides some polemical tracts
and numerous letters, his great Bibliotheca, a work of immense
importance for the history of Greek literature, in which over
280 books of every description, both sacred and profane,
heathen and Christian, are dealt with. He is also the author of
Amphilochia, a collection of explanations, theological, exege-
tical, dogmatical, and even philosophical, given in answer to
questions asked by Amphilochius, metropolitan of Cyzicus,

and constituting Photius's most important contribution to
theology. On the other hand, his authorship of another work
which bears his name, the Nomocanon, an ordered collection of
the canons and of the civil laws affecting the Church, which
is considered an authority by the Easterns, has lately been
called into question. The next in importance among the Greek

writers is Simeon Metaphrastes, 2 who lived in the latter half of
the tenth century. He wrote the lives of many saints and
martyrs, but his accounts contain too much of the marvellous
to be of any great historical worth, though they enjoyed great
popularity in the Middle Ages. Trenching on the next period
we find Theophylactus, bishop of Achrida in Bulgaria, and
Euthymius Zigabenus, a monk both of
of Constantinople,
whom were exegetists, though the latter also earned the
reputation of a theologian and polemic through his Panoplia?
which was, later on, embodied with additions in the Thesaurus
Orthodoxae Fidei of Nicetas Acominatus (f 1206).
. §107
Latin Literature 4
would be unreasonable to expect much from the Germanic

It
nations so soon after their conversion to Christianity. It was
1
P.G. 101-4 ; Hergenröther, Photius, vol. Ill, 1869. 'A6yoi kcu 'Ofiiklai,
ed. S. Aristarches, 1901.
2 P.G. 1 1 4-16; Ehrhard, Die Legendensammlung des S. M. in the Fest-
schriftz. Jub. d. d. Campo santo in Rom, 1897 R. Qu. 1897, PP- 67-205.
;
3 See Echos d' Orient, Sept.

1909, p. 257 ff.
4 Quellen u. Untersuchungen zur lot. Philologie des MA. ed. L. Traube,
1906 ff. A. Ebert, Allg. Gesch. der Lit. im MA. 3 vol. 1874-87; l 2 1889. A. ,
Hauck, KG. Deutschlands, I-III (cp. § 79),

Latin Writers from Eighth to Eleventh Century 305
necessary to cultivate their mental powers, and amidst

first of all
the constant wars of the time this was no easy task. In this
respect, too, the Church was their tutor. Instruction was
imparted on the Graeco-Roman system, beginning with the
seven liberal arts, which were taught in two divisions, the lower,
that of the Trivium, designed to teach correctness of speech,
and consisting of Grammar, Rhetoric, and Dialectics, and the
higher, or Quadrivium, being devoted to the four mathematical
sciences of Arithmetic, Geometry, Astronomy, and Music. The
reading of MSS. was taught under Grammar. Theological
instruction comprised the interpretation of Scripture, and the
elements of knowledge necessary for the due performance of
priestly work.
The good results of these educationary measures first
became apparent in England, 1 where Archbishop Theodore of
Canterbury (f 690), a monk from Tarsus, and the Roman abbot
Adrian, who accompanied him to his new home, had taken in
hand the intellectual formation of the Anglo-Saxons. Early
in the eighth century there flourished Aldhelm, the father of
Anglo-Latin poetry, and Venerable Bede (t735)> wno as >
his works show, had at his command the whole learning of his
time, and who laid the foundation of English history with his
Historia ecclesiastica gentis Anglorum another well-known
;
scholar of slightly later date was Alcuin of York. Education

came indeed to a standstill in the ninth century while the
raids and conquests of the Danes were in progress, though
matters again improved a little under Alfred the Great (871-
goo), the founder of the English kingdom.
Efforts in a like direction began to be made among the
Franks under the reign of Charles the Great. That prince,
who was as much interested in the arts and sciences as in good
government, not only summoned to his court the best scholars
of the time, such as Alcuin, the Lombard Paul Warnefrid or
Paulus Diaconus, the grammarian Peter of Pisa, and the poet
Theodulf who afterwards became bishop of Orleans, besides
bestowing special attention on the Palatine School which he
had established at his court, but he also issued orders (789)
to all the monasteries and cathedrals to erect schools, and
1
K. Werner, Beda d. Ehrw. u. s. Zeit, 1875 ; Alkuin u. s. Jakrh. 1876 ;
Gaskoin, Alcuin, 1904 Weis, Alfred
; d. Gr. 1852,
vol. 1, x
even urged parish priests to train pupils. The result of all

these measures was eminently satisfactory, and though the
learning of those times, owing to its entire dependence on the
works of the Fathers, was lacking in the merit of originality,
yet on the whole, and considering the circumstances, it was
highly creditable.
The names of others who were in any way prominent for learning
have already been mentioned when recording the controversies
of the period. Such were Claudius of Turin, Agobard of Lyons,
Jonas of Orleans, Dungal of St. Denis (§ 90), Paulinus of Aquileia
(§ 91), Gottschalk, Rhabanus Maurus (Kath. 1902, II J. Hablitzel,
;
in Bibl. Studien, XI, 3, 1906), Hinkmar of Rheims, Servatus Lupus,

Prudentius of Troy es, Remigius of Lyons (§ 92), Paschasius
Radbertus, Ratramnus, Scotus Eriugena, Berengar, Lanfranc
(§ 93), Humbert of Silva Candida (§ 95). Others of whom
we have not yet spoken are the following Amalarius of Metz,
:
author of De ecclesiasticis officiis (P.L. 105) Eginhard (fc. 848),

;
abbot of Seligenstadt and biographer of Charles the Great (MG.

SS. 2) ; Walafrid Strabo of Reichenau (f 849), who wrote the
Glossa ordinaria, the Liber de exordiis et incrementis rerum eccle-
siae (ed. Knöpfler, 1890), and other works Haymo, bishop of
;
Halberstadt (1853), a Church historian and exegetist iEneas, ;
bishop of Paris (1870), author of a Liber adv. decern obiectiones

Graecorum ; the Librarian Anastasius of Rome (f c. 879), noted
for his translations from the Greek, among which is that of the
acts of the Seventh and Eighth General Councils Notker Balbulus
;
of St. Gall (f 912), a Church poet who composed many hymns

and sequences (his authorship of the Media vita in morte sumus
is doubtful). The literary language then used was almost exclu-
sively Latin, though a few works were even then written in the
vernacular, for instance, the Heliand (= Heiland Saviour), a =
Gospel epic composed in the time of Lewis the Pious (ed. by E.
Sievers, 1878 ;Germ. Tr. by Grein, 1869), and a version of the
Gospels by the monk Otfrid of Weissenburg in Alsatia (f c. 875,
ed. by P. Piper, 1878 ; O. Erdmann, 1882 ; mg. by C. Pfeiffer,
1905), both of which are in Old German.
Towards the end of the ninth century there began a period
of comparative inactivity. But though the tenth, compared with
the previous or with the subsequent century, was indeed a dark
age, the lamp of knowledge was not extinguished everywhere.
At the abbey of St. Gall, for example, there lived during this age
Ekkehard I (f 973) and Ekkehard II (f 990), Notker Physicus
(t 975), an d Notker Labeo (f 1022), to the latter of whom the
German language owes much, as he was the first to use it for learned
purposes (P. Piper, Die Schriften N. u. s. Schule, 3 vol. 1882-83).
At Rheims we meet the historian Flodoard and the learned Gerbert,
Clerical Training 307
who later on became Pope Silvester II (mg. by Schulthess, 1881 ;
Picavet, 1897). In Saxony there was Roswitha, the nun of

Gandersheim, who not only set in metre the lives of the saints
and other stories, but even cast them into dramatic form (ed. by
Barack, 1858, P. v. Winterfeld, 1902; cp. A. f. d. Stud, d
neueren Sprachen, 1905, pp. 25-75). Another Saxon writer was
Widukind of Corvey, whose Res gestae Saxoniae, though somewhat
too patriotically one-sided, is interesting reading and of great value
for the history of the country. Even Italy, the most backward
country of the age, can show writers in the persons of Liutprand
of Cremona and Atto of Vercelli (f 960; mg.by J. Schultz, 1886).
The most important and at the same time individual writer of
the century was the Netherlander Rather (f 974), at one time
bishop of Verona and Liege (mg. by A. Vogel, 2 vol. 1854 H. 5
Kurth, 2 vol. 1905).

In the eleventh century the most reputable centre of studies
was the abbey school of Bee in Normandy, which owed its pre-
eminence to the teaching of the abbot Lanfranc (Möhler, Ges.
Sehr. I, 32 ff. Poree, Hist, de V abb aye du Bee, 1901). Several
;
chroniclers of note lived in the same century Rodulfus Glaber :
{Historia Francorum, 900-1040), Hermannus Contractus at

Reichenau (f 1054), Adam of Bremen (f c. 1068) and especially
Lambert of Hersfeld, who, in the latter portion of his annals (which
reach to 1077), becomes a true historian, writing both fully and ably
of the events of recent years, though his bias against Henry IV
to some extent spoils his work. Lastly, Peter Damian contributed
so much to literature that he received the title of Doctor of the
Church (mg. by Kleinermanns, 1882).
§108
Formation of the Clergy 1
In spite of the traces which we find of intellectual life in

the ninth century, the education of the clergy generally, and
especially of the rural clergy, was deplorably deficient. In
this there is of course nothing wonderful. Higher culture was
a rare thing in those days, and, so far as it existed at all, it
was to be found only in clerical abodes. The very difficulty
of reproducing books made their circulation no easy matter.
Under these circumstances it would be unreasonable to expect
too much even from the clergy, especially as the situation in
which most of them were placed was not of a nature to cause
1
Th. Qu. 1868, pp. 86-118 ; 1875, pp. 35 ff., 57 ff. Theol.-prakt. Quarta!*
schrift, 1902, pp. 260-69.
them to study. By far the greater number were quite content

to know what was absolutely necessary for the due performance
of their duties. This was the case not only during this one
period, but during the whole of the Middle Ages.
The Council of Cloveshovei in England (747, c. 10) demands

of the priest, besides the knowledge of the meaning of the Sacra-
ments and ceremonies of the Church, that he be able to render into
the vernacular the Creed, the Lord's Prayer, the Mass, and the
rite of Baptism. The Council of Aachen (802) requires some-
what more : besides the Creed, the Lord's Prayer, and the
Mass, priests must also know by rote the whole Penitential, be
able to translate the homilies of the Fathers and the rite of
Baptism, and render the Liturgy according to the Roman method
(Hefele, IV, 744 f. Specht, 62 f.). As about this time schools
;
were being generally established, it is possible that the intellectual

condition of the clergy was showing a slight improvement. This
notwithstanding, many of the clergy were in a state of deep ignor-
ance, though it is quite possible that the complaint of Charles
the Great (Ep. 25, ed. Jaffe, p. 388), that many could not
even recite the Creed or the Lord's Prayer, is not directed against
the clergy (as was usually believed) but against godparents. The
,
Council of Ravenna (131 1, c. 16) merely required that parish priests

and canons should be able to read and to sing with regard to those
;
who seek a beneficium rurale et simplex, it directs that it be not

given them unless they can read a little (aliqualiter) .
Of the state of the Eastern Church we know less than of that

of the West. The Nicene Council of 787 (c. 2) passed a canon
determining the knowledge required of a bishop, which would seem
to indicate that the state of learning in the East was scarcely
higher than in the West. It requires of the candidate to a bishopric
that he know by heart the Book of Psalms, and that he be capable of
reading and entering into the meaning of the canons, the Gospels,
the Epistles of the Apostles, and the whole of Holy Scripture that ;
he live according to the commandments, and teach his people to do

likewise.
1
Now Cliffe in Kent.— Trans.
II. THE MIDDLE AGES
SECOND PERIOD
From Gregory VII to Celestine V (1073-129 4)
CHAPTER I
THE PAPACY AND THE EMPIRE l
§ 109
The Quarrel about Investiture —Ninth General Council, 1123 3
Hildebrand, from the day of his entrance into the service of

the Roman Church, had played an important part in her
government, and, on the death of Alexander II, he was left
with the direction of affairs entirely in his hands. On being
elected Pope, he assumed the name of Gregory VII (1073-85),
and from his new position (in which according to all probability
he had been confirmed by Henry IV) he continued to direct the
reforms which his predecessors had left unfinished, namely, the
war which they had begun against the evils of simony and
clerical incontinency (cp. § 88).
But at the same time he also turned his attention to
another matter, which had indeed been touched upon pre-
viously by Popes and Councils (Rheims, 1049, c. 1 Rome, 1059), ;
1
For the literature, see § 85 also Potthast, Regesta Pontif. Rom. 2 vol.
;
(1198-1304), 1874-75; Hefele-Knöpfler, CG. vol. V-VI, 1886-90;

J. Loserth, Gesch. des späteren MA. (1 197-1492), 1903.
2 Registrum Greg. VII (Harduin, VI P.L. 148
J äffe, Bibliotheca rer.
;
Germ. II), MG. Libelli de lite imper. et pontif. 3 vol. 1891-97. Mg. on Gregory
VII by J. Voigt, 2nd ed. 1848 Gfrörer, 7 vol. 1859-61 Delarc, 3 vol.
; ;
1889-90; W. Martens, 2 vol. 1894; D. Z.f. G. XI (1894), 227-41 N.A. ;
XXXI (1906), 159-79 (on the supposed Jewish descent of Gregory VII) ;
Mirbt, Die Publizistik im Zeitalter Gregors VII, 1894 ; /. d. d. G. : Meyer,
Heinrich IV u. Heinrich V, I-V, 1890- 1904 E. Höhne, K. Heinrich IV nach
;
dem Urteil seiner deutschen Zeiigenossen, 1906 ; A, Hauck, KG

s Deutschlands,
III, 3rd and 4th ed.

3io A Manual of Church History
but which had never been pursued farther. The appointment

to high position in the Church, as it had been practised in
the previous period, brought the Church into a position of
too great dependency on the State it was also rendered
;
the more intolerable by being frequently, especially of late,

tainted with simony, Church offices being obtained at the
price of money. Gregory accordingly, at the Lenten Council
of 1075, made unlawful any conferring of an ecclesiastical
dignity by a layman, and sanctioned this measure (1078-80)
by further decrees, threatening censure on all its contraveners,
i.e. on all who should
dare so to confer or receive an office.
But it was no easy thing
to abolish at one stroke the practice
of lay investiture, which, having prevailed so long, was now
in possession. Rulers who had endowed the Church with
crown lands had thereby acquired, as they thought, a right to
have some part in the nomination of those who were to be set
over these same lands, and they expected this supposed right
of theirs to be taken into account. Hence the papal decree
called forth a storm of opposition, more especially within the
Empire.
The German crown was at this time worn by Henry IV.
Left a mere child at his father's death, and having been brought
up amid the unfavourable surroundings of a court in which the
peers, spiritual and temporal, were each striving for the
mastery having been into the bargain spoilt by the kindness
;
of Adelbert of Bremen, as soon as he arrived at the age of

manhood he displayed such want of character and power of
government, and even of ordinary self-control, that, as early
as 1072 when he was declared of age, he was already hated
and despised.
Scarcely had he been king a year than his deposition was
mooted in Saxony, which had been the principal scene of his
disorders. Seeing himself surrounded at home by enemies,
Henry, whom Gregory was just then endeavouring to win
over to his plans of reform, was inclined to lend a listening ear,
and in an epistle full of humility he acknowledged the evil he
had committed against the Church and promised amendment
(1073). His contrition was not, however, very deep, and as
soon as the Saxons had been overthrown at the battle of
Hohenburg (1075) he returned to his former manner of life. He
,
Lay Investiture Quarrel 311
again sought the company of the counsellors whom Alexander II

had been obliged to excommunicate on account of their evil
influence, and began to distribute the offices of the Church
precisely as he had done before, appointing Tedald, for instance,
to the archbishopric of Milan, though the see was not even
vacant. Gregory indeed, even now, was willing to come to
terms, but Henry was no longer disposed to meet him. On
the contrary, when Gregory, beginning to despair of his con-
version, had by verbal message threatened to excommunicate
and depose him unless he showed signs of repentance, Henry,
early in 1076, summoned Councils at Worms and Piacenza
and proclaimed the deposition of the Pope, the emperor
insolently notifying the decree to '
Hildebrand . . . the faise
monk/
The was a far-reaching one war was now declared and
step :
blow followed blow. In the following Lent, Henry was ex-

communicated, all his subjects were released from their oath
of fealty and forbidden to obey him. The measure was
intended not so much to secure the king's dismissal as to
compel him to second the Pope's reforms; but it did much more.
Many princes forsook Henry, now that they had a pretext, and
in the autumn of the same year the diet met at Tribur to
discuss the election of a new king, but decided to allow Henry
to continue in office, provided his excommunication was
removed within a year. The king, who in the meantime had
taken up his quarters at Oppenheim on the other side of the
Rhine, promised obedience, or rather consented to withdraw
the decree of Worms and apologise for his rudeness to the
Pope. Gregory himself was invited to attend the parliament
to be held at Augsburg on Candlemas Day 1077 and bring the
dispute to an end. In the interval Henry, however, succeeded
in making peace with the Church by performing penance at
Canossa, the stronghold of Mathilda, countess of Tuscany, the
powerful and zealous protectress of the Pope. The parliament
which had been planned never met, for, on learning of the king's
departure for Italy, the nobles refused to give Gregory a safe-
conduct to Germany, and assembling at Forchheim they
deposed Henry and chose as king his brother-in-law, Rudolf
of Swabia (March 15, 1077).
Gregory was naturally displeased with this issue, and as it
was no easy thing to undo what had been done, he offered to

arbitrate between the parties. But, though his intervention was
accepted, neither side was inclined to rely on it alone, and
ultimately Henry, his head turned by his victory at Flarch-
heim (January 1080), imperiously demanded his recognition,
threatening otherwise to appoint a new Pope, a threat which
he was soon to carry into effect. At the Lenten Council of
1080 Gregory bestowed the crown on Rudolf, and again banned
and deposed Henry, thus finally consummating the breach.
This measure only increased the violence of the storm, Henry
retorting at the Council of Brixen, held in the ensuing summer,
by again deposing Gregory, and by appointing him a successor
in Wibert, archbishop of Ravenna. That same year Rudolf
was slain in the battle on the Elster, and Henry now marched
on Rome to give battle to the Pope and secure the crown of the
Empire. But his hope of quickly making himself master of
the city was not so easily fulfilled. The gates of Rome were
closed against him, and it was not until the spring of 1084
that he succeeded in making his entry. Nor would the Pope,
in spite of the entreaties of the Romans, consent to be recon-
ciled. Henry was accordingly crowned by Wibert, who now
assumed the name of Clement III. Gregory, whose only
retreat was the castle of Sant' Angelo, seemed on the point
of falling into the hands of his enemies, when there appeared
on the scene the Norman duke Robert Guiscard.
Gregory was now indeed delivered from the power of his
foe, but Rome was no longer a secure dwelling. Quarrels
between the Normans and Romans led to the looting and burn-
ing of the city and inhuman treatment of its inhabitants, so
that there soon grew up an intensely bitter feeling against
him who had called such cruel strangers to his help. Gregory
had, therefore, to abandon Rome to the anti-Pope and spend
the remainder of his life at Monte Cassino and Salerno, finding
his last resting-place in the cathedral of the latter city. His
words, uttered when at the point of death (May 25, 1085),
Dilexi iustitiam et odi iniquitatem, propter ea morior in exilio,
show that even his expulsion from the Chair of Peter had not
availed to shake his persuasion of having fought for a good
cause.
The schism which closed his pontificate was maintained
long after his death. The extremity to which matters had

come is evident by the which was experienced in
difficulty
giving him a successor. It was only after a vacancy of eleven
months that Desiderius, abbot of Monte Cassino, became Pope
as Victor III. After the latter had ended his uneventful
pontificate there was again an interval of six months before
the cardinal bishop of Ostia, Otto, was elected as Urban II
(1088-99). l
No great alteration in the situation occurred,
and there seemed even less chance of peace being reached,
when to the prohibition of was added
lay investiture there
another forbidding the clergy to tender homage to a layman
(Council of Melfi, 1089, c. 11 ; Clermont, 1095, c. 17). It is
true that at the beginning of this pontificate Hermann of
Lützelburg (1081-88), Rudolf's successor, abdicated, and
Germany was a while with a single king, but Rudolf's
left for
party was still Henry IV was, moreover,

to be reckoned with.
in no mood to abandon the struggle in spite of all his losses.
His second expedition to Italy (1090) may be accounted a
failure, as Mathilda, the countess of Tuscany, still remained
unsubdued even after seven years of warfare. To add to the
confusion, troubles were now being experienced in England.
William II (1087-1100) not only insisted, as his father William
the Conqueror had done before, on nominating, and receiving
homage from, the bishops and abbots, but openly sold Church
offices, helped himself to the Church's goods, and, after a short
period of amendment, treated archbishop Anselm of Canterbury

so contemptuously that the latter sought refuge at Rome (1098).
The only country to accept the Church's decisions was France ;
here the king and other nobles consented to abandon the

practice of investiture, though they continued to claim the
right of giving the permit of election, of ratifying the choice,
and of receiving homage for the temporalities.
The election of Paschal II (1099-1118) was soon followed
by the death of the anti-Pope Clement III (1100), after whose
demise the schism began to near its end. The first two
anti-Popes elected were soon forced to acknowledge Paschal,
the second (1102) having actually to do so on the day of his
election, whilst the third (Silvester IV), though he held his own
for six years (1105-n), did nothing to render himself specially
1
L. Paulet, Un pape frangais ; Urbain II, 1903.
notorious. In England the question of investiture was at last

settled. 1 Desirous of being just, and full of good will to the
Church, Henry I (1100-35), soon after his accession, recalled
home the archbishop of Canterbury. He seems, however, to
have thought it quite within his right to continue the practice
of his ancestors, and Anselm on his return was accordingly
summoned to do homage and receive the archbishopric from
the king's hands. This summons was the occasion of a new
quarrel, or, to speak more correctly, was the beginning of the
real investiture quarrel so far as England was concerned, as
the point at issue in the time of William II had been, not so
much his claim to invest, as his oppression of the Church.
Anselm declined threw the onus of his refusal on the
to consent,
law of the Church, or, rather, on the decree of Urban II, and as
the negotiations with Rome were fruitless, departed a second
time into exile (1103). But the dispute soon reached its end.
To escape a decree of excommunication, Henry gave up his
claim to invest (1105), on the condition that all prelates should
do homage, and Paschal, without accepting the condition,
desisted from any further demands. At the parliament of
Clarendon (1164, art. 12) it was enacted that elections should
take place in the royal chapel, and by the king's leave, and that
the elect should do homage and take the oath of fealty before
his consecration.
It was more difficult to come to an understanding with
the Empire. Henry V (1105-25), who had proved submissive
enough to the Church so long as his crown was in dispute,
became on his father's death (1106) as jealous of his rights as
his sire had been, and, as Paschal was equally determined to
abolish lay investiture, there seemed scarcely a chance of peace
being preserved. It is true that an understanding seemed to
have been reached by the treaty of Sutri (n n), agreed to by
the king on his first journey to Rome. Henry then promised
to drop the practice of investiture, provided Paschal would
direct the prelates to return all fiefs and regalia. In reality the
treaty only made matters touched the German
worse, for it
bishops more than the Pope, and when these were requested,
before Henry's coronation, to express their approval they
flatly refused. Under these circumstances Henry also declined
1
H. Böhmer, Kirche u. Staat in England im 11 u. 12 Jahrh. 1898.
to be held to his part of the agreement, and as the coronation

was on this account postponed, he sought to obtain his end by
more forceful means. Paschal was soon a prisoner in his hands,
whilst in the city German and Roman engaged in fierce
conflict. In his distress the Pope determined, pro ecclesiae
liberatione, to assume a different attitude. He accordingly
crowned the king, and, on condition of his allowing the elections
to take place freely, gave him the privilege of conferring on all
prelates the investiture, also promising to bear no malice
against the king for what had happened.
Henry had thus gained his object. But the privilege
which he had been granted was valueless, having been
obtained by extortion. The Gregorian party assailed this
so-called '
Pravilegium so violently, that Paschal was com-
'
pelled indirectly to withdraw it at the Lateran Council of

1 1 12, by re-enacting the decrees of Gregory and Urban,
though, owing to the oath with which he had confirmed it,
he refused to do so directly. The Council of Vienne, in the
same year, openly denounced lay investiture as a heresy,
and put the emperor under the ban. Having been likewise
excommunicated in Germany, Henry determined to reopen
negotiations, and crossed the Alps a second time (n 16). An
understanding was again not reached, as Paschal, mindful of
the treatment he had previously experienced, contrived to evade
a meeting. Under Gelasius II, his successor, the breach was
widened. Like his predecessor, he refused to meet the emperor,
and answered all his requests for a recognition of his privilege
of 1 in by referring him to a General Council. In consequence
of this Henry set up Burdinus of Braga, or Gregory VIII,
as anti-Pope (11 18), a step for which he was excommunicated
by Gelasius. Soon after the election of Calixtus II (1 119-24), l
the former archbishop Guido of Vienne, and a member of the
royal family of Burgundy, new efforts were made for peace,
with such apparent success that the ratification at Mouzon
of a new treaty had been already determined on by the Council
of Rheims (1119). Owing, however, to the emperor's con-
trariness the negotiations fell through, and his excommunica-
tion was renewed. But itwas now becoming evident that
the principle of lay investiture could not be condemned in
1
U, Robert, Bullaire et Histoire de Calixte II , 1891,
3i6 A Manual of Church History
its entirety. The prohibition which had extended to all church

buildings and church properties was now lightened, so as to
involve only bishoprics and abbeys (c. 2) exception was made
;
for inferior benefices, and homage was declared lawful in return

for the transmission of church properties, the Council making
its own a distinction which had long been current in the
pamphlets of the time, viz. that between spiritualities and

temporalities. The king's right of investing prelates with
the temporalities of their office being no longer questioned,
Henry too showed himself more amenable, and an under-
standing was at last reached. Peace was finally signed (1122)
at Lobwisen near Lorsch, by the Pactum Calixtinum, or
Concordat of Worms, as the covenant is variously called, after
the Pope who concluded it and the place where it was
published. 1 The emperor hereby promised Calixtus and his
successors to desist in future from all investiture of bishops
and abbots with ring and and granted canonical freedom
staff,
of election. In return the Pope granted to Henry, and pre-

sumably to his successors also, the right of being present at all
elections to take place in Germany, and, in the case of a division
of votes, to support that side which, by the metropolitan and
bishops of the province, was judged to be the better, and to
confer, with the sceptre, the regalia or fiefs on the newly elect
before his consecration. In Italy and Burgundy the investi-
ture was to follow within six months of the consecration.
A famous dispute was thus settled, after half a century
of wrangling, by a wise compromise, and by a
spirit of
clearer delimitation of the rights of either side. The schism
which Henry V had roused at Rome had been extinguished
already a year previous, the anti-Pope being overthrown soon
after Calixtus's entry into the city (1121). For the solemn
ratification of the concordat and for the removal of ecclesias-
tical abuses a General Council was, in 1123, convoked to meet
at the Lateran, this being the first ever held in the West.
1
D. Schäfer, Zur Beurteilung des Wormser Konkordats, in SB. Berlin, 1905,
pp. 1-95 N.A. 1906, p. 482. On the other side, A. Hauck, KG. Deutschlands,
;
III 3 -4 1047 ff.

