YALE UNIVERSITY
LIBRARY

MANUAL OF COUNCILS

^olp Catftoltcfe €i)unf),
(,'OMIMUSINO THE SUBSTANCK 01'
THE MOST REMARKABLE AND IMPORTANT
CANONS,
ALPHABETICALLY ARRANGED.

REV. EDWARD H. LANDON, M.A.
LATE OF CORPUS CHRISTI COLLEGE, CAHURIDGI:.

LONDON:
FRANCIS & JOHN RIVINGTON,
st. Paul's church yard, and Waterloo place.
1846.

LONDON:
GILBERT AND RIVINGTON, PRINTERS,
KT. JOHN'S SQUARE.

PREFACE.

The following work is intended to supply, in some
measure, what appears to be a desideratum to the En
glish reader, viz. :i compendious account of the Councils
of the Church. This I had originally purposed to do
by a translation of a small French work, published
anonymously, at Paris, in 1773, in one volume, entitled,
" Dictionnaire Portatif des Conciles," but when the task
had been commenced, so many alterations and additions
appeared to be needed, that I resolved so far to aban
don my first design as to make the French work merely
the groundwork of a more extended volume on the
same plan. Thus, although the work alluded to has
furnished no small part of the present book, very" con
siderable alterations have been made in it, and not only
has much fresh matter been added relating to the coun
cils contained in that work, but an account has also been
given of many others which it passes over in silence,
especially those which, although not recognized by the
Church of Rome, are not the less regarded by other
branches of the Church.
The materials with which I have had to work were
unhappily scanty, and some apology may seem to be
due for attempting a work of this nature, while de
barred, as in this place I have been, from many of those

IV PREFACE.
authorities which it would have been desirable to have
consulted ; but the reader will bear in mind that the pre
sent book pretends only to be of an elementary character,
and reference has, in almost every case, been given to the
larger works of Labbe and Wilkins ; I may also add, that
I believe the work, as far as it goes, will be found to be
accurate ; the account of every council having been
verified either by myself, whilst in England, or by my
friend, the Rev. William Pridden, to whom my sincere
thanks are due for this and other valuable assistance :
and also to the Rev. J. M. Neale, who kindly permitted
me the use of the MS. of his history of the Oriental
Church. Nor would I omit to mention my obligation to the
reverend the canon Ant. J. F. Pestana, rector of the
seminary of Funchal, for his courtesy in allowing
me, at all times, free access to the valuable library at
tached to that Institution, and to the Rev. E. M. John
son, rector of Brooklyn, New York, for some useful
documents relating to the convocations of the Church, in
the United States of America.

Madeira, 1845.

ERRATA.
Page 14, line 25, for Anagra read Ancyra
— 36, — 11, omit Heri
— 52, — 10, for ever read even
— 68, — 11, — related to Pacificis possetsionibus, read related Paci
ficis possessoribus
— 73' ~ 2' } for Panormu8 read Panormitanus
— 179, — 5, for Pope Agathos read Pope Agatho
— 237, — 22, — Thalapius — Thalassius
— 262, — 18, read thus — at London eight; "Winchester six; Lewes two;
Hastings one; Chichester one; Hampton two ; Wer-
liam two ; Exeter two; Shaftesbury two. *
— 865, — 9, for procurator read prolocutor
— 382, — 4, — Suepia read Suessia
— 391, — 5, — Cadatoua read Cadalous
— 392, penult, — nineteen Canons read the nineteenth Canon
— • 421, line 15, — holy orders read orders
— 501, Council of Quercus. Add, on the margin, Pseudo Council
— 517, line 40, omit Tigesius
— 525, — 29, for Spirlter read Spiritu
— 525, — 34, — Diptyche — Diptychs

MANUAL OF COUNCILS.

ABERDEEN. {Concilium Aberdonense.] An assembly Aberdeen,
of the bishops of the Church in Scotland was held at 1788-
Aberdeen, April 24, 1788, to take into consideration'
the state of the Church. In this synod it was unani
mously agreed to comply with and submit to the
government of the house of Hanover ; and to testify
this compliance by uniformly praying for George III.,
by name, at public worship. This resolution was duly
intimated to the clergy and laity of their respective
dioceses, the clergy being required to make public noti
fication to their respective congregations on the 18th of
the following month, that on the succeeding Lord's-day,
a prayer for the king would be authoritatively intro
duced, and from that time continued in all the religious
assemblies of the Church ; finally, they exhorted all
persons in their communion to receive cordially this
determination of their spiritual fathers. — Bp. Skinner,
Eccl. Hist. Scotland, vol. ii. p. 689.
AFRICA. {Concilium Africanum.] Held in 217, Africa,
by Agrippinus, bishop of Carthage, and attended by all 7'
the bishops of Africa and Numidia. In this council it
was declared, that those who have received the form of
baptism out of the Church, may not be admitted into it
without being baptized. — Tom. i. Cone. p. 607 '.
AFRICA (or Carthage). Held in 254 upon the -Africa,
case of those who had relapsed into idolatry during the
persecution. The circumstances which led to the as
sembling of this council were as follows : Novatus, a
1 This and all similar references are to Labbe aud Cossart,
Concilia Sacrosancta, in 16 tomes, ed. Paris, 1671. B

2 AFRICA.
Aou"' priest of the Church of Carthage, in order to avoid the
just punishment of his crimes, joined himself, together
with five other priests, to the party of Felicissimus, a
deacon of Carthage, who had set himself up against his
bishop, (then absent on account of the persecution,)
from motives similar to those which actuated Novatus.
The pretext for their conduct was, chiefly, that S.
Cyprian, the bishop, was too rigid with those who,
having relapsed during the persecution, sought to be
admitted to penance.
In 251, Novatus, having forsaken the communion of
Cyprian, and originated a new party, promised absolu
tion, without penance, to all the relapsed who would
join him, and went to Rome, where he met with Nova-
tian, another turbulent and ambitious priest, who, dis
appointed at seeing Cornelius preferred to the see of
Rome instead of himself, caused a schism in that
Church, contriving, with the help of Novatus, to get
himself also consecrated as bishop of Rome, by three
bishops fetched from a distant part of Italy ; to this he
added heresy, teaching, amongst other things, that
absolution is not to be given to those who have com
mitted mortal sin after baptism, whatever the nature of
their sin may be : he would have them only exhorted
to repentance ; and asserted that there exists in the
Church no power to absolve from mortal sin, nay, even
went so far as to hold that no hope of salvation re
mained for those who had relapsed in time of persecu
tion, even though they had sealed their subsequent re
pentance by martyrdom. In order to draw over others
to his errors, he wrote letters to all the Churches, and
circulated falsehoods and calumnies in the name of some
confessors at Rome whom he had succeeded in bringing
over to his party.
Cornelius, at the same time, was not idle in defence
of the truth. He, too, wrote letters to all the bishops ;
and, in consequence of these exertions, several councils
were held upon the subject, and particularly that of
which we are at present speaking. S. Cyprian, who had
now returned to his post, in order to appease the trou
bles that had arisen, convoked this council.
First, to remove the doubts of those who had been
influenced by the false statements of Novatian and his
party, with respect to the conduct and consecration of
Cornelius, the council resolved to obtain the testimonial

AFRICA. 3
of those who were present at his consecration, and to Africa,
send deputies to Rome to inquire into the matter. This 264'
precautionary step did not, however, hinder S. Cyprian
from at once recognizing the election of Cornelius.
When the deputies of Novatian arrived at Carthage,
they required that the bishops should examine their
accusations against Cornelius ; to which the fathers in
council answered, that they would not suffer the re
putation of their brother to be attacked, after he had
been elected by so many votes, and consecrated ; and
that a bishop having been once recognized by his fel
low-bishops, it was a sin to consecrate another to the
same see ; and further, the council addressed a synodal
letter to Cornelius upon the subject.
Then they proceeded to inquire into the case of
Felicissimus, and the five priests who had followed him :
these men they condemned and excommunicated. And
further, seeing that the two sects, viz. that of Felicis
simus and Novatus on the one hand, and of Novatian
on the other, virtually destroyed penance by the opposite
extremes to which they endeavoured to bring it ; the
former abolishing it in fact, by admitting at once to
communion all those who had fallen into sin, whilst
the others altogether refused to acknowledge its effi
cacy ; they proceeded to consider the case of the re
lapsed. It was decreed that the Libellatici ', who, imme
diately after the commission of their fault, began a course
of penance, should be thenceforward admitted to com
munion : that those who had actually sacrificed should
be treated more severely, yet so as not to take from
them the hope of forgiveness ; that they should be for
a long period kept to a course of penance, in order that
they might thus seek with tears and repentance to
obtain God's pardon for their sin. It was further de
creed that the different circumstances of the sin of each
individual ought to be enquired into, in order that the
duration of their course of penitence might be regulated
accordingly, that those who had for a long time resisted
the violence of the torture should be treated with more
lenity ; and they judged that three years of penitence
ought to suffice in order to render these admissible to
communion. 2 Libellatici, so called because they received from the magis
trates, for a sum of money, an attestation (libellus) of their having
sacrificed. B 2

4 AFRICA.
At this council several articles or canons were drawn
up, and afterwards forwarded in writing to every bishop.
Baronius thinks that these were the same with those
afterwards styled the " Penitential Canons."
With respect to bishops and others of the clergy who
had either sacrificed or had received certificates of
having done so, it was determined that they might be
admitted to penance ; but that they should be for ever
excluded from the priesthood, and from all exercise of
their office, or of any ecclesiastical function. It was also
determined that the communion ought to be adminis
tered to persons who might be visited with mortal sick
ness during the course of their term of penance.
Novatus and Felicissimus were both condemned in
this council, which continued sitting for a long time. —
Tom. i. Cone. p. 714.
Africa, AFRICA. Held in the year 348, under Gratus,
348- bishop of Carthage. Fourteen canons relating to dis
cipline were here drawn up. — See C. Carthage, a.d.
348.
Africa, AFRICA (or Hippo). {Concilium Hipponense.] A ge-
393- neral council held at Hippo on the 8th Oct. 393 ; Aure-
lius, bishop of Carthage, presided ; and Megatos, primate
of Numidia, and all the other primates of the provinces
of Africa were present. Cecilianus and Theodorus spoke
in the name of the other bishops. We may perceive
from this council how highly S. Augustin was already
esteemed, although at the time only in priest's orders.
At the request of the bishops assembled, he made a
discourse before them upon the subject of faith, and
upon the Creed ; particularly combating the errors of
the Manichaeans, of which he had himself been a fol
lower. One fragment alone remains of the acts of this
council : it was ruled, that the bishop of Carthage should
every year give notice to the primate of each province,
of the day on which Easter was to be celebrated in the
year following, in order that the latter might inform his
suffragans. It was also ordered, that a general African
council should be "held annually, either at Carthage or
in some one of the provinces ; which practice continued
until the year 407. In this council forty-one canons
were agreed to, which were taken as the model for after-
councils. — Cod. Afric. Tom. ii. Cone. p. 1149.
Africa, AFRICA. Held at Carthage on the 28th of August,
397- 397, called the third council of Carthage. The bishop

AFRICA. 5
Aurelius presided, at the head of forty-four bishops.—
See C. Carthage, a.d. 397.
AFRICA. Held on the 13th Sept. 401, to consult A4f™a.
upon the best method of acting towards the Donatists.
It was resolved to treat them with lenity, and to bring
them, as far as possible, to a sense of their miserable
condition, in the hope that God might be pleased to
open their eyes. And further, it was agreed that those
of the Donatist clergy who desired to resume their minis
terial functions in the Church, should be received. After
wards the council drew up certain rules of discipline 3:
1st. The canon made in the council of Carthage, a.d.
390, which forbids the marriage of bishops, priests, and
deacons, was confirmed, and its observance enforced
under pain of deposition. In the case of other ecclesi
astics, it was ruled that each Church should follow its
own custom in the matter.
2ndly. It was forbidden to any bishop to change the
place of his see, or to absent himself from it for long
together. 3rdly. It was ordered, that whenever it became neces
sary to convoke a general council, all the bishops of
each province should assemble previously, in two or
three classes, from each of which deputies should be
chosen, who should be obliged to proceed forthwith to
the council, or to communicate the cause of their ab
sence. 4thly. That such of the clergy as should be refused
communion and deposed, on account of any crime com
mitted, should be allowed the space of one year wherein
to justify themselves ; which not being done within the
year, they should never be received again.
5thly. That if any bishop should make any strangers,
not his relatives, or even his relatives, if they were
heretics or heathens, his heirs, in preference to the
Church, he should be anathematized after his death.
This is to be understood of that property only which
the eighth canon of the council of Hippo permitted
them to dispose of by will ; viz. his patrimony and pro
perty which had been given to him.
Cthly. In order to prevent superstition, it was re
solved to allow of no altar or chapel in honour of a
3 Siime suppose that these canons were drawn up at another
council in the same year. See C. Carthage, a. d. 401.
B 3

