In the name of our Lord and Saviour Jesus Christ, in the reign of our most pious lords, Egfrid, king of the Humbrians, in the tenth year of his reign, on the fifteenth day before the Kalends of October [September 17]

in the eighth indiction, and Ethelred, king of the Mercians, in the sixth year of his reign; and Adwulf, king of the Kentishmen, in the seventh year of his reign; Theodore being president, by the grace of G.o.d, archbishop of the island of Britain and of the city of Canterbury, and other venerable men sitting with him, bishops of the island of Britain, with the holy Gospels laid before them, and in the place which is called by the Saxon name of Hatfield, we, handling the subject in concert, have made an exposition of the right and orthodox faith, as our incarnate Lord Jesus Christ delivered it to His disciples, who saw Him present and heard His discourses, and as the creed of the holy Fathers has delivered it, and all the holy and universal synods and all the chorus of approved doctors of the Catholic Church teach. We therefore piously and orthodoxly following them and, making our profession according to their divinely inspired teaching, believe in unison with it, and confess according to the holy Fathers that the Father and the Son and the Holy Ghost are properly and truly a consubstantial Trinity in unity, and unity in Trinity; that is, in one G.o.d in three consubstantial subsistencies or persons of equal glory and honor.

And after many things of this kind that pertained to the confession of the right faith, the holy synod also adds these things to its letter:

We have received as holy and universal five synods of the blessed Fathers acceptable to G.o.d; that is, of the three hundred and eighteen a.s.sembled at Nica against the most impious Arius and his tenets; and of the one hundred and fifty at Constantinople against the madness of Macedonius and Eudoxius and their tenets; and of the two hundred in the first Council of Ephesus against the most wicked Nestorius and his tenets; and of the six hundred and thirty at Chalcedon against Eutyches and Nestorius and their tenets; and again of those a.s.sembled in a fifth council at Constantinople [A. D. 553], in the time of the younger Justinian, against Theodore and the epistles of Theodoret and Ibas and their tenets against Cyril.

And a little after: Also we have received the synod(264) that was held in the city of Rome in the time of the blessed Pope Martin in the eighth indiction, in the ninth year of the reign of the most pious Constantine.(265) And we glorify our Lord Jesus Christ as they glorified Him, neither adding nor subtracting anything; and we anathematize with heart and mouth those whom they anathematized; and those whom they received we receive, glorifying G.o.d the Father without beginning, and his only begotten Son, begotten of the Father before the world began, and the Holy Ghost proceeding ineffably from the Father and the Son, as those holy Apostles, prophets, and doctors have declared whom we have mentioned above. And we all who with Theodore have made an exposition of the Catholic faith have subscribed hereto.

Chapter III. The Foundation Of The Ecclesiastical Inst.i.tutions Of The Middle Ages

In the period between the conversion of the Franks and the rise of the dynasty of Charles Martel, or the period comprising the sixth and seventh centuries, the foundation was laid for those ecclesiastical inst.i.tutions which are peculiar to the Middle Ages, and found in the medival Church their full embodiment. In the Church the Latin element was still more or less dominant, and society was only slowly transformed by the Germanic elements. In the adjustment of Roman inst.i.tutions to the new political conditions in which Germanic factors were dominant, the Germanic and the Roman elements are accordingly found in constantly varying proportions. In the case of the diocesan and parochial organization, only very slowly could the Church in the West attain that complete organization which had long since been established in the East, and here Roman ideas were profoundly modified by Germanic legal principles ( 101). But at the same time the Churchs body of teaching and methods of moral training were made clearly intelligible and more applicable to the new conditions of Christian life. The teaching of Augustine was received only in part at the Council of Orange, A. D. 529 (_v. supra_, 85), and it was profoundly modified by the moralistic type of theology traceable to Tertullian and even further back (_v. supra_, 39). It was, furthermore, completed by a clearer and more precise statement of the doctrines of purgatory and the sacrifice of the ma.s.s, and to the death of Christ was applied unequivocally the doctrine of merit which had been developed in the West in connection with the early penitential discipline, and which was seen to throw a new light upon the sacrifice of Christ upon the cross. These conceptions served as a foundation for new discussions, and confirmed tendencies already present in the Church ( 102). Connected with this theology was the penitential discipline, which, growing out of the ancient discipline as modified by the earlier form of monastic life, especially in Ireland, came under the influence of the Germanic legal conceptions ( 103). In the same period monasticism was organized upon a new rule by Benedict of Nursia ( 104), and the need of provision for the education of the young and for the training of the clergy was felt and, to some extent, provided for by monastery schools and other methods of education ( 105).