, E. Bernheim, Das W. Konkordat u. s. Vorurkunden, 1906
; ;
H. Rudorff, Zur Erklärung des W. K. 1906 {Quellen u. Studien z. Verfas-

sungsgesch. des D. Reiches, ed. K. Zeumer, I, 4).
Affairs at Rome 317
§ no
The Schism of Anacletus —Tenth General Council, 1139—The
Roman Republic l
The Pope and the emperor died one soon after the other.
The former was succeeded, mainly owing to the support of the
family of the Frangipani, by the cardinal bishop Lambert
of Ostia, who assumed the name of Honorius II (1124-30).
It is true that an earlier scrutiny had resulted in the election
of Cardinal Theobald, but, either of his own free accord or
otherwise, he declined the proffered honour. The German
crown came to Lothar II (1125-37), an d the election furnished
an occasion to the more zealous church party for demanding
a revision of the Concordat of Worms so as to allow greater
freedom to the Church in Germany. They contended that
the king should renounce his right of being present at the
election, of investing the elect in his temporalities prior to
the consecration, —
which, of course, involved the right under
certain circumstances of rejecting the elect, — and finally that he
should be content with the oath of fealty without the act of
homage. It is hardly likely that Lothar gave the required
undertaking, for, at any rate, in due course he exercised all
the rights which had been granted by Calixtus II to the German
kings. So far as the conferring of the regalia was concerned,
the privilege was again renewed by Rome in 1133.
On the death of Honorius, the schism which had been feared
at his election became a reality. Excusing themselves on the
score of the intrigues carried on by the opposite party,
the cardinal bishops hastened to elect Cardinal Gregory as
Innocent II (1130-43). The remainder of the cardinals,
that is to say the majority, some three hours later elected
Cardinal Peter, of the family of the Pierleoni, as Anacletus II,
and in consideration of a bribe the whole city consented to
acclaim him. Innocent, who was supported by only the
Frangipani and the Corsi, was compelled to quit Rome. But
his flight did not spoil his cause, for, before the year was out,
France, England, and Germany had declared for him, whilst
: W. Bernhardi, Lothar von Supplinburg, 1879; Konrad III

1
/. d. d. Gesch.
1882 ; Mühlbacher, Die streitige Papstwahl des J. 1130, 1875.
Anacletus had to be content with the obedience of Scotland,

Lower Italy, and Sicily. In the year 1133 Innocent returned
to Rome escorted by Lothar. An opportunity was then afforded
of settling a dispute which had arisen concerning the legacy
of the countess Mathilda of Tuscany (f 1115), Henry V having
claimed for the Empire even that portion of her property
which she had left to the Holy See this allodial property was
;
now conferred by the Pope on Lothar and on his son-in-law,

Duke Henry the Proud of Bavaria, as a papal fief.
On his second journey to Rome (1136) the emperor pushed
still further southwards, even to Bari and Salerno, with the
object of establishing his own sovereignty and Innocent's

authority. In this he was, however, only partially successful.
After his departure, Roger of Sicily, the anti-Pope's protector,
who had been won over by the promise of the title of king,
again seized the whole of Lower Italy. From this time the
anti-Pope took up his quarters in the Leonine city, nor did
the schism come to an end even with his death (1138). It is
true that his successor (Victor IV) after a reign of two months,
,
made his submission to Innocent, but Roger persisted in his

opposition. Not even the excommunication launched against
him by the Tenth General Council, which met at the Lateran
in 1139, principally with a view of putting an end to the
schism, could bring him to submit. The war which was de-
clared against him issued favourably to him, and Innocent
was soon a prisoner in his hands. Only when the latter con-
sented to remove the excommunication and acknowledge
Roger as king was peace obtained.
Scarcely was the schism at an end than a new
difficulty arose. Innocent having refused to allow the
Romans to destroy Tivoli, they retorted by withdrawing
their allegiance, and proclaimed a Republic (1143). The
new government continued to rule after Innocent's death,
his first two successors reigning too short a time to be
able to bring about a reversion to the old order of things,
especially as the German king Conrad III (1138-52) could
not be prevailed on to cross the Alps. Celestine II died
five months, Lucius II eleven months, after election, the
latter from a wound received in a conflict with the rebellious
Romans. Even the pontificate of Eugene III (1145-53), a
Barbarossa 319
pupil of St. Bernard's, was troubled by disturbances at home.

In spite of a compromise with the Republic having been twice
arrived at, the Pope had to spend most of his time away from
Rome. He secured a promise of help against the
finally
Romans from Conrad's successor by the treaty of Constance
(1153). Eugene, however, did not live to see the promise
fulfilled, nor, in fact, did his successor, Anastasius IV, who
reigned for only a year and a half. The promise was, indeed,
never carried out at owing to the outbreak of a
all fully,
w conflict between Empire and Papacy.
§ 111
The Schism of Barbarossa —Eleventh General Council, 1179 — l
Thomas Becket and Henry II of England

In the course of the last century the Papacy, which on the
next election came into the possession of an Englishman,
Nicholas Breakspear, or Adrian IV (1154-59), had decidedly
had the upper hand over the secular power. With Frederick
I Barbarossa (1152-90), a nephew of Conrad III, the German
throne came into the power of a man whose ideal was Charles
the Great, and who, being deeply conscious of his authority
and independence, was not prepared to brook any interference
with his absolute supremacy. As one side was hopeful of
reverting to ancient usage, whereas the other was equally
determined to maintain its newly acquired rights, a conflict
could not be far off. The difference between their views and
interests became apparent on the king's first visit to Rome
(1154-55). At his first meeting with the Pope, Frederick
refused to hold the stirrup, and was a little later much dis-
pleased with a picture exhibited in Rome, in which Lothar,
owing to his having received Mathilda's properties in fief
from the Pope, was described as homo faftae {i.e. as one owing
homage to the Pope). Explanations were, however, forth-
coming, and Frederick received the imperial crown. But a
more serious conflict was now in preparation. Adrian having
1
Otton. Fris. Gesta Friderici, ed. Wilmans, 1867 MG. SS. 20
; Raumer,
;
Gesch. d. Hohenstaufen, 6 vol. 4th ed. 1871-72 ; O. J. Tatcher, Studies cone.

Adrian IV, 1903 H. Reuter, Gesch. Alexanders III u. d. K. s. Zeit, 3 vol.
;
2nd ed. 1860-64 H. Prutz, K. Friedrich I, 3 vol. 1871-74

;
J. Ficker,
;
Rainald v. Dassel, 1850; Peters, Zur Gesch. des Friedens von Venedig, 1879«
in 1 156 come to an agreement with King William of Sicily,

without beforehand taking Frederick into his confidence, the
latter complained that the treaty of Constance had been
violated. Adrian also was vexed with the emperor on account
of his delay in releasing Eskill, the archbishop of Lund, who
had been captured by German knights at Diedenhofen. In
the brief in which the Pope brought this matter to the emperor's
notice, he spoke of the conferring of the imperial crown,
'
'
and of further beneficia to be bestowed, which seemed to

'
'
imply that the imperial crown was a fief of the Holy See.
The Pope's supposed arrogance caused a violent scene at a
parliament assembled at Besancon in 1157, when, to make
matters worse, Roland, the papal legate, supported the very
meaning which gave offence to the German nobility. Accord-
ing to a letter to Hillin, archbishop of Treves, which is, however,
not genuine, Barbarossa was so angry as to have meditated the
foundation of a national Church independent of Rome. 1 Calm
was restored by Adrian himself giving a satisfactory explana-
tion of his previous brief. Nevertheless, on the emperor's
second visit to Italy (1158-62), the rights of the two powers
again came into conflict, and the peril was increased by the
death of Adrian.
The college of cardinals did not remain aloof from the
quarrel. Whilst the majority were in favour of open war, and
chose the chancellor Roland as Alexander III (1 159-81), the
minority who were in favour of compromise elected one of
their own, Cardinal Octavian, as Victor IV. The rights were
clearly on the side of the former, but the fact of a double
election having occurred gave the emperor a pretext for
interference, and he accordingly, in his character of protector
of the Church, summoned a Council to meet at Pavia in 1160,
and decide between the rival claimants. This Council gave
judgment in favour of Victor, and deposed Alexander with an
anathema. This decision was, however, followed only where
the emperor's power extended, and even within the Empire
it met with opposition, its principal opponent in Germany
being Eberhard, archbishop of Salzburg. Outside of the Empire

it was almost universally ignored, and not without reason,
1
Cp. Hefele, V, 545-59. It is probable that the letters here recorded on
p. 565 f. are also spurious. Cp. Th. Qu. 1893, p. 524 f.
Barbarossa 321
the emperor's dislike of the Pope first elected being notorious.

At the Council of Toulouse in the autumn of 1160, the kings
of France and England declared for Alexander, and Spain,
Hungary, Ireland, and Norway soon followed suit. The result
was a schism. Lewis VII, indeed, showed some indecision in
1 162, but the conference between the king and emperor (which
took place on the bridge over the Saone, near St. Jean de Losne,
between Dijon and Dole on the frontier of the Empire and
France) though it was intended to gain him to the cause of the
,
anti-Pope, served rather to confirm him in his obedience to

Alexander, who now took up his abode in France (1162-65).
In the meantime, Henry II of England, who had supported
Alexander for political reasons, being now at variance with
Thomas Becket, to spite him and master attended the
his
diet held at Würzburg in 11 65, at which the emperor,
the German bishops and nobility solemnly renounced all
allegiance to the schismatic Roland/ and thence sent envoys
'
to tender his obedience to Paschal III (1164-68), who had by

this time succeeded Victor. But this stroke of Henry's was
little more than a rude piece of diplomacy, seeing that the
English bishops, one and all, refused to have any dealings with
the schismatical Pope. Nor was the cause of the anti-Pope
safe even in Italy, his headquarters. The Lombard cities, now
that their liberties were endangered, had proclaimed war
against Frederick and were beginning to transfer their allegiance
to Alexander, so much so that the latter was able to return to
Rome in the autumn of 1165. The city was, indeed, again
taken by Frederick on his fourth Italian expedition in 1167 ;
Alexander, abandoned by the Romans, had to flee, disguised

as a pilgrim, to Benevento, and the emperor, together with his
consort Beatrix, was again crowned at St. Peter's (August 1).
But the tide of fortune soon turned. On the very day of the
coronation a pestilence broke out in the imperial army, and
caused such havoc that the emperor's power was broken. Even
his hurried flight from the city did not save his army, the aveng-
ing angel following it on its retreat. Among those who fell
victims to the malady was Rainald of Dassel, archbishop of
Cologne and chancellor of the Empire, to whose advice
Frederick's policy was mainly due. This misfortune put new
courage into the emperor's enemies, who in the meantime had
VOL. I. Y
greatly increased in numbers. The League of Verona, into

which several Higher Italy had entered in 1164, was
cities of
now transformed into the Lombard League, and between
Tortona and Asti a new stronghold was erected, called after
the Pope Alessandria. Frederick was even now unwilling to
admit his defeat, and on the death of Paschal he granted the
requisite ratification of the election of John, abbot of Struma,
or Calixtus III, the third of the anti- Popes. Soon after this
Frederick was, however, compelled to resume negotiations with
Alexander, and on his fifth Italian expedition (1174-78), finding
himself confronted by overwhelming odds, failing in spite of all
his efforts to take Alessandria, and finally suffering a disastrous
defeat at Legnano (1 176), the only course left him was to acknow-
ledge Alexander III, peace being concluded at Venice in 1177.
Calixtus III made his submission in 1178, and in the
following year an oecumenical Council was summoned to the
Lateran to solemnly confirm the peace. To prevent a recur-
rence of what had happened in 115 9 it was here enacted (c. 1,
Licet de vitanda) that in the case where the cardinals' choice
should fail to be unanimous, he should be considered Pope who
obtained two-thirds majority. That same year the election
of yet a fourth anti-Pope (Innocent III) again gave rise to diffi-
culties, but as the schismatic was soon compelled (1180) to lay
down his assumed dignity, Alexander lived to see the unity
of the Church again fully established. He was, however, less
successful in upholding the temporal power. Soon after the
Council he had to turn his back on his unruly capital, and
died shortly after at Civita Castellana, his victory over
Barbarossa giving him the claim to be considered one of the
greatest of the mediaeval Popes.
As the troubles at Rome continued after the death of
Alexander III, his successors also were obliged to keep away
from the city. Lucius III (1181-85) stayed at Rome only a
very short time. Urban III (1185-87) spent his whole pontifi-
cate in foreign lands, and the same is true of Gregory VIII,
who, however, only reigned two months. Clement III (1 187-91)
was again able to take up his residence at Rome. There still
remained some differences of opinion between the Empire and
the Papacy. 1 According to the peace of Venice the dispute
1
Scheffer-Boichorst, K. Friedrichs I letzter Streit mit der Kurie, 1866.
Barbarossa 323
concerning the properties of Countess Mathilda was to be

settled by arbitration. This settlement could, however, not
be arrived at, and a new difficulty soon cropped up in a double
election (Rudolf and Folmar) to the archbishopric of Treves
(1183), Pope and emperor taking different sides; lastly,
great annoyance was caused at the Roman Curia by the
marriage of the emperor's son and heir, Henry VI, to Constance,
the aunt and heir-presumptive of William II of Naples and
Sicily, this union causing the papal states to be surrounded
on all sides by the Empire. Frederick's request that his son
should be crowned emperor during his own lifetime was
declined by Rome, and Urban even summoned Frederick
to appear at his court and answer for his action. But as the
German episcopate stood firm on their ruler's side, the Pope
had at last to give way in the matter of the bishopric of Treves.
His successors proved more favourably disposed to Frederick,
and Clement even promised the crown to Henry, the change of
policy being accounted for not only by the milder character
of these two Popes, but also by the bad news brought home
from Palestine.
Henry was ultimately crowned only after his father's death,
the ceremony being performed by Celestine III (1 191-98). It
was followed by a new quarrel. To secure his right to the
throne of Naples and Sicily, which on the death of William had
been usurped by Tancred, count of Lecce, Constance's half-
brother (1191), Henry VI (1190-97) l hurried from Rome to
Lower Italy.
After the death of the new king (1194) he succeeded in
obtaining possession of his consort's heritage. This action
was, however, the more distasteful to Rome in that it had
all
been accompanied by much needless cruelty. The emperor

also gave offence by keeping in prison (till 11 94) Richard
Lionheart, who had been apprehended on the return journey
from the Holy Land by Duke Leopold of Austria. Neverthe-
less, by the which he showed in promoting the cause of
zeal
the crusades, Henry ultimately disarmed suspicion, and died
at peace with the Pope, who in his turn soon followed him to the
grave.
/. d. d. Gesch. : Toeche, K. Heinrich VI, 1867; Caro, Die Beziehungen

1
J.
Heinrichs VI zur röm Kurie, 1902.
Y 2
We must now retraoi our steps a little. Whilst the quarrel

between Alexander and the Empire was still in progress,
England was distracted by a different matter. 1 The com-
parative mildness of the ecclesiastical courts, being favourable
to clerical laxity, furnished Henry II (1154-89) with a pretext
for restricting the Privilegium fori, thus bringing clerics to some
extent under the secular jurisdiction, and at the parliament
of Westminster in 1163 a law was passed that a representa-
tive of the king should in future sit among the ecclesiastical
judges. The king, however, now went farther. What he
wanted was a formal recognition of all the rights to interference
in church matters which English sovereigns had claimed in the
past. His wish was granted by the parliament of Clarendon
(1164). The consuetudines avitae, which had been recognised bv
the bishops at the Westminster parliament, only with the saving
clause salvo ordine nostro, were now accepted without demur
and codified in sixteen articles. The primate, Thomas
Becket (1162-70), consented indeed only after some hesitation,
and, on the Pope condemning ten of the sixteen articles, he
withdrew the consent he had given. The sovereign was so
incensed at this action that Thomas found it advisable to
retire to France. On returning home six years later, an
angry exclamation of the king brought about the murder of
the archbishop at the hands of four English knights (December
29). He died for the cause for which he had fought, and his
martyrdom was not in vain, though
produced no immediate
it
alteration in Henry's policy. At his reconciliation in 1172

the king expressly revoked only that article of Clarendon
which forbade appeal to the Holy See (art. 8). The other part
of his promise, viz. not to consider as binding the new customs
which had been introduced against the Church during his
reign, is ambiguous, and could perfectly well be understood
by the king in his own favour. At any rate, his being com-
pelled two years later, by difficulties of state, to undertake a
pilgrimage to his opponent's tomb, implied a victory of the
Church at his expense.
1
Robertson, Becket, archb. of Cant. 1859 Materials for the Hist, of
;
Thomas B. 7 vol. 1875-86 (Rer. Brit. med. aevi script. LXVII). Mg. on
Thomas by Morris, 2nd ed. 1885 L'Huillier, 2 vol. 1891-92 Radford,
; ;
1894 »R A Thompson, 1889.

« «
Innocent III 325
§112
Innocent III— Twelfth General Council, 1215 J
Whilst the death of Henry VI threw the Empire into

confusion and involved it in civil war, owing to the double
election which followed it —
one part of the princes choosing
duke Philip of Swabia, and the remainder the Weif .Otto of
—
Brunswick the Papacy was entering on the most glorious
epoch of its history. Although only thirty-seven years of age
at his election, Innocent III (1198-1216) —
formerly cardinal
—
Lothar of Segni proved himself wholly worthy of his high
position. Indeed, judging by tangible results, his pontificate
must be reckoned the most memorable of all.
Convinced that the temporal independence of the Roman
Church was a necessary condition of her ecclesiastical freedom,
his main efforts were directed to the restoration of the papal
power at Rome and throughout the papal states, of which
the Exarchate and the Pentapolis, now known as the
Romagna and the march of Ancona, had, since the twelfth
century, been almost entirely annexed to the Empire. Inno-
cent's aim was to regain the lost provinces, and if possible to
extend the Church's temporal sway yet farther. The city
prefect, who ruled in the name of the emperor, and the senator
who governed in that of the Roman people, were compelled to
do homage to the Pope. Innocent also obtained possession
not only of the march of Ancona, but also of the duchy of
Spoleto, and his right thereto being acknowledged by suc-
ceeding emperors, these territories henceforth form part of
the papal states. In the meantime Innocent's attention was
drawn to Lower Italy. By a brief he invested Constance and
her son with the kingdom of the two Sicilies, and settled the
church affairs of those regions. On the death of the empress
(1198) he assumed the government on behalf of her young son
Frederick II. Finally, he intervened in the German struggle,
and, when all hope of compromise had passed away, declared
for Otto IV (1201). In this instance his intervention was,
1
Innocentii III Epist. libb. XVI ; P.L. 214-17; F. Hurter, Gesch. P.
Innocenz III u. seiner Zeitgenossen, 4 vol. 1833-42 (I, 3rd ed. 1841 II-TV, ;
2nd ed. 1842-44); Rohrbacher-Werner, vol. XVIII ;Luchaire,

Innocent III, 1904. Jahrb. d. d. Gesch. : E. Winkelmann, Philipp v Schwaben
.
u. Otto v. Braunschweig, 2 vol. 1873-78,

however, miscalculated, as Philip continued to hold his own

in spite of his rejection, and was on the point of success when
he fell by the hand of an assassin (1208) The Welf also proved
.
himself utterly unworthy of the confidence reposed in him by

the Pope. In the spring of 1209, after having been generally
recognised by the German princes, he indeed repeated his
promises to the Church to renounce the regalia, i.e. not
to appropriate the revenues of a Church office during its
vacancy, and also to forego the right which had been recently
usurped of seizing at death all the personal estate of the
prelates. But after his coronation, which took place in the
autumn of the same year, he cast all his promises to the winds
under the pretext that he was bound to safeguard the rights
of the Empire, utterly disregarding the protests of the Pope.
In 1210 he was put under the ban the following year many of
;
his princes discovered in his excommunication a reason for

severing their connection with him finally, in 1214, his power
;
was broken at the battle of Bouvines, and the road to the

throne was opened to the St auf en prince Frederick II, the son
of Henry VI.
Important events were also being enacted in England. 1
Occasion for a quarrel was afforded by a double election to the
see of Canterbury (1205), and King John, nicknamed Lackland
(1199-1216), having refused to acquiesce in the election of
cardinal Stephen Langton, the third candidate put forward by
the Pope, the country was laid under an interdict (1208).
As John vented his displeasure at the measure by cruelly
vexing the Churches and clergy, he was excommunicated in
1209, and finally deposed in 1212. France was directed to
execute the sentence, but at the last moment, when the armies
were already prepared for battle, John gave in, being no longer
able to count on the support of his people (1213). At his
submission he not merely allowed archbishop Stephen Langton
and all the other exiles, clerical and lay, toi return to England,
promising them compensation for the wrong they had suffered,
but, to ensure the Pope's support, he also promised by an
annual tax of 1,000 marks to become a vassal and feudatory of
the Holy See. By these means he was spared the humiliation
Lappenberg-Pauli, Gesch. v. England, III (1853), 318-505.
1 (Lappen-
berg, Engl. Trans. History of England, 1845.)
Innocent III 327
of an invasion. It was now the turn of the bishops and
barons to protect their rights against the arbitrariness of the
king, the former in particular having to defend the freedom of
the episcopal elections ; their united efforts dragged from the
sovereign his signature to the Magna Charta (12 15). The
signing, however, led to new troubles. The Pope having con-
demned the charter, the king sought with his help to withdraw
the promises he had made therein. The malcontents thereupon
calledon the help of the dauphin of France, Lewis VIII, to
whom they offered the crown. Only on the death of John and
the subsequent ratification of the Magna Charta by his son,
Henry III, was it found possible to re-establish peace within
the realm.
England was not the country to be proclaimed feuda-
first
tory to the Pope, for Peter II of Aragon had done the same
for his kingdom in 1204. His object had been to induce
Innocent, of whose conspicuous honesty he was not aware,
to grant him a divorce. Innocent had also to maintain
the sanctity of the marriage tie against Alfonso IX of Leon
and Philip Augustus of France. 1 The latter had put away his
wife, the Danish princess Ingeburga, soon after the wedding
(1193) and contracted a second union with Agnes of Meran
(1196). The king was excommunicated and his country placed
under an interdict (1200), and he was finally forced to promise
to receive again his lawful consort (1201).The promise was,
however, only performed after the death of Agnes, and after
the king had made attempt after attempt to have his marriage
nullified (12 13).
The East and his efforts
also occupied Innocent's attention,
here secured a result of great importance, though not indeed
that which had been awaited a Latin Empire was founded at
:
Constantinople. Cp. § 116, IV.