6 AFRICA.
martyr, except his body was actually there buried, or
except he had lived or had suffered there ; and that all
altars should be destroyed which had been erected upon
the strength of pretended revelations.
It is not known what bishops were present in this
council, but there is good reason to believe that the
number was large, and that Alypius, S. Augustin, and
S.Euodius, were of the number. — Tom. ii. Cone. p. 1242.
Africa, AFRICA (or Milevi). {Concilium Milevitanum.]
i0" Held at Milevi, in Numidia, in 402. At this council
Aurelius, bishop of Carthage, was present. The canons
of Hippo and of Carthage having been read over, the
bishops confirmed and subscribed them. And in order
to remove any difficulties which might arise about the
order of promotion, it was ruled that all those who should
afterwards be made bishops, should receive a letter
written or signed by the officiating prelates, specifying
the day and consulate when the consecration took place.
— Tom. ii. Cone. p. 1323.
A4OTa' AFRICA. Held at Carthage on the 25th August,
403 ; at which Alypius, S. Augustin, and Possidius, were
present ; what other bishops were there, is unknown.
At this council the Donatists were invited to a con
ference, but they rejected the offer with contempt, pre
tending that they could not enter upon a conference
with sinners : in consequence, the fathers in council
were obliged, through their legates, the bishops Euodius
and Theasius, to require from the emperor Honorius
that laws should be enacted against the Donatists. —
Codex Can. Afric. p. 1104 B. to 1108 B. Tom. ii.
Cone. p. 1331.
Africa, AFRICA. Held at Carthage on the 23rd August,
4 ' 405. It was resolved that letters should be written to
the governors of the provinces, begging them to labour
to effect union throughout Africa : also a letter to the
emperor was agreed upon, thanking him for the expul
sion of the Donatists. — Tom. ii. Cone. p. 1333.
Africa, AFRICA. Held at Carthage in 407. At this
council deputies were present from every province in
Africa. By common consent it was agreed to annul
the canon of Hippo, which decreed that a general
African council should be held annually, because the
difficulty of getting to the council was too much for
the bishops. It was further ruled, that when any
circumstance arose affecting the whole Church of Africa,

AFRICA. 7
the matter should be communicated in writing to the
bishop of Carthage, who should thereupon convoke a
council, in which it might be determined what should
be done : that other matters should be considered and
determined in their own province. That in case of an
appeal, each party should name their own judges, from
whose decision there should be no further appeal. In
order to prevent the bishops from going to the empe
ror's court more than was absolutely necessary, the
council ordered that the cause should be specified in
the letter to the Roman Church, given to every bishop
journeying to Rome, and that when at Rome, a letter
for the court should be given to him. That if any bishop,
having received a commendatory letter for his voyage
to Rome, without saying that he intended to go to the
court, should nevertheless go thither, he should be
separated from communion. It was also ruled, that no
new see should be erected without the consent of the
bishop out of whose diocese it was to be formed, and
that of the primate and whole council of the province.
Rules were also laid down concerning the converted
Donatists ; the council further deputed the bishops
Vincentius and Fortunatianus to attend the emperor in
the name of the whole African Church, and to defend
the cause of the Church in the conference with the
Donatists, and also to demand of the emperor five
advocates to defend the interests of the Church. — Tom.
ii. Cone. p. 1333.
AFRICA. Held at Carthage on the 1st May, 418 ; Africa,
composed of two hundred and seventeen or two hun- -*18-
dred and fourteen bishops. Here nine doctrinal articles,
drawn up by St. Augustin, were agreed to against the
Pelagians. These nine articles or canons have come
down to our time, and are dated May 1, 418. The
three last definitively declare that no man can be said
to be without sin, and anathematize those who should
deny it. Besides these eight canons, the oldest Roman
code adds another, by which the council condemns with
anathema those who hold that infants dying without
baptism enjoy a happy existence, without the kingdom
of heaven. Photius, who, as Tillemont observes, we
must believe to have had the use of good MSS., recog
nises this canon ; and, as a further proof of its genuine
ness, S. Augustin in his letter to Bonifacius says, that
both councils and popes have condemned the heresy of
b 4

8 AFRICA.
A^a, the Pelagians, who maintain that infants not baptized
enjoy a place of salvation and repose out of heaven. —
Tom. ii. Cone. p. 1576. Phot. Bibl. c. 53. p. 41.
Aug. ad Bon. 1. 2. c. 12. p. 492. 1. d.
In this same council ten other canons were agreed to
against the Donatists. It was determined, that in places
containing both Catholics and Donatists, each party
recognising a different diocesan, the Donatists, at what
ever period they might have been converted, should
belong to the bishopric which the original Catholics of
the place recognised. That if a Donatist bishop shoidd
be converted, those parishes where the Donatists had
been under his jurisdiction, and the Catholics under the
bishop of some other city, should be equally divided
between the two bishops, the oldest to make the
division, and the other to have the choice. The same
council determined by another remarkable canon, that
if the priests and other inferior clergy had any com
plaint to make against the judgment of their bishop,
their case might be judged by the neighbouring bishops,
from whose decision they might appeal either to the
primate or to the council of Africa ; but if they pre
tended to appeal to any authority beyond the sea, all
persons in Africa were forbidden to communicate with
them. It also gave permission to a virgin to take the
veil and the vows before the age of twenty-five, in
cases where her chastity was endangered by the power
of those who sought her in marriage, provided also that
those upon whom she was dependent made the demand
as well as herself.
Since the bishops at this council waited to see what
steps pope Zosimus would take in the matter of the
Pelagians, the chief of them continued at Carthage, and
thus formed there for some time a sort of general
council. In the end, Zosimus, perceiving that he had
permitted himself to be taken in' by the Pelagians,
gave his sentence, confirming the decrees of the African
council ; and in accordance with the judgment of pope
Innocentius, his predecessor, he condemned afresh
Pelagius and Celestius, reduced them to the rank of
penitents, upon condition that they abjured their errors,
* Pelagius, and Celestius his disciple, by means of a false con
fession of faith, deluded pope Zosimus into giving them a com
mendatory letter to the bishops of Africa. For the heretical
opinions of Pelagius, see the C. of Diospolis.

AFRICA. 9
and in case of refusal, sentenced them to be entirely
cut off from the communion of the Church. He also
wrote a very long epistle to all the Churches of the
world, which all the Catholic bishops subscribed. The
emperor Honorius made a decree against the Pelagians,
and added the weight of his authority to the decision of
the Church. — Tom. ii. Cone. p. 1576.
AFRICA (or Carthage). Held at Carthage, 15th A*f™>
May, 419, in the Basilica of Faustus ; convoked by
Aurelius, bishop of Carthage, assisted by the primate
of Numidia, and Faustinus, the legate of the pope.
Deputies from the different provinces of Africa, viz.
from Numidia, Byzacena, Mauritania, Caesariensis, and
Mauritania Tingitana, from Tripoli, &c, and the bishops
of the proconsular province were present, making in all
two hundred and seventeen bishops ; Aurelius presiding.
S. Augustin was present.
At the first sitting, the pope's instructions to his
legates were read, and also the canon, which he brought
forward in order to shew that all bishops have a right
of appeal to the pope. S. Alypius represented, that as
this canon did not appear in the Greek copies of the
acts of the council of Nicea, which they possessed,
which Ccecilianus had brought to Carthage, it was
necessary that Aurelius should send to Constantinople,
Antioch, and Alexandria, where the genuine canons
were kept, to procure an authentic copy of them. It
was, however, agreed, that in order not to give offence
to the pope's legate, they should content themselves
with writing upon the subject to Zosimus. Secondly,
all that related to the case of appeals was read, and
S. Augustin promised that it should be observed, until
they had received more authentic copies of the council of
Nicea. Thirdly, the Nicene Creed was read, together
with the twenty ordinary canons, and the several regu
lations made by the African councils held under Au
relius. Fourthly, the affair of Apiarius was discussed;
this man was a priest of Sicca, in the province of Mau
ritania; having been guilty of most immoral conduct,
he had been deposed and excommunicated by his
bishop, Urban, from whose judgment he appealed to
the pope, although that step was forbidden by several
African councils, and although the council of Nicea
had determined that the affairs of the clergy should be
settled in their own province without any external
b 5

10 AFRICA.
appeal. Nevertheless, Zosimus, according to Baronius,
received the appeal of Apiarius, and re-admitted him
to communion. The African bishops refused to admit
this pretension of the pope with regard to the right of
appeal to Rome, and great contentions arose upon the
subject, which, no doubt, gave birth to a council, but
we have no record of the matter.
Since, therefore, the African bishops had complained
that Zosimus had violated ecclesiastical discipline by
receiving the appeal of Apiarius, they were not a little
surprised to hear the legate Faustinus justify the act of
Zosimus, upon the authority of the canons of the council
of Nicea. They maintained, that the canons cited under
the name oiNicene, in order to justify the pretension of
Zosimus, were not to be found in any copy, either
Greek or Latin, but that they were, in fact, made in
the council of Sardica, a.d. 347.
The bishops further desired, that the clergy should
make complaint of judgments passed upon them to the
primate or council of the province, and not to the
bishops of the neighbouring provinces. Finally, S.
Cyril, bishop of Alexandria, and Atticus of Constanti
nople, delivered to the priests deputed by the council
of Carthage, faithful copies of the acts of the council
of Nicea, made from the originals preserved amongst
the archives of their Churches.
In the second sitting, six canons were drawn up,
relating to the charges that might be alleged against
clerks.— Tom. ii. Concil. p .1589. Bar. 419, § 60.
Africa, AFRICA. Held in the year 424 5, upon the business
of Apiarius, mentioned in the account of the preceding
council. After having been re-established by the fore
going council, he was again guilty of great enormities,
and, accordingly, a second time excommunicated, and
driven out of Trabuca, a city in the proconsulate of
Africa, whence he fled to Rome. The pope Celestinus
giving credit to every thing that he was pleased to pre
tend in the way of justification, re-admitted him to
communion, and added further, a letter to the bishops
of Africa. This conduct on the part of the pope caused
the whole of the African bishops lo assemble at Car
thage, and to hold there a general council. Out of the
5 It is doubtful whether this was not merely a continuation of
the preceding, and held about the sainu time.

424.

AFRICA. 11
whole number present, the names of fifteen only have Africa,
come down to us. Amongst them are those of Aurelius 424-
of Carthage, Servus-Dei, who was a confessor, For-
tunatianus, &c.
Apiarius appeared at the council with Faustinus,
who came thither rather in the character of his advocate
than his judge ; he even wished to exact from them a
promise that they would receive Apiarius into com
munion with them. The fathers in council, however,
judged that they ought, in the first place, to examine
into his criminal conduct, in which he tried to justify
himself by his usual artifices; but the Almighty so
ordered it, that Apiarius, unable to endure the tortures
of his conscience, confessed, almost in spite of himself,
the crimes of which he had been guilty. Faustinus
gave way to this evidence of the truth ; and Apiarius
was cut off from the body of the Church.
As the fathers in council had now received an answer
from the east, and had been thus certified that the
canons cited by Zosimus were not in truth amongst
those enacted by the council of Nicea, they wrote to
pope Celestinus a letter0, in which, after having com
plained of his conduct in absolving Apiarius, they
begged of him in future not to listen so easily to those
who came to him from Africa, and not to receive into
communion those whom they had excommunicated,
since, by doing so, he violated the canons of Nicea,
which direct that cases of this kind shall be settled in
the province in which they arise, so that they could not
be carried elsewhere without the especial decision of
the Church ; they added, that the aid and illumination
of the Holy Spirit might as reasonably be hoped for
several bishops assembled freely in each province, as
for one in particular ; that to judge of affairs in the
place where they have arisen, and where information and
witnesses are at hand, is more natural than to remove
them beyond sea. Lastly, they begged of the pope to
send no more legates to execute his judgments, lest,
said they, the pride of the world be introduced into the
Church of Christ, which ought to hold forth the light
of simplicity and the brightness of humility to all who
seek God.
The Church of Africa kept possession of the right of
judging her priests, definitively and without appeal, till
0 See Tom. ii. Cone. p. 1674.
b6

12 AGDE.
the time of Gregory the Great. — Tom. ii. Cone. p.
1638.
Africa. AFRICA (or Carthage). Held in 525, at Car-
• thage, under the primate Bonifacius, in order to restore
the discipline of the Church. On this occasion an
abridgment of the canons made under Aurelius was
read. The last three forbid all appeals beyond the sea
absolutely, without making any distinction between
bishops and others. — Tom. iv. Cone. p. 1628.
Africa, AFRICA. Held in 535 ; composed of two hundred
and seventeen bishops ; convoked to Carthage by Re-
paratus, bishop of that city. A demand was made of
the emperor Justinian to restore the rights and property
of the Church, which had been usurped by the Vandals,
which request was granted, by a law bearing date the 1st
of August in the same year. — Tom. iv. Concil. p. 1784.
Africa, AFRICA. In the year 645, a conference was held
between Pyrrhus, bishop of Constantinople, the chief
of the Monothelites, and the abbot, S. Maximus, in the
presence of the patrician Gregory, and several bishops.
Maximus there showed that there were two wills (duae
voluntates) and two operations in Jesus Christ. Pyrrhus
yielded to his proofs, and went afterwards to Rome,
where he retracted what he had formerly taught, and
was received into communion ; subsequently, however,
he returned to his errors.
A6fri6ca' AFRICA. Held in the year 646. Several councils
were held in Africa during this year, against the Mono
thelites : one in Numidia, another in Byzacena, a third
in Mauritania, and a fourth at Carthage, (sixty-eight
bishops present,) in the proconsular province.
A^une, AGAUNE (or S. Maurice en Valais). {Con
cilium Agaunense.] Held on the 14th May, 523 ; nine
bishops were present. The continual psalmody es
tablished in this monastery was here confirmed by
Sigismond, king of Burgundy.
Agde, AGDE. {Concilium Agathense.] Held on the 11th
September, 506. Twenty-four bishops were present,
and ten deputies of absent bishops, from different pro
vinces of Gaul, which at this time was under the
dominion of the Visigoths. Cesarius, bishop of Aries,
presided. In this council the discipline of the Church
was treated of, and forty-seven canons 7 were drawn up,
7 GratianuB and others add to these twenty-four canons, which
do not appear in the ancient copies of the acts.