101. Foundation of the Medival Diocesan and Parochial Const.i.tution

An outline of some of the legislation is here given, whereby the parish as organized in the West was built up, and the diocese was made to consist of a number of parishes under the bishop, who, however, did not exercise an absolute control over the incomes and position of the priests under him.

The selections are given in chronological order.

(_a_) Council of Agde, A. D. 506, _Canons_. Bruns, II, 145.

This is one of the most important councils of the period. Its various canons have all been embodied in the Canon Law; for the references to the Decretum of Gratian, in which they appear, see Hefele, 222. It is to be noted that it was held under Alarich, the Arian king of the Visigoths. The preface is, therefore, given as being significant.

Since this holy synod has been a.s.sembled in the name of the Lord and with the permission of our most glorious, magnificent, and most pious king in the city of Agde, there, with knees bent and on the ground, we have prayed for his kingdom, his long life, for the people, that the lord who has given us permission to a.s.semble, may happily extend his kingdom, that he may govern justly and protect valiantly; we have a.s.sembled in the basilica of St. Andrew to treat of the discipline and the ordination of pontiffs and other things of utility to the Church.

Canon 21. If any one wishes to have an oratory in the fields outside of the parishes, in which the gathering of the people is lawful and appointed, we permit him to have a ma.s.s there with the proper license on the other festivals, on account of the weariness of the family [_i.e._, in going to the distant parish church], but on Easter, Christmas, Epiphany, Ascension Day, Pentecost and the Nativity of St. John the Baptist, or if there are any other very high festival days observed, let them hold no ma.s.ses except in the cities and parishes. But if the clergy, without the command or permission of the bishop, hold and perform the ma.s.ses on the festivals above mentioned in the oratories, let them be driven from the communion.

Canon 30. Because it is appropriate that the service of the Church be observed in the same way by all, it is to be desired that it be done so everywhere. After the antiphones the collects shall be said in order by the bishops and presbyters, and the hymns of Matins and Vespers be sung daily; and at the conclusion of the ma.s.s of Matins and Vespers,(266) after the hymns a chapter of the Psalms shall be read, and the people who are gathered shall, after the prayer, be dismissed with a benediction of the bishop until Vespers.

Canon 38. Without letters commendatory of their bishops, it is not permitted to the clergy to travel. The same rule is to be observed in the case of monks. If reproof of words does not correct them, we decree that they shall be beaten with rods. It is also to be observed in the case of monks that it is not permitted them to leave the community for solitary cells, unless the more severe rule is remitted by their abbot to them who have been approved in the hermit life, or on account of the necessity of infirmity; but only then let it be done so that they remain within the walls of the same monastery, and they are permitted to have separate cells under the authority of the abbots. It is not permitted abbots to have different cells or many monasteries, or except on account of the inroads of enemies to erect dwellings within walls.

(_b_) I Council of Orleans, A. D. 511, _Canons_. Bruns, II, 160.

Canon 15. Concerning those things which in the form of lands, vineyards, slaves, and other property the faithful have given to the parishes, the statutes of the ancient canons are to be observed, so that all things shall be in the control of the bishop; but of those things which are given at the altar, a third is to be faithfully given to the bishop.

Canon 17. All churches which in various places have been built and are daily being built shall, according to the law of the primitive canons, be in the control of the bishop in whose territory they are located.

(_c_) IV Council of Orleans, A. D. 541, _Canons_. Bruns, II, 208.

Canon 7. In oratories on landed estates, the lords of the property shall not install wandering clergy against the will of the bishop to whom the rights of that territory belong, unless, perchance, they have been approved, and the bishop has in his discretion appointed them to serve in that place.

Canon 26. If any parishes are established in the houses of the mighty, and the clergy who serve there have been admonished by the archdeacon of the city, according to the duty of his office, and they neglect to do what they ought to do for the Church, because under the protection of the lord of the house, let them be corrected according to the ecclesiastical discipline; and if by the agents of these lords, or by these lords themselves of the place, they are prevented from doing any part of their duty toward the Church, those who do this iniquity are to be deprived of the sacred rites until, having made amends, they are received back into the peace of the Church.(267)

Canon 33. If any one has, or asks to have, on his land a diocese [_i.e._, parish], let him first a.s.sign to it sufficient lands and clergy who may there perform their duties, that suitable reverence be done to the sacred places.

(_d_) V Council of Orleans, A. D. 549, _Canons_. Bruns, II, 208.

At this council no less than seven archbishops, forty-three bishops and representatives of twenty-one other bishops were present. It was, therefore, a general council of the Frankish Church, although politically the Frankish territory was divided into three kingdoms held respectively by Childebert, Chlothar, and Theudebald. Orleans itself was in the dominion of Childebert.