A end to a successful pontificate was the General
fitting
Council which Innocent assembled at the Lateran in 1215. It
busied itself mainly about the Albigensian heresy, the question
of the Holy Land, and the restoration of church discipline.
1
R. Davidsohn, Philipp II August v. Fr. u. Ingeborg, 1888,
—
§ 113
The Papacy under the Last Members of the Staufen House

l
Thirteenth General Council, 1245
Cardinal Cencio Savelli, under the name of Honorius III

(1216-27), was appointed successor to Innocent III. It is
owing to the fact that he was a man of quite unusual gentleness
that the relations of Church and State were in the main
peaceable so long as he reigned. He made no complaint when
Frederick II settled on his son Henry both the Sicilian and
—
the German crown in spite of the promise made to Innocent
III that these two crowns should never be conferred on a
single ruler —
and Frederick was, in due course, crowned
at Rome in 1220. The Pope also consented to accept the
excuses of the emperor for the constant postponement of the
promised crusade, and though at the conference of San Germano
(1225) he showed a disposition to have recourse to stern
measures, he was called away by death before he had time to
put any such plan into execution.
Of an entirely different stamp was Gregory IX (1227-41), 3
formerly cardinal Ugolino, a nephew of Innocent III, whom,
in spite of his already advanced age, he greatly resembled
in determination and force of character. As Frederick still
delayed the carrying out of his vow, the new Pope put him
under the ban, and when the emperor, assisted by a revolt
of the Romans, retorted by seizing that portion of the papal
states which was reckoned an imperial fief, the Pope allied
himself to the Lombards and invaded Apulia. The papal
forces crossed the Volturno, but were repulsed by Frederick
on his return from Palestine, the success of his arms being
probably accountable for Gregory's willingness to patch up a
peace at San Germano in 1230.
For a few years the Church was not disturbed. The emperor
1
Huillard-Breholles, Hist, diplom. Friderici II, 6 vol. 1852-61 ;
Höfler, K. Friedrich II, 1844 J. Clausen, Honorius III, 1895. /. d. d.

;
Gesch.: E. Winkelmann, K. Friedrich, 2 vol. 1889-97. Rodenberg, Innocenz

IV u. das Königreich Sizilien (1245-54), 1892 E. Berger, St. Louis et
;
Innocent IV, 1893 Ratzinger, Forsch, zur Bayrischen Gesch. 1898, pp.
;
1-321; Rohrbacher-Wurm, KG. vol. XIX (1227-70), 1898; Hist. Z. 83

(1899), pp. 1-42 {Friedrich II).
2
J. Felten, Gregor IX, 1886.
Frederick II and the Papacy 329
was busy establishing order at home. After having crushed the

rebellion stirred up by his son Henry (1235), he declared war
on his allies, the Lombards, and won the battle of Cortenuova.
But the Lombards were as yet only partly subdued, and though
willing to accept peace cheaply, they preferred war to the
unconditional surrender demanded by Frederick they, more-
;
over, found an ally in the Pope. The tyrant, who of late had
frequently abused his rights, not sparing even the Church, for
instance by appointing by his own authority his natural son
Enzio to the throne of Sardinia, though the island was a papal
fief, was now again excommunicated. To a man of the em-
peror's stamp, such a measure at such a moment meant
nothing less than a declaration of war. It is possible that
Gregory wished thereby to reclaim the emperor, but he only
succeeded in impelling him farther on the path on which
he had entered, and the struggle which now began, and which
far exceeded in violence and bitterness that which had occurred
under Barbarossa, was not to end till the fall of the Staufen
dynasty. Both sides brought charges against each other,
1
the emperor being accused of having spoken of Moses, Christ,

and Mohammed as the three great impostors, a charge which,
though it cannot be established, agrees with what we know
of Frederick's character. 1 Words soon made room for
blows, and Frederick broke into the papal states Gregory ;
retorted by stirring up the Venetians to attack Apulia, and at

the same time, by means Beham, arch-
of his legate Albert of
deacon of Passau, sought to put up in Germany a pretender
to the crown. A little later (1241), when the Pope was desirous
of gathering together a General Councilwhich might decide on
the questions at issue, the emperor prevented the carrying
out of the plan. The French bishops on their way to Rome
to attend it were taken prisoners near Elba, and the war was
pursued. Frederick was already outside the gates of Rome
with his army, when Gregory was summoned from this world
(August 22, 1241).
His death caused an interval of peace, which was further
protracted owing to the seventeen-day pontificate of Celes tine
1
Cp. Reuter, Gesch. der relig. Aufklärung im MA. II, 275 ff. The cvork
entitled De tribus impostoribus belongs probably to the end of the seventeenth
century.
IV being followed by a vacancy of twenty months.

After
the election of cardinal Sinibaldo Innocent IV
Fiesco as
(1243-54) * it even seemed that a reconciliation was nigh ;
at any rate a treaty of peace was drawn up (1244). But the

end of the war was as yet far off. Either side was suspicious of
the other, and active hostilities were recommenced when Inno-
cent, fearing a trap, answered the emperor's invitation to attend
a conference by a hurried flight to Lyons, where he was to
remain six years. In a diplomatic note the emperor charged
the Pope with a violation of the peace, whilst the latter issued
briefs to all kings, princes, and bishops summoning a General
Council to meet at Lyons in 1245, which among other matters
was to try the cause pending between Pope and emperor.
The charges against the latter comprised perjury, sacrilege,
suspicion of heresy, and many acts of injustice committed in
the kingdom of Sicily. The decision of the Council was that
the emperor should be deprived of his dignity and that obedi-
ence to him should be forbidden under penalty of the ban ;
Germany was to choose a new king, and the Sicilian question

was to be left to the Pope's own judgment.
The decision made but little difference in the state of
affairs. As was to be expected, the emperor refused to submit,
and declared that the Pope by deposing him had exceeded
his rights ; before this, his chancellor, Thaddaeus of Suessa,
who had represented him had rejected the
at the Council,
judgment, and appealed to the future Pope and to a really
CEcumenical Council. Hence the conflict proceeded, though
everywhere it was deplored, especially as just then Constanti-
nople and Palestine were both in sore need of help. Lewis
IX of France repeatedly offered his mediation, but in vain,
was now cast. To enlist new soldiers, the war against
for the die
the emperor was assimilated to the war against the infidel,
and everywhere a crusade was preached against Frederick. A
portion of the German electorate, in obedience to the Pope's
instructions, chose as their new king the landgrave Henry
Raspe of Thuringia (1246), and on his death, Count William
of Holland (1247-56). Frederick on his side strained every
nerve to maintain his position, his enemies suffering cruelly
1
A. Folz, K. Friedrich II u. P. Innocenz IV, 1244-45, 1905 ; Unters, z.
aesch. des 1 Konzils v. Lyon, 1905.

—
The Last of the Staufens 331

at his hands. Ondeath at Fiorintino in Apulia (1250)
his —
before which he had received absolution from the archbishop of
—
Palermo his son and heir, Conrad (1250-54), continued the
war, which now became confined to Italy. Even the death
of the Pope and of the two kings made no alteration. The
negotiations opened by Alexander IV (1254-61) with Frederick's
natural son Manfred, who had assumed the regentship on behalf
of Conrad's youthful son Conradin, were fruitless, and the
war in Italy proceeded apace. In Germany an election
being the first in which the seven prince-electors appear as a
body, on which alone the choice of the king depends resulted —
in a division, one party choosing Richard of Cornwall and the
other Alfonso of Castile but as the latter never went near
;
his new kingdom, whilst the former only tarried in it a short

time, the only consequence of the election was an interregnum.
In the meantime Manfred was fighting with such success
that in 1258 he was offered the crown by the Sicilian grandees ;
little by little he subdued nearly the whole of the Italian
peninsula. It was only when Urban IV (1261-64) l after ,
having vainly offered the Sicilian crown to several other

princes, promised it to Charles of Anjou, that Manfred met one
who was more than match. Under Clement IV (1265-68) 2
his
the contest was brought to its close. At Benevento (1266)
Manfred lost the day, and the battle of Scurcola (1268) was
equally unfortunate to the cause of his nephew, who had hur-
ried from Germany on his uncle's death to secure possession
of the Staufen crown. Conradin was taken and executed at
Naples. He was the last of the Hohenstaufen family, which
had indeed added to the prestige of the Empire, but which,
by exceeding its rights, was in a sense responsible for its own
downfall.
1
K. Hampe, Urban IV u. Manfred (1261-64), 1905 ; Gesch. Konradins
v. Hohenstaufen, 1894.
2
J. Heidemann, P. Klemens IV t
I, 1903.
tj f
^V
Ä 8T. MICHAEL'
OOLLEGE
§ 114
The Last Popes of the Thirteenth Century —Reunion with the
Easterns — Fourteenth General Council, 1274 l
Bythe expulsion of the Staufen princes from the two

Sicilies, the Pope had rid himself of the near presence of an
enemy, but by bestowing the crown on Charles of Anjou he
had brought a new and even more formidable rival into the field.
The Frenchman who now occupied the Neapolitan throne
soon gained a party in the sacred College, whose power became
visible on the death Clement IV. In consequence of the
of
difference of opinion between the cardinals it was nearly
three years before a new head could be given to the Church in
Gregory X (1271-76), formerly Theobald Visconti, a native of
Piacenza and archdeacon of Liege.
Next to the Holy Land, it was Constantinople which gave
the most concern to this Pope. The city had again fallen into
the hands of the Greeks in 1261, and Michael Palaeologus, its
conqueror, now submitted a plan of reunion with the
Holy See (1263) 2 which might avert a new attack from the
West. The negotiations were carried on with extreme difficulty
owing to the aversion of the Greeks for the Latins, which recent
events had changed into positive hatred. In spite of this the
Greek emperor succeeded in overcoming the opposition of the
clergy, and the union was cemented at the General Council
which Gregory called together directly after his consecration,
and which was held at Lyons (Lugdunensis II) in 1274. The
Greeks acknowledged the Filioque, the papal primacy, and the
right of appeal to Rome. Practical effect was immediately
given to the decree, and the union lasted for several years, under,
Gregory's successors, Innocent V, Adrian V, and John XXI
(1276-77). But as it was merely a political measure it had no
real life, and was bound to be dissolved as soon as a change
1
H. Finke, Konzilienstudien z. Gesch. <2. 13 Jahrh. 1891
; A. Zisterer,
Gregor X u. Rudolf v. Habsburg, 1891 Th. Lindner, Deutsche Gesch. unter
;
den Habsburgern u. Luxemburgern (1273-1437), 2 vol. 1890-93 ; Walter,

Politik der Kurie unter Gregor X, 1894 O. Redlich, Rudolf v. Habsburg,
;
1903.
2 Z.
f. w. Th. 1891, pp. 325-55 ;W. Norden, Das Papsttum u. Byzanz
(1054-1453), 1903 ; F. X. Seppelt, item, 1904, in the Kircheng. Abh. ed. by
Sdralek, II,
Last Popes of the Thirteenth Century 333
occurred in the factors.Nicholas III (1277-80), l to the great
disappointment of the emperor, put new obligations on the
Greeks. They were now enjoined not only to acknowledge
the Filioque as they had done at the Council of Lyons, but
also to incorporate it Martin IV (1281-85), soon
in their Creed.
after entering on his pontificate, even put the emperor under
the ban as a patron of schism and heresy/ having apparently
'
been led to surmise that his previous advances had been made
in bad faith, and no doubt being urged to the step by Charles of
Anjou, who was just then fitting out an expedition against the
Greeks. Michael Palaeologus accordingly struck out the Pope's
name from the diptychs, and his son Andronicus on succeeding
him (1282) formally re-established the schism. The patriarch
John Veccus, who was favourable to reunion, was forced to
yield his place to the irreconcilable Joseph, who had been
deposed after the Council of Lyons. Nor was there any longer
a political reason against the consummation of the breach, the
Greek arms having just proved victorious at Belgrad over the
Neapolitan forces.
Even before the reunion of the Greeks had been decided on,
an occupant had been found in Rudolf of Habsburg (1273-91)
for the imperial throne of the West. The Empire, however,
was not again to reach its former splendour Rudolf never
;
received the crown it was indeed offered to him by Gregory X,

;
but the latter died before his intention could be carried

out. Differences afterwards arising hindered its bestowal by
his successors. Nicholas III demanded the cession to the
Church of the Romagna, and after much wrangling the country
was, with the consent of the princes, actually made over to him
(1278), the papal states being thereby materially enlarged.
In exchange for this, the Pope handed over to the king the
Tuscan vicariate, which, during the interregnum, had been
governed by Charles of Anjou he also deprived the latter of
;
his office of senator, which he had held for ten years by such;
means the Pope doubtless hoped to restrain within due bounds

the ambitions of the king of Naples. The next Pope being a
Frenchman reversed his predecessor's policy, and restored to
1
A. Demski, P. Nikolaus III, 1903 Rudolf v. H. u. d. rörn. Kaiserkrone
;
unter Nikolaus III, 1906 ;R. Sternfeld, Kard. Johann Gaetan Orsini
(P. Nikolaus III), 1905.
Charles the senatorial dignity about this time, however, a

;
large portion of the latter's realm was withdrawn from his

authority. The revolution in Sicily, which began with the
Sicilian Vespers at Palermo on the Monday after Easter, 1282,
brought the sovereignty of the island into the hands of Peter
of Aragon, to whom Conradin, when at the point of death, had
bequeathed his rights over Apulia and Sicily. Pope Martin
fruitlessly endeavoured, by excommunication and interdict, to
bring the island again under the authority of the House of Anjou,
nor were the protests of his successor, Honorius IV (1285-87), l
one whit more successful. The House of Aragon retained its
supremacy over the island, and a century and a half later
came into possession of Naples also, i.e. of the other half of the
kingdom of the Two Sicilies.
It was under Nicholas IV (1288-92) 2 that the Westerns
which led to the end of their rule in Pales-
suffered the defeats
tine. His reign was followed by a vacancy of some duration.
The Second Council of Lyons, to obviate such delays, had indeed
ordained (c. 3 in VI de elect. 1, 6) that the cardinals should
proceed to the election in a single hall (unum conclave, whence
the name of Conclave by which the institution came to be
known), that all individual intercourse with the outer world
should be prevented, and that if the deliberations were unduly
protracted, the rations of the cardinals should be progressively
diminished. This decree had, however, been abrogated by John
XXI and Nicholas IV, and was consequently of no avail. It
was more than two years before the choice could be made, and
it resulted in the election of one who was indeed a pious and
even holy man, but who was manifestly unfit to occupy the
papal throne this was Peter the Hermit from the mountain
;
of Murrone in Abruzzi, who took the name of Celestine V. 3

Conscious of his own incapacity, he, after five months, re-
nounced the In the meanwhile his residence had been
tiara.
at Naples the decree of Gregory
; X
and of the Council of
Lyons concerning papal elections was re-enacted during his
pontificate.
1
Pawlicki, P. Honorius IV, 1896.
2 O. Schiff, Studien z. Gesch. P. Nikolaus IV, 1897.
3
Mg. by H. Schulz, 1804; Celidonio, 1896. An. Boll. IX, 147-200;
X, 385-92 XIV (1895), 223-25. Z.f. KG. (1897), 363-97 477-507.
; ;
Last Popes of the Thirteenth Century 335
John XXI (mg. by R. Stapper, 1899), seeing that the last
Pope of that name had been John XIX (1024-33), should really
be John XX. He, however, assumed the number XXI, either
because he believed in the existence of Pope Joan, the tale of
whom had been invented in the meantime, or because John XIV
(983-84) had been erroneously doubled, the statement that he spent
four months in prison being made to refer to another Pope of the
same name, a mistake which received credence during the thirteenth
century. Calixtus II bears a name which is a mere conventional
rendering of Callistus. Martin IV, who was really the second Pope
of the name, is reckoned the fourth, the two Popes named Marinus
being reckoned as his homonyms.
CHAPTER II
THE SPREAD OF CHRISTIANITY AND CONFLICT WITH THE ISLAM
§ 115
Conversion of North-Eastern Europe —Missions to

the East
In the previous period Christianity had pushed forward

even into Scandinavia it was now the turn of those of the
;
Slavs who had persisted in their paganism, for the Finns and
Lettish tribes, to follow the example of their neighbours with ;
their entrance into the Church, the conversion of Europe was

practically complete.
I. Among the Wends better days dawned for Christianity
as soon as Gottschalk's son Henry (1105) succeeded in re-
establishing his father's kingdom. It did not, however, become
supreme in the country until the nationwas wholly subdued
by the margrave Albert the Bear and duke Henry the Lion.
Hartwig, archbishop of Bremen, now intervened, and again
established the bishoprics which had been destroyed, appoint-
ing St. Vicelin (1148), the best-known missioner of the time,
to that of Oldenburg. At the same time steps were also taken
to Germanise the country, German colonists being imported
to people the districts which had been devastated by the many
wars.
II.The Pomeranians received the Gospel from Otto,
bishop of Bamberg, 1 shortly after they had been compelled
to acknowledge the sovereignty of duke Boleslav III of Poland
(1121).
%
1
Ms^. by J. Looshorn, 1888; G. Juritsch, 1889; Z. f. KG. X, 1-53;
Wiesener, Gesch. d. christl. K. in Pommern zur Wendenzeit, 1889; Sommerfeld,
Germanisierung Pommerns 1896.
,
Missionary Enterprise 337
Otto undertook on two occasions, and with great success,
a missionary journey through the country (1124-28), and made
a point of parading in great splendour so as to avoid the
experience of the Spanish missioner Bernard, who had courted
failure owing to his poverty-struck appearance. The first
bishopric was instituted at Julin on the island of Wollin, but
was soon after transferred to Camin (1188). Here, too, Saxon
immigrants gradually Germanised the country.
III. In the thirteenth century heathenism was gradually
driven out of Prussia, 1 where previous efforts at evangelisation
had been of no avail, having only resulted in the death of the
missioners, as happened in the case of St. Adelbert (f 997). In
the year 1209 Christian, a Cistercian, entered on his missionary
labours among the Prussians, and though his preaching was
not remarkably successful, it nevertheless paved the way for
the conversion of the nation. As his work was constantly
full
foiled by the pagans, he called on the help of the Teutonic
knights (1226), who, allied with the Brethren of the Sword
1283 the whole country was in
(1237), fought so well that in
their hands and the Gospel reigned supreme. Bishoprics
were erected at Kulm, Pomesanien, Ermeland (1243), and
Samland (1255).
IV. Paganism was driven out of the island of Rügen in the

year 1168, when it was annexed by King Waldemar I of Denmark,
who forthwith introduced Christianity.
V. The Livonians received as their first missioner (1186)
Meinhard, an Augustinian canon, from the monastery of Siegeberg
in Holstein. Christian merchants had already prepared the way
for him, but, even so, the work of conversion was a slow one.
The new converts repeatedly reverted to paganism, and the
neighbouring tribes made frequent devastating raids. Albert of
Buxhövden was more successful in 1200 he founded the town of
:
Riga, where he settled down as bishop he was also the founder

;
of the Brethren of the Sword (1202-04), vvîth whose help and the
support of German crusaders he not only asserted his supre-
macy in Livonia, but also compelled the natives of Esthland
and Semgallen to accept the Gospel. In the case of Curland the
inhabitants accepted Christianity of their own free choice (1230).
Cp. E. Papst, Meinhard, Livlands Apostel, 1847-49 Kallmeyer,
;
J. Voigt, Gesch. Preussens, vol. I-III, 1827 ü. ; Watterich, Gründung

1
des Deutsch-Ordenstaates in Pr. 1857; H. G. Voigt, Missionsversuch Adelberts

v. Prag in Preussen, 1901 ; J. Plinski, Probleme hist. Kritik in der Gesch t
des ersten Preussenbischo/s, in Kircheug. Abh. ed. by Sdralek, I, 1902.
1. z
tVOL.
Gründung deutscher Herrschaß u. christl. Glaubens in Kurland,

1859 > Bunge, Orden der Schwertbrüder, 1875.
VI. The Lithuanians received in 1252 as their first bishop
the Dominican Vitus, a year after their grand prince Mindove
had been compelled by the Teutonic knights to submit to baptism.
This prince, however, soon sank back into paganism, and the victory
of the Gospel was delayed until, in 1386, king Jagello married
queen Hedwig of Poland, received baptism, and at an assembly
of the nation proclaimed Christianity the religion of the State.
VII. A way was prepared for the entry of Christianity among
the Lapps and Finns by the Swedish domination (1 153-1279), but
it was some time before their conversion could be effected. Paganism
was extirpated in Finland towards the end of the thirteenth century ;
into Lapland the Faith was only introduced in 1335.

VIII. In the far East the Nestorians, who had all along been
noted for their missionary zeal, and who had worked even in China
and India, met with one conspicuous success in the eleventh century.
They converted the ruler of the Tartar tribe of the Keraites, who
dwelt south of Lake Baikal, and the greater part of his people.
This prince, who in his quality of vassal of the Chinese Empire
bore the title of Owang Khan, became, after the destruction of
his kingdom by Genghis Khan (1202), the hero (under the name
of Prester John) of an extraordinary legend which found full
credence in the West. Cp. G. Oppert, Der Presbyter Johannes
in Sage u. Gesch. Abh. d. k. sächs. Ges. d. Wiss. Phil. -hist. Kl. 1877-78
;
V. Bartol'd, Zur Gesch. des Christentums in Mittelasien bis zur

mongol. Eroberung, German by R. Stube, 1901.
IX. The Mongol (or Tartar) invasions of the thirteenth century
caused the Westerns to send missionaries to the East. Innocent IV
dispatched Franciscans and Dominicans to effect their conversion
(1245) a few years later missioners were also sent by St. Lewis.
;
These missions had indeed no success, but after the two famous
Venetians, Poli, more especially Marco Polo, had brought home
trustworthy information concerning China, John of Montecorvino, a
friar minor, journeyed thither and founded what soon became a
flourishing mission (1291-1330). Churches were erected at Cambalu
(Peking) and other localities. Clement V appointed the missioner
archbishop of Cambalu, and sent him associates of his own order
to help him in his work ; other Popes also interested themselves
in this mission. With the overthrow of the Mongol supremacy
by the Ming dynasty the work was, however, brought to a close
(1368). KuLB, Gesch. d. Missionsreisen n. d. Mongolei während
den 13 u. 14 Jahrh. 3 vol. i860 ; Hist.-pol. Bl. vol. 36-39, 45 ;
Festschrift z. Jub. d. d. Campo santo in Rom, 1897, pp. 170-95.