AIX-LA-CHAPELLE. 13
confirming the discipline already established in many
other councils.
Of these, the 12th enjoins fasting every day in Lent,
Sundays excepted
The 16th forbids the making any person deacon
under the age of twenty-five years; and if married,
without the consent of his wife, and a promise of con
tinence. The 17th forbids the ordination of bishops or priests
under thirty years of age.
The 18th orders all lay persons to communicate at
Christmas, Easter, and Whitsuntide.
The 19th forbids any woman to take the veil under
forty years of age, however holy and exemplary her
previous life had been.
The 20th forbids the clergy to wear long hair, and
orders the archdeacon to cause that of the disobedient
to be cut.
The 27th forbids the establishment of any monastery
without the consent of the bishop ; also forbids the
bishop to ordain any monk without the consent of his
abbot first had.
The 31st orders that those persons who, having been
at variance for a long time, shall refuse to be reconciled,
shall be excommunicated.
The 34th orders that converted Jews shall remain
eight months in the rank of catechumens before they are
baptized. The 39th forbids persons in holy orders to attend
wedding festivities.
The 44th forbids a priest to bless the people or a
penitent in Church. — Tom. iv. Cone. p. 1381.
AGNANI. {Concilium Agnanium.] Held on the 24th A?"3"'1
March, 1160. Pope Alexander III., assisted by cer
tain bishops and cardinals, in this council solemnly ex
communicated the emperor Frederic, and absolved all
his subjects from their oath of fidelity to him. How
ever, as M. Fleury remarks, it does not seem that
Frederic was at all the less obeyed or the less recog
nized as emperor after this excommunication than he
was before.
AIX-LA-CHAPELLE. {Concilium Aquisgranense.] Aix-la-Cha-
Held in 800. At this council Felix d'Urgel was heard P^'
in his defence before Charlemagne. He was answered
and refuted by Alcuin, originally deacon of the Church

14 AIX-LA-CHAPELLE.
of York, and abbot of the monastery of Canterbury,
whom Charles had induced to come over to France.
On account of his frequent relapses, Felix was deposed,
but he returned into the bosom of the Church, having
sincerely abjured his errors, which he did in the form of
a letter addressed to the clergy and people of Urgel ; he
was nevertheless banished to Lyons, where he passed
the remainder of his days. See C. Ratisbon, 792 ;
C. Rome, 792, and C. Urgel, 799.— Tom. vii. Cone.
p. 1151.
Aix-k-Cha- AIX-LA-CHAPELLE. Held in the month of
V$f°' October, in the year 802, by order of Charlemagne ;
it was a numerous council. The bishops with the
priests read the canons, and the abbots with the monks,
the rule of S. Benedict, in order that both parties might
thenceforth live in conformity to the law which was
prescribed for them. At that time there were no monks
or religious persons who followed any other rule than
that of S. Benedict. There remains to us of this
council a capitular of seven articles : the most important
are those which relate to the chorepiscopi ; it was de
termined that they had no power to perform any epis
copal function, and should be considered simply as
priests. This discipline agrees with that of the ancient
cy councils of Anigra and Neocesarea ; nevertheless, it
o was not until towards the middle of the tenth century
that they ceased to have authority in both the east and
the west. — Fleury.
Aix-k-Cha- AIX-LA-CHAPELLE. Held in December, 809,
pelle, upon the question of the procession of the Holy Spirit,
which had been first raised by John, a monk of Jeru
salem. In order to decide it, the emperor sent as
deputies to pope Leo III. two bishops, Bernarius and
Jesse, and the abbot Adelhard, who held a long con
ference upon the use of the words " Filioque," chanted
in the creed by the Churches of France and Spain, but
not by the Church of Rome. The pope expressed his
regret that the same caution had not been used else
where ; and without condemning those who in chanting
the creed added the words " Filioque," and allowing
that the words expressed the true faith, he refused to
sanction the introduction of the words into the creed,
respecting the decision of those councils which had
forbidden any addition to be made. — Fleury. See C.
Toledo, a.d. 589. Tom. vii. Cone. p. 1194.

809.

AIX-LA-CHAPELLE. 15
AIX-LA-CHAPELLE. Held in September, 816. Aix-la-ci.a-
In it a rule was composed for canons, containing one Pcl'ei
hundred and forty-five articles ; another was also drawn
up for canonesses, which contained twenty-eight articles.
Both rules are of great length, and are said to have been
mainly composed by Amalry, deacon of Metz. — Fleury,
torn. vii. Cone. p. 1307.
AIX-LA-CHAPELLE. Held in July, 817. Here Aix-Ia-Cha-
eighty chapters were drawn up concerning the rule of S. pgjj.e'
Benedict, which the emperor Louis confirmed, and by
his authority put into execution. — Fleury, torn. vii.
Cone. p. 1505.
AIX-LA-CHAPELLE. Held in the year 825. Aix"^1,il-
This council, held upon the subject of images, was a p^'
continuation of one held at Paris in the same year.
The bishops wrote on the 6th of December a letter to
the emperor at Aix-la-Chapelle, containing their de
cision, the whole matter was then sent to the pope by
the hands of two bishops. What was the result of the
negociation between the pope and the bishops is not
known ; the French, however, certainly maintained, for
some time after, that images are neither to be broken nor
adored, rejecting the second council of Nicea, although
the pope had approved it. — Fleury. See C. Paris,
a.d. 825.
AIX-LA-CHAPELLE. Held on the 6th of Feb- Aix-la-Cl.a-
ruary, 836. The acts of this council are divided into PglLc'
three parts :
Part I. refers to the life and doctrine of bishops, and
contains twelve canons, the third of which makes it im
perative upon all bishops to have some poor persons
always at their table when they eat [or to have them, at
least, somewhere within sight, and to send them food].
Part II. relates to the morals, and conversation, and
degree of knowledge to be required in other eccle
siastics, and contains twenty-eight canons.
Part III. treats of the virtues and duties required
from the emperor and his children, principally in those
matters which affect ecclesiastical affairs. This part
coaiains twenty-five canons.
A very long address was also drawn up to Pepin,
king of Aquitaine, requiring him to restore the property
of the Church. — Tom. vii. Cone. p. 1700.
AIX-LA-CHAPELLE. Held in 1165. This was Aix-la-Cha-
a plenary court of the emperor Frederic, assembled for pojje.

16 ALBI.
the canonization of Charlemagne, which was performed
on the 29th December. Although this canonization was
the act of schismatics, and had the sanction only of an
antipope, no pope has ever refused to recognize it. —
Fleury.
Aix, in AIX. {Consilium Aquense.] Held in September,
P'l58T0' 1585> bv Alexander Canigianus, archbishop of Aix,
assisted by the bishops of Apt, Gap, Riez, and Sisteron,
his suffragans, together with the grand vicar of the
bishop of Frejus. Several useful regulations were
drawn up relating to the discipline of the Church and
the reformation of morals, similar to those of Bourges in
the preceding year. — Cone. torn. xv. p. 1119.
Albi, ALBI. {Concilium Albiense.] Held in 1254 by
1-254. order of S. Louis, who had lately returned from the
Holy Land ; bishops from the provinces of Narbonne,
Bourges, and Bourdeaux attended, Zoen, bishop of
Avignon, presiding. Seventy-one canons were pub
lished ; part of them relate to the extirpation of heresy,
and part to the reformation of the clergy, &c. The first
twenty-eight are taken from the canons of Toulouse,
a.d. 1229.
1. Orders that persons be duly appointed to search
after heretics.
2. Grants a silver mark to every one taking a heretic.
5. Deprives of their land persons who allow heretics
to harbour there.
6. Orders the destruction of the houses of heretics.
11, 12. Enact that all persons arrived at the age
of puberty shall abjure heresy, and take an oath of
fidelity to the Roman Church.
18. Orders that all boys above seven years of age
shall be brought to Church by their parents, to be in
structed by the curate in the Catholic faith, and to be
taught the Credo, Pater Noster, and Salutation of the
Blessed Virgin.
21 — 23. Relate to the papers, &c. of the Inqui
sition. 24. Orders the construction of prisons for the con
demned heretics, where they shall be detained and
supported (as the bishop shall direct) out of their con
fiscated property.
25. Orders that the bones of those who have died in
heresy and have been buried, shall be taken up and
publicly burnt.

ALEXANDRIA. 17
29. Renews the canon " Omnes utriusquesexus."
31 — 36. Relate to excommunications.
37. Orders that every will shall be made in the pre-
?ence of a priest.
41. Forbids to harbour any suspicious woman within
:he precincts of the Church.
42. Orders silver chalices to be used in all churches
of which the revenues amount to 15 livres lournois.
46. Forbids regulars to have any of their horse har
ness, &c. of silver or gold ; orders them to use saddles
of white or black, or polished saddles (rasce).
48. Forbids clerks to gamble ; orders them to have
their hair so cut all round as to leave the ears altogether
uncovered. 50, 51. Forbid them to hunt and hawk and tilt, in
game, with shield and lance.
55. Orders two regular canons, at least, in every
prison. 56. Orders all collators to benefices to present to
persons without previous agreement or diminution of
revenue. 57 — 60. Of the visitations of bishops.
62, 63. Of usurers and Jews.
64, 65. Orders that Jews shall have a distinctive
dress, and shall constantly wear a large wheel figured
on their breast.
66 — 70. Of Jews.— Cone. torn. xi. p. 720.
ALCALA DE HENARES. {Concilium Complu- Alcalade
tense.] Held in 1326 by Juan of Arragon, archbishop H1eS.^9'
of Toledo and primate of Spain ; three bishops and
three deputies were present. Two canons only were
published :
1 . Of the consecration of suffragans.
2. On the defence of the rights and property of the
Church. — Cone. torn. xi. p. 1771.
ALEXANDRIA. {Concilium Alexandrinum.] Held Alexandria,
in 230, under the bishop Demetrius, in which Origen
was deposed from the priesthood, but not without
opposition. ALEXANDRIA. Held in 306, under Peter, bishop Alexandria,
of Alexandria, the martyr. Meletius, bishop of Lyco- 306.
polis, was deposed here, being convicted of having sacri
ficed to idols, and of having committed many other
crimes. In order to revenge himself, Meletius began a
schism which lasted for upwards of fifty years. — -Tille-
mont.

18 ALEXANDRIA.
Alexandria, ALEXANDRIA. Held in the year 319, by the
3 • celebrated Hosius, bishop of Cordova, sent by Constan-
tine 8 to appease the troubles to which the heresies of
Arius, and the schism of Meletius, had given rise, and
to restore the peace of the Church. Hosius conducted
himself in the business with fidelity and care, worthy of
his piety and of the confidence placed in him. In this
council every thing relating to the doctrine of the
Trinity, and to the condemnation of the heresy of Sa-
bellius, who denied the distinction of persons in the
sacred Trinity, was thoroughly discussed 9. Very little,
however, is known of what passed here. — Athan. ii. 79 ;
Tillemont ; Socrates, 1. iii. c. 5 ; torn. i. Cone. p. 1493.
Alexandria, ALEXANDRIA. Held in 321, by Alexander,
bishop of Alexandria, attended by all his clergy, on
account of the heresy of Arius, which was there con
demned. Arius was the curate of a Church in Alex
andria ; he was a man of very considerable talent, with
all the external appearance of inward excellence. Jea
lousy at seeing Alexander promoted to the throne of
Alexandria, betrayed him into heresy.
The unimpeachable life of his bishop affording him
no handle for attacking his character, he determined to
accuse him on the score of doctrine ; and as Alexander
taught, according to the faith of the Church, that our
Saviour Jesus Christ is truly God, Arius dared, first in
private conversation, and afterwards publicly, to assert
that the bishop was in error, and had fallen into the
heresy of Sabellius ; that our Lord was but a creature,
however exalted.
His own views, more fully explained, were briefly as
follows: — That God was not always a Father; but
there was a time when He was only God, and was not
a Father ; that afterwards he became a Father. And
diat the Son was not always such ; for since all things
8 By pope Sylvester, according to Baronius ; but there appears
to be no foundation for the assertion. — Cave.
9 " Factum est in synodo, ut in Sanctissima Trinitate sicut una
priedicaretur oiaia, id est essentia, ita tres dicerentur subsistentke
nempe iirocrrdffsic, sed cum hrec vox apud nonnullos acciperetur
pro sttbstantia, hide major oborta est controversia num recte dice
rentur tres esse in Trinitate substantia."
In this council Colluthus, a priest of Alexandria, who had pre
tended to exercise episcopal functions, and had celebrated a mock
ordination, was brought to order and censured.
Probably several councils were held in Egypt about this time.