_Cf._ preface to the canons of II Orleans, A. D. 533, which states that that council was attended by five archbishops and the deputy of a sixth, as well as by bishops from all parts of Gaul, and was called at the command of the Glorious kings, _i.e._, Childebert, Chlothar, and Theudebert.

Canon 13. It is permitted to no one to retain, alienate, or take away goods or property which has been lawfully given to a church, monastery, or orphan asylums for any charity; that if any one does do so he shall, according to the ancient canons [_cf._ Hefele, 220, 222], be regarded as a slayer of the poor, and shall be shut out from the thresholds of the Church so long as those things are not restored which have been taken away or retained.

(_e_) Council of Braga, A. D. 572, _Canons_. Bruns, II, 37.

Canon 5. As often as bishops are requested by any of the faithful to consecrate churches, they shall not, as having a claim, ask any payment of the founders; but if he wishes to give him something from a vow he has made, let it not be despised; but if poverty or necessity prevent him, let nothing be demanded of him. This only let each bishop remember, that he shall not dedicate a church or basilica before he shall have received the endowment of the basilica and its service confirmed by an instrument of donation; for it is a not light rashness for a church to be consecrated, as if it were a private dwelling, without lights and without the support of those who are to serve there.

Canon 6. In case of any one who builds a basilica, not from any faithful devotion, but from the desire of gain, that whatsoever is there gathered of the offerings of the people he may share half and half with the clergy, on the ground that he has built the basilica on his own land, which in various places is said to be done quite constantly, this therefore ought hereafter to be observed, that no bishop consent to such an abominable purpose, that he should dare to consecrate a basilica which is founded not as the heritage of the saints but rather under the condition of tribute.

(_f_) II Council of Toledo, A. D. 589, _Canons_. Bruns, I, 217.

Canon 19. Many who have built churches demand that these churches, contrary to the canons, shall be consecrated in such a way that they shall not allow the endowment, which they have given the church, to belong to the control of the bishop; when this has been done in the past, let this be void, and in the future forbidden; but let all things pertain to the power and control of the bishop according to the ancient law.

102. Western Piety and Thought in the Period of the Conversion of the Barbarians

In the century following Augustine, the dogmatic interest of the Church was chiefly absorbed in the Christological controversies in the East.

There were, however, some discussions in the West arising from the manifest difficulty of reconciling the doctrine of predestination, as drawn from Augustine, with the efficacy of baptism. For the adjustment of the teaching of Augustine to the sacramental system of the Church and to baptism more particularly, see the Council of Orange, A. D. 529, of which the princ.i.p.al conclusions are given above ( 85). In the sixth century and in the early part of the seventh, doctrines were clearly enunciated which had been abundantly foreshadowed by earlier writers, but had not been fitted into an intelligible and practical system. These were especially the doctrine of purgatory and the sacrifice of the ma.s.s. The doctrine of purgatory completed the penitential system of the early Church by making it possible to expiate sin by suffering in a future existence, in the case of those who had died without completely doing penance here. By the sacrifice of the ma.s.s the advantages of Christs death were constantly applied, not merely to the sin of the world in general, but to specified objects; the believer was brought into closest contact with the great act of redemption, and a centre was placed around which the life of the individual and the authority of the hierarchy could be brought into relation.

Additional source material: The works of Gregory the Great, PNF.

(_a_) Csarius of Arles, _Sermon_ 104. (MSL, 39:1947, 1949.)

Csarius presided at the Council of Orange A. D. 529. He died in 543. Not a few of his sermons have been mixed up with those of Augustine, and this sermon is to be found in Appendix to the works of Augustine in the standard editions of that Father. It should be noted that this conception of purgatory is not wholly unlike that of St. Augustine; see his _Enchiridion_, chs. 69, 109 (_v. supra_, 84); also _De Civ. Dei_, 20:25; 21:13.

Ch. 4. By continual prayers and frequent fasts and more generous alms, and especially by forgiveness of those who sin against us, we diligently redeem our sins, lest by chance when collected together against us at once they make a great ma.s.s and overwhelm us. Whatsoever of these sins shall not have been redeemed by us is to be purged by that fire concerning which the Apostle said: Because it will be revealed by fire, and if any mans work is burned he will suffer loss (I Cor. 3:15). If in tribulation we do not give thanks to G.o.d, if by good works we do not redeem our sins, we will remain so long in that fire of purification(268) until the little, trifling sins, as hay, wood, and stubble are consumed.