X. The crusades led many to conceive a hope of converting the
Mohammedans. To this end, in 1219, Francis of Assisi visited
the Sultan of Egypt and sent some of his disciples to Tunis and
Morocco. Several Dominicans too offered their services for this
The Crusades 339
same work. Owing, however, to the Mohammedan law which
punished apostasy with the death penalty, the missioners were
compelled to restrict their attention to the Christians dwelling
in the midst of the Moslems.
§ 116
1
The Crusades
From quite early times Jerusalem had been an object of
pilgrimage, nor did the fact of the conquest of Palestine by
the caliph Omar in 637 wean the Faithful of their love for the
Holy Land. Sad as it was to Christian hearts to see the
Holy Places in the hands of the infidel, yet the consideration
shown by the new rulers helped to render the situation tolerable.
The conqueror did, indeed, convert a few churches into mosques,
and impose a tax on the profession of Christianity, but, for
the rest, the Christians were left entirely free.
I. A however, occurred when in the tenth century
change, 2
Egypt and Palestine came into the possession of the Fatimite
dynasty. The Christians now began to be tyrannised to such
an extent that Silvester II issued a call to Christendom to
deliver the Holy Land. The oppression became even worse
when Palestine was seized in 1073 by the Seljuks and in 1086
by the Turkish chieftain Orthok. The plan of snatching the
Holy Land from the hand of the infidel again became a matter of
practical politics, and though the appeal of Gregory VII was un-
successful owing to his conflict with Henry IV, that of Urban II
at the Councils of Piacenza and Clermont (1095) fell on more
willing ears. As from one mouth the orator at Clermont was
Gesta Dei per Francos (ed. J. Bongars), 2 fol. 161 1
1
Recueil des historiens
;
des Croisades Occidentaux, I-V, 1844-95

; Orientaux, I-V, 1 872-1 906
; ;
Armeniens, I, 1869 Lois, I— IT, 1841-43. C. Köhler, Melanges pour servir

;
ä Vhist. de VOrient latin et des croisades, I, 1900 F. Wilken, Gesch. d. Krzze.

;
7 vol. 1807-32; J. Michaud, Hist, des Croisades, 6 vol. 4th ed. 1825-29
(Engl. Trans. Hist, of the Crusades, 2nd ed. 1881); B. Kugler, Gesch. d. Kr.
2nd ed. 1891 (Allg. Gesch. in Einzeldarstellungen, ed. by W. Oncken, II, 5) ;
R. Röhricht, Gesch. d. Kr. 1898 ; E. Heyck, Die Krzze. u. das HI. Land,
1900 Gottlob, Päpstl. Kreuzzugs steuern, 1891. Röhricht, Regesta Regni
;
Hierosolymitani, 1 893-1904 Gesch. des Königr. Jerusalem, 1898.

; Schlee,
Die Päpste u. die Kreuzzüge, 1893 Dodu, Hist, des institutions monarch,
;
dans le royaume latin de Jerusalem, 1894.

2 Sybel, Gesch. desersten Kreuzzuges,
1841 2nd ed. 1881 (cp. Engl. Trans.
;
History and Literature of the Crusades, last ed. 1905). R. Röhricht, item,
1901. H. Hagenmeyer, Peter d. E. 1879; Kreuzzugsbriefe, 1088-1100,
1901 Chronologie de la premiere croisade, 1902.
;
z 2
\
;
greeted with the cry, Deus the war-cry of the crusaders,

to volt,
and thousands forthwith stitched the cross on their coats as a
sign of their resolution. A still number was soon
larger
assembled by a band of preachers, among whom the best known
was Peter of Amiens, whom popular legend was afterwards to
make into the real instigator of the crusades, though in reality
his activity only begins at this juncture. Among most of those
enrolled the religious motive was doubtless the predominant,
though here and there, among both poor and wealthy, the hope
of booty, fortune, or promotion was also a determining factor.
Urban himself did all in his power to further the undertaking
he bestowed on all the crusaders a plenary indulgence, gave
them a general in the person of his legate, Adhemar, bishop of
Puy, and, for the protection of their homes and relatives
during their absence, proclaimed a truce of God for three years.
The crusaders were mostly Frenchmen, though there were also
numerous Normans from southern Italy, and natives of
Lorraine. They were divided off according to their countries
or provinces, and each group was under the immediate com-
mand of one of their own nobles.
The expedition was to start in the summer
and theof 1096,
various armies were to meet at Constantinople. Some, more
eager than the rest, set out in the spring of these one band
;
was destroyed in Hungary and Bulgaria owing to its want of

discipline, whilst the rest were cut to pieces by the Saracens
in the neighbourhood of Nicaea. The main army, having on
its way to Constantinople to traverse countries nearly all of
them hostile, had to sustain many battles, in which thousands

of lives were lost. It succeeded, however, in reaching its
goal. Edessa and Antioch became Western principalities,

one being bestowed on Baldwin, count of Bouillon, and the
other on prince Bohemund of Tarentum. In 1099 the crusaders
at last took Jerusalem, and on the refusal of count Raymond
of Toulouse to accept the sovereignty of the city, Godfrey of
Bouillon, duke of Lorraine, became the first king of Jerusalem,
being succeeded the following year by his brother Baldwin
of Edessa. Simultaneously Latin patriarchates were estab-
lished both here and at Antioch.
The news of these events aroused new enthusiasm in the
West. At the appeal of Pope Paschal II three huge armies
The Crusades 341
proceeded eastwards in 1101. It was their intention to

effect the conquest of Bagdad, and thus to strike a blow
at the very heart of the Saracen power. This too ambitious
plan was, however, soon foiled, and the greater portion of the
expedition perished in Asia Minor of hunger and the plague,
and by the swords of the Turks, only a small fraction ever
reaching Jerusalem. New reinforcements were nevertheless
sent from Europe, and with their help the kings of Jerusalem,
Baldwin I (1 100-18) and his nephew, Baldwin II (n 18-31),
were enabled to strengthen and extend the new kingdom.
But the tide of fortune soon turned. The abdication of
Baldwin II marked the beginning of the decay of the crusaders'
power. His successor Fulco (1 131-43), rhe husband of his
daughter Melisenda, was indeed a strong ruler, but the diffi-
culties of the position were daily increasing. On the one
hand there stood the Greeks, who had all along claimed
sovereignty over the conquered country which had once
formed part of the Greek Empire on the other, the Saracens
;
were a constant menace, whilst the Westerns, instead of

showing a united front to their common enemies, spent their
time in fighting among themselves. A number of the crusaders
had been drawn eastwards, by motives other than the desire
of defending the Holy Places, and among their children
— —
born in Palestine the so-called Pullans the selfish character
became still more evident. This new development was all
the more dangerous as the Westerns, instead of establishing
one rule throughout the country, had divided it among several
princes, who, most of them, were more concerned for their
own advantage than for the common good. Under such
circumstances it is not remarkable that the conquests were
soon lost again. Within a year of Fulco's death, whilst
Melisenda was acting as regent during the minority of her
son Baldwin III, Edessa was reconquered by Zenki, sultan
of Mosul (1144).
The fall of Edessa caused great commotion in the West,
II.
and made it comparatively easy for Pope Eugene III, seconded
as he was by the mighty word of Bernard of Clairvaux, whom
he appointed to preach the crusade, to stir up the people to
undertake a new expedition, now known as the second crusade.
In 1 147 two armies departed for Palestine, under the command
of Conrad III of Germany and Lewis VII of France. The

commensurate with the preparations,
results were, however, not
and the greater portion of the soldiers were slain whilst yet
on the way through the treachery of the Greeks and the
onslaughts of the Turks. The attack on Damascus attempted
in 1 148 also proved abortive, owing to the treachery of the
Pullans.
The misfortunes were well cal-
of the crusading armies
culated to put heart into the Saracens. Nureddin, who
succeeded his father Zenki as ruler of Aleppo and Syria (1146),
soon took advantage of the Christians' position. Baldwin III
(1143-62) and his brother Amalric (1162-73) held out only
with difficulty. The kingdom still had force enough to hold
together for another decade, whilst the crown again came
into the possession of a boy (Baldwin IV, 1173-84) and then
of a mere child (Baldwin V, 1184-86), the successive regent-
ships giving rise to all manner of dissensions. But no sooner
had Guy of Lusignan, the husband of Sibylla the daughter
of Baldwin III, been called to the throne, than the long-
expected catastrophe occurred. The crusaders were now
faced by the formidable Saladin, who had extended his
sovereignty to Egypt (1171), had conquered the sultanate
of Damascus (1176) and other territories, and to add to their
troubles, count Raymond of Tripoli, embittered by Guy's
elevation to the kingship, actually allied himself with the
enemy. The great battle at Hattin, near Tiberias, was an
utter defeat for the crusaders (1187), and was followed shortly
after by the capitulation of Jerusalem and of most of the
other towns. Only the intervention of the West prevented
the expulsion of every Latin from the land.
III. As soon as the dreadful news arrived in Europe, pre-
parations were made throughout the continent for a third
general crusade. 1Three large armies, composed mainly of
volunteers from Germany, France, and England, each detach-
ment headed by its own monarch, departed for the East.
This time again results did not reach expectations. The
German, some 100,000 strong, set out in the spring of 1189,
but mostly perished while yet in Asia Minor, those who were
not slain by the Turks dying of hunger and fatigue. Even
1
A. Cartellieri, Philipp II August, K. v. Frankreich, vol, II, 1906,
The Crusades 343
their leader, theemperor Frederick Barbarossa, met a pre-
mature death whilst trying to swim the river Calycadnus in
Cilicia (1190). Of the whole host only 2,000 found their way
to Acre, where Christians and Saracens had assembled for the
great trial of strength. The plague which was raging here
reduced their number still further, and among the others
who died here was duke Frederick of Swabia (n 91), who had
assumed the generalship on his father's death. True enough,
the French and English arrived soon after, and the town fell
into the hands of the allies in the summer (1191) yet its ;
reduction and the conquest of Cyprus, which the English

had effected on the way, were the sole result of the expedition.
Any further undertaking was prevented by the envy and
jealousy of the kingly generals, of Guy of Jerusalem and
Conrad of Montferrat, prince of Tyre, who claimed the
kingdom of Palestine as his own. Philip Augustus returned
home forthwith. Duke Leopold VI of Austria, whom the
haughty king of England had grievously offended by wantonly
insulting his standard, followed the example of his French
colleague. Richard Lionheart, indeed, tarried in the Holy
Land until he too, in the autumn of n
92, was called home
by the insurrection of his brother John and the intrigues of
the French king, but he achieved nothing of importance, his
personal courage being more than matched by his impetuosity,
inconstancy, and love of adventure. Before quitting Palestine
he concluded a treaty with Saladin, by which the Christians
were to retain possession of the coast from Jaffa to Tyre,
whilst pilgrims were to be allowed free access to Jerusalem,
and a truce was to be observed for three years. Beyond
this nothing was obtained by the crusade, in spite of the
scale on which it had been conceived. Nevertheless, as
Saladin died in 1193, his kingdom falling to pieces with his
death, it was found possible to preserve the status quo even
after the truce had expired indeed, the German army, which
;
was dispatched to Palestine by Henry VI in the winter of

1196-97, succeeded in extending the Latin rule farther north
by the reduction of Berytus (Beyrout).
IV. The fourth crusade l was due to the energy of Innocent
1
W. Norden, Der vierte Kreuzzug, 1898 ; N. Jahrb./. d. klass. Altertum,
1904, I Abt. 13, pp. 505-14,
III. Soon after ascending the pontifical throne, he proclaimed

a holy war, and ordered all clerics to assign the fortieth part
of their revenues to the cause. The crusading army, consisting
principally of Frenchmen, was to commence the campaign in
Egypt. As it happened, it never reached its destination, for
the Venetians, on whose ships the expedition sailed, having at
their head the blind but crafty doge Dandalo, persuaded the
crusaders to disregard the papal prohibition and to attack
the Christian city of Zara in Dalmatia (1202). Thence the
crusaders set sail for Constantinople, with the object of again
setting on the throne the emperor Isaac Angelus, who had been
ousted by his brother, and who had sent his son Alexius to
the West with a request for help. The immediate object of
the crusaders was easily secured (1203), but as the Byzantines
were unable to fulfil their obligations, quarrels soon broke out
among the allies. To add to the confusion a new revolution
occurred in Constantinople, the power falling into the hands
of Alexius Ducas Murzuflus. The dislike of the new emperor
for the Latins compelled them to storm the city a second time
(1204) . This time it was not restored to the Greeks, but Baldwin
of Flanders was chosen emperor, a Latin patriarchate being
established simultaneously.
Innocent, though he had striven to hinder the carrying
out of the plan, could not but recognise the accomplished
fact. As the conquest of Constantinople had not served the
cause of the Holy Land, the Pope had to make a further call.
In the meantime, in both France and Germany, new bands were
making ready for their departure (1212), but they comprised
only boys, who in their misguided zeal fancied themselves
called on to undertake the conquest of Palestine. Accom-
panied by girls and adults of both sexes, they commenced their
long journey. It is scarcely necessary to add that none of them
even reached Jerusalem. Those of the French children who
were not engulfed in the waves of the Mediterranean were
carried off into slavery ; the Germans for the most part either
died on the way or abandoned the senseless project ; the re-
mainder were persuaded at Brindisi to return to their homes.
This failure did not dishearten the Pope. At the Fourth
Lateran Council a new crusade was decided on, and a tax
equal to one-twentieth of the revenue was laid on all church
—
The Crusades 345

property for the next three years. The undertaking being also
supported by Honorius III, warlike pilgrims, mainly from
the districts of the Lower Rhine and Friesland, began again
to set out in bands for the East. With them went also Andrew
II, king of Hungary, and duke Leopold VII of Austria, with
numerous followers (1217). When the king of Hungary,
after several unsuccessful expeditions, had already started on
his return journey, the crusaders at last secured the chance for
which they had been waiting. Under the leadership of John
of Brienne, then (since 12 10) king of Jerusalem, they marched
on Egypt and captured the stronghold of Damietta, the key
of the country (1219). The joy which this conquest called
forth among the Christians was only equalled by the dismay
of the Saracens. New warriors now arriving from the West,
Al-Kamil, sultan of Egypt, made an offer of the whole kingdom
of Jerusalem in exchange for Damietta. The offer was,
however, declined, the papal legate demanding the exter-
mination of the enemy. The Christians accordingly continued
the war, and were shortly after compelled to evacuate Damietta
and Egypt (1221).
V. This terrible blow excited much grief in the West.
Honorius now pressed Frederick II yet once again to fulfil
the vow which he had taken at his first coronation at Aachen
(1215), and which he had renewed when crowned emperor
(1220). The vow was not, however, to be fulfilled during
Honorius's lifetime. The emperor was far more concerned
with home events than with the East, and at this very time
he was fully occupied in putting into order the kingdom of
the two Sicilies. He also refused to undertake an expedition
unless other countries also sent their contingents, a condition
which was prohibitive, with the lack of enthusiasm then
prevailing. The crusade had accordingly to be repeatedly
postponed. Finally, by the treaty of San Germano in 1225
the same year in which the emperor wedded Isabella, king
John's daughter and heiress, and assumed the title of King of
—
Jerusalem a respite was granted till the summer of 1227,
excommunication being threatened in the event of further
delay. Even this was not sufficient. Towards the end of the
allotted term an army began, indeed, to gather in Brindisi. The
troops were, however, compelled to await their leader, and in
the meantime thousands perished from fevers brought on by the

heat and circumstances of the country. Not a few returned to
their homes. As for Frederick himself, he ultimately set out,
only to land again three days after at Otranto on a plea of
sickness. The consequence of this, seeing that no exceptions
had been allowed for in the treaty, was Frederick's excom-
munication. Gregory IX, who in the meantime had succeeded
the peace-loving Honorius, was all the more inclined to push
severity to the extreme, because the emperor had of his own
accord delayed the crusade, and seemed to have been only too
glad to avail himself of the pretext of sickness. That the
malady was, however, merely assumed (as it was urged in 1239)
would be an unjust suspicion; unfortunately, in the course of
the subsequent quarrel charges of this nature were frequently
exchanged, and tended not a little to embitter both sides
(§ 113), and to engender a situation which it is not possible
to look back upon without sorrow. In 1228 Frederick started
in earnest for Palestine, this time not with the Church's
blessing, but with her curse. With his small fleet of forty
vessels any great undertaking was, of course, out of the question,
yet by dint of tact and diplomacy he persuaded the sultan of
Egypt to cede Jerusalem, Bethlehem, and Nazareth, together
with certain other towns and hamlets lying on the Pilgrims'
Way between Acre and Jerusalem, and also to set free all the
captive Christians (1229). At Jerusalem only the mosque
of Omar and the sacred enclosure of the Haräm esh-Sherif in
which itstands were to remain in the hands of the Moslems.
On his side, the emperor promised to protect the sultan from
his foes, and to prevent a league of the nobles in northern Syria
being concluded against him. The peace was to endure for
two years and a half.
Towards the end of the term two new armies arrived in
the East, a French one under king Thibaut of Navarre and
duke Hugo of Burgundy (1239), and an English one under
Richard of Cornwall (1240). Their success was very small,
and after their departure the situation of the Christians
left behind became more difficult than ever. They had entered
on an alliance with the eastern Saracens against their old ally
Eyub, sultan of Egypt, and the latter retaliated by calling on
the help of the Turkish tribe of the Khovaresmians, and gained
The Crusades 347
a decisive battle in 1244. The Holy Places were now lost for
ever, the Christian army was cut to pieces at Gaza, and the
kingdom of Jerusalem was reduced to the limits secured to it
by the third crusade.
VI. The news of this misfortune aroused the West to
further action. The Council of Lyons in 1245 called on all to
lend their help, and again laid claim to a twentieth of all
ecclesiastical incomes for the space of three years. The war
then proceeding between Pope and emperor indeed kept back
many crusaders, yet a large army was gathered together,
owing mainly to the exertions of the powerful Lewis IX of
France. 1 The pilgrim army, consisting almost exclusively of
Frenchmen, embarked in 1248, and a year later was in pos-
session of Damietta, the plan being, as before, to conquer
Palestine through Egypt. The remainder of the expedition
was, however, unfortunate, Lewis and his army being taken
prisoners (1250). In return for the restitution of Damietta
and the payment of a large ransom they indeed recovered
their liberty, but the crusade was a failure. One part of the
army, including the king's brother, returned home as soon as
its captivity was at an end, while Lewis remained in Palestine
for yet three years, though, as he had been deprived of most of
his forces, he was unable to accomplish anything worth men-
tion. A relief army, at his demand, was enrolled in France,
but on the murder of its leader, the Hungarian master/
'
most of the soldiers deserted, and the remainder fell victims

to their own disorders. The only result of Lewis's stay was to
prevent the Saracens from securing the fruits of their victory.
VII. On his withdrawal, new misfortunes awaited the
kingdom of Jerusalem. 2 The Mamaluke Bibars not long
after (1260) extended his authority over Egypt and Syria,
and after some preliminary skirmishes, crowned his achieve-
ments by the capture of Antioch (1268). By this time Lewis
was already engaged in the preparation of a new crusade. 3
The expedition started in 1270, but was even more unfortunate
than the previous one. Whilst the army was lying before
1
Mg. by C. H. Schölten, 1850-58; Faure, 1866; Wallon, 1875;
Lecoy de la Marche, 1905.
2 MICE.
XV (1894), 1-58.
3
R. Sternfeld, Ludwigs d* Hl. Kreuzzug nach Tunis 1270 u, die Politik
Karls I v. Sizilien, 1896..
Tunis, which had been decided to capture in the first instance,

it
a plague broke out and carried off St. Lewis himself and
great numbers of the crusaders. A truce was accordingly
agreed upon, and the undertaking was practically at an end,
in spite of all the efforts of Gregory X —
who had been elected
Pope during his sojourn in the Holy Land and in spite of —
the help afforded by the Council of Lyons, which in 1274
decreed the payment of a special tithe for six years. This
crusade was the last. Neither the French nor any other
nation were to be persuaded any more to undertake the risks
of a new trial of force. The Latins left in Palestine, being
now thrown on their own resources, were soon deprived even
of the relics of their kingdom. Tripoli was the first to fall
(1283), and was followed by Ptolemais or Acre (1291), the
last bulwark of the West. Great was the dismay when the
news was received in Europe Rome again and again launched
;
appeals for help, and a few princes, in obedience to her

summons, donned the cross, but enthusiasm had been killed
by failure, and the age of the crusades was over.
The crusades failed to attain their main object the :
Holy Places still remained in the hand of the infidel. Yet

blood and treasure had not been expended in vain. The
powerful forward movement which now made itself felt in
the West in almost every department of life, in commerce, art,
and literature, but more especially in architecture, is attribut-
able,without a doubt, to the enlargement of ideas due to
contact with Grecian and Arabic civilisation. 1
§ 117
Europe 2
Conflict with the Islam in
Whereas the Saracens were successful in retaining their

Asiatic conquests, they were to lose all the possessions which
they had acquired in Europe. Sicily was taken from them
1
J. C. Hahn, Ursachen u. Folgen der Kreuzzüge, 1859 ; Kampschulte,
Zur Gesch. d. MA. 1864; Prutz, Kulturgesch. d. Kr. 1887; O. Henne am
Rhyn, item, 3rd ed. 1903 Hirsch-Gereuth,
; St. z. Gesch. d. Kreuzzugsidet
nach den Kr. 1897.
2 Vide
§ 84. A. F. v. Schack, Gesch.d. Normannen in Sizilien, 2 vol. 1889 ;
L. v. Heinemann, Gesch. d. Normannen in Unteritalien u. Sizilien, I, 1893 ;
E. Caspar, Roger II, 1904.

The Islam in Europe 349
as early as the eleventh century, the then war being in a sense
a forerunner of the crusades. The Normans who settled in
Lower Italy in 1017 first turned their attention to displacing
what remained of the Greek sovereignty they then effected
;
the conquest of Apulia and Calabria, where they erected an

independent kingdom under the suzerainty of the Holy See.
Having now firmly established themselves on the mainland,
they invaded Sicily under the leadership of duke Robert
Guiscard, on whom Pope Nicholas II had bestowed the island
as a fief (1059). After a war of thirty years (1061-91), Count
Roger succeeded in wresting the island from the Saracenic
power, and assumed the rule as a vassal of his brother Robert.
His son Roger II (1 101-54) united the two portions of the
kingdom, became king (1130), and extended his realm by the
conquest of Naples (1139).
In Spain the Moors, though not indeed entirely expelled
from the country during this period, were confined within
much narrower frontiers. After the fall of the Ommiade
dynasty (1031), the caliphate of Cordova being broken up into
a number of petty kingdoms or emirates, the Christian princes
were not slow to avail themselves of the disadvantage in which
their enemies were placed. Toledo, the capital, was recovered
by Alfonso VI of Leon and Castile (1085). The Almoravides,
whom the Moors now summoned from Morocco, and the
Almohades, who half a century later (1146) usurped their
power, prevented for the time being any further progress.
The great battle of Las Navas de Tolosa (1212) nevertheless
gave the day to the Christians, and twenty- five years later nearly
the whole of Andalusia was in their hands. Only the extreme
south, where the emir Mohammed Aben Alamar founded the
kingdom of Granada (1238), continued in the power of the
Moors till 1492, when Ferdinand the Catholic finally drove
the Arabs from their last footing in Spain.
CHAPTER III
SECTS AND HERESIES 1
§ 118
Cathari and Albigenses s
The period under remarkable for the

consideration is
number of sectarian movements which took place during it.