ALEXANDRIA. 19
were made of nothing, and that all things were created
and made, the Word of God itself must be made out of
nothing, and was not before He was made, but had a
beginning when he was made. . . .That the Son hath no
thing peculiar of the Father's substance, but that He is
a creature, and not true God, but only by participation,
and as He is made God. That there is a Trinity, but
not all alike in majesty, whose subsistences are un-
mingled. In short, that God was before the Son, not
only in order of nature, but of time ; that the Son,
though begotten of Him, has not the same essence,
power, and glory with Him, not made of His substance,
nor partaking at all of His nature or existing in His
essence ; but altogether different, both in nature and
power, though formed to the perfect likeness of it.
Alexander having sent for Arius, endeavoured to win
him back by mildness, advising and exhorting him to
open his eyes to the enormity of his error. He even
held conferences with his ciergy in the presence of
Arius ; but the latter persisted in his opinions, and
maintained with insolence all that he had advanced. At
last this council was convoked early in the year 321, in
which Arius and nine other of the clergy of Alexandria
were condemned and deprived. Also a synodical letter
was addressed by Alexander to his brother-bishop
Alexander of Byzantium, which Theodoret gives, 1. i.
c. 4. — Cave's Apostolici, p. 349.
ALEXANDRIA. Held later in the same year, by Alexandria,
Alexander, composed of one hundred Egyptian bishops, 321-
exclusive of the priests who were present. Arius was
here questioned concerning his faith, and the heresy of
which he was accused. He maintained his error with
boldness ; and the bishops, having heard his blasphemies
from his own mouth, proceeded to anathematize him
and twelve of his followers, both priests and deacons ;
also two bishops, Secundus and Theona ; and to pass
censure upon Eusebius of Nicomedia.
Arius retired into Palestine, where he had already
gathered many followers. The most considerable of
his disciples was the above-mentioned Eusebius, bishop
of Nicomedia, the city in which the emperors of the
east resided. This Eusebius enjoyed great reputation
at the court, and was in high favour with Constantia, the
wife of Licinius, and the sister of Constantine. It may
indeed be justly said, that amongst all the followers of

20 ALEXANDRIA.
Arius, no one has been more celebrated, or has done
more mischief to the Church. — Tillemont ; Epiph.
Hceres. 69.
Alexandria, ALEXANDRIA. Held in 340, in support of S.
34°- Athanasius, and after the death of Constantine. There
were present at it eighty or one hundred bishops, from
Egypt, the Thebaid, Lybia, and Pentapolis. All the
calumnies advanced against Athanasius by the Eusebians
were refuted. Every thing at this council was done
according to rule, and altogether in a manner very
different to what had been done two or three years
before at the council of Tyre. S. Athanasius was fully
justified. These same bishops also wrote a synodical
letter to all the orthodox prelates, in order that, by
union amongst themselves, they might be strengthened
against the heresy. Complaint was made that the
Eusebians continued to persecute Athanasius ; that they
had caused him to be exiled ; and that they had sent to
the three emperors a letter filled with fresh calumnies
against him. They justified his conduct ; they went
back to the origin of the persecutions which Athanasius
had suffered, and showed that the Arians had hated
him, even when he was only in deacon's orders ; they
proved that his ordination was strictly according to
rule ; they observed, that Eusebius of Nicomedia had
changed his see several times, forgetting that he who
is once bound to a Church by the episcopate may not
seek to change, lest he be found guilty of adultery ac
cording to the teaching of the Holy Scriptures. They
showed, further, that the proceedings of the council of
Tyre were invalid, both because the party of Eusebius
was dominant there, and the secular power prevented
all freedom of action ; again, they exonerated Athanasius
of the murder of Arsenius, alluded afresh to the irre
gularity of the proceedings in the Mareotis, accused the
Eusebians of dividing the Church by menaces and
terror, and, finally, exhorted the bishops to give no
credit to any thing written against Athanasius. — Athan.
ii. Apol. p. 720, et seq. Fleury. Tom. ii. Cone. p. 532.
Alexandria, ALEXANDRIA. Held in the year 362, by S.
362, Athanasius, in concert with S. Eusebius of Verceil, to
deliberate with him and the other bishops upon the
affairs of the Church, and particularly upon the means
to be adopted for restoring peace and union to the
Church of Antioch, where the " orthodox " Christians,

ALEXANDRIA. 21
who for some time had communicated with the Arians, Alexandria,
having at last, in 361, separated from them, and united 362-
themselves to Meletius, (elected bishop in the council
of Antioch, a.d. 360,) could not induce the Eusta-
thians (who were the original Catholics of the city ') to
unite with them.
Besides S. Athanasius and S. Eusebius, we find
S. Asterius, of Petra in Arabia, Paphnucius, of Sals,
and about twenty others. They applied themselves
with great industry to discover the most advisable
methods for restoring order in the Church, agitated as
it had been by such a tempest of heresy. Constantius,
the great patron of the Arians, was now dead.
The council settled that those who had been leaders
or defenders of the heresy should be admitted to
penance, but that they could not be permitted to retain
their clerical office, while those who had been led away
by the violence of others should be allowed to retain
their rank, provided they subscribed the acts of the
council of Nicea. — Ath. de Ant. p. 575, c. d. Bar. 362,
§ 235. In the next place, the affairs of the Church of Antioch
were discussed, where the Eustathians refused to sub
mit to Meletius, who had been in communion with the
heretics, by whom also he had been consecrated bishop.
The bishops in council requested Eusebius and Asterius
to proceed to Antioch in the name of the council ; and,
further, wrote a letter to the three bishops, Luciferus,
Cymacius, and Anatolus, in which they expressed their
joy that the Meletians were willing to unite with the
followers of Paulinus, i. e. with the Eustathians ; they
1 When the Arian bishops had taken possession of the see of
Antioch, many, both of the clergy and laity, who purposed to
abide in the true faith, forsook the public service of the Church,
and assembled by themselves for divine service. Those who did
so were culled Eustathians, because they began first to assemble
in this way after the death of Eustathius. These men from the
first had boldly contended for the true faith, and refused to com
municate with those who were called the orthodox ; i. e. those
who held tho true faith and acknowledged Meletius for their
lawful bishop, because Meletius had been elected by the Arians,
and had in some things given way to them. Thus there were
three bishops of Antioch at one time — Paulinus, the bishop of the
original Catholics or Eustathians, consecrated by Luciferus ; Me
letius, the bishop of the Orthodox, elected by the Arians, under
the belief that he favoured their views ; and Euzojus, whom the
Arians had subsequently elected.

22 ALEXANDRIA.
Alexandria, exhorted them to require nothing further from the
Meletians in order to union, than that, 1st, they should
acknowledge the acts of the council of Nicea ; 2nd,
they should anathematize the heresy of Arius, and also
that which teaches that the Holy Spirit is a mere
creature, and not of the same substance with the Father
and the Son. This was a necessary precaution to be
taken against the new sect of the Macedonians ; against
whom it had already been decreed, by this same council,
that it is necessary to believe that the Holy Spirit is of
the same substance, and equally God with the Father
and the Son ; and that in the sacred Trinity, no one of
the divine persons is either created, or inferior to other,
or of later existence than another ; lastly, they ex
horted them to require that they should anathematize
the foolish impieties of Sabellius, Paul of Samosata,
Valentinian, Basilides, and the Manicheans, and that
having so done, the Meletians ought to be received
without suspicion, and that the followers of Paulinus
should require nothing more. In this council a dis
cussion was also raised upon the use of the term
viroaraatQ, which subject at that time greatly agitated
the whole Church ; the Latins understanding by the
term the actual " substance," were accordingly un
willing to allow more than one viroaraoic in God, and
accused those of Arianism who recognized three. The
Greeks, on the contrary, using the word in the sense
of "person," maintained that it was necessary to admit
three, to avoid the error of Sabellianism. S. Athanasius,
therefore, in order to compose these differences, re
quired from each party a definition of what they be
lieved ; and finding from their answers that they, in
fact, held precisely the same doctrine, in nothing differ
ing from the catholic faith, he permitted to each party
the use of the term viroaraoic, and bound them to re
ceive the definitions of the Nicene council, without
confusing themselves with new questions. However,
notwithstanding the pains and judicious conduct of
Athanasius, the Church was, for a long time, sorely
troubled about the use of this word. Another act of
this council was a complete declaration of the doctrine
of the Incarnation, in opposition to the heresy of Apol-
linarius, who already, not openly, but in secret, had
begun to teach contrary to this truth. It was defined
that Jesus Christ was born of Mary; that He was

ALEXANDRIA. 23
" very man," as to the flesh, and that He did not take
to Himself a body only without a soul or mind.
The pains, however, which the council, and Athanasius
in particular, had taken to procure peace to the Church
of Antioch failed, owing to the intemperate behaviour
of Luciferus, who had consecrated Paulinus, the chief
of the Eustathians ; and being offended with Eusebius
for finding fault with this act, he rejected the decrees of
the council, and withdrew, first from communion with
Athanasius, and afterwards from that of the Church :
whence arose the schism of the Luciferians, which lasted
forty years. — Cave's Apostolici, p. 444. Tom. ii.
Cone. pp. 97. 808.
ALEXANDRIA. Held in 363, consisting of all Alexandria,
the bishops in Egypt, called together by S. Athanasius, 363-
in order to fulfil the request of the emperor Jovian, that
he would send him an exposition of the true faith. In
the synodical answer, Athanasius exhorted the emperor
to adhere to the declaration of faith settled at Nicea.
— Tom. ii. Cone. p. 823.
ALEXANDRIA. Held in the year 401. In this Alexandria,
council the writings of Origen were condemned, as they 401-
had already been in the West. Theophilus, bishop of
Alexandria, who there presided, condemned also the
four great brothers. Many other councils were held
this year in the East against the writings of Origen.
— Tom. ii. Cone. p. 1219.
ALEXANDRIA. Convoked by S. Cyril, patriarch Alexandria,
of Alexandria, in the month of November, 430, to *30-
communicate a letter received by him from the pope
Celestine, and another, which the same pope had written
to Nestorius.
The council determined that another letter should be
written to Nestorius, warning him, both in the name of
this council and of that of Rome, to correct his errors
and embrace the Catholic faith ; and to signify to him,
that, if he refused, they should no longer hold com
munion with him, or recognize him as bishop. This
letter is divided into three parts : one containing an
exposition of the faith, beginning with the Nicene creed ;
then follow the twelve celebrated anathemas of Cyril ;
and, lastly, the announcement of the sentence passed
against Nestorius by Celestine, in August, a. d. 430.
These anathemas referred to the twelve principal

24

ANCYRA,

Altino, 802.

Anazarba, 435.

Ancyra,
the metro
polis of
Galatia, 314.

heads of the Nestorian heresy. — Tom. iii. Cone. p. 395 ;
Cone. Eph. c. 26.
ALTINO. {Concilium Altinense.] Held 802; where
Paulinus of Aquilea implored the help of Charlemagne
against John, duke of Venice, who had thrown down
from the top of a tower John, patriarch of Grade. —
Tom. vii. Cone. p. 1187.
ANAZARBA. {Concilium Anazarbicum.] Held in
435. In this council many bishops, following the
example of Theodoret, put themselves in communion
with John of Antioch.
ANCYRA. {Concilium Ancyranum.] Held about
Easter, 314. Eighteen bishops only were present,
amongst whom were Vitalis of Antioch, and Marcellus
of Ancyra, well known in the history of S. Athanasius,
Lupus of Tarsus, and Amphion of Epiphania.
Twenty-four canons were drawn up, chiefly relating
to the case of those who had relapsed during the perse
cution of Maximinus.
1. Orders that' priests who, after their fall, have
sincerely repented, shall be permitted to retain their
rank, but excluded from all exercise of their office.
2. Orders the same concerning deacons.
3. Orders that those who have been forcibly made
to sacrifice, shall be admitted to communion ; and that
laymen should not, by such violence, be incapacitated
from receiving holy orders.
6. Orders that those who have been induced to
sacrifice by threats, &c, shall, upon repentance, be
received as hearers from the time of holding this synod
to the great day (Easter) : after this, as prostrators for
three years, and for two . years more as communicants
without offering. In case of sickness and danger, they
might be received under limitation.
8. Orders that those who have sacrificed two or
three times, even under violence, shall fulfil a penance
of six years.
9. Enjoins a penance of ten years upon those who
have led away their brethren.
10. Allows those persons who, at the time of their
being made deacons, declared their intention to marry,
to do so, and to remain in the ministry ; those who did
not so declare their purpose, but were ordained profess
ing continence, to be deposed if they afterwards marry.

ANGERS. 25
12. Allows the ordination of those who sacrificed
before baptism.
13. Forbids the chorepiscopi to ordain priests or
deacons without the permission of the bishop in writing.
14. Deprives those of the clergy who obstinately,
through superstition, refuse to touch meat, and vegeta
bles cooked with meat.
15. Enacts that Church property unlawfully sold
by priests during a vacancy in the bishopric, shall be
reclaimed. 18. Excommunicates those who, having been ap
pointed bishops, and refused by the person in the
parish to which they have been appointed, wish to
invade other parishes '-
. 20. Enjoins seven years penance for adultery.
24. Enjoins five years of penance to those who
use soothsaying, and follow the customs of the Gentiles.
— Tom. i. Cone. pp. 1456. 1480.
ANCYRA. Held in 358, by certain semi-Arian Ancvra,
bishops, headed by Basil of Ancyra, and George of Pfe5u8,j0.
Laodicea. They condemned the grosser blasphemies of Council.
the Arians. The pure Arians taught that the Son of
God is but a mere creature, but the semi-Arians
believed Him to be more than a created being, and
even like to the Father, but not of the same substance
with Him, nor equal to Him. The Eusebians favoured
this latter notion, and drew up a long exposition of the
faith, which they presented to the bishops : in which
by establishing that the Son is of like substance with
the Father, they cunningly implied that He is not of the
same substance with Him ; and anathematized the term
consubstantial. The semi-Arians sent a deputation to
Constantius, and obtained the suppression of the second
confession or formulary of Sirmium, made in 357. —
Tom. ii. Cone. p. 789. Sozomen, 1. iv. c. 13. Epiph.
Hcer. lxxii.
ANGERS. {Concilium Andegavense.] Held in 453, AJ||re'
in order to consecrate a bishop to the see of Angers ;
Leo, archbishop of Bourges, presided. The council,
before separating, made twelve canons for the better
maintenance of discipline. The first is to the effect,
that since the emperor had granted to the bishops the
power of trying civil causes, the clergy should, in every
a The original meaning of this word is equivalent to that of the
modern word " diocese."

26 ANGERS.
case of difference amongst themselves, apply to them
instead of to the lay authorities ; and that in case of
dispute arising between any of the clergy and the laity,
they should still require to be judged by their bishop ;
but if the other contending party would not agree to
this, then they should first obtain permission of their
diocesan to go before the secular judge. Further, the
clergy were forbidden to occupy themselves with any
secular business. Wandering monks were to be ex
communicated. Assaults and mutilation were forbid
den, showing what disorders were caused by the incur
sions of the barbarians who then ravaged Gaul. The
fourth canon also deprives those of the clergy who
would not abstain from intercourse with all " strange"
women, i. e. all who were not near relations. — Tom.
iv. Cone. p. 1020.
Angus, ANGERS. Held about the year 1055, against
1055. Berenger, archdeacon of Angers, born at Tours in the
beginning of the eleventh century. Having studied in
the school of S. Martin, and subsequently at Chartres,
under the famous Fulbert (afterwards bishop of Char
tres), he was chosen to teach in the public school of
S. Martin at Tours ; here it was that he first main
tained that the body and blood of our Lord are not
really present in the Eucharist, but only in a figure.
He was condemned in twelve councils, of which this
was one. He is said, also, to have maintained that the
baptism of children is null and void, and that marriage
is inexpedient, and promiscuous concubinage lawful.
Angers, ANGERS. Held on the 22nd October, 1279, by
1279- John de Monsoreau, archbishop of Tours. Five canons
were made, one of which punished excommunicated
clergy with the loss of the profits of their benefices as
long as the period of excommunication lasted. This
shows that the clergy themselves, by their own example,
led the people to make light of the sentence of excom
munication, and that it was no longer regarded as the
extreme canonical punishment ; also the second canon
forbids the bishop's officials to require any fee for
sealing letters of orders, under pain of suspension or
excommunication. — Tom. xi. Cone. p. 1074.
Angers, ANGERS.. Held on the 12th of March, 1365, by
1365. Simon Renoul, archbishop of Tours, and seven of his
suffragans. Thirty-four articles were drawn up, the
first of which relate to proceedings at law, other articles

ANGERS. 27
relate to the immunities of the Church, and a few tend
directly to the correction of morals. — Fleury. Tom. .
xi. Cone. p. 1939.
ANGERS. A provincial council of Touraine was Angers,
held at Angers in July, 1448, by John, archbishop of 1448-
Tours, with his suffragans. Seventeen regulations were
made for the reformation of abuses. The third orders
all priests to say the office for the dead, with three
lessons at least, every day that was not an holy-day.
The fourth forbids the giving the daily distribution to
those of the clergy who were not present at the holy
office. The fifth forbids all talking in the choir.
The council also orders in canon seven, that the
Word of God should be preached only in Churches
and with becoming dignity ; and forbids the preacher to
make use of loud cries or extravagant gestures : it also
forbids clandestine marriages, and the silly tumult and
noise made in derision when any one marries a second
or third time, commonly called "charivari." — Tom.
xiii. Cone. p. 1352.
ANGERS. Held in 1583, being a continuation of Angers,
one held at Tours in the same year, which, on account 1Scl3'
of the plague, which had broken out in that city, was
transferred to Angers. Several regulations were made :
First, upon the subject of holy baptism, directions were
given as to the choice of god-parents ; it was also for
bidden to re-baptize, even conditionally, in cases where
that sacrament had been administered by heretics, pro
vided the matter and form of words and intention had
been preserved. Secondly, confirmation, the holy
eucharist, the sacrifice of the mass, marriage, orders,
the celebration of the festivals, and the worship of relics
were treated of. Thirdly, the subjects of reform,
ecclesiastical discipline, the duty of bishops, canons,
curates, &c, were discussed ; amongst other regu
lations, the monks were ordered to preserve the tonsure
large and distinct, and to shave their beards. Fourthly,
a rigid abstinence from meat every Wednesday and
during all Advent was enjoined them. With respect
to nuns, it was forbidden to appoint any one to be
abbess or prioress under forty years of age, and eight
of profession. Matters concerning the burial of the dead, ecclesi
astical jurisdiction, visitations, the preservation of ec
clesiastical property, seminaries, schools, and universi-
c 2

28 ANTIOCH.
ties, were also discussed in this council, and the regu
lations agreed upon were confirmed by a bull of Gregory
XIII. of the same year, and published by order of the
king, Henry III. — Tom. xv. Cone. p. 1001.
Anse, ANSE. {Concilium Ansense.] Held in 1025, at
Anse, near Lyons. Gaustin de Macon complained
against Bouchard, archbishop of Vienne, for having
ordained certain monks of Clugny, although that monas
tery was in the diocese of Macon. Odilon, the abbot,
exhibited the pope's privilege, which exempted the
monks of Clugny from the jurisdiction of their own
bishop, and gave permission, that they might be or
dained by any bishop whom the abbot chose. How
ever, the council having caused the canons to be read,
which order that in every country all abbeys and
monasteries shall be subject to their proper bishop,
declared the privilege to be null and void, being plainly
contrary to those canons 3. — Fleury. Tom. ix. Cone.
p. 859.
Anse, ANSE. Held in 1100. Five archbishops, of whom
Anselm, archbishop of Canterbury, was one, and nine
bishops, were present. Hugo, archbishop of Lyons,
demanded a subsidy to defray the expenses of a voyage
which he was obliged to make to Jerusalem. — Tom. x.
Cone. p. 726.
Antioch, ANTIOCH. {Concilium Antiochenum.] Held in
252. Fabius, the bishop of Antioch, being strongly
inclined towards the errors of Novatian, the pope, Cor
nelius, addressed to him a letter, strongly setting forth
the heretical nature of his opinions, which had the good
effect of turning many from their evil course in that
country, and bringing them back into the bosom of the
Church. Added to this, the bishops of the neighbour
ing country seeing Antioch to be in a miserable state of
schism, and suffering greatly through the prevalence of
these heresies, convoked this council, to which bishops
came from Cappadocia, Syria, Asia, and Egypt. The
acts of the council are lost, but Dionysius of Alexandria,
as Eusebius says, laboured much against the Novatians,
- — Tom. i. Cone. p. 719.
264and269 ANTI0CH- Held in 264, against the errors "of
'  " " Paul of Samosata, bishop of Antioch, whose life was,
3 C. Orleans, a.d. 511, Can. 19. C. Epaune, a.d. 517, Can. 19.
Aries, a.d. 554, Can. 2.

ANTIOCH. 29
in other respects, little suited to the sanctity of his Antioch,
office ; his evil course of life caused him to lose sight 26* and 269-
of the truth. He taught, as Sabellius had done in 255,
that the Father, the Son, and the Holy Spirit were but
One Person ; that the Word and the Spirit were in the
Father without a real and personal existence, and
merely as reason is in man ; so that, in fact, there was
neither Father, Son, nor Holy Spirit, but simply One
God. Nevertheless, he acknowledged that the Father
produced the Word, but only in order that He might
operate out of Himself; in which he differed from
Sabellius. His error upon the subject of the Incarna
tion was equally fatal ; he would not allow that the
Son of God came down from heaven, he maintained
that Jesus Christ was of the earth, a mere man, having,
by nature, nothing above other men ; he confessed that
the Word, Wisdom, and Eternal Light were in Him,
but only as dwelling in Him, not by a personal union.
Hence he recognised in Jesus Christ two vwoaraatic,
two Persons, two Christs, and two Sons, one of whom
was the Son of God by nature, and co-eternal with the
Father, being no other, according to his showing, than
the Father Himself; whilst the other, who was the
Son of David and the Son of the Virgin Mary, was
Christ only in an improper sense, having had no exist
ence before his birth of the Virgin, and being called the
Son of God only because He was the abode of the True
Son. So that Jesus Christ was righteous, not because
righteousness was an attribute essential to Him as God,
but merely by the practice of virtue and righteousness ;
not by his union but by his communication with the
Divine Word.
The horror with which the heresy of Paul inspired
them, excited the zeal of the bishops against it, formid
able as he was by his power. Dionysius of Alexandria,
amongst others, fully refuted him; nevertheless, in
order to put the most complete check to so great
an evil, the eastern bishops flocked to Antioch from
all parts in great numbers, and amongst them were
found some of great note, viz. Firmilian of Cesarea in
Cappadocia4, Gregory, bishop of Neocesarea, Helenus
of Tarsus in Cilicia, Hymenaeus of Jerusalem, Theoc-
' He died at Tarsus, on his way to the second council upon the
same subject, in 2G9. c 3

30 ANTIOCH.
tenus of Cesarea in Palestine, and Maximus of Bostra :
there was also a large assemblage of priests and deacons.
When they were assembled, a letter was read from
Dionysius of Alexandria, who was too ill to be present,
animating their zeal for the defence of the truth. What
passed in this council is not exactly known ; but it
seems that two at least were held upon this subject,
one in this year, 264, and a second in 269, which was
continued in the year following. It is certain, that
Paul did every thing in his power to conceal the_
venom of his heresy, that the bishops declared the
true faith with the utmost clearness, and earnestly
besought Paul to renounce his heresy, and that he
protested that he had never held the errors imputed
to him. It would seem that it was in the first council,
which assembled a.d. 264, that Firmilian condemned
the errors of Paul, who then promised to recant. Subse
quent events, however, showed that he had been merely
deceiving the bishops, and accordingly the second
council was called, where the prelates assembled to the
number of seventy, according to S. Athanasius, or
eighty as S. Hilary asserts. Then, after having used
exhortations and entreaties with Paul, they clearly and
unequivocally asserted the union of the Divine and
human natures in the One Person of Jesus Christ, and
the Personal distinction between the Father and the
Son, in one and the same substance. Paul being, in
the end, convicted of all his errors, and especially of
holding that Jesus Christ was merely man, was unani
mously deposed and excommunicated, which judgment
of the council was further received and confirmed by
all the bishops of the whole Church, the decree of the
council having been received every where. — Euseb.
1. vii. c. 28. Tom. i. Cone. pp. 843 and 893. 901.
Antioch, ANTIOCH. Held about the year 340; about
ninety bishops were present. The Eusebians, hearing
that S. Athanasius had proceeded to Rome, became
alarmed, fearing lest their falsehoods and artifices
should be exposed by his presence. In order, there
fore, to prevent, as far as lay in their power, what they
dreaded, they too, constituted themselves judges in their
own cause, and held a council, in which they declared
that any bishop, who, after having been deposed, should
take upon himself the exercise of his episcopal office,
without the authority of a new council, should never be

340.

ANTIOCH. 31
restored. Then they proceeded to set up at Alexandria
a bishop of their own sect, Gregory of Cappadocia, an
acknowledged Arian, whose intrusion was accompanied
by every possible irregularity and violence, even so far
as to employ military force and heathenish cruelties. —
Tillemont. Tom. ii. Cone. pp. 89. 588.
ANTIOCH. Held in 341, by the Eusebians, on Antioch,
the occasion of the dedication of the " Golden" Church c^'in
at Antioch. The emperor Constantine commenced this Encscniis.
work in a style of magnificence worthy of his piety, and
Constantius had just completed it ; and as Eusebius of
Nicomedia lost no opportunity of advancing his schemes,
he so managed matters, that under the pretext of dedi
cating the new church, he assembled a council, of which
the real object was to condemn belief in the consub-
stantiality of the Son. Ninety-seven bishops, of whom
forty, at least, were acknowledged Arians, were pre
sent. They came chiefly from the following provinces :
Syria, Phenicia, Palestine, Arabia, Mesopotamia,
Cilicia, Isauria, Cappadocia, Bithynia, and Thrace.
The principal men amongst them were, Eusebius, who
had usurped the see of Constantinople, Theodorus of
Heraclea, Narcissus of Neroniadis, Macedonius of
Mopsuestia, Masis of Macedonia, Acacius of Cesarea,
Eudoxius, afterwards of Constantinople, George of
Laodicea, and Theophronius of Tyana, in Cappadocia.
Maximus, bishop of Jerusalem, refused to attend, not
forgetting how he had been, upon a former occasion,
(in the synod of Tyre,) surprised into subscribing to the
condemnation of Athanasius.
No bishop from the west was present at the council,
nor any one on the part of the pope. The emperor
Constantius, however, who saw only with the eyes of
the Arians, attended in person. The sole object of the
Eusebians was to crush Athanasius, and accordingly
they brought forward again the accusations which had
been urged against him in the council of Tyre, and
had been repeatedly refuted. Moreover, they alleged
against him, on the present occasion, certain murders
which had been committed, and which they pretended
were caused by his return to Alexandria. In the end
he was condemned without a hearing ; and they pro
ceeded to draw up three creeds or formularies 6.
5 According to Pagius, the proceedings against Athanasius
were not taken in the council in Enceeniis, properly so called, but
c4

32

ANTIOCH.

Antioch, 341.

Formulary
of Antioch.