Of these, some were entirely new, whilst others were ancient
errors in a new dress. The tendency of the age to make of
the religious life something wholly outward, not unnaturally
caused a reaction in favour of inward religion which frequently
took an heretical turn.
The most important of the sects of the period is that of
the Cathari (or Puritans '). Their name comes from their
'
boasted asceticism, their abstinence from all defilement, and

from their incidental claim to constitute the Church undefilexL
Their origin is far from clear. It would seem that the
Paulicians and Bogomiles (§ 89) migrated from Bulgaria to
the West, there joined forces with what remained of the
Manichaeans, casting the latter's peculiar doctrines into a
gnostic form. That they came from the East, or were to some
extent under eastern influence, is proved not only by the name
of Cathari (Ka&apoi) by which they called themselves, but
also by the names given to them by their opponents, such as
Popclican i (=Pa uli:
The sect
:.: >:
;"
.
firstcomes on the scene in the eleventh century, and by the

twelfth century it had groups of adherents throughout the
1
Ch. U. Hahi :. 4L Ketzer im MA. 3 vol. 1S45-50; Dollixger,
Beiträge zur . scs MA . I S90.
2 Ch. Schmidt *Ük. ou AJbig. 2 3; Dot
-9; J. Guiraud. :s 1906 (for their ethics and
cThistoire,
ConsoS amentum). On their origin see Z. f. KG. 1S94 Bquk. 1894, 1, 5c-
;
Cathari and Albigenses 351
principal countries of Europe. Their headquarters were, how-

ever, in southern France and in northern Italy. They belonged
to two schools. Those of the one, the majority being in
France, held the Paulician doctrine of an absolute dualism,
and believed in the existence of two eternal principles, each of
which was the creator of a different world. The other school,
prevalent especially in Italy, agreed with the Bogomiles in
looking on the evil principle as being merely a fallen spirit,
Satan, or the God Old Testament. Besides this, there
of the
were other minor differences of view, but in the main the
various parties were at one. They believed in the migration
of souls, and accordingly refused to put any animal to death ;
they refrained from worshipping in churches, rejected the

sacraments, the veneration of pictures and crosses ;they also
considered oaths, wars, the death punishment, and civil
government to be unlawful. They likewise abstained from
marriage and from flesh-meat (though not from fish), and even
from eggs and milk (though not from wine), and observed long
and severe fasts.
But the Perfect only were bound to keep these injunctions,
those, namely, who had received the spiritual baptism or
Consolamentum. This was their only sacrament, and it was
conferred after a kind of catechumenate, by the bestowal of
the Lord's Prayer (the only orison they recognised) and the
imposition of hands and of the book of the Gospels. This
baptism was held to be necessary for salvation, and had to be
renewed after a fall into sin. The simple Faithful, forming by
far the greater number, merely accepted the pledge called the
Convenenza, by which they undertook to receive the Con-
solamentum before death. The latter were not only dispensed
from the stricter code of morality, but, persuaded that they
had at their disposal the means necessary for salvation, they
could give full vent to their passions. Under the circumstances
it was a matter of some difficulty to decide whether those who
had received the Consolamentum under the impression that

they were dying, were obliged, on subsequent recovery, to
observe the mode of life of the Perfect. Converts were there-
fore frequently compelled to bring about their own death, by
depriving themselves of food. Others freely accepted tha
Endura, as this mode of suicide was called.
The Church soon took steps against the heresy, especially

in southern France, where, as it stood under the protection of
many of the nobles, it was becoming distinctly dangerous.
To expel the error the Church made use both of persuasion
and of stronger measures. As her first efforts met with but
poor success, Innocent III 1 decided on yet greater severity,
the murder of his legate Peter of Castelnau (1208) hastening
the consummation. At the Pope's appeal a large army
assembled to fight the Albigenses, as the French Cathari were
called, and to punish their supporters, Roger, viscount of
Beziers, and Raymond VI, count of Toulouse. The war was
protracted for some twenty years, partly owing to the self-
seeking policy of Simon de Montfort, who commanded the
crusaders (1209-29), but, in the end, the power of the heretics
was broken. The final extermination of the error was left to
the Inquisition (cp. § 121).
§119
3
The Waldensians
The founder of the Waldensians was (Peter ?) Waldes, a
native of Lyons. Having amassed much wealth as a broker,

he acquired a religious turn by reading certain portions of
the vScriptures which he had caused two priests to translate
into the vernacular. On becoming (1173) acquainted with
the story of St. Alexius, he settled his landed property on his
wife and gave the remainder of his fortune partly to those from
whom he had obtained it, partly to the poor, and a few years
later (1177) began his mission as a preacher of penance. His
efforts were directed to restoring the manner of life of the
Apostles, his disciples being pledged to poverty, to the practice of
wandering about, and to the use of sandals. He soon collected
a band of like-minded spirits, and, in obedience to our Lord's
command when sending forth the Apostles, they proceeded in
pairs preaching throughout the continent. It was not long
A. Luchaire, Innocent III : la croisade des Albigeois, 1905.

1
2
Mg. by Dieckhoff, 1851 ; Herzog, 1853 ; K. Müller, 1886 (and in
Stud. u. Krit. 1886);Preger, 1890 (and in the Abh. München) Comba, 2nd ed.
;
1902 Huck, 1897 (Dogmenhist, Beitrag zur Gesch.

; d. W.) ; Z.f. KG. XV f
454-60; KL. XII, 1185-95.

The Waldensians 353
before the movement made even in far-off lands,
itself felt
especially after the expulsion of the preachers from Lyons. In
northern Italy particularly it found many adherents, even in
ithe order of the Humiliati (§ 127). For a time the sect was
able to work openly, seeing that apart from the measure taken
against them at Lyons, and the prohibition of preaching decreed
by the Third Lateran Council, no attention was paid to them.
They were, however, again obliged to withdraw into secrecy
when Lucius III formally included (1184), among the heretics
whom he excommunicated, the Humiliati or Poor Men of
Lyons (Pauper es de Lugduno). This was the name by which
the Waldensians were commonly known, though they were also
called Leonistae, from Lyons, whence they originally came,
and sometimes Sabatati or Insabalati, from the sandals they
wore. As to their peculiarities, they were obliged not only
to relinquish their fortunes, but also to refrain from all manual
toil. They therefore depended for their living on the alms of
their friends and admirers, who still remained entangled in the
life of this world —
of the Believers (credentes) as they were,
called by the Catholics, in contradistinction to the preachers,

who were styled the Perfect. To the vow of poverty they
united one of chastity and of obedience to their superiors.
They rejected purgatory and intercession for the dead, in-
dulgences, oaths, military service, and the death penalty.
The sect soon split into two branches. The Lombards
demanded a certain independence, and the right of electing
and consecrating lifelong superiors in spite ; of the efforts of
Waldes, they also insisted on maintaining their guilds of crafts-
men, and finally severed their connection with the others.
After the founder's death an attempt was made at the con-
ference of Bergamo (1218) to re-establish unity, but it was of
no avail. The division led to certain differences in practical
conduct, for whereas the French sectarians, in spite of their
doctrines, continued outwardly in the Church's fold, and
attended Divine service with the Catholics, the Italians went
farther, and, believing the worth of the sacraments to depend
on the personal sanctity of the minister, they rejected the
sacraments of the Church and conducted their own services.
But they were not able to continue this practice for long, and
as early as the end of the thirteenth century they were compelled,
VOL. I. AA
;
in order to avoid persecution, to receive the sacraments of the

officialChurch, though they persisted in confessing their sins
only to their own brethren. This Lombard branch of the sect
showed very considerable activity, and invaded a large portion
of Germany, Bohemia, and Poland the French branch, on the
;
contrary, was soon confined to the mountain valleys of Pied-

mont. In the sixteenth century the sectarians either went
over to Protestantism, or at least reorganised themselves on
a Protestant basis. There is a legend of comparatively early
invention, that the Waldensians were connected with the
primitive Church ; that when Constantine the Great had
heaped power and wealth on Silvester, a band of devoted
men resolved to preserve inviolate the Apostolic life, and had
become the parents of the sect. This legend, which received
general credence among the Protestants until the middle of
last century, is now everywhere acknowledged to be devoid of
foundation.
§ 120
Smaller Sects
Besides the two sects just dealt with, our period can show
numerous others of less notoriety. Of these some, such as the
Petrobrusians, have something in common with the Cathari,
whilst others, for instance that of the Apostolic brethren, have
affinity with the Waldensians, though in neither case would
there seem to have been any direct relations between the sects.
As to the remainder, namely the Amalricians and the other
pantheistically minded heretics, they constitute a new and
entirely distinct development.
I. The Petrobrusians. At the beginning of the twelfth century

a priest named Peter of Bruys preached for nearly twenty years
in the south of France against infant baptism, the Eucharist and
Mass, against the veneration of images and the cross, against
church-building, prayers and offerings for the dead, and against
the Old Testament. He was burnt to death at St. Gilles in 1137 by
a mob infuriated by his proceedings. After his death his work
was taken up by the Cluniac monk Henry. The latter had already,
twenty years previously, stirred up trouble at Le Mans by his preach-
ing. He was indicted ultimately (1148) before the Council of Rheims
Petty Mediceval Sects 355
as to what followed, history is silent. Cp. Döllinger, I, 75-98 ;
J. v. Walter, Die ersten Wanderprediger Frankreichs, 1906.

II. Tanchelm, a Dutch layman, violently assailed the clergy
and pronounced their sacraments invalid on account of their
sins. He, none the less, led a very wicked life himself, pretended
to be equal with Christ, stating that he too had received the fulness
of the Holy Ghost, and publicly betrothed himself to the Blessed
Virgin. n
He met his death in 15 at the hand of a cleric.
III. Eudo, or Eon de Stella, a Breton, gave himself out as the
Judge of the world, referring to his own name the words of the
Church's prayer : Per eum qui venturus est iudicare vivos et
'
mortuos.' He was sentenced to imprisonment by the Council

of Rheims in 1148, and some of his more obstinate followers were
put to death.
IV. Arnold of Brescia declaimed against the Temporal Power
and against the Church's possession of landed property. If we
may believe Otto of Freising (Gesta Frid. II, 20), he held that no
cleric having property, no bishop holding fiefs, no monk who was
not truly poor, could hope for salvation. After his condemnation
by the Lateran Council in 1139 he went to France, and thence to
Switzerland. Later on (c. 1144) he returned to Italy. His con-
nection with the revolution at Rome resulted in his execution b}
Barbarossa in 1155. Hausrath, Die Weltverbesserer, vol. II-III
1891-95 Neue k. Z. 1902, pp. 792-808.
;
V. The Pasagians, a small sect of northern Italy, in the twelfth

century insisted on the observance of the Mosaic Law, and looked
on Christ as the first of God's creatures.
VI. The Luciferians worshipped Lucifer, whom they held to
have been unjustly expelled from heaven, and who they believed
would, together with his followers, ultimately be restored to his
rights, whilst Michael and his angels would be relegated to hell. The
sect had a considerable following, and may possibly be a develop-
ment of that category of the Cathari which professed a mitigated
dualism. In Germany they were persecuted by Conrad of Marburg,
whose excessive cruelty to these heretics brought about his violent
death in 1233. Cp. Kaltner, Kcnrad v. M. 1882.
VII. Amalric of Bena, a Paris professor, held it to be an article
of faith that every Christian must believe himself to be a member
of Christ that unless this was believed in with as deep a faith as
;
the birth and death of the Redeemer or any other article of the
Creed, there was no chance of salvation. This membership of
Christ he explained as an indwelling of the Son of God, and under-
stood this in a pantheistic sense. His teaching was condemned
in 1206. Even then he had made numerous disciples, and in the
hands of some of these his doctrine soon assumed the form of a
system. The Amalricians spoke of a threefold incarnation of
God of the Father in Abraham, of the Son in Christ, and of the
:
Holy Ghost in each Christian. In the present age, which is that

AA 2
of the Holy Ghost, every Christian in whom He dwells is as much

God as Christ was. On the ground of this system they mercilessly
criticised the Church, whilst, however, claiming for themselves
complete freedom to commit sins of the flesh. The existence
of the sect was only discovered in 1209 after the founder's death,
and its ringleaders, amongst them the goldsmith William of Paris,
were, some of them, burnt, and others imprisoned. Soon after this
(1212) a similar doctrine was mooted at Strasburg by a certain
Ortlieb, who gave his name to the Ortliebarians. In this instance,
however, a kind of rationalism is manifest
. the world is without
;
a beginning, Jesus was the son of Joseph and Mary, and merely
proclaimed anew the true religion which had long been known,
and which is identical with that now preached by the Ortliebarians.
Amalric's true successors would, however, appear to be rather
the so-called Brethren of the Free Spirit, consisting of both men
and women, and known accordingly as Beghards and Beghines.
They make their appearance about the middle of the thirteenth
century in different towns of Germany, Switzerland, and Italy.
In their determination to carry their theories into practice, they
far outstepped their predecessors, and stand forth as the extremest
partisans of freedom of thought and conduct. Finally, to the
number of those who were touched by Amalric's spirit, we must
add the Paris professor David of Dinant. His Quaterni, or Liber de
tomis sive de divisionibus, which was condemned by the same
Council of Paris in 1209, at least contained ideas of a pantheistic
turn. Cp. Reuter, Gesch. d. relig. Aufklärung im MA. II (1877),
218-49.
VIII. The Apostolic Brethren. They owed their estab-
lishment to Gerard Segarelli of Parma (1260). His wish was
to restore the Apostolic life by practising poverty and preaching
penance, but his errors brought on him persecution, and he ended
his life at the stake (1300). His successor Dolcino was even more
violent against the Church, whose approaching chastisement he
prophesied. He ultimately took refuge in a stronghold in the
territory of Novara, and aided by his followers terrorised the
surrounding districts, until he was slain in 1307 by the crusading
army led against him by Bishop Rainer of Vercelli. Cp. Krone,
Fra Dolcino, 1844.
IX. The Stedingians, a Frisian tribe in the neighbourhood of
Bremen, declined to pay their tithes to the archbishop of Bremen,
and on being excommunicated they rose in revolt, and had to be
repressed by special crusades (1232-34). They were also charged,
especially at the Council of Bremen in 1230, with many ecclesiastical
offences, though these seem to have been merely a consequence of
their quarrel with the bishop. Mg. by Schumacher, 1865,
;
The Inquisition 357
§ 121
The Inquisition 1
The warfare against the errors of the period led to the

establishment of an institution called the Inquisition, of which
the task consisted in searching out and punishing heretics.
The institution dates back to the Council of Verona (n 84),
where the bishops were directed either personally or with the
help of their commissioners to search out heretics in suspected
districts, who were then to be punished as they deserved by
the secular power. The Councils of Avignon (1209, c. 2) and
Montpellier (1215, c. 46) ordained further that in each parish
a cleric and several laymen should be bound under oath to
denounce heretics, whilst the Council of Narbonne (1227, c. 14)
gave these officials the right of pursuing their victims manu
militari. These privileges were renewed by the Council of
Toulouse in 1229, which practically constituted the Inquisition
in the form in which it was to become famous. According
to the decrees of this Council, anyone who knowingly harbours
a heretic shall lose his property and receive due punishment
(c. 4) the house in which a heretic is found is to be demolished,
;
and the ground on which it stood is to be confiscated (c. 6) Con- .
tumacious heretics and their protectors are to receive the

Animadversio debita (c. 1), which, as is apparent from another
decree (c. 11), was to consist in the sentence of death, which
under ordinary circumstances would be carried out at the
stake. This latter mode of punishment was just then becom-
ing the usual one for heretics, as we can see from the enactments
of Frederick II (1224) and Gregory IX (1231). In Germany
and the north of France it was in use even in the eleventh
century, and there are isolated instances of its earlier use
elsewhere. On the other hand, in southern France and in Italy
the measures thus far taken against heretics had been confined
1 Bern. Guidonis, Practica inquisitionis haeret. ed. Douais, 1875 Nie. ;
Eymericus, Directorium inquisitorum haer. prav. ed. Pegna, 1578 (a record

of the proceedingsof the Inquisition in 1321 and 1376) P. Fredericq. Corpus
;
documentorum inquisitionis haer. prav. Neerlandicae, I— III, 1 889-1 906

Douais, Documents pour servir ä l'hist. de VInquis. dans le Languedoc, 1900 ;
Lea, Hist, of the Inquis. of the Middle Ages, 3 vol. 1888 Henner, Beiträge
;
zur Organisation u. Kompetenz der päpstl. Ketzergerichte, 1890; Th. de

Cauzons, Hist, de VInquis. en France, 1908 Vacandard, Engl. Trans. The
;
Inquisition, 1908.
to confiscation of property, imprisonment, branding, or

banishment the Fourth Lateran Council (c. 3), for instance, had
;
contemplated nothing more severe than the deprivation of

goods and the loss of civil rights. Those who relented were to
have their life spared, though they were to be for ever excluded
from public offices, and were condemned to bear two crosses
on their coats (c. 10). Should they retract only out of the fear
of death or some other such motive, they were to be imprisoned
for the remainder of their life (c. 11). To prevent miscarriage
of justice, judgment in such cases was to be left to the bishop
or to a properly empowered cleric (c. 8). Gregory IX trans-
ferred the Inquisition into the hands of the Dominicans (1232).
Innocent IV sanctioned the use of torture by the inquisitors
as a means of extracting the truth. The condemned man was
ultimately handed over to the secular arm for the execution
of the punishment.
The execution of heretics was not a new custom introduced by

the Inquisition, having long been the practice in the East as well
as in the West. The custom also outlasted the Middle Ages,
and was even adopted for a time in the Protestant world, a fact
which tends to show that it was not an outcome of mere blood-
thirstiness. Our ancestors looked on the practice as necessary to
safeguard the faith and the order of the Church against the attacks
of heretics ; their opinion may be the better appreciated by
recollecting that, at the time, heresy seemed to portend danger
not only to the ecclesiastical, but also to the social fabric. Nor
must it be forgotten that penalties of old were generally far harsher
than those in use at the present day. The Inquisition was, more-
over, not an institution to endure long, and the separation of
Christendom into a number of confessions soon rendered it obsolete.
CHAPTER IV
THE ORGANISATION OF THE CHURCH
§122
The Roman See
The Roman Church had from the beginning the first place
among the Churches, but her primacy in the course of the ages
did not always stand forth to the same extent. During the
period we are considering, the Apostolic See became more and
more the centre of church government, and whereas formerly
the Pseudo-Isidorean Decretals had only reserved to it the
decision of causae maiores, it now became the custom to refer
to its judgment a number of other questions. It was Gregory
VII (Reg. VIII, 21) who laid down the principle that to the
Roman Church, as to the mother and mistress of all other
Churches, all more important matters must be submitted ;
that her decision is irreformable and admits of no appeal in :
fine, that the Papacy stands above both kingdom and Empire.
These rights are in part contained in the Dictatus papae, a
collection of twenty-seven short sayings which were incor-
porated in Gregory's Registrum (II, 55), and which in the main
represent his views, though from the style of some of the
dictates, and from the relation in which they stand to the
collection of Cardinal Deusdedit, they would not seem to be
Gregory's actual work. The change in the extent of the
Pope's authority was reflected in a corresponding change of
language. The opinion ventured on by Baronius that Gregory
VII by express command reserved the title of Papa to the
occupant of the Roman See, is by no means sure, seeing that it
is probably only based on dictate n
Quod hoc unicum est
:
nomen in mundo, yet the opinion is true to this extent, that we

—
now find for the first time the title of Pope used in the full and
exclusive meaning which it was henceforth to bear.
Details which testify to greater concentration of power are

the following :
I. Metropolitans were compelled to promise canonical obedience

to the Pope. An oath to this effect was demanded by Gregory VII
in certain special instances and for motives of church policy ;
Gregory IX made the law general and Martin V extended the

obligation to bishops also.
II. Canonisation, which had previously been performed by each
bishop for his own diocese, was reserved as a special privilege
of the Holy See by Alexander III (c. 1, X, de reliquiis, 3, 45).
The Fourth Lateran Council also decreed (c. 62) that no newly found
relics should be honoured save when approved by the Apostolic
See. In this its object was to prevent a recurrence of certain
abuses which had of late crept in, owing to the older practice.
III. In the twelfth century it became customary to reserve to
the Pope the absolution from certain grievous sins.
IV. Appeals to Rome became much more frequent. In many
instances the appeal was lodged merely to escape punishment,
and besides this objection there were others, for thereby cases, even
the most trivial, were indefinitely postponed, with the result that
justice could no longer take its course. These abuses afforded
a grievance to Bernard of Clairvaux (De consider atione, c. 2), and
to many others of his day.
V. Now that the Popes claimed immediate jurisdiction over
the whole Church, they appropriated the right of appointing their
own nominees to foreign dioceses. The beginning of this practice
may be traced back to Innocent II at first it was usual only
;
to recommend the candidate, but in the course of time the request

made way for a command. As the innovation frequently secured
places to worthy men who could not have otherwise obtained
promotion, it had at least one good result. But on the other
hand it also opened a way to place-seeking and to other grave
abuses, and everywhere excited discontent. At Lyons in 1245
the English complained bitterly of the number of Italians who
held high office in the English Church, and their complaint, made
as it was during the great struggle with Frederick II, was frequently
re-echoed in subsequent years, especially by Robert Grosseteste,
bishop of Lincoln. Innocent IV ultimately declared his intention
of renouncing his right of Provision. Alexander IV promised
(Execrabilis quorundam, 1255) that no chapter of canons should
have more than four Mandata de providendo. In spite of these
promises the practice continued to be indulged in, and was soon
extended yet farther. Clement IV formally reserved (in the
Decretal Licet Ecclesiarum, c. 2 de praeb. in VI, 3, 4) to the Holy
See the right of appointing to all beneficia apud sedem apostolicam
The Roman See 361
vacantia, that is, to all benefices whose previous occupants had
died at the Roman court. At the same time Clement laid down
the principle that the Pope has the plenaria dispositio of all church
offices. Cp. Phillips, KR. V, 488-512 Felten, R. Grosseteste,
;
1897 ;Stevenson, item, 1899.

VI. Greater stress was now laid on the Pope's fulness of power
in the matter of doctrinal decisions. In earlier times it had indeed
been usual to urge that the Roman See had always preserved the
faith inviolate (Formula of P. Hormisdas, cp. § 55), or that the
Church of the Apostles had never quitted the path of truth, thanks
to the prophecy of Christ (Luke xxii. 32, Tu aliquando conversus
confirma patres tuos), and that it would continue to preserve the
purity of the faith until the end (Agatho). Now, however, Thomas
of Aquino (Sum. Th. II, 2, qu. 1, art. 10) expressly laid down
the doctrine that the Pope, to whom, according to the Decretal
Maiores of Innocent IV (c. 3, X, de bapt. 3, 42), all matters of
import must be submitted, has also the right of finally deciding
all questions pertaining to faith. This doctrine Aquinas bases,
not only on the verse of St. Luke (xxii. 32), but also on 1 Cor.
i. 10, because the oneness of faith which St. Paul here demands
could not otherwise be preserved.
VII. General Councils had been, in former times, summoned by
the emperor ; the summons now emanates from the Pope. There
were several reasons for this alteration. Since the beginning
of the Eastern Schism all the Councils, with the exception of
two, comprised only Latin bishops. The new Empire, moreover,
did not stand in quite the same relation to the Church as the
ancient. Besides the Empire, there were other Christian States,
and though the emperor took the highest rank among the princes
of Europe, the others too were independent sovereigns. Under such
circumstances the old order was bound to go, and the assembling
together of the Council was bound to become the task of the ecclesi-
astical head of the Church, especially as Councils by their very
nature were purely ecclesiastical gatherings.
VIII. Church and State had, even in antiquity, been likened
respectively to the soul and body, or to the sun and moon, and
thereby the superiority of the spiritual over the temporal had
been implied. But the comparison was mostly taken ideally rather
than really. In practice the two powers were really reckoned as
mutually independent, and if one of them did assert any supremacy
over the other, it was the secular power nor was this the case only
;
in the East where the Church was almost wholly under the control
of the Empire, but also in the West. In our period, however, a
different idea came to prevail. The superiority of the Church
power over the State, or, to use the expression then in favour, of
the sword of the spirit over the secular sword, became a firm per-
suasion. Gregory VII declared that Peter had been made by
Christ lord over every earthly kingdom (Reg. I, 63) ;if the Apostolic
See may exercise its supreme power to judge matters spiritual,

why should
it not also act as judge in matters temporal (Reg.
IV, 2) ? The Pope has the right under certain circumstances of
deposing kings and emperors. Nor does he even hesitate to
state that the spiritual power alone comes from God, whereas the
secular power has its origin in sin (Reg. IV, 2 VIII, 21). Ideas
;
such as these were not indeed allowed to pass unchallenged,

but, on the whole, the new way of looking at things, this hierocratic
system, as we might term it, swayed men's minds throughout
the Middle Ages. It also received symbolical expression in the
practice of kissing the Pope's foot, and in that of holding the Pope's
stirrup, by which princes signified their respect. The latter custom
(Officium stratoris), which was not entirely new (according to the
Donatio Constantini this honour was rendered even to Silvester),
was now enforced. Previously, to kiss the feet was a mark of
respect payable to any bishop, but in the Dictatus papae (9) we
read : Quod solius papae pedes principes deosculantur. Cp. Th.
Qu. 1893, p. 522 f. St. a. ML. 1894, II, 486-88
; R. Domeier,
;
Die Päpste als Richter über die deutschen Könige, 1897.
§123
The College of Cardinals l
The presbyterium of the Roman

bishop must primitively
have consisted of all the priests of the Roman diocese. In the
course of time the priestly college came to comprise only those
in charge of the principal churches of the city (tituli), or the
so-called cardinal priests besides these, the Pope's senate
;
consisted also of the Roman deacons (cardinal deacons), and

the neighbouring bishops, i.e. occupants of the suburbican
sees, who, according to an arrangement of Stephen III (769),
had to perform in turn for a week at a time the services at the
Lateran. Even in former ages the cardinals occupied a some-
what higher position than the rest of the clergy, but the
importance of their dignity was greatly increased by the power
of electing the Pope, which was conferred on them by Nicholas
II, and which subsequently to Alexander III was exercised
exclusively by them. In their new quality of papal electors
1
Phillips, KR. vol. VI; J. P. Kirsch, Fin anzv er waltung des Kardinals-
kollegiums im 13 m. 14 Jahrh. 1895 SagmUller, Tätigheit u. Stellung
;
der Kardinäle bis Bonifaz VIII, 1896 P. M. Baumgarten, Untersuchungen