In the first they spoke with great reserve of the Sonj
making use neither of the terms "substance" nor
" consubstantial." In the second, they said that He
was immutably possessed of the divinity, or, as So
crates and S. Hilary explain their meaning to be, that
He was incapable of mutability or change ; that He was
begotten of the Father before all worlds, God of God,
whole of whole, &c. ; the image of the Father's God
head, substance, power, and glory ; that the Father, the
Son, and the Holy Spirit are three in hypostasis or
person, but one in consent, reducing the unity to a mere
unity of will. They seem, also, to have admitted in the
Divine Persons a glory peculiar to each ; and whilst
they denied the Son to be a mere creature, they added,
as though He had been no more than this, (just as they
expressed themselves when speaking of his divinity,)
that He was the first-born of all creatures.
The second formulary is styled the " Formulary of
Antioch;" and it was approved by the semi-Arians, at
the council of Seleucia, in 359.
The third formulary does not materially differ from
the last; it was drawn up by Theophonius, bishop of
Tyana. In this council, moreover, various regulations were
made ; and for many ages, twenty-five canons were at
tributed to it, which have come down to us. It is
Tillemont's opinion that these twenty-five canons,
which are excellent, and of great celebrity in the
Church, may have been made at a more ancient council,
held at Antioch under S. Eustachius. However this
may be, although absolutely rejected by pope Innocent
and S. Chrysostom, as having been the work of heretics,
they were received without difficulty into the code of
Church canons, which was confirmed in the council of
Chalcedon, although they are not styled canons of the
subsequently, when the orthodox majority had departed, and the
Eusebians, who purposely remained, had received news from
Rome that their case against Athanasius was likely to be settled in
his favour ; they then, by confusing the fourth and twelfth canons
just passed, concocted another, which condemned him. Thus this
author seems to prove, that all the acts of the council, whilst the
ninety-seven bishops were present, and during which time the
three formularies and the twenty-five canons were drawn up,
were regular and orthodox ; and that the condemnation of
Athanasius, and publication of a fourth erroneous confession of
faith, was confined to a pseudo- council composed of the forty
Arian bishops only,

ANTIOCH. 33
council of Antioch. Fleury. Tillemont. Du Pin. S. Antioch,
Athanasius, Epist. Encyc.
1. Excommunicates those of the laity who set aside
the decree of Nicea concerning the festival of Easter ;
deposes, and deprives, and declares to be aliens from the
Church, any bishops, priests, or deacons guilty of so
doing. 2. Orders that all those who come to church only
to hear the sacred Scriptures, and do not communicate
in prayer, or turn away from the holy eucharist, shall
be cast out of the Church. Forbids intercourse with
the excommunicated.
3. Forbids priests and deacons to absent themselves
from their churches.
4. Deprives of all hope of future restoration a
bishop deposed by the synod, or a priest or deacon by
his own bishop, who shall dare to perform any part of
divine service.
5. Enacts that if any presbyter or deacon, despising
his own bishop, has separated himself from the Church,
and collected a private congregation, and refused to
attend and submit upon a first and second summons
from his bishop, he shall be utterly deprived, without
further remedy. And if he persists in troubling and
disturbing the Church, he shall be corrected by the
secular power.
6. Forbids the bishop to receive any one excom
municated by another bishop.
7. Strangers not to be received without letters of
peace. 9. Orders all the bishops of a province to obey the
metropolitan, and to give him precedence.
10. Permits the chorepiscopi to ordain readers, sub-
deacons, and exorcists ; forbids them to dare to ordain
either priests or deacons without the bishop.
11. No bishop or priest to go to the emperor without
the consent, in writing, of the bishops of the province
and the metropolitan, and without letters from them.
12. Deprives of all hope of restoration a deposed
priest or deacon, who shall carry his complaint to the
emperor instead of the synod of bishops.
13. Deposes a bishop who presumes to ordain in
another province.
14. Orders that if the bishops in synod, when sit
ting in judgment upon the conduct of any bishop,
c5

34 ANTIOCH.
cannot agree in their verdict, the metropolitan shall Call
in some from a neighbouring province.
15. No appeal to be allowed from the unanimous
decision of the provincial synod.
16. A bishop not chosen in a perfect synod, i. e.
where the metropolitan is present, to be cast out, even
though elected by all the people.
17. Excommunicates a bishop who, after conse
cration, refuses to exercise his office.
19. Forbids to consecrate a bishop without a synod :
the appointment to be made with the consent of, at
least the majority of the bishops of the province.
20. Two provincial synods to be held annually :
one, three weeks after Easter, and the other on the
ides of October. All who think themselves aggrieved
may come for redress.
21. Forbids translations.
22. Forbids bishops to interfere in the church of
another bishop.
23. Forbids a bishop to appoint his successor. Such
appointments to be void.
24. Declares that Church property ought to be
preserved with the utmost care, and administered by
the bishop. Allows bishops to leave by will their own
private property, but not that of the Church.
25. Gives the bishop power over the possessions
of the Church : permits him to partake of what he re
quires for his own necessary use, and for purposes of
hospitality ; forbids him to pervert the Church revenue
to his own family purposes. — Tom. ii. Cone. p. 89.
Fleury. Hammond's Canons of the Church, p. 153.
Antioch, ANTIOCH. Held by the Arian bishops in 345, in
Pseudo- wmcn they dl'ew "P a long explication of their faith,
S>nod. commonly known as the fiaKpooTrxpg, or large con
fession, containing, first, the formulary of Antioch,
mentioned in the preceding council, to which they
added a prolix explication of the principal articles, and
opposed the heresies of Paul of Samosata, Photinus,
Sabellius, and others. This formulary was sent to the
western bishops, assembled at Milan. See C. Milan,
346.
Antioch, ANTIOCH. Held in 360. Meletius, bishop of
aC0- Sebastia, was unanimously elected patriarch of Antioch,
the Arian party flattering themselves that he would
support their views; but in the council, aldiough

ANTIOCH. 35
violence was used to prevent him, he testified boldly
before the emperor, in defence of the Catholic faith,
upon the subject of the nature of the Son. The Arians,
enraged by his discourse, so prejudiced the mind of the
emperor against him, that in a council held in the fol
lowing year, at which Constantius himself was present,
he was accused of Sabellianism, and banished. The
Arians, at the same time, published a formulary of
faith. — Fleury. Sozom. iv. 28. Theod. ii. 31. Tom. ii.
Cone. p. 96. 807.
ANTIOCH. Held in 363, under Jovian. Acacius An,gScb'
of Cesarea and his party, seeing the good opinion which
this prince had conceived of Meletius, entered upon a
conference with him, which was the cause of this council.
Twenty-seven bishops attended from different pro
vinces ; of these the principal were, Meletius, Eusebius
of Samosata, and Acacius of Cesarea. They unani
mously agreed upon a letter to the emperor, in which
they confessed the doctrine of consubstantiality, and
agreed to the faith as settled at Nicea, inserting in the
letter the Nicene creed, which they received as the ex
position of the true faith ; especially admitting the term
"consubstantial0" as expressing that the Son is of the
same substance with the Father. — Tom. ii. Cone. p. 825.
Socr. 1. iii. c. 25.
ANTIOCH. Held in the year 380. Although this Anijj";"'
council was gathered from the whole of the East, and
may be considered as one of the most important, not a
trace of it is to be found in the Writings of the his
torians ; all that is known of it is from the Roman
collection of Holstenius, torn. i. p. 165, where it is said,
that the epistle of the council of Rome, under Damasus,
having been circulated in the East, the whole eastern
Church assembled at Antioch, without a dissentient
voice received it, and every bishop subscribed it :
amongst others, Meletius of Antioch, Eusebius of Sa
mosata, Pelagius of Laodicea, Eulogius of Edessa, &c.
This letter authoritatively set forth the faith of the
Catholic Church upon the subjects of the blessed
8 " Quandoquidem vocabulum conauhstantialis quod qnibusdam
videtur parum recte in ea (the Nicene Creed) positum, est probe
a Patribus commodaque interpretatione explanatum. Quae qui-
dem interpretatio ostendit Filiuni ex Patris substantia genitum
Patri secundum substantiam similem." c 6

36 ANTIOCH,
Trinity, the divinity of the Holy Spirit, and the errors
of Apollinarius. — Tillemont.
Antioch, ANTIOCH. Held about the year 391. Flavianus,
the bishop, assisted by several priests and deacons, con
demned and anathematized the errors of the Massalians,
who regarded the sacraments as useless, and made
Christian perfection to consist in prayer alone.
Antioch, ANTIOCH. Held, most probably, at the end of
417- the. year 417, under Theodotus of Antioch, Praylius,
the successor of John in the see of Jerusalem, being
present. •Sfisfc, Heros, and Lazarus, again accused
Pelagius of heresy, who had been acquitted in the
council of Diospolis by the influence of John of Jeru
salem ; he was condemned, and letters to that effect
were written to the pope. The acts and letters of
the council have perished. — Marii Mercatoris Opera,
Studio Garnerii, Disser. ii. de Synodis, fyc. p. 207.
Tillemont.
Antioch, ANTIOCH. Held in 433, by order of the emperor
433. Theodosius. In this council the heresy of Nestorius
was condemned by John of Antioch, and this last
named prelate was reconciled to S. Cyril, as the em
peror had commanded. — Tom. iii. Cone. p. 1265.
Antioch, ANTIOCH. A general eastern council, held in the
435. year 435. Three synodal letters were written by this
council, to the emperor, to Proclus, and to S. Cyril,
respectively. In the last, the memory of Theodorus, of
Mopsuestia (whom certain monks of Constantinople had
required should be anathematized, and his writings con
demned) was defended ; the bishops, speaking of his
" Extracts," express themselves thus : " We allow that
there are doubtful passages, which may be understood
in a sense differing from that intended by the writer ; but
there are many abundantly clear. And as to those
which appear obscure, we find similar passages in the
ancient writers ; so that if we condemn the former, we
also cast a reflection upon the latter. What endless
confusion will it not lead us into, if we allow the opinions
fo the fathers who are dead to be combated ! It is
one thing not to approve entirely of some few of their
opinions, and another to anathematize them ; especially
if the anathema be extended to themselves personally.
. . . May not Theodore have been compelled to express
himself thus, in order to contend effectually with the

AQUILEA. 37
heresies which he, as the common defender of the East,
opposed ? "
In their letter to Proclus, the same bishops wrote :
" It is not our office to judge those who have died in the
faith ; that belongs to God alone, who is the judge of the
living and of the dead." S. Cyril, however, made a
reply to the council, in which he said, that he implored
them not to attribute to the holy fathers Athanasius,
Basil, Gregory, and others, the infamous opinions of
such men as Diodorus and Theodorus, who openly im
peached the glory of Jesus Christ, lest by so doing they
should give occasion to scandal. — Fleury, Col. Baluz.
p. 943.
AQUILEA. {Concilium A quileinse.] Held in 381, Aquilen,
under Valerian of Aquilea and S. Ambrose of Milan. *81-
Palladius, bishop of Illyria, and Secundianus, having
been accused of Arianism, in order to justify them
selves, demanded of the emperor Gratian that they
might be tried by a general council of the eastern
Church. Gratian acceded to this request, so far as to
permit any bishop who might desire it to come to
Aquilea, but without compelling any. The bishops of
most of the provinces of the West attended, viz., from
Italy and from the Gauls ; amongst others, the bishops
of Orange and Marseilles, acting as deputies for Gaul ;
two bishops, also, from Africa ; and Annemius, the
bishop of Sirmium, the capital of Illyria ; in all, thirty-
two bishops. But if this number was small, the emi
nent qualities of those who were present (viz. S. Am
brose, S. Valerian of Aquilea, Eusebius of Bologna,
Justus of Lyons, &c.) well compensated for the want of
numbers. Palladius and Secundianus were the only
Arian bishops present. The whole of the western
Church took part in this council, at which Valerian of
Aquilea presided, although S. Ambrose was the soul of
it, conducting every thing.
The bishops assembled on the 3rd Sept., when Palla
dius and Secundianus endeavoured in vain to prevent
the question from being brought forward. The impiety
of Palladius appearing clearly by his answers and his
conduct, he was pronounced unworthy of the priestly
office, and deposed from the episcopate, as was Secunr
dianus. The decrees of the council were then trans
mitted to the emperors Theodosius and Gratian, toge
ther with an entreaty that they would support them by

38 ARENDA.
their authority. The council further requested, that in
order to remove the schism which had divided the
Church of Antioch since the year 362, one party being
formed under Meletius, supported by the whole eastern
Church, and another under Paulinus, who was favoured
by the West, a council should be called at Alexandria,
to be composed of all Catholic bishops, in order that it
might be settled to whom communion should be granted
and refused. This gave rise to the council of Rome, in
the year following, viz. in 382. — Tom. ii. Cone. p. 978.
Aquilea, AQUILEA, Held in 1409, near Udine, in the dio-
Not recoe- cese °^ Aquilea, by Gregory XIL, whilst endeavours
nized. were being made at Pisa to depose him. He held the
first session on the 6th of June, but he put off the se
cond until the 22nd, on account of the small number of
bishops who attended. He here pronounced sentence
against Pedro of Luna, and Alexander V. ; he declared
them to be schismatical, and their elections null, void,
and sacrilegious. And further, in the last session, on
the 5th Sept., he agreed to resign the pontificate, if his
two competitors would promise to resign their alleged
claims to it also ; however, he added a condition to this
promise which seems to show that his real object was to
hinder concord. — Tom. xi. Cone. p. 2012.
Aquilea, AQUILEA. Held in 1594. Sixteen canons of
1594- faith and discipline, formed upon those of Trent, were
published. — Tom. xv. Cone. p. 1471.
Arabia, ARABIA. {Concilium Arabicum.] Held in 247,
against the Helcesaitans, who maintained that the soul
dies together with the body, and will be raised to life
again with it in the resurrection, according to Eusebius
and the synodicon of Fabricius. Origen was invited to
this council, and boldly combated these errors, by which
means he brought back the heretics to the true faith. —
Eus. vi. c. 37. Tom. i. Cone. p. 650.
A1473a' ARENDA. {Concilium Arendense.] Held in Dec.
1473, at Arenda, in Spain, in order that some remedy
might be applied to correct the ignorance and immo
rality of the clergy. Alphonso, archbishop of Toledo,
with his suffragans, made there twenty-nine rules of
discipline, amongst which are the following : viz. that
no one shall be admitted to holy orders who is not ac
quainted with Latin; that the clergy shall not wear
mourning; that bishops shall not appear in public
without the rochette ; that they shall never wear any gar-

ARIMINUM. 39
ment made of silk; that they shall cause the Holy
Scriptures to be read at their table, &c. The other
canons relate to such cases as fornication amongst the
clergy, clandestine marriages, simony, shows and dra
matic representations held in churches, sports forbidden
to clerks, duels, rapes, &c. This is the same with the
council of Toledo of the same year. — Tom. xiii. Cone.
p. 1448.
ARIMINUM. {Concilium Ariminense.] Held in Ariminum,
359, by order of the emperor Constantius, at Ariminum
in Romania. All the bishops of the West were sum
moned, the emperor promising to supply them with the
means of travelling and subsistence7. The whole num
ber present was about four hundred, collected from
Italy, Illyria, Africa, Spain, Gaul, and England. Of
this number eighty were Arians, headed by Ursaces
and Valens.
The Catholic bishops, amongst whom was Restitutus
of Carthage, wished, at the very outset, to anathematize
the Arian and all other heresies, but this was opposed
by Ursaces and Valens, who objected to the use of the
word " consubstantial," maintaining that it was far better
to use the expression " like to the Father in all
things," than to employ new words, which only served
to create divisions, and which, moreover, were not to be
found in Scripture ; and they then presented to the
assembly a new formulary of faith, which they had
privately drawn up. The orthodox bishops answered,
that they had no need of any new formulary — that they
had met together there not to learn what they ought to
believe, but to oppose those who set themselves against
the truth, and who introduced novelties ; that it was
necessary to condemn the doctrine of Arius, and, with
out disguise, to receive that of Nicea. Then they
declared the formulary of Valens and Ursaces to be
utterly at variance with the true faith, and confirmed
the acts of Nicea, asserting that nothing whatever should
be added to them.
As Valens and his party refused to acquiesce in this
decision, the council proceeded to declare them heretics,
and excommunicated and deposed them. This decree
was signed by three hundred and twenty bishops ; and
7 This offer was refused, amongst others, by the British bishops
who were present, except three, who were too poor to maintain
themselves. — Cave.