;
u. Urkunden über die Camera Collegii Cardinalium für die Zeit 1295-143 7,
1898; H. J. Wurm, Die Papstwahl, 1902,
—
The College of Cardinals 363

they shared in the increase of papal power and prestige.
Important questions which formerly would have been laid
before Councils were now discussed at the Consistory, or
cardinals' meeting. Whereas in earlier times cardinals
took rank according to their order, they gradually, since the
thirteenth century, came to take precedence of all other
dignitaries, even of archbishops and patriarchs. As a sign of
their dignity, Innocent IV empowered all secular cardinals to
wear the red hat, a privilege which was by Gregory XIII
extended to cardinals belonging to religious orders. At a
later period they also received the purple mantle (introduced
by Paul II ?) and the title of Eminence (from Urban VIII,
1630). Their incomes grew in proportion. In the thirteenth
century it was quite regular for cardinals to hold a plurality
of benefices. The college of cardinals also received one-half of
many of the revenues of the Roman See, for instance of the
Servitia —
communia which bishops and abbots were compelled
to pay to the Pope on their nomination or confirmation
of the visitation fees —
which certain archbishops and abbots
had to hand over when visiting the Curia, or at the time fixed
for this visit —
and of the census or taxes which were raised
on the lands of the Roman Church, or which were paid by
exempted churches and monasteries, or which were due from
such States as had acknowledged the Pope's suzerainty
(Naples and Sicily, Corsica, Sardinia, England). They also
took their portion of Peter's Pence. Nicholas IV, who settled
the cardinals' rights in this respect, also bestowed on them a
share in the government, and allowed them a voice in the
nomination or deprivation of the rectors in the provinces of the
Papal States, and of the collectors whose duty it was to raise
those of the taxes in which the cardinals shared. At the
beginning of the period the number of cardinals was fifty- three
(seven bishops, twenty-eight priests, eighteen deacons) but it ;
was, later on, considerably reduced. Sixtus V (1586) finally

fixed their number at seventy (six bishops, fifty priests, fourteen
deacons).
The cardinal bishoprics were those of Ostia, Albano, Porto,

Silva Candida, or S. Rufina, Sabina, Praeneste (Palestrina), and
Tusculum or Frascati. S. Rufina, as far back as the time of
Calixtus II, was merged in the bishopric of Porto.
§124
Cathedral Chapters and Episcopal Elections —Vicars General
and Titular Bishops
I. After the same manner as the college of cardinals and
through a like cause, the cathedral chapters l increased their
importance considerably during this period. At the conclusion
of the investiture quarrel, when the canonical election of
bishops had been re-established, the whole city, according to
ancient custom, performed the election. Gradually, however,
the laity and common clergy lost this right, which
was then
reserved to the canons. The process seems to have been
accomplished in the twelfth century, being presupposed by
the Twelfth General Council (c. In consequence of this
24).
alteration the canons also became the bishop's sole official coun-
sellors, and even obtained the distinct right of helping him in
the government of his diocese. The bishop was now required
to seek their consent in a number of matters, whereas previously
he had merely to ask their advice, without being in any way
bound to follow it. There can be no doubt that the increase
in their influence was in part due to their high birth, the chapters
consisting largely of nobles, nobility of birth actually giving a
claim to admission into some of these foundations.
II. As the archdeacons had come in the course of time to
usurp many of the bishop's own rights, especially by claiming
separate jurisdiction, their office was variously curtailed in
the twelfth and thirteenth century.At about the middle of the
thirteenth century, the bishops adopted the custom of appoint-
ing each a vicar general (Vicarius generalis, over
Officialis)
the diocese, and as the latter was empowered to quash the
judgments of the archdeacon's court, the importance of the
archdeacons was considerably diminished. As an institution
they survived, however, to the time of the Council of Trent, and
in certain localities, though shorn of most of their ancient
privileges, they continued to exist as late as the eighteenth
century.
At the time of the Saracen invasions many bishops
III.
who had been expelled from their sees sought refuge in the
1
Ph. Schneider, Diebisch. Domkapitel, 1885.
Canon Law 365
dioceses of colleagues more fortunate than themselves. On
the demise of these bishops, successors were appointed in the
hope that the dioceses would soon again be rescued from the
power of the infidel. In this wise there arose the institution
of titular bishops, that is of bishops consecrated to the title
of a see held by the Moslem (hence styled bishops in partibus
infideliurn), and who were consequently without a see of their
own, but who acted as auxiliaries in episcopal work to the
diocesan bishop in whose diocese they resided. The institu-
tion was especially welcome in Germany, where the prince-
bishops were only too pleased to shift the burden of their
episcopal duties to other shoulders.
§ 125
The Corpus Iuris Canonici 1
As the older collections of laws fell short of the logical

requirements of the age, and as the ancient law was in many
respects in contradiction with more recent legislation, Gratian,
a monk of Bologna, who had been the first to teach canon law
as a branch of knowledge distinct from theology, compiled
(soon after 1140) a new collection which should not be open
to the same reproach. This work, commonly known as the
Decretum Gratiani, was received with great applause, was
frequently glossed, and, by being adopted in the schools and
courts, obtained legal authority. The legislative activity of
the Church soon made it necessary, however, to collect and
codify the decretals of later Popes, and this task, after several
previous attempts, was imposed by Gregory IX on Raymond
of Pennaforte (1230-34). His collection comprises five books,
and received the title of Deer et ales Gregor ii IX. The same
reason which necessitated this compilation continued to
demand the production of similar works. The next in order
of time was the collection made at the direction of Boniface
VIII (1298), which, coming after the five books of Gregory
IX, was styled Liber sextus. Another such collection was
the Liber Clementinarum, called after its contents, which
1
Phillips, KR. vol. IV, 1851 ; Schulte, Gesch. der Quellen u. Literatur
des kanon. Rechtes, 3 vol. 1875-80.
comprised the constitutions of Clement V. The last works

of this character were the Extravagantes Ioannis XXII and
the Extravagantes communes, compiled towards the end of the
Middle Ages by the Frenchman Chappuis. The contents
of the former are sufficiently indicated by its title the latter
;
comprises the decretals of later Popes, as well as a few enact-

ments of John XXII and his immediate successors not found
in the previous work. All these collections together form the
Corpus iuris canonici they were not, however, assembled
;
in a single work until after the invention of the printing-

press.
Consisting really of several distinct works, the arrangement of

the Corpus is not the same throughout. Gratian's Decretum consists
of three parts, of which the first (and the same applies to the third,
which is headed De consecratione) is divided into distinctiones and
capita, whereas the subdivisions of the second are causae, quaestiones,
and capita. The later collections are all divided up into books,'
'
1
titles,' and'
chapters.' In referring to these works it is usual
to indicate the chapter before the distinctive name of the part,
and then to give the book and title. The symbol used for the
collection of Gregory IX is X
(=Extra) and for that of Boniface VIII
it is in VI (= sexto), and it is customary to add also the heading of
the title. Cp. the references given above (§ 122, II, V, VI, &c).
§126
Sacerdotal Celibacy
I. As the attempts Popes to secure obedience

of previous
to the law of celibacy had met with only partial success,
Gregory VII proceeded to enforce the law with greater
severity. Not only did he, at the Lenten Council of 1074,
re-enact the decrees of his predecessors Nicholas II and
Alexander II, by which married priests had been forbidden to
exercise their priestly functions and the laity required to
avoid their ministry, but he also dispatched legates to see that
these decrees were properly carried out. Whether he was
impelled thereto by a political motive is very doubtful, and the
words which are often ascribed to him, Non liber art potest
a Servitute laicorum, nisi clerici libcrentur ab uxoribus,
ecclesia
are not to be found in his works, nor do we find even a
Sacerdotal Celibacy 367
hint of the idea which they express. The truth is rather that he
looked on marriage as incompatible with the priesthood. The
measures which he took gave rise to vehement protests. The
Council of Paris in 1074 characterised the law of celibacy as
intolerable and unreasonable. In Germany a letter went the
rounds which purported to have been written by St. Ulrich
of Augsburg (f 973) to Pope Nicholas (f 867) in commendation
of priestly marriage. In spite of this, Gregory stood firm.
Urban II went even farther, and at the Council of Mem (1089,
c. 12) issued a decree which not only punished in the usual
way all subdeacons (and consequently all higher clerics) who

transgressed the law, but laid it down that in case of contumacy
the wife was to be enslaved by the owner of the land. The
decree was doubtless only meant as a deterrent, but it marks
the beginning of a great alteration in practical discipline.
Thus far, clerics in the higher orders could enter into a valid
marriage, though they thereby exposed themselves to the loss
of their office, but the decree of Mem rests on the assumption that
a subdeacon is not a fit subject for marriage, and in consequence
that a marriage entered on subsequent to ordination is null
and void. This same idea was expressed explicitly by the
Lateran Councils of 1123 (c. 21) and 1139 (c. 7), and by the
Councils of Pisa (1135, c. 1) and Rheims (1148, c. 7).
From the nature of the subject it is evident that effect could
not immediately be given to the decrees in question. There
were throughout the period frequent individual cases in which
the law was disregarded, as we gather from constant complaints
of Councils. Some of these Councils, such as that of Rome in the
autumn of 1078 (c. n) and the Twelfth General Council (c. 14),
were even compelled to threaten with punishments those bishops
who for money or through weakness connived at the life led by
their clergy. In certain countries the law was not put into complete
operation till long after. In England the Council of Winchester
(1076) saw no harm in allowing such of the clergy who lived in
villages or were attached as chaplains to castles to retain their
wives. In Hungary the Council of Gran (1114, c. 31), reverting
to the practice of antiquity, which is that of the Eastern Church,
and in consideration of human frailty, gave a general permission
to such of the clergy as had been married before ordination to
continue to live with their wives. The law was enforced, and then
only with difficulty, in Poland, Silesia, and Moravia towards the
end of the twelfth century, in Sweden and Denmark at about the
middle of the thirteenth century, and in Hungary only after 1267.
Cp. Hefele, V, 20 ff.. and for further documents, p. 1170. Th. Qu.
1886, pp. 179-201.
In the Eastern Church a practice diametrically opposed

II.
to that of the West came into operation, probably during this
same period. This was to appoint to the cure of souls only
married men, in other words it became the general rule to
contract marriage previous to ordination. A consequence
of this practice was that the bishops, on whom continence
was imposed by custom, came to be chosen from among the
monks.
It is not easy to determine when the practice arose, but the
Russian Council of 1274 seems to have been acquainted with it.
Cp. Strahl, Gesch. d. russ. K. 1830, pp. 260-62 Schaguna ;
(Kompendium des kanon. Rechts, 1868, § 183) wrongly traces it back

to Canon XIII of the Council in Trullo.
§ 127
Monasticism *
A. General Remarks
community life looms very large during this period,
Religious
and the number of vocations to the cloister is quite remarkable.
The phenomenon is, however, quite natural, and was merely
the outcome of the ascetical spirit which animated those
ages, and which could nowhere expand itself so well as in the
monastery. Owing to the growth of monasticism, the institu-
tion now takes a more important place in the Church than
heretofore the Gregorian reform, for instance, owed its success
;
very largely to the support of the Cluniac congregation, and,

in a later age, similar support was furnished to the Papacy
by the mendicant Orders.
Most of the earlier foundations of the period adopted
the Benedictine rule. It was not, however, long before new
societies were formed, and as the differences between them
threatened confusion, the Fourth Lateran Council (c. 13)
and the Second Council of Lyons (c. 23) were impelled to
1
Helyot, Hist, des ordres monastiques 8 vol. 1714-19 ; Henrion-Fehr,
y
Allg. Gesch. der Mönchsorden, 2 vol. 1855 ; F. Hurter, Gesch. P. Innocenz III,
vol. III-V. Cp. § 72.
;
Mona$ticism 369
forbid the foundation of any more new Orders. It was at the
time of the previous Council that the mendicant Orders came
into being, which, together with the Orders of Knighthood and
the so-called Third Orders, form the most noteworthy contribu-
tions of the period to the conventual life. The characteristics
of these institutions are the following.
The mendicant Orders not only bound each individual
friar topoverty, but also forbade the monastery to possess
more than was absolutely necessary, leaving the upkeep of the
house to the charity of the Faithful among whom the friars
worked as missioners. The Orders of Knighthood or Military
Orders came into being during the crusades and sought to
combine the duties of the knight with those of the monk,
undertaking to protect Christian pilgrims on their way to the
Holy Places against attacks from the infidel, and generally
seeking to defend by the sword the Christian cause in the East.
In the case of both mendicant and military Orders we find
traces of the period in which they were founded. Both are
highly centralised and monarchical institutions, having a single
head, known variously as the General or the Grand Master,
whereas the Benedictine and allied Orders always consisted of a
number of independent houses, each enjoying almost equal rights.
This centralisation soon made a new disposition necessary
each Order was divided into a certain number of provinces or
tongues, at the head of each of which stood a provincial or
master.
The Third Order was the result of a combination of the
religious with the secular life. Its members continued to live
in the world, but devoted themselves to penance and asceticism,
or even adopted in a certain measure the pious practices of
the Order with which they were associated, for which reason
they were sometimes called fratres de paenitentia. The founder
of the institution was Francis of Assisi, who conceived it for
the benefit of married people, who, being prevented by their
partner from entering the cloister, were anxious for a rule of
life which should serve in lieu thereof. Unmarried people
were, nevertheless, to be found even at an early date among
the tertiaries, whilst other religious bodies, apart from the
Franciscans, also founded Third Orders of their own.
It was also a pious custom of the time to receive the monastic
VOL. I. BB
garb when at the point of death, or to be buried in a monastery,

so as to share, when dead, in the blessings and graces of the
cloister.
B. The Carthusians and Cistercians

The Order of the Carthusians l is an outgrowth of the
I.
community established (in 1084) by St. Bruno of Cologne in

the desert of the Chartreuse (Carthusium) near Grenoble. In
the office of scholastic which he had filled at Rheims he had
been shocked by the unholy life of Manasses, archbishop of the
city, and, led by his love for retirement, had devised a rule
similar to that of the Camaldolese, which, combining the
characteristics of the life of the hermit and of the conventual
monk, became that of an Order remarkable among all for
austerity of life. Bruno also established a second settlement
of his Order at La Torre in Calabria (1091), where he died (1101).
The main elements of the rule, which was committed to writing
by Guigo the fifth prior (1137), consist in the observance of
almost unbroken silence, in entire abstinence from flesh-meat,
and in the division of the day between prayer and labour, the
latter being either agricultural or literary. The monks wear a
white habit, and their cells consist of detached cottages built
against the wall of enclosure. At its most flourishing period
the Order reckoned some 180 houses, twelve of which were
convents of women.
II. The foundation of the Cistercian 2 Order was laid by
Robert, abbot of Molesme, who, disgusted with the life led
by his monks, erected a new monastery at Citeaux (Cisterctum)
near Dijon (1098). To counteract the relaxation which the
Cluniac monasteries had begotten of their wealth, he deter-
mined to apply the rule of St. Benedict in all its purity and
severity. It was not, however, long before certain alterations
were made in the mode of life, with this consequence, that the
1
Annates Ord. Carth. 1 084-1 429, ed. Le Couteulx, 8 vol. 1888-91. Bg.
of Bruno by Tappert, 1872 ; Löbbel, 1899 ; Gorse, 1902.
2 Nomasticon Cisterc. ed. Sejalon, 1892 ; Manrique, Annates Cist. 4 fol.
1643 ; L. Janauschek,
Orig. Cisterc. I, 1877 E. Hoffmann, Das Konver-
;
seninstitut des Cisterzienserordens, 1905 {Freib. Hist. Studien, I). Bg. of

St. Bernard by Neander, 2nd ed. 1848 (Engl. Trans. Life and Times of St.
Bernard, 1843) ; Vacandard, 2 vol. 1895 i F. Winter, Cisterzienser des
nordöstl. Deutschlands, 3 vol. 1868-71,
Monasticism 371
foundation assumed the appearance rather of a new Order

than of a mere branch of the Benedictines. Abbot Alberci
(1099-1109) exchanged the black for a white habit. His
successor, Stephen Harding, who compiled the statutes known
as the Charta caritatis, pushed the observance of poverty to the
extremest limit, insisting on the greatest simplicity even in
the adornment of the monastic church. This Order also held
exemption in contempt. As the Order owes its celebrity
largely to St. Bernard, the Cistercians are sometimes called
Bernardines. After the admission of St. Bernard, who brought
with him thirty friends and relatives (11 12), the reputation of
the Cistercians became so great that it was soon necessary
to erect the monasteries of La Ferte, Pontigny, Clairvaux,
and Morimond. Bernard himself became abbot of Clairvaux.
In 1300 the number of monasteries of men alone had grown
to near 700, and the number of convents of women was perhaps
even greater. The Cistercians were especially successful in
contributing to the spread of the Gospel among the people of
the north.
C. The Canons Regular ; the Premonstratensians x
The same movement which called into life so many cloistral

institutions, also made manifest in a new development
itself
of the chapters of canons. The Roman Councils of 1059 and
1063 (c. 4), considering the possession of private property as
incompatible with the canonical life, issued an appeal to
clerics to share all their revenues and to lead an Apostolic life.
This appeal was not disregarded, and in the twelfth century
many chapters bound themselves by the ordinary religious
vows and thus, side by side with the Canonici saeculares, we
now rind Canonici reguläres. Most of the latter adopted the
Augustinianrule, which came into prominence about this time,
and though, to begin with, the chapters of canons regular had
mostly no connection one with the other, they are found soon
aftergrouped in congregations, some of which counted as many
as a hundred houses. Of these institutes the most important
was that of the Premonstratensians or Norbertines. They
1
KL. II, 1829-35; Bernhardi, Lothar v. Supplinburg, 1879, pp. 83-108 ;
F. Winter, Die Prämonstr. im nordöstl. Deutschland, 1868 ; Madeleine,
Hist, de S. Norbert, 1894 i "P* A. Zak, Der hl. Norbert, 1900.
BB 2
37^ A Manual of Church History
were founded by St. Norbert, a native of Xanten on the Rhine,

and their mother-house was the monastery of Premontre or
Praemonstratum near Laon, established in 1120 the founder ;
soon after (n 26) became archbishop of Magdeburg, and

introduced his canons into Germany. They afterwards be-
came so numerous as to attain the rank and importance of a
real Order. Their habit is white.
Other similar societies were (1) the canons regular of the
:
Lateran (2) the congregation of St. Rufus near Avignon

; (3) ;
the canons regular of the Holy Sepulchre, founded at Jerusalem in

1 1 14 ;(4) the congregation of St. Victor at Paris (mg. by Fourier
Bonnard, 1904) (5) the Gilbertines, established by Gilbert of
;
Sempringham in 1148 (mg. by Graham, 1904) (6) the canons of

;
the Cross, who wore a red star and who owed their foundation to
the Blessed Agnes of Bohemia (1236) (7) the congregation of
;
St. Genevieve at Paris.
D. The Mendicant Orders

I. Francis of Assisi (1182-1226) l was the founder of the
St.
first great mendicant Order, that of the Friars Minor, Fratres
minores, or Franciscans. 2 After having led a gay life in his

youth, he resolved to renounce the world, and aft£r he had
been expelled from his father's house (1207) for having given
away to the chapel of St. Damian some rolls of cloth belonging
to his parents, he devoted himself to the service of the poor
and the restoration of the above-mentioned chapel,
sick, to
and of the church of the Holy Angels, or Portiuncula, near
Assisi. Two years later, in this same church, happening to
be struck by the words which had been uttered by Christ
when sending forth His disciples (Matt. x. 9, 10), he came
to feel that his task was to preach penance. He was soon
joined by a few companions, and together they formed a
community known as the Brethren of Penance (Viri paeniten-
tiales), living under the so-called first rule (1209-10), which
bound them to the strict observance of the Gospel precepts.

1
Bg. by E. Vogt, 1840 K. Hase, 1856 Sabatier, 1894 En g Trans.
; ; (
l -
1894); Prudenzano, 1896; Little, 1897; Christen, 2nd ed. 1902;

Doreau, 1903 G. Schnürer, 1905.
;
2 L. Wadding, Annates Minorum, 8 fol. 1625 ed. II (to 1611), 24 fol.

;
1771-1864; H. Böhmer, Analekten zur Gesch. des Franziskus v. A. 1904;

W. Götz, Quellen zur Gesch. d. hl. Fr. 1904 RHE. 1906, pp: 410-33 {La
;
question franciscaine) K. Müller, Die Anfänge des Minor itenordens u. d,

;
Bussbruderschaften, 1885 ; Provinciale 0. fr. m. ed. C. Eubel, 1892.

Mendicant Friars 373
The community soon reached the status of an Order and was
formally approved by Honorius III in 1223, who in 1221 had
already sanctioned a new redaction of the rule drawn up
with the help of Cardinal Ugolino. The friars, who wore a
brown (or grey, cp. Grey Friars) habit, became extraordinarily
popular. Maidens, of whom the most prominent was St.
Clare of Assisi (1212), widows, and married persons of both
sexes were moved to join, and thus there arose a second
Order of St. Francis, intended for women, and known as the
Poor Clares or Damianists l on account of their mother-house
being situated near the chapel of St. Damian. Another
association was also founded for the benefit of those desiring
to remain in the world, and its members were styled Fratres
de paenitentia. 2 This association, or Third Order, as it came
to be designated afterwards, possessed houses of tertiaries for
both men and women, which owed their existence to the fact
that members Third Order living in the world occa-
of the
sionally elected to take solemn vows and retire to the cloister.
In consequence of a decision of Leo X, that all who adopted the
rule revised by him should belong not to the Third, but to the
First Order, the congregations of regular tertiaries were after-
wards merged into the aforesaid First Order.
Whilst the new institution was spreading widely a Pro- —
vinciate drawn up c. 1340 speaks of 1,453 houses it was being —
rent within by great dissensions. The severity of the rule in the
course of time proved displeasing to some. Elias of Cortona, 3
Francis's successor in the generalship, introduced some relaxa-
and though his innovations were vehemently opposed
tions,
by Anthony of Padua 4 and Caesarius of Spires, and twice
led to his being deposed, they left their mark. Many of his
brethren sided with him, and as others remained unalterably
attached to the rule in all its old severity, the Order was
practically split into two parties, who were in a state of per-
manent warfare. The only general who succeeded in maintain-
ing the peace during his period of office was Bonaventure.
On the beginning of the Order, see Rom. Qu. XVI (1902), 93-124;
1
Schnürer, pp. 60-68.

2 Regula antiqua fratrum et sororum de paenitentia, ed. Sabatier,
1 901 ; P. Mandonnet, Les rögles et le gouvernement de Vordre de paenitentia
au XIII e siede, 1902.
3 E. Lempp, Fröre Elie
de Cortone, 1901,
4 Mg. by K. Wilk,
1907,
Nicholas III attempted in vain to pacify the combatants by

his Bull Exiit qui seminat (1279), an d Celestine V was ulti-
mately obliged to sever the stricter party from the rest of the
Order and incorporate it in the Order of the Celestinian-
hermits which he himself had founded.
II. The second great mendicant Order, that of the Friars
Preachers, Fratres pr dedicator es, or Dominicans, 1 is hardly

less ancient than the Franciscans. It was founded with the
object of converting the Albigenses. When St. Dominic (1170-
1221) 2 first decided to devote himself to this mission, finding
that many Catholics allowed their children to be educated
by the heretics, he determined to erect at Prouille, near the
Pyrenees, a convent of women for the education of girls (1206).
A little later (1215) he established at Toulouse an association
of preachers, which received the approval of the Holy See,
and soon (1220) developed a rule of its own, in lieu of the rule
of St. Augustine by which it had been previously governed.
At the commencement of the next century the Order had
already 562 monasteries scattered through twenty-one pro-
vinces. The colour of the habit is white to the black mantle ;
worn outside the Dominicans owe their old name of Black

Friars. The saint also laid the foundation of a secular
association for the defence of Church property known as the
Militia Christi, which developed subsequently into a Third
Order, the Brethren of Penance of St. Dominic. 3
III. The Carmelites an older foundation than the
are
Franciscans or Dominicans. Their Order may be said to
have begun when the crusader Berthold of Calabria took up
his abode with ten companions (1156) near the cave of Elias
on Mount Carmel. The Carmelites themselves even claim to
be the lineal descendants of the school of prophets established
by Elias. The institution, however, only became a mendicant
Order when it migrated to Europe in the thirteenth century
and exchanged the hermit life for life in community. Its first
general in the West was Simon Stock. In 1247 Innocent IV
relaxed the rule somewhat to make it suitable to the colder
1
Mamachi, Annates O. Pr. 5 fol. 1746 Monumenta ord. fratrum praedi-
;
catorum historica, 10 vol. 1 897-1 901.