40 ARIMINUM.
Ariminum, tne doctrine of Arius, as well as that of Photinus and
Sabellius, was anathematized.
Up to this point, therefore, that is, whilst the fathers
of the council had liberty of action granted to them, the
Catholic faith was triumphant in the council of Ari
minum. But after this decision both parties made their repre
sentation of the matter to the emperor. The Catholics,
by the ten deputies whom they sent, declared that they
could decide upon no step better calculated to confirm
the true faith than to keep close to the Creed of Nicea,
which they highly eulogized, without adding to or
taking from it. They then alluded to the opposition
made by Valens and his party, and showed that they
had been forced by their conduct to excommunicate
them. The Arians, on the other hand, by the deputies
whom they sent to the emperor, prejudiced his mind
against the Catholics; and showed him their formulary
of faith, which the latter had rejected, but with which
the emperor found no fault. Thus, when the Catholic
deputies arrived at Constantinople, they were refused
an audience, and were, for a long time, upon one pre
text or other, kept without any answer ; the emperor
delaying matters, with the hope that the bishops,
wearied out, and separated from their churches, would
at last yield to his wishes, and give up the terms
" substance" and " consubstantial."
Further, the Arians having compelled the ten depu
ties of the council, in spite of themselves, to come to
Nice in Thrace, and having intimidated them by threats,
and worn them out by violence and ill-usage, obliged
them at last to consent to abandon the two obnoxious
expressions, and to receive a confession conformable to
that drawn up at Sirmium two years before ; in fact,
they obliged them to become parties to an act of union
with the Arians, and to renounce all that had been done
at Ariminum.
The emperor, in the mean time, sent orders to the
prefect, Taurus, not to suffer the council to separate
until this confession, which entirely suppressed the
words ovala and i/uoouo-ioc, had been subscribed by all
the bishops. All of them, with the exception of twenty,
gave way to the violence and ill-usage to which they
were subjected, and signed this confession of faith,

ARIMINUM. 41
known as the formulary of Nice or Ariminum. Irt Ariminum,
order to induce them the more readily to comply, the
Arians endeavoured to persuade them that they could
not, without wrong, reject a scheme of faith produced,
as they falsely pretended, by the oriental bishops ; and
added, that if the formulary, in some parts, appeared
not sufficiently clear to them, they were at liberty to
make what additions they pleased. The Catholic
bishops joyfully availed themselves of this seeming
door of escape, and quickly drew up certain propo
sitions containing a condemnation of Arius, and de
claring the equality of the Son to the Father, and his
existence from all eternity ; but when they were com
pleted, Valens craftily persuaded them to add that the
Son was not a creature like other creatures ; thus, in
fact, inducing the simple bishops, who intended nothing
less, to acknowledge Him to be but a creature. When
this triumph over the truth was completed, a depu
tation, headed by Valens and Ursaces, was sent to Con
stantius ; and the formulary, thus shamefully signed,
was circulated throughout the eastern part of the empire,
with orders to exile all who should refuse to sign it :
and in this way the signatures of a large number of
bishops were obtained, some sooner, some later, either
through fear, or ignorance, or bribery.
But although the number of signatures thus obtained
was very great, it by no means appears that the majority
of bishops in the Church signed it ; amongst those who
made a noble stand in defence of the true faith, were
Liberius of Rome ", Vincentius of Capua, Gregory of
Elvira, S. Athanasius, Hilary of Poitiers, and Luci
ferus of Cagliari. Most of those bishops, moreover,
who had fallen into the snare laid for them by the
Arians, quickly acknowledged their fault, when their
eyes were opened. S. Hilary says, that the acts of
the council of Ariminum were annulled throughout
the world, and the pope Liberius assured the whole
East, that they who had been deceived or overcome at
Ariminum, had since returned to the truth, and that
they had anathematized the confession agreed to in
8 Liberius, who had been weak enough to yield an outward
assent to the Arian doctrines for a time, had before this re
nounced his errors, and returned to the profession of the Catholio
faith.

42 ARLES.
that council, and had subscribed the Nicene Creed. —
Tom. ii. Cone. pp. 791—801.
Aries, ARLES. {Concilium Arelatense.] A general coun-
cil of the West, held in 314, by the emperor Con
stantine upon the subject of the Donatists. The empe
ror, in order to get rid of the importunities of these
schismatics, who were dissatisfied with the council of
Rome in the preceding year, granted them a fresh
hearing, which gave rise to this council. The number
of bishops present was very large, from Africa, Italy,
Sicily, Sardinia, and, above all, from the Gauls.
Amongst the names subscribed we find those of the
bishops of Aries, Lyons, Vienne, Marseilles, Autun,
Rheims, Cologne, Rouen, and Bordeaux. Pope Syl
vester sent two priests and two deacons.
It appears that the matter was examined with even
greater care than at Rome in the preceding year;
Cecilianus was acquitted, and his accusers condemned.
It was also ruled by this council, in opposition to the
general practice before this time in the African Church,
that persons who have received the form of baptism at
the hand of heretics, ought not to be re-baptized, and
that if it shall appear from their answer, that they have
been baptized in the name of the Father, and of the
Son, and of the Holy Ghost, it shall be enough, that
they be confirmed in order to receive the Holy Ghost.
Here were also composed the twenty-two celebrated
canons of discipline, which bear the name of this
council. — Tom. i. Cone. p. 1421.
Aries, ARLES. Held in 353, by Constantius the emperor.
Nofrecoo-- ^"n's Prmce> happening to be in Aries, lent himself to
nized." every thing that the Eusebians suggested to him.
Already they had invited the pope Liberius to attend
the council, who, however, sent Vincentius, the aged
bishop of Capua, and Marcellus, a Campanian bishop,
to demand of Constantius, that the place of rendezvous
should be Aquilea instead of Aries. Many other
bishops also came to Aries to request the same thing ;
but reasonable as the request was, Constantius took
offence at it. In the council the first thing which the
Arians required was the condemnation of S. Athanasius.
As Vincentius, on his part, insisted that the true faith
should be set forth and defended ; but Valens and his
accomplices persisted in requiring, that before any

ARLES. 43
thing else was done, the legates should renounce com
munion with Athanasius ; which they, carried away by
the example of others, and, it may be, induced by
threats, did, promising no more to communicate with
him. When, however, the council had gained this
point, they refused to condemn Arius.
Photinus of Sirmium, Marcellus of Ancyra, and
S. Athanasius were condemned here.
The fall of Vincentius and the other legate over
whelmed the pope with grief; and Vincentius himself
appears to have felt most deeply the sin he had com
mitted, declaring that he desired nothing else than
to die for the sake of Christ, whom he had thus
calumniated, and the truth of whose Gospel he had
violated : so he expresses himself in a letter which he
wrote to Hosius, from which S. Hilary has preserved
an extract. He returned to the orthodox faith, and by
his after conduct effaced the disgrace which was attached
to him on account of his fall. It ought, however, to be
said, that the disgraceful cowardice of the orthodox at
this council was not universal : Paulinus, bishop of
Treves, maintained the true faith with a constancy
worthy of an apostolic man, and drew upon himself
the punishment of exile, on account of the horror which
he testified of the Arians, and of the determination
which he showed not to participate in the oppression
of an innocent man, by signing the calumnious accusa
tion which they had drawn up against Athanasius.
Constantius tried to wear out his patience by changing
his place of exile, and by banishing him to places
where the name of Christ was not worshipped, and
which were infected with the heresy of Montanus and
of Maximilian ; he, however, continued firm to the day
of his death. — Tom. ii. Cone. p. 770.
ARLES. In the year 428 or 429, a numerous council Aries,
of the French bishops was held either at Aries or Troyes, i28 or 429-
at which deputies from the English Church were pre
sent, seeking help against the heresy of Pelagius, which
was spreading rapidly in that kingdom. Germanus,
bishop of Auxerre, and Lupus, bishop of Troyes, were
deputed by the council, with the pope's approbation,
to proceed to England, in order that, "having con
founded the heretics, they might lead back the Britons
to the Catholic faith." Baronius gives 429 as the date
of this council. For the reasons for preferring 428,

44 ARLES.
and for assigning Aries for its place of meeting, see
" Marii Mercatoris Opera, Studio J. Garnerii," Dissert.
ii. p. 231. — Tom. ii. Cone. p. 1686.
Ar'es, ARLES. Held about the year 442. This seems
442, to have been a council gathered from several eccle
siastical provinces, since it speaks of the obligation of
the metropolitans to submit to its decrees, and gives to
itself the title of great council. It was assembled by
S. Hilary, the bishop of Aries ; during its sitting,
fifty-six canons were drawn up, almost entirely com
piled from those of the first council of Aries, in 314,
those of Nicea, Orange, and Vaison. Amongst other
regulations, it was forbidden to raise to the rank of
sub-deacon, any one who had married a widow, agree
ably to the decree of the council of Valence in 374.
According to Pagi, this council gave occasion of offence
to S. Leo against S. Hilary, who assumed to himself
the right of assembling councils in Gaul. — Tom.
iv. Cone. p. 1010.
Aries, ARLES. Held about the year 453. The sub
scriptions of the bishops are lost. Fifty-six canons
were published, many of which are taken from the
councils of Nicea, Constantinople, and Orange.
10 and 11. Relate to the penance of those who re
lapsed in time of persecution.
15. Forbids a deacon to administer the communion
when a priest is present.
26. Permits a priest to grant the chrism to heretics
at the point of death, who wish to become Catholics.
— Tom. iv. Cone. p. 1010.
Ari^s, ARLES. Held in 455, under Ravennius, bishop of
Aries, owing to a dispute between Faustus, abbot of
the monastery of Lerins l, and Theodore, bishop of
Frejus, concerning the jurisdiction of the latter over the
monastery. Thirteen bishops were present ; and it was
determined that ordinations should be celebrated by
the bishop of Frejus alone, and that no clerk, not be
longing to the monastery, should be received into com
munion or to minister without the bishop's licence.
Theodore, on his part, leaving the care of the lay por
tion of the monastery in the hands of the abbot. — Tom.
iv. Cone. p. 1023.
Aries, ARLES. Held about the year 475. The errors of
475. 1 This celebrated monastery was situated on the small island
of Lerins, near Marseilles, now called the Island of St. Honorat.

ARLES. 45
Lucidus having excited the zeal of Faustus, bishop of Aries,
Riez, he endeavoured in several conferences to bring 4's-
him back to the true faith. From the letters of Faustus,
we learn what were the errors of Lucidus, for all his
exhortations having proved useless, he at last wrote to
the latter a letter, containing six articles, which he
desired him to anathematize : 1st, the errors of Pe
lagius, viz. that man is born without sin, that he is able
to save himself by his own works, and to be delivered
without the grace of God. 2dly, That which teaches
that he who falls after baptism perishes in original sin.
3dly, That man is made subject to the power of death
by the foreknowledge of God. 4thly, That those who
shall perish have no power to save themselves, in
cluding those who have been baptized, and the heathen
who might have believed but would not. 5thly, That
a "vessel of dishonour" cannot become a "vessel of
honour." 6thly, That Jesus Christ did not die for all
men, and does not will that all should be saved. This
letter was signed by eleven other bishops, but the see
of one only of them is known, viz. Patiens, bishop of
Lyons. Whilst, therefore, Lucidus delayed making his
recantation, this council was assembled at Aries, com
posed of thirty bishops. The ground for supposing
that Aries was the place of assembly is this, that the
name of Leontius, who was then bishop of that see,
occurs first upon the list, and after his the names of
Euphremius, Mamertius, Patiens, Eutropius, Faustus,
Basil, &c. According to Faustus, they spoke strongly
upon the subject of predestination, condemned the
opinions which Lucidus had advanced upon the subject,
and further insisted that he should condemn them him
self. Lucidus obeyed, and addressed a letter to the
bishops composing the council, in which he retracted
his errors ; which, however, are not identical with the
propositions contained in the letter of Faustus.
Some imagine that Faustus himself drew up this re
cantation of Lucidus. Du Pin, at least, asserts that
there are many things in it which savour strongly of
Pelagianism. The condemnation of the errors of Lu
cidus, in this council, forms one of the proofs brought
forward to show the existence of a sect of Predes-
tinarians. The reader may see long dissertations upon
the subject by cardinal Noris, Pagi, and Alexander :
the last shows that the errors of the Predestinarians