2
Bg. by Lacordaire, 1840 (Eng. Trans. 1883) Drane, 1857-67; Pradier,
;
1902.
3 Kleinermanns, Der dr. 0. v. d. Busse des hl. D. 1884.
The Orders of Knighthood 375
climate of the Carmelites' new home. The Order increased
remarkably, its cause being furthered not a little by the
Scapular which St. Simon Stock was said to have received
from the Blessed Virgin as a preventative against unprepared
death. 1 The habit of the Order is brown. From the colour
of their cloak they were, however, known as White Friars.
IV. Apart from the canons regular of St. Augustine,
numerous heremitical congregations obeying the Augustinian
rule sprang into being during the twelfth and thirteenth
century. Among these were the Guillielmites, called after
St. William of Aquitaine (founded c. 1156), and the Jambonites,
founded by Blessed John Bonus of Mantua (1 168-1249) these >
produced a fourth great mendicant Order. To prevent quarrels,

such as had already occurred between Franciscans and Jam-
bonites on account of the likeness of habit, Innocent IV
united all the hermits living in Tuscany into a single society,
that of the Augustinians, or, to use its full title, of the hermits of
St. Augustine, and the union was enforced throughout Europe
by Alexander IV (1256). The habit of this Order is black.
E. The Orders of Knighthood 2
The Order of St. John 3 had its cradle in the Hostel of

I.
St. John the Baptist at Jerusalem, which had been erected in

1048 by merchants from Amalfi for the reception and care of
pilgrims. The conquest of the Holy City* by the crusaders
greatly increased the importance of the foundation. Gerard
(t c 1 120) who was then master of the hostel, gave it
, a new rule,
and not long after new houses made their appearance, not only
in Palestine, but also in the West, principally at the Mediter-
ranean ports. From its beginning the Order had combined
military duties with those of the hospitaller, as its task had
always been both to serve and nurse the pilgrims, and to
act as their escort. Under Gerard's successor, Raymond du
Puy, the hospitallers already constituted a military power of
some importance. The division between fighting brethren
1
Cp. Launoy, Dissert. V de S. Stockii viso, de Sabbat, bullae privil. et
Scap. Carmel. sodalitate, Opp. II, II.
2 Prutz,
Kulturgesch. der Kreuzzüge, pp. 233 ff.
3
Mg. by Winterfeld, 1859 Ortenburg, 1866 Delaville le Roulx
; ;
;
1904.
and serving brethren, or between knights and servants, arose,

however, only later, when the Order had almost lost its
character of an institution for the care of the sick. At home
the knights wore a black mantle with a white Maltese cross,
on the field they wore a red coat-of-mail.
II. The Order of the Templars, 1 Pauper es commilitones
de teniplo, came into life c. 1119, when eight French knights,
headed by Hugo de Payens, took the common religious vows,
adding another, viz. to defend the Holy Land and all Christian
pilgrims. The name proceeds from the fact that the knights
were at first lodged in the king's palace at Jerusalem, which,
owing to its situation, was known as Solomon's temple.
Partly through the influence of St. Bernard, who helped to draw
up its rule at the Council of Troyes in 1128, the Order soon
became very prominent, and accomplished many deeds of
valour in Palestine. By boundless ambition, and one-sided
prosecution of its own interests, it also succeeded in doing great
damage to the Christian cause in the East. The dress of the
Order consisted of a white mantle with a red cross.
III. The foundation of the Teutonic knights 3 was laid with
the erection of a field hospital near Acre in 1190 by the united
efforts of the members of the German hostel at Jerusalem,
of a few merchants from Lübeck and Bremen, and of duke
Frederick of Swabia. As an Order it dates back, however, only
to 1 198. These knights, under their worthy Grand Master
Hermann of Salza, undertook the subjection and conversion
of the yet heathen Prussians (1226), and after the fall of Acre
they transferred their headquarters to Marienburg on the Nogat.
Their distinctive dress was a white mantle with a black cross.
IV. Owing to the similarity of the conditions then prevailing

in Palestine and in the Spanish peninsula, some Orders of knight-
hood came into existence in Spain and Portugal. They originated
in the latter half of the twelfth century. Their importance was,
however, merely local. Such were the Orders of Calatrava, of
Alcantara, of Santiago de Compostella, of Avis, and of the
Wing (of St. Michael).
1
2 vol. 2nd ed. i860
Mg. by Wilcke, G. Schnürer, Die ursprüngliche
;
Templerregel, 1903; H. Prutz, Die Autonomie des Templerordens, 1905

(SB. München).
2
Salles, Annales de Vordre Teutonique, 1887; A. Koch, }i. v. Salza,
J885.
—
Smaller 'Religious Orders $yy
F. Smaller Orders and Associations

Besides the Orders already mentioned, numerous smaller
religious societies came into existence during the period. Such
were :
I. The Order Grandmont, founded by Stephen of Tigerno,

of
who erected the monastery on Mount Muret near Limoges
first
(1076), but which derives its name from the neighbouring Grand-
mont, whither his disciples betook themselves on the master's
death (n 24). They obliged themselves to extreme poverty and
refused to possess landed property.
II. The Antonines, or hospitallers of St. Anthony, were insti-
tuted as an association of lay-brothers, at Didier-de-la-Mothe in
Dauphine, by a French noble Gaston and his son Guerin in thanks-
giving for the latter's recovery from St. Anthony's Fire (1095).
The brotherhood was later on erected into an Order (1218), and
later still into a congregation of canons regular (1297), and thereby
robbed of its former character. Cp. Advielle, Hist, de Vordre
hosp. de S. Antoine, 1883.
III. The Order of Fontevraud (near Angers), founded by Robert
of Arbrisselles (1100), was noted for its austerity, and was also
remarkable on account of its double monasteries, in which the
abbess always had the direction of both houses. J. v. Walter,
Die ersten Wanderprediger Frankreichs, I., R. Arbrissel, 1903.
IV. The Humiliati, according to their oldest rule (1201), were a
brotherhood of artisans (principally workers in wool), some of whom
even then lived in communities, as monks, nuns, and canons. They
came into existence at Milan in the twelfth century. Tiraboschi,
Vetera Humiliat. monumenta, 3 torn. 1766-68.
V. The Bridge-building Brotherhood (Fratres pontifices), an
association well known in the south of France, is supposed to have
been established by a certain Benezet. It undertook the building
and repair of bridges and roads, as well as the housing and protection
of travellers. It was approved by Clement III (n89),but on the
relaxation of its rule was abolished by Pius II. Cp. Gr£goire,
Recherches hist, sur les congregations hospit. des fr eres pontifes, 1818 ;
Thurston, St. Benezet and his Biographer (M. A. B. de Saint-

Venant), Cath. World, Dec. 1907.
VI. The Trinitarians were an Order founded by St. John of
Matha and St. Felix of Valois (1198) for the redemption of Christian
slaves from the Saracens. They had numerous houses in both
France and Spain. P. Deslandres, Vordre des Trinitaires, 2 vol.
1903.
VII. The Order of Our Lady of Mercy {de mercede redemptionis
captivorum) was a similar foundation due to Peter Nolascus and
Raymond of Pennaforte (1223). For a whole century it remained
an Order of knighthood in consequence, however, of a decree of
;
John XXII ,to the effect .that the general.,mu?t needs, be a priest,
; .
the knights migrated in a body to other Orders. St. a. ML.

1896, II.
VIII. The Hospitallers of the Holy Ghost were founded by
Guido of Montpellier in 11 98, and soon spread to other towns,
e.g. to Rome (S. Spirito in Sassia). Mg. by Brune, 1892.
IX. The Servites (Servi B. V. M.) were started in 1233 by a
few rich merchants of Florence, and devoted themselves to the
especial worship of the Blessed Virgin. The Order comprised
convents of women, one branch being known as the Mantellate.
The Third Order owes its origin to St. Philip Benizi (f 1285), and
to St. Juliana Falconeria, who was its first member. Cp. Hist,
de Vordre des S. (1233-1310), 2 vol. 1886; Soulier, Vie de saint
Philippe Benizi, propagateur de Vordre des S. 1886.
X. The Beghines and Beghards, the former being an association
of maidens and widows devoted to education and to the nursing of
the sick, founded at Liege towards the end of the twelfth century
by Lambert le Beghe the latter, a similar association of men,
;
founded somewhat later, but which soon deviated from its object,
and incurred a persecution to which it succumbed before the end
of the Middle Ages. Cp. Hallmann, Gesch. des Ursprungs der
belg. Begh. 1843; Z. f. KG. XVII, 279 f.
XI. Finally, we may mention the Scottish monasteries of
Germany. They owed their foundation to Marian, an Irishman
(Scotus), who erected in 1073 the monastery of Weih St. Peter, near
Ratisbon. The principal monastery was, however, that of St. James,
founded in 1090, in the same city, and, all told, the congregation
possessed twelve houses. In the course of the fifteenth century
several of the monasteries, owing to their relaxation of discipline,
were handed over to German monks. In the sixteenth century,
on account of a misunderstanding caused by the name of Scotus,
some of the houses were appropriated by monks from Scotland, who
remained in possession at Erfurt till 1820, and at St. James in
Ratisbon till even more recently. Cp. Z. /. christl. Archäologie u.
Kunst, ed. Quast and Otte, I (1856), 21-30; 49-58; St. Bened.
1895, pp. 64-84.
CHAPTER V
WORSHIP, MORALS, AND CHRISTIAN ART 1
§ 128
Prayer and Worship
I. As the word Sacrament during both antiquity and the

earlier Middle Ages had been used in several meanings, a
certain uncertainty prevailed as to what was a sacrament and
what was not. As soon, however, as the word obtained a
settled significance, we
unanimity as to the number of the
find
sacraments, the sevenfold number being accepted by the Greek
as well as by the Latin Church. Its first witnesses are Gregory
of Bergamo (ti.146), Peter Lombard (ti.164), and the Vita
Ottonis Bambergensis (fii39). 2
II. Considerable alterations occurred in the administration
of Holy Eucharist. 3 Early in the period, the common
the
eastern method, or Communio intincta (§ 100), was adopted in
certain parts of the West. It was, however, condemned as
not in agreement with Christ's command, and the separate
communion under both elements was insisted on. In spite of
this, it became the practice in the twelfth century to com-
municate the laity only under the species of bread, and
communion under both kinds gradually ceased to be the rule.
For a while, however, in some places wine, into which a few drops
from the priest's chalice had been poured, continued to be given
to the Faithful. Communion was henceforth only given to
those who had attained the use of reason, in consequence of
1
G. Grupp, Kulturgesch. des MA. 2 vol. 1894.
2 Krawutzky, Zählung und Ordnung d. hl. S. in ihrer gesch. Entw. 1865.
Gregory's Tractatus de veritate corporis Christi was first edited by Uccelli,
1877 it was republished by Hurter in his Opuscula selecta, 1879.
;
J. Smend, Kelchv ersagung u. Kelchspendung, 1898.

3
—
which the old usage of administering communion to infants

immediately after baptism became obsolete. As a substitute
for communion, the ablutions of the Mass, or even a sip of
common wine, continued to be administered to the newly
baptised. All these changes rested on the desire of avoiding
any profanation, and, conjointly, of showing the greatest
possible veneration for the Sacrament. As a protest against
the teaching of Berengar, it became the practice, subse-
quent to the eleventh century, to elevate the Host im-
mediately after the consecration, that it might be adored by
the Faithful. Gregory X
enacted that, as a sign of the respect
due to the Eucharist, the Faithful should kneel from the
consecration to the Communion, except indeed at Christmas
time and during Eastertide. Another custom which then
—
arose was that of kneeling on Sundays and feast-days and
during Paschal time it was usual only to bow the head
when the Blessed Sacrament was being carried to the sick.
Urban IV finally instituted a special feast in honour of this
Sacrament.
As veneration for the Sacrament increased, its reception
became less frequent, 1 nor was the fear of approaching too often
confined to the mass of the people, who had already previously
abandoned the practice of frequent Communion, it affected even
the more devout folk, who now refrained from communicating
more than from three to six times in the year. The Fourth
Lateran Council (c. 21) laid it down that the Eucharist must
be received at least at Easter.
Mass came
to be said less frequently.
also The Fourth
Lateran Council complains (c. 17) that many priests celebrate
scarcely four times in the course of the year. On the other
hand, some priests continued to indulge in the old practice of
saying more than one Mass daily, until this was forbidden by
the Councils of the thirteenth century, 2 which made it a rule
to allow two Masses only in cases of necessity, at burials, on
Christmas Day and at Easter. One of these Councils (Tarra-
gona, 1239, c 6) even restricted the concession to Christmas
-
Day, a restriction which gradually came to be applied generally.
1
Dalgairns, Holy Communion, 1861.
2 London, 1200, c. 2; Oxford, 1222, c. 6; Treves, 1227, c. 3; Rouen,
1231, c. 12.
Prayer and Worship 381
As for the theology of the mystery, the Church's doctrine

of the nature of the change wrought in the Mass, as it was laid
down in opposition to that of Berengar of Tours, received
adequate expression in the term of Transubstantiation. This
word, which was not unknown in the twelfth century (it
is first found in Hildebert, bishop of Le Mans, f H33), was
chosen as the fittest by the Fourth Lateran Council, and soon

came into general use.
III. The custom
redeeming penance had already in the
of
previous period adversely affected the Church's penitentiary
discipline. Still greater alterations were now made by the
introduction of the doctrine of Indulgences, 1 which offered the
complete or partial remission of the punishment due to sin,
in exchange for the performance of some good work. The
crusades played a very important part in the adoption of
Indulgences. Urban II began by granting a plenary indul-
gence to every crusader, and soon this came to be granted
not only to those who actually took the cross, but to those also
who equipped a crusader, or gave an equivalent sum of money.
Lesser indulgences were also available for those who could only
afford to pay a smaller sum towards the cause of the Holy Land.
At the same period we also hear of indulgences being granted
for the building of churches and monasteries, and subsequent
to the twelfth century they were even bestowed for such
wholly secular works as the construction of bridges and the
repair of roads. Under these circumstances public penance
gradually lost ground. Peter of Poitiers (t 1205) mentions in
his Book of Sentences (III. 14) that even in his day there were
many Churches in which it was unknown. The Church had
accordingly to find other means of keeping alive the spirit of
penance, and among the dispositions taken to secure this end
the famous decree of the Fourth Lateran Council (c. 21) holds the
first place each one of the Faithful, who has attained to the use
:
of reason, must confess his sins at least once a year to his parish
priest, and fulfil the penance imposed on him to the best of his
ability.
IV. To the end of the twelfth century the ordinary prayers

in use among the Faithful were the Our Father and the Creed.
1
A. Gottlob, Kreuzablass u. Almosenablass, 1906 (Kirchenrechtl. Ahb.
ed» by Stutz, 30-31),
3Ö2 A Manual of Church History
We now hear of the Hail Mary. In its earlier form the latter
comprised only the angel's salutation and that of Elizabeth. A
little later it is found with the addition Jesus (Christ), Amen';
:
'
the latter portion of the prayer, beginning Holy Mary,' and '
containing the petition for a happy death, is first heard of in the

fifteenth century. The prayer in its present form has, however,
been in popular use only since the middle of the seventeenth
century. Cp. Hist. /. V (1884), 88-116.
V. The Rosary came into use with the Hail Mary. Its origin
is very obscure, and it seems to have been the result of a gradual
development. Only at the end of the Middle Ages was its intro-
duction ascribed to St. Dominic by Alan de la Roche (Alanus
de Rupe, f 1475), himself a Dominican, and a great advocate of
the Rosary. The devotion became general in the sixteenth
century. Cp. Holzapfel, St. Dominikus u. der Rosenkranz, 1903,
in the publications of the Kirchenhist. Seminar (of Munich) I, 21.
VI. The Salve Regina was a common hymn and prayer from
the end of the eleventh century, the pilgrims and crusaders of the
first crusade singing it on their march. It was also the daily song
of the seafaring people on the Spanish coasts, and possibly for
this reason was ascribed to the bishops Adhemar of Puy and
Peter of Compostella (1090), though probably both its text and
the old tune to which it was set belong to Hermannus Contractus
(§ 107), KL. X, 1580.
§ 129
Church Festivals
I. Far and away the most important feast which originated

in this period that of Corpus Christi.
is The visions of the nun
1
Juliana, in which she perceived the moon (symbol of the cycle

of feasts) in full splendour, save that in one quarter it was dark,
led to the establishment of the festival in the diocese of Liege
(1246). Urban IV, previously James and arch- of Troyes,
deacon of Liege, imposed its observance on the entire Church
(1264), though, as he died shortly after, the decree was not
generally obeyed. The feast only came to be universally
celebrated after the decree had been repeated by Clement V
and John XXII at the beginning of the fourteenth century.
It was at this time likewise that the feast obtained its present
character, and began to be accompanied by the procession,
which until then had been customary only in a few Churches.
1
R. Qu. XVI (1902), 170-80.
Church Festivals 383
Other general, or at least common, feasts which now make

their appearance are those of the Exaltation of the Cross,
of the dedication of the local church, of St. Lawrence, St.
Nicholas, and St. Michael. Each province and diocese had,
moreover, its peculiar Generally speaking, the
festivals.
number of feast-days was very considerable, though not
everywhere the same. The Council of Szaboles in Hungary
(1092, c. 38) mentions (apart from the Sundays) thirty-
eight, that of Toulouse (1229, c. 26) forty special feasts.
The Council of Oxford (1222, c. 8) speaks of fifty-three
whole holidays, besides the twenty-one half-holidays on
which work might be performed after the service held at
the church. The number in Spain cannot have been much
smaller, seeing that the Council of Tarragona (1239, c. 5), out
of compassion for the needs of the poor and to prevent idle-
ness, was moved to decrease the number, notwithstanding
which the Council still insists on the full observance of no less
than thirty-nine festivals. The agglomeration of feast-days at
Easter and Whitsun must have been especially irksome to
business. We consequently find that, in several calendars of
the period, the Wednesdays after Easter and Whitsun are set
down as work-days in one (that of Tarragona) even Whit-
;
Tuesday is not a holiday.

II. The Mysteries, 1 which were used in the first instance
to illustrate the Passion and the Resurrection, were soon
joined by miracle plays setting forth the events of Christ's life
and the deeds of several of the saints. From the eleventh
century these sacred dramas added considerably to the
solemnity of the feasts on which they were performed. The
representations were at first given in the churches, and so long
as actors and audience were animated with the proper spirit,
they served both to edify and to instruct. At a later date when
these conditions were no longer present, and when theatricals
had been gradually banished from the churches (since the
thirteenth century), these plays still afforded a not unsuitable
recreation with which to while away the enforced holidays.
Besides these plays we hearof others of quite a different char-
acter, of parodies of the church celebrations at the Feast of Fools
1
Mone, Schausp. d. MA. 2 vol. 1846; L. Wirth, Die Oster- u. Pas-
sionsspiele bis z. 16 Jahrh. 1889 ; H. Anz, Die lat. Magier spiele, 1905.
;;
and Feast of Asses, recitations of merry tales and jesting references

to the clergy at a similar feast held at Easter. Such buffooneries,
which were completely out of place in church, were early condemned
by both Councils and Popes. The prohibition remained long
after a dead letter. The Feast of Fools, which was peculiarly
French, continued to be observed until the beginning of the seven-
teenth century, and the Feast of Asses survived even longer.
Du Tilliot, Mem. pour servir a Vhist. de la fete des fous, 1741
St. a. ML. 1894, II, 571-87.
§ 130
Ethico-Religious Status of the Period 1
This period, like the previous one, and even more so,
presents remarkable contrasts. The history of the times is
replete with manifestations of their rudeness and immorality
in the absence of a strong and settled government, and so long
as conflict prevailed between Church and State, abuses were
inevitable. When too much play is given to the individual,
the result can only be an increase of the selfish spirit. Yet the
period had its bright as well as its dark side, in fact scarcely
any other is so rich in great men and good deeds. We here
meet a whole series of noble personages among the Popes and
bishops, amongthe missionaries, crusaders, and writers, and in
the body of the laity. Characters such as those of Bernard
of Clairvaux, Francis of Assisi, Dominic, Lewis IX of France,
Elizabeth of Thuringia mention but a few, will ever
(f 1234), to
excite both wonder and admiration, and their importance is
all the greater in that they did not stand alone, but left behind
them whole bands of devoted disciples. As for deeds, we have

only to think of the number of churches and institutions for
the relief of suffering mankind which were then established.
Even to-day there remain countless cathedrals and other
churches to testify to the intense religious zeal of those ages,
and even now there are localities which still profit by the funds
then sunk in the foundation of lazarettos, hospitals, and such-
like charitable establishments. Towards the end of the period
a certain falling off in the religious life cannot escape the diligent
1
Uhlhorn, Christi. Liebestätigkeit im MA. 1884; Ch. Sommer, Deutsche
Frömmigkeit im 13 Jahrh. 1900. Mg. on St. Elisabeth by Montalembert,
1883 (Engl. Trans. 1904); Hist. Z. 69 (1892), 209-44 E. Horn, 1902.
;
Architecture : the Romanesque Style 385
observer. In the course of the thirteenth century monasticism,
which had attained so high a level, began to sink, and owing to
the influence which the Orders exercised throughout the period,
the decay of monastic discipline could not fail to have an evil
effect even in other spheres. The secular clergy were the first
and foremost to suffer thereby, and some light is thrown on
their morality by the fact that Innocent IV, in the allocution
with which he opened the Council of Lyons in 1245, mentions
as the object of his deepest concern, besides the other misfor-
tunes of the times, the sins of the clergy.
§ 131
Architecture : the Romanesque Style l
The basilica, the style preferred of old in the West, con-

tinued to hold itsown during the earlier Middle Ages. But
since the eighth century a new style had made its appearance
in Lombardy, a style which, owing to its having come into
existence during the period of the formation of the Romance
languages, is now known as the Romanesque. Adopted
generally by the monks, it crossed the Alps between the
eleventh and twelfth century, and soon prevailed all over the
West. The general plan of the new building was not unlike
that of the basilica, but for the rest there were differences.
A new feature in this style is the choir, a rectangular area
situated between the apse and the transept, or nave, somewhat
narrower than the but containing sufficient room for the
latter,
high-altar and the clergy. In the case of a church provided
with a transept, the resulting ground-plan was consequently
that of a Latin cross. Most frequently Romanesque churches
were actually provided with two choirs, one at the east and
the other at the west. Owing to the crypt underneath, the
choir was usually raised a little above the level of the rest of the
church. Another peculiarity of the style is the tower. Not
that the tower was unknown previously, but whereas the
basilica, if it possessed any, had only one, which stood more-
over at some distance from the main building, the Romanesque
1
Literature: § 71, Otte, Handb. der christl. Kunstarchäologie, 2 vol. 5th
ed. by Wernicke, 1883-85; Borrmann and Neuwirth, Gesch. d. Baukunst,
II, 1904 H. Bergner, Hdb. der kirchl. Kunstaltertümer in Deutschland, 1905.
;
vol. 1. cc
;
church was provided with several, built into the main edifice.
The walls were adorned with blind arches and pilasters of
novel form, friezes and moulded cornices adding to the decora-
tion. The building was thus beautified even without, instead
of presenting the even, unbroken surface of the older basilica.
The former timber ceiling was now replaced by the vaulted
roof, which first assumed the barrel shape and later on came
to be groined. Columns now made room for the more solid
pillars required to support the greater weight. The windows,
always somewhat small, were invariably crowned with the
round arch, and the same held good for the portals. The
round arch also prevailed throughout the vaulting, and has
even given its name to the whole style. The most remarkable
monuments of this style are, in Germany the cathedrals of
Spires, Worms, and Mainz, and the abbey-church of Laach
in France, the cathedrals of Clermont and the church of St.
Sernin at Toulouse; in Italy, the cathedrals of Modena and
Parma.
The style prevaileden this side of the Alps during the
whole of the eleventh and twelfth century, and though at
first of the utmost simplicity, it acquired in the course of time
great splendour and wealth. New features, however, gradually

found their way into it, in France first and then in Germany.
The round arch made way for the pointed arch, and the
circular apse for one of polygonal form. These innovations were
the forerunners of a new style of architecture, but as they were
no more, they are usually spoken of as the Transition Style. The
cathedrals of Limburg and Bamberg are instances in point.
Among the innovations thus introduced was the rood-screen
separating the choir from the nave this arrangement seems
;
to have been adopted only in churches attached to monasteries

and pious foundations, its object being to protect the choir
from being distracted by the laity. The result of this addition
was that the church was divided into two portions, just as it
is by the Iconostasis of the Greeks. Above the rood-screen
it soon became the practice to place a loft (Lectorium) from
which the Biblical lessons were read and sermons preached,
and which also served to contain the cantors. The screen and
loft were retained till the end of the Middle Ages, though the
screen came to be constructed more and more lightly, until
Architecture: Transition Style 387
at last survived only as an iron grating. The loft was now
it
supported by pillars, and beneath it was usual to place an altar,

the loft thus serving as a ciborium or baldachin.
A new change was not long in following the previous. As
the loft was by no means a convenient place from which to
address the congregation, the preacher's desk or Pulpit was
removed into the body of the church.
The altar retained its old form during this period, and in
certain localities even later. As early as the ninth century
itbecame the custom not only to surmount it with a ciborium,
but to back it with a reredos, a structure which was at first
quite low. This form of altar was so common in the period
as to be called the Romanesque altar. It was also known
as the baldachin altar because it was usually surmounted
by a curtained canopy or baldachin. Relics were often
kept in the body of the reredos. Subsequent to the fourteenth
century the reredos developed into a heavy construction
adorned with statues and pictures.
CC 2
CHAPTER VI
CHURCH LITERATURE 1
§ 132
Scholasticism and Mysticism —Realism and Nominalism 2

Whereas the theological literature of the previous epoch
mainly consisted in a mere reproduction of the writings of the
Fathers, the Scholasticism of the period now under review was
an entirely new invention. It was distinguished by a special
fondness for dialectics and system, and a tendency to treat
Theology as an exact science. Its principal object was to cast
the faith into the categories of the understanding, and thus
to form a Christian philosophy. Its main instrument was the
syllogism and method was deductive. The doctrines of
its
the Church were split into their component parts, explained,

defended against objections, and proved to be in accordance
with reason.
Side by side with the scholastic movement, another of a
completely different character was in progress. Mysticism
stood for intuitive knowledge, and sought to reach truth by
contemplation, and union with God by purification of the
heart.
In spite of the vast difference of method, Scholas-
ticism and Mysticism were not necessarily opposed, in fact
1
A. Stöckl, Gesch. der Philos. des MA. 3 vol. 1864-66; F. Überweg,
Grundr. d. Gesch. d. Philos. d. patrist. u. scholast. Zeit, 9th ed. by Heinze,
1905 (cp. Engl. Trans. Hist, of Philosophy, 2nd ed. 1875); J. Bach, Dogmengesch.
d. M. II, 1875 ; H. Reuter, Gesch. d. relig. Aufklärung im MA. 2 vol,
1875-77; Hurter, Nomenclator literarius, II (aetas media), 2nd ed. 1906;
M. de Wulf, Hist, de la philos. medidvale, 1905 (Engl. Trans. Hist, of Mediaeval
Phil. 1909); W. Turner, Hist, of Philosophy, 1903; E. Michael, Gesch.
d. deutschen Volkes v. 13 Jahrh. bis zum Ausgang des MA. vol. Ill, 1903.
2
H. O. Köhler, Realismus u. Nom. in ihrem Einfluss auf d. dogm.
Systeme d. MA. 1858 J. H. Löwe, Kampf d. R. u. N, im MA. 1876,
;
The Universities 389
they were not seldom both represented in one and the same
person.
Far deeper dissension was occasioned by the question of
reality of Universals, which succeeded in dividing the scholars
of the time into two camps. On the one side were the Nominal-
ists, who held that only individuals were real, and that genera
and species were but concepts or words (voces, nomina) Their .
axiom was :Universalia post rem. Opposed to them were

the Realists, who ascribed reality to both genera and species,
but who were divided into two parties according as they, like
Plato, posited the universals of individual things as archetypal
ideas in the Divine intellect and in the mind of man [universalia
ante rem), or, following Aristotle, held that the universal is
inherent in the individual, from which our mind separates it
only by mental abstraction [universalia in re). We hear of the

quarrel of the two schools at the very inception of the period,
but, as yet, the conflict had not become general. Realism
under one or the other form was the more prevalent doctrine.
§ 133
The Universities 1
Simultaneously with the revival of the spirit of learning

new scholastic establishments were called into existence. In
the course of the twelfth century, the cathedral and monastic
schools proving insufficient to control the outburst of intel-
lectual activity, new institutions were founded, which might
be called free schools, in the sense that they were conducted
by scholars who chose of their own initiative to devote them-
selves to teaching. These schools were at first without
either rule or fixity, but at the very end of the century they
acquired an organisation, and were thus transformed into
Universities, or, as they were called in the Middle Ages, Studia
generalia. That of Paris dates back to the end of the twelfth
1
Bulaeus, Hist. Universitatis Paris, et al. Univ. 6 fol. 1665-73. Denifle
and Chatelain, Chartularium Univ. Par. 4 torn. Auctarium, 2 torn. 1889-97.
;
Denifle, Die U. d. MA., bis 1400, I, 1885 G. Kaufmann, Gesch. d. deutschen

;
U. 2 vol. 1888-96 ; Rashdall, Universities of Europe in the Middle Ages,

2 vol. 1895; F. X. Seppelt, Der Kampf der Bettelorden an d. U. Paris, in the
Kirchengesch. Abh. ed. by Sdralek, III, 1905.
century, when the instructors of the various branches, Theology,

Law, Medicine, and Philosophy (Artes), formed themselves into
a corporation (universitas) whose rights were fully acknow-
ledged by the beginning of the thirteenth century. The birth
of the High Schools of Bologna and Oxford, which occurred
about the same time, was just as spontaneous. The other
Universities which came into being in this period are of some-
what later date, and were mostly founded by cities or princes
(Naples, 1224). All the early Universities belong to Latin
countries, or to England. It was only in the following period
that such schools were established in Germany and in the other
northern countries.
The most famous and
of all were the Universities of Paris
Bologna, the former having the best school of Theology and
the latter the best school of Law. It was said that the number
of students attending that of Paris was no less than 30,000 ;
this is undoubtedly an exaggeration, but it is certainly true
that Paris held the first rank among mediaeval Universities. It
was almost reckoned as a third great power, on a level with the
Papacy and the Empire. Certain other schools had also a
large attendance. To lodge those who were without resources
of their own, and for the students' protection, colleges were also
founded. One such foundation at Paris was that of Robert
de Sorbonne, chaplain to Lewis IX (1257) . His college attained
such eminence, that it lent its name to the theological faculty,
and finally to the whole University.
The word University
'
' had, as the reader will have noticed, a
different meaning formerly from what it has now. It acquired
its present meaning, of a place of universal study, in Germany,
towards the end of the fourteenth century. According to the older
use of the word, the University denoted not only the establishment
as a whole, but each one of its parts, i.e. each of the Faculties
and each of the Nations ; to explain this apparent anomaly we
must bear in mind that the instructors in each faculty formed
a separate corporation [universitas), and that the same was the
case with the scholars of each Nation or province. At Paris there
were four Nations viz. those of France, Picardy, Normandy, and
:
England (including the Germans), composed of the scholars of all

four Faculties, and of the Masters of the Faculty of Arts.
;
The Early Schoolman 391
§ 134
1
The First of the Scholastics
I. The parent of Scholasticism was

Anselm, 3 born at
St.
Aosta in Piedmont, monk and abbot at the monastery of Bee
in Normandy, and finally (1093-1109) archbishop of Canterbury.
The tendency of his mental efforts is sufficiently described in
his own words Credo ut intellegam, and
: Neglegentiae mihi
:
videtur, si, postquam confirmati sumus in fide, non studemus

quod credimus intellegere. His fame is based more especially
on his Proslogium and Cur Deus Homo. The former contains
the well-known ontological demonstration of God's existence,
proving the reality of God's existence from the fact that we are
able to think of something than which nothing greater can be
thought of. An appendix to this work is the Liber apolog.
adv. respondentem pro insipiente, a defence of the ontological
demonstration against the attack of Gaunilo, a monk of
Marmoutiers, in his Liber pro insipiente. The other work
contains a new theory of the Redemption, in which Anselm,
after dismissing a notion not unknown among the Fathers, of a
certain right over mankind acquired by Satan through their
sins, expounds his doctrine of satisfaction.
II. Another writer of mark was Hugo of St. Victor
(f 1 141)
3 with his two books, De sacramentis Christianae fidei
among the other works attributed to him is the Summa
sententiarum, a handbook of dogmatics, recounting the views
of the Fathers (sententiae Patrum). Another Book of Sentences
was compiled at about this same time by an Englishman,
Robert Pulleyn, who, after lecturing at Paris and Oxford,
became a cardinal and chancellor of the Roman Church
(t c. 1 150). Both these works were, however, outclassed by
the Sententiarum libri IV, of Peter Lombard, 1 first lecturer
at Paris, and then (1159-64) bishop of the same city. His work,
which at first encountered some opposition, afterwards gained
1
Mignon, Les origines de la scolastique et Hugues de Saint-Victor, 1896.
2 Mg. by Möhler (Ges. Sehr. I, 32-136) Hasse, 1883
;
J. M. Rigg,
;
1896 ;Domet de Vorges, 1901 B. Funke, Grundlagen u. Voraussetzungen

;
der Satisfaktionstheorie des hl. Anselm v. C. 1903. [Rev.de Philo s. Dec. 1909.J
3
Mg. by Liebner, 1832 ;Kilgenstein, 1898 H. Oster, 1906.
;
4
O. Baltzer, Die Sentenzen des Petrus L.,ihre Quellen u. ihre dogrnengesch,
Bedeutung, 1902 ; J. Espenberger, Die Philosophie des Petrus L. 1901,
so excellent a reputation that earned for its author the title

it
of Master of the Sentences, and was used as a manual of

Theology throughout the Middle Ages, numberless theologians
adding to it their comments.
III. In the person of Peter Abaelard (1079-1142) l we meet
a man whose position was in many respects quite different
from that of his contemporaries, who did not scruple to set against
St. Anselm's Credo ut intellegam his own Intellego ut credam,
who maintained that doubt was the best path to Truth, and
whose inclination to reckless and paradoxical views caused him
to emit several other opinions likely to excite scandal. His
recently discovered treatise on the Trinity was condemned to
be burnt by the Council of Soissons in 1121. Twenty years
later, at the demand of St. Bernard, the Council of Sens (1140
or 1 141) rejected a number of his propositions.
IV. Some of Anselm's contemporaries, who were famous

lecturers in their day, have left us little more than their names.
Among them was Roscellin of Compiegne (mg. by Picavet, 1896),
the archdeacon Anselm of Laon (f 1117, mg. by Lefevre, 1895),
and William of Champeaux (f 1122), the founder of the chapter
of St. Victor at Paris, and later bishop of Chälons-sur-Marne (mg.
by Michaud, 1867). Roscellin was a Nominalist, and his doctrine
regarding the Trinity savoured somewhat of Tritheism to explain
;
how one Divine Person alone had become incarnate, he maintained

that the relations between the Second Person and the two other
Persons of the Trinity must be the same as those existing between
created persons. The principal opponent of his views was St.
Anselm, and at a Council of Soissons (1092) he was forced to
recant.
V. Gilbert de la Porree, bishop of Poitiers (f 1154), in the
course of his Commentary on Boethius, also advocated a wrong
opinion concerning the Trinity. Applying to the Trinity the two
categories quo est and quod est (that by which a thing is, i.e. its sub-
sistence, and that which it is, i.e. an individual being), he explained
that the Divine Paternity, Filiation, and Procession are different
from and superadded to the Divine Persons and the Divine Being.
In consequence of this his doctrine at times amounts to a form
of Tritheism, at others to a kind of Divine quaternity. His opinion
was condemned by the Council of Rheims in 1148. Cp. Enzykl. of
Ersch and Gruber, s. v.
1
Mg. by H. Haid, 1863; S. M. Deutsch, 1884; Hausrath, 1893;
McCabe, 1901 E. Kaiser {Pierre Abttard critique), 1901,
;
— ;
The Heyday of Scholasticism 393
§ 135
The Heyday of Scholasticism 1
Increasing in power during the twelfth century, Scholasti-

cism reached its prime in the thirteenth century. Its success
was due to the greater facilities for study. So far,
largely
the only works of Aristotle known in the West had been his
books on logic, but about this time his physical, metaphysical,
and ethical works were obtained through the Moors of Spain
and though they were at first looked at askance and even formally
condemned by the Church, the general feeling in their favour
was so strong that the Stagyrite became the Philosopher of
the Schoolmen, and soon usurped in Theology the position
previously occupied by Plato. 2 The principal exponents of the
new learning were the members of the two new Orders of the
Franciscans and Dominicans, to which all the great scholars of
the time belonged. Of these the best known were :
I. Alexander of Hales, of English origin, who settled at

3
Paris as a professor, became a Franciscan, and was surnamed

by his scholars Doctor Irrefragabilis (f 1245). His great work
was a commentary on the sentences known as the Summa
Theologtae. He was the first to use the syllogism with that
prominence characteristic of Scholasticism.
IL Albertus Magnus (1193-1280), a scion of the Bollstädt
4,
family, born at Lauingen, educated at Padua and Paris,

where he joined the Dominicans. He taught in several places,
was for two years (1260-62) bishop of Ratisbon, and died at
Cologne. Of all the scholastics he was undoubtedly the most
learned, and in consequence received his title of the Great/ '
being, however, also known as Doctor Universalis.

III. Thomas of Aquino (i227(?)-i274), 5 a disciple of
1
Marti gne, La Scolastique et les traditions franciscaines, 1889; H. Felder,
Gesch. der wiss. Studien im Franziskanerorden bis um die Mitte des 13 Jahrh.
1904 ; F. X. Seppelt, Wissenschaft u. Franziskanerorden, in the Kirchengesch,
Abh. ed. by Sdralek, IV, 1906.
2
Schneid, Arist. in der Scholastik, 1876.
3
Philos. Jahrb. 1880 [Baddeley, A Cotteswold Shrine, being a History
of Hailes, &c. 1908. Trans.].
4
Opp. ed. Jammy, 21 fol. 165 1 ed. A. Borguet, 38 torn. 1890-99. Mg.
;
by Sighart, 1857 G. v. Hertling, 1880.

;
5 Recent editions:
Paris, 34 vol. 1882-89; Rome, I-XI, 1882-1903.
Mg. by K. Werner, 3 vol, 1858-59 ; Vaughan, 1890 L. Schütz, Thomas-
;
Lexik. 2nd ed s 1895,

Albert's, who, though his acquirements were less extensive

than his master's, surpassed him in talent and in theological
acumen, so much so that he is reckoned the Prince of Scholas-
tics. His title of Doctor Angelicus he owed to the exceptional
purity of his life. He taught at Paris and in various Italian
cities, and died on his way to attend the Second Council of
Lyons. His principal works are his two great Sums, the lesser,
or Summa contra gentiles, a defence of the Christian doctrine
against Jews and Moslems
the the greater, or Summa
;
theologica, his last and ripest work, covering the whole field of
Dogma and Morals.
IV. Giovanni di Fidanza, better known as Bonaventure
(1221-74), l deserves to rank as a friendly Franciscan rival of
the great Dominican. He became general of his Order (1257),
cardinal bishop of Albano (1273), was entrusted with the
management of the negotiations with the Greeks at the Four-
teenth General Council, and died at Lyons while that Council
was in progress. He was known as the Doctor Seraphicus. His
Breviloquium is the best mediaeval compendium of Dogmatics.
His Itinerarium mentis ad Deum entitles him to a place among
the mystics.
To the above we must add the names of a few others, who, though
their work was notof the same decisive importance, occupy never-
theless an honourable place in the history of learning.
I. Vincent of Beauvaix was a Dominican; he acted as tutor
to the sons of Lewis IX (f 1264), and left us in his Speculum (his-

toriale, naturale, doctrinale) an encyclopaedic exposition of the
learning of the time, which some other hand completed by the
addition of the Speculum morale. Mg. by Schlosser, 1819 A. ;
Vogel, 1843 Z. f. KG. I.

;
%
II. Henry of Ghent, a canon (1267) and archdeacon of Tournai
(| 1293), was the author of many essays (Quodlibeta) on the Sentences,

and of a Summa. He was surnamed Doctor Solemnis. M. de
Wulf, Etudes sur Henri de Gand, 1895.
III. Roger Bacon of Oxford (f 1294) was a Franciscan con-
spicuous for his learning, especially in the field of natural science.
Known among his friends as Doctor Mirabilis, he was nevertheless
subjected to considerable persecution on account of the nature
of his work. Opus Maius, ed. Bridges, 1897. Mg. by Charles,
1861 L. Schneider, 1873
; Rquh. 50 (1891), 118-42.
;
IV. Raymond Lull us was a Spaniard, who in his zeal to convert
Recent editions
1
: Quaracchi, 10 torn. 1 882-1902, Bg. by A, M. da
Vicenza, 1874, G. da Monte Santo, 1874.
The Mystics 395
the Mohammedans was led to concoct a system in which Christian
doctrine was enforced by rigorous demonstration. In his Ars
Magna he believed that he had discovered the royal road to all
knowledge. He ended his long life (13 15) as a martyr at the hands
of the Saracens. Mg. by A. Helfferich, 1858 ; M. Andre, 1900.
§136
The Mystics 1
The place in the rank of the Mystics belongs to St.
first
Bernard, one of the noblest men of his time, who by word

and pen and deed strove unceasingly to rouse his generation
to higher things. His mysticism was mainly practical, as his
efforts were directed less to a deeper knowledge than to a
greater love of God. His principal works are De diligendo Deo
and De consider atione (f 1153).
Speculative Mysticism was cultivated more especially in
the School of St. Victor. Hugo of St. Victor was not unsuccess-
ful in this field, but it was
to Richard (t 1173), his religious
associate, that the task fell of combining into a system the
scattered views and suggestions of his predecessor.
Mention must also be made of Rupert, abbot of Deutz
2
(f 1135), for a distinctly mystic element prevades his numerous
works, which are mainly of an exegetical character. His
fondness for synthetic views of history is traceable to the same
cause.
A similar inclination is to be noticed in the Cistercian abbot,
Joachim de Floris in Calabria (f 1202) . 3
In his case it was,
however, complicated by a tendency to prophetism. He
postulated a threefold period to correspond with the three
Divine Persons. The first age is the pre-Christian character- —
ised by therule of the letter of the Old Testament—which is
the age of married folk and laymen the second ; is the Christian
period, which lasts till 1260forty-two generations of
[i.e.
thirty years ; cp. Matt. i. 17), is the clerical age, and is ruled by
the letter of the New Testament ; during the third age, finally
1
W. Preger, Gesch. d. deutschen Mystik, I.
2 Mg. by R. Rocholl, 1886 Z.f. KG. XXII (1901), 343-61.
;
3
Mg. by Schneider, 1873. Denifle, Archiv f. Litt. u. KG. d. MA. I
(1885), 48-142; Rquh. LXVII (1900), 457-505; Z. f. KG. XXII (1901),
342-61. P. Fournier, Etudes sur J. de F., 1909.
that of the Holy Ghost and the monks, the spirit of the
Scriptures or Evangelium aeternum (Apoc. XIV, 6) will prevail.
With the opening of the new age in 1260, the image was to
make room for the Truth, partial knowledge was to be merged
in perfect knowledge, whilst the fleshly Church was to be
superseded by the Church of the spirit a new Order was then
;
to convert to God nearly the whole world.
Joachim's fancies found acceptance especially among the

stricter Minorites, or so-called Spirituals. But no sooner had
the Franciscan Gerard of Borgo San Donnino given his assent
(1254) to the doctrine in his Introductorius in Evangelium aeternum
— a kind of general introduction to Joachim's Concordia Vet. et novi
Testamenti, Expositio super Apocalypsin, Psalterium decern chor-
—
darum than he was violently taken to task. The Introductorius
(after having been examined by the commission of Anagni, 1255)
was condemned by Alexander IV ; as for the works of Joachim
himself, they were reprobated by a provincial Council of Aries
(after 1263). The idea of a renewal of the Church still continued
to find support among the Franciscans, as may be seen from Peter
John Olivi (f 1298) and Ubertino of Casale. J.Ch. Huck, Ubertin
v. Casale, 1903 ; E. Knoth, item, 1903.
In a certain number of women, in Hildegard of Bingen (1179)
and Elizabeth of Schönau (f 1 156), to mention but the most prominent
instances in point, the mystic tendency showed itself in ecstasies
and visions. Their revelations took a practical reforming character,
without, however, assuming the apocalyptic form so noticeable
in Joachim. Hildegardis opp. ed. Pitra, 1882 (Analecta, VIII) ;
Damoiseau, 3 vol. 1893-95 mg. by Schmelzeis, 1879 ; F. W.

;
Roth, Die Visionen der hl. Elisabeth, 1884.

At the very end of the period we meet the Franciscans David
of Augsburg (f 1272) and his disciple Berthold of Ratisbon (f 1272).
Their work was, however, more of a homiletic nature. Cp.WiESER,
Berthold v. R. 1889 Greeven, Predigtweise des Franziskaners
;
B. v. R. 1892 ;E. Bernhardt, B. v. R. 1905 Z. /. KG.

; XIX
(1899), 15-46 ; 340-60 (on David of A.).
Finally, we must not forget Jacobus de Voragine (fi298), the
Dominican, afterwards archbishop of Genoa. He is the author
of many sermons, and of a Legenda Sanctorum, which, owing to the
esteem in which it was held, came to be called the Legenda Aurea,
or Golden Legend.
END OF VOL. I
Spottiswoode & Co. Ltd., Printers, Colchester, London and Eton.

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A MANUAL OF CHURCH HISTORY

SECOND IMPRESSION OF THE

KEGAN PAUL, TRENCH, TRUBNER & CO., LTD.

Edmundus Canonicus Surmont

Westmonasterii, die 16 Mail, 191 o

{The rights of translation and of reproduction are reserved.)

mature consideration we were, however, convinced that the

parts of our work clearer, and that it would still be possible

No alterations, save a few of small importance (e.g.

the explanation in brackets Vol. I, p. 373) have been

however, responsible for the references to English trans-

Foreword .......... PAGE

Translator's Note ........ vii

3. The Sources of Church History

Chapter I. The Founding of the Church —Her Develop-

Christ, Saviour of the World and Founder of the Church

18. The Clergy 52

24. The Penitential Discipline

the Paschal Quarrel

Chapter IV. Heresies and Schisms 78

the Elkasaites ......

34. Montanism .......

35. The Schisms of Novatian, Felicissimus, and Meletius

Chapter V. Ecclesiastical Literature 100

Apologists and other Writers of the Second Century

40. The Latin Literature .....

41. The Spread of Christianity and the Decline of Paganism

in the Roman Empire 117

Chapter II. Development of the Church's Doctrine —

Chapter II. continued.

Nestorianism the Third General Council, 431

Chapter III. The Constitution of the Church 173

Worship, Discipline, and Morals

71. Sacred Buildings, Vessels, and Vestments 205

Chapter V. Ecclesiastical Literature 218

I.—THE MIDDLE AGES

81. The Saxons

Chapter II. The Papacy and the Empire ....

89. The Paulicians and Bogomiles ....

90. The Image-breakers and the Seventh General Council

93. The Eucharistie Controversy ....

Chapter IV. The Organisation of the Church 281

99. The False Decretals and Later Collections of Canons

Chapter V. Worship, Discipline, and Morals . 290

Chapter VI. Literature and Education 303

IL—THE MIDDLE AGES

The Roman Republic

Chapter Sects and Heresies

122. The Roman See

Chapter VI Church Literature . 388

135. The Heydey of Scholasticism • 393

ABBREVIATIONS AND SYMBOLS

O.T. Old Testament.

RE. f. pr. Th. = Real-Encyklopädie für protestantische Theologie,

* Works published, or in course of publication, in the Vienna Corpus

On the Church, as a society instituted by our Redeemer for

of her persecutions, and of her ever-changing relations to

opposition, and was withstood by a notable portion of that

KG. 1888; Moeller, Traitd des itudes historiques, 1888; E. Bernheim,