46 ARLES.
were the same with those of which the priests of Mar
seilles accused S. Augustin and his disciples. He
allows, nevertheless, that the number of those com
prising the sect of Predestinarians was very small, and
proves such to have been the case, by the wording of
this 25th canon of Orange : " Not only do we not be
lieve that some men are predestinated by the Divine
power to evil, but further, we, with the utmost detes
tation, anathematize those, if there be any, (si qui sunt,)
who are willing to believe so grievous a thing." Upon
which words, Alexander remarks, " The fathers used
this form of speaking, ' si qui sunt,' because the fol
lowers and disciples of Lucidus were few and of no
repute." But to return to Faustus, he adds, after having re
lated what passed in the council, that Leontius gave
him a charge to collect together all that had been said
upon the subject of Predestination, which he did, in
two books upon Grace and Free-will, addressed to
Leontius ; but, according to Fleury, he erred in the
opposite extreme, making too much of man's natural
strength. The learned Benedictine, Dom. Maur, in his list of
certain and known councils, speaks in express terms
concerning those of Aries and Lyons ; that they are
only known to us through the writings of Faustus of
Riez, — writings, he adds, which savour strongly of
semi-Pelagianism, and which, as such, were ranked
amongst apocryphal books by the council of pope
Gelasius, in 496. — Tom. iv. Cone. p. 1041.
Aries, ARLES. Held in 524, under Caesarius, bishop of
Aries. Sixteen bishops were present, and four canons
were drawn up relating to ordinations, one of which
enacts, that no man be made deacon under twenty-five
years of age. — Tom. iv. Cone. p. 1622.
Aries, ARLES. Held in 554, under Sapaudus, archbishop
of Aries. Here seven canons were drawn up, the second
and fifth of which are to the effect, that monasteries,
whether for men or women, should be placed under
the jurisdiction of the bishop of the diocese. — Tom. v.
Cone. p. 779.
^j'l8- ARLES. Held in May, 813. Convoked by order
of Charlemagne, for the correction of abuses and the
restoration of ecclesiastical discipline. The number of
canons made was twenty-six. Amongst other things

ARLES. 47
it was ruled, that bishops ought to be well-instructed
in the Holy Scriptures and in the canons of the Church,
and that their sole occupation should consist in preach
ing and instructing others. 2. That all shall pray for
the king and his family. 15. Orders just weights
and measures every where. 17- Enjoins that bishops
shall visit their dioceses annually. 19. That parents
should instruct their childern, and god-parents those for
whom they had answered at the font. The 21st, orders,
that with regard to burials in churches, the ancient
canons shall be observed. — Tom. v. Cone. p. 1231.
ARLES. Held on the 8th July, 1234, under John Aries,
Baussan, archbishop of Aries. Twenty-four canons 1234-
were enacted, chiefly directed against the Albigenses and
Waldenses, enforcing those of Lateran in 1215, and of
Toulouse in 1229. Bishops are directed to preach the
Catholic faith frequently, both themselves and by means
of others. All confraternities are forbidden, except
those which have the sanction of the bishop. Bishops
are directed to apply themselves diligently to the cor
rection of morals, especially amongst the clergy ; and
for that purpose they are enjoined to have spies in every
diocese. No one was permitted to make a will save in
the presence of the curate of his parish.
The reason given for this last injunction, which is
very common in the acts of councils about this time, is,
that persons who favoured the opinions of the heretics,
might be thereby prevented from assisting them with
legacies. — Tom. xi. Cone. Append, p. 2339.
ARLES. Held in 1261, or subsequently, by Flo- Aries,
rentine, archbishop of Aries, with his suffragans, against 1261-
the extravagances of the Joachimites, who said that the
Father had operated from the creation until the coming
of Jesus Christ ; that from that time to the year 1260,
Jesus Christ had operated; and that from 1260 unto
the end of the world, the Holy Spirit would operate.
That under the operation of the Father, men lived after
the flesh ; under that of the Son, they lived partly after
the flesh and partly after the Spirit ; but that during the
third period, they would live more entirely after the Spirit.
Seventeen canons were also drawn up, in the third of
which it is enjoined that confirmation shall be adminis
tered and received fasting, except in the case of in
fants at the breast. This shows that the confirmation
of little children was at this time still practised in the

48

ATTIGNI-SUR-AISNE.

Aries, 1257.

Armagh, 1171.

Arragon, 1062.

Arras, 1025.

Attigni-sur- Aisne, 765.

Church. The fifth canon orders, that in all parish
churches belonging to the religious, curates taken from
the community, or perpetual vicars, shall be appointed,
with a suitable provision out of the proceeds of the
benefice. And further, it forbids the regulars to receive
the people to the holy office in the churches attached to
their priories, &c. on Sundays or other holydays, or to
preach during those hours in which mass was said in
the parish church, in order that the laity might not be
drawn away from the instruction of their own parochial
minister. The seventh canon forbids the use of wooden
candles painted to look like wax in churches, proces
sions, &c. — Tom. xi. Cone. Append, p. 2359,
ARLES. Held about the year 1257, by Bertrand
de S. Martin, archbishop of Aries. Twenty-two canons
were drawn up, of which the first are lost.
7. Forbids to sell or pawn the chalices, books, and
other ornaments of the Church, under pain of excom
munication. 12. and 13. Of cases to be reserved to the bishop
or pope.
14. Forbids all persons in holy orders to buy corn
or wine for the purpose of selling it again.
16. Orders silver chalices in churches. — Tom. xi.
Cone. Append, p. 2369.
ARMAGH. {Concilium Armachianum.] Held in
1171, ordered that all the English who had been kept
in a state of slavery in Ireland, should be set free. The
council acknowledged that the Irish were subject to the
authority of England.
This appears to be the same with the council of
Waterford, a.d. 1158, in Labbe, Tom. x.Conc. p. 1183.
Tom. x. Cone. p. 1452 ; Wilkins, Cone. vol. i. p. 471.
ARRAGON. {Concilium Arragonense.] Held in
1062, when it was decided that the bishops of Arragon
should be chosen from the monks of the monastery of
St. Jean de Rocca. — Tom. ix. Cone. p. 1173.
ARRAS. {Concilium Attrebatense.] Held in the
year 1 025, chiefly upon the subject of the holy sacra
ments, against certain heretics who had come from Italy,
seventeen chapters were published.
ATTIGNI-SUR-AISNE. {Concilium Attiniacense.]
Held in the year 765, Chodegrand of Metz presided,
assisted by twenty-seven bishops and seventeen abbots.
All that remains to us of their acts is the promise,

AUGSBURG. 49
which they made amongst themselves, that when any
one of them died, the rest should each cause the psalter
to be chanted a hundred times, and a hundred masses
to be said by his priests, and should himself say thirty.
Such promises are not unfrequent in the councils of
this period. — Tom. vi. Cone. p. 1702.
ATTIGNI. Held in 822. In this council Louis le -^jjj"1'
Debonnaire, by the advice of his bishops and lords, was
reconciled to his three younger brothers, Hugues,
Drogon, and Theodoric, upon whom he had forcibly
imposed the tonsure. He made open confession of this
act, and of his rigour towards his nephew Bernard, king
of Italy, and towards the abbot Adelhardus, and Wala
his brother. He then performed penance openly, in
imitation of the emperor Theodosius. He at the same
time evinced a desire to rectify the abuses which had
been introduced through the neglect of the bishops and
great lords. He also confirmed the rule for canons and
for monks, which had been made at Aix-la-Chapelle.
— Tom. vii. Cone. p. 1529.
ATTIGNI. Held in May, 870, thirty bishops attend- A»>|jni.
ing from ten provinces. The king, Charles the Bald,
was present ; in it he brought to judgment his son Car-
loman. Hincmar, bishop of Laon, accused of dis
obedience to the king, was compelled to promise fidelity
to him, and also to Hincmar, his uncle, archbishop of
Rheims ; but he afterwards withdrew, and wrote to the
pope, complaining of the conduct of the king and the
archbishop, which was the cause of a quarrel between
the pope and the king, the former taking part with
Hincmar of Laon, who had all along supported the
papal encroachments in opposition to his uncle. — Tom.
viii. Cone. p. 1537.
AUCH. {Concilium Auscense.] A council of the Auch,
province called by Hugo the White, legate. It was
ordered that all the churches of Gascony should pay a
quarter of the tithe to the cathedral. S. Orens and a
few others being exempted. — Tom. ix. Cone. p. 1195.
AUGSBURG. {Concilium Augustanum.] Held on Augsburj
die 7th Aug., 952. Twenty-four bishops from Ger
many and Lombardy were present at it, amongst whom
Uldaric, bishop of Augsburg, was the most illustrious.
They made eleven canons. It was forbidden to all the
clergy, from the bishop to the subdeacon, to marry, or
to have women in their houses, or to keep dogs or bird3
D

50

AUTUN.

Augsburg, 1.541).

.Aul.nn, 677.

Autun, 1065.

for sporting, or to play at any game of chance. The
sixth canon orders that all monks shall submit to the
bishop of the diocese, and receive his correction.— Tom.
ix. Cone. p. 635.
AUGSBURG. Held on the ,12th Nov., 1548, by
Cardinal Otho, bishop of Augsburg, at Dillenghen upon
the Danube. Thirty-three regulations were drawn up
relating to discipline and morality. Amongst other
things it was ordered, that open sinners should be pro
ceeded against canonically, and that those who Mere
found incorrigible should be handed over to the grand
vicar : that the deans of chapters should watch over
the conduct of the canons, and be careful to punish
those who were guilty of drunkenness, gaming, de
bauchery, fornication, &c. : that those who were pos
sessed of many benefices should resign all but one
within a year ; that those of the monks who neglected
their rule, and were guilty of drunkenness or immodest
conduct, or who were suspected of heresy, should be
corrected : that nuns and other female religious should
not leave their monasteries, nor suffer any man to enter
them, unless for some absolute necessity : that preachers
should not advance any thing untrue or doubtful ; that
they should accommodate their sermons to the capacity
of their hearers : that they should avoid all obscure
and perplexing subjects : that one uniform order should
be observed in the administration of the sacraments,
and no money be taken for the same, according to the
apostolical traditions, the ancient canons, laws, and
usages : that none but serious tunes should be played
upon organs : that every thing profane should be en
tirely done away with in all solemn processions. — Tom.
xiv. Cone. p. 567.
AUTUN1. {Concilium Augustodunense.] Held in
the year 677- Six canons made in this council have
come down to us, one of which orders that all priests
and others of the clergy shall commit to memory the
creed called the Creed of S. Athanasius. This is sup
posed to be the first time that this creed was spoken of
in France under the name of S. Athanasius. — Tom.
vi. Cone. p. 535.
AUTUN. Held in the matter of Robert, duke of
Burgundy, whom Hugo, abbot of Clugny, brought be
fore the council, and induced to make satisfaction to
1 According to Pagi this council was held in 663.

AUXERRE.

51

Haganon, bishop of Autun and others, whom he had
plundered and otherwise injured. — Richard. Diet. Univ.,
vol. i. p. 464. Tom. ix. Cone. p. 1183.
AUTUN. Held by order of pope Gregory VII. by
his legate, Hugo, bishop of Die, in 1077. Several
French and Burgundian bishops and abbots attended.
Manasser of Rheims, who having been cited, refused to
appear, was suspended from the exercise of his office,
having been accused of simony, and of usurping that arch
bishopric. Certain other French bishops were brought
to judgment at the same time. — Tom. x. Cone. p. 360.
AUTUN. Held on the 16th October, 1094, by
Hugo, archbishop of Lyons, and legate, assisted by
thirty-two bishops and several abbots. They renewed
the sentence of excommunication against the emperor
Henry and the anti-pope Guibert ; also, they excom
municated for the first time Philip of France, for marry
ing Bertrade during the lifetime of his lawful wife ; but
Philip, by a deputation to the pope, averted the storm
for awhile, and obtained a delay in the execution of the
sentence until the feast of All-Saints, in the following
year. — Tom. x. Cone. p. 499.
AUVERGNE. {Concilium Arvernense.] Held in
533, with the consent of king Theodebert; Honoratus
of Bourges presiding. Sixteen canons were published.
3. Forbids to wrap the bodies of the dead in the
consecrated cloths.
6. Forbids marriage between Christians and Jews.
7. Forbids to place the coverlet used to be laid
over the body of the Lord upon the corpse of a priest.
12. Of incestuous marriages.
15. Orders the country priests to celebrate the feasts
of Christmas, Easter, and Whitsuntide with their bishops
in the city. — Tom. iv. Cone. p. 1804.
AUXERRE. {Concilium Autissiodorense.] Held
about the year 578, under the bishop Aunacairius, with
seven abbots and thirty-four priests of his diocese.
Forty-five canons were enacted, which, however, ap
pear to have been made solely to enforce the execution
of those of the council of Macon in the preceding year.
9. Forbids dances, singing of women, and feasting
within churches.
10. Forbids two masses to be said at the same altar
in one day.
d 2

Autun, 1077.

Autnn, 1094.

Auvergne, .533.

Auxerre, 578.

52 AVIGNON.
12. Forbids to give the holy eucharist or the kiss to
the dead.
13. Forbids the deacon to wear a pall or veil (velum)
over his shoulders.
14. Forbids burials in the baptistery.
15. Forbids to bury one corpse upon another.
16. Forbids work on Sundays.
17. Forbids to receive the oblations of suicides.
19. Forbids priests, deacons, and sub-deacons, after
having broken their fast, even, to be present in church
during mass.
26. Forbids a woman to receive the eucharist with
her hand bare.
40. Forbids a priest to dance or sing at feasts. —
Tom. v. Cone. p. 956.
Avignon, AVIGNON. {Concilium Avenionense.] Held in
1060. tne year 106O, by the cardinal Hugo, abbot of Clugny,
legate. Aehard, who had usurped the see of Aries,
was deposed, and Gibelin elected in his place. Lan-
telme was also elected to the see of Embrun ; Hugo to
that of Grenoble ; Desiderius to that of Cavaillon. —
Tom. x. Cone. p. 390.
Avipon, AVIGNON. Held on the 6th of September, 1209,
1209- by Hugo, archbishop of Riez, composed of two legates,
four archbishops, twenty bishops, and several abbots.
Twenty-one canons were made. The first recommends
to bishops to preach more frequently in their dioceses
than they had lately done, and attributes the prevailing
heresies and corruption of morals to their neglect.
The second relates to the extermination of heresies. The
preface to the acts of this council states, that charity
had become exceeding cold, that corruptions abounded
on all sides to such a degree, that nearly all men were
plunged into an abyss of vice and wickedness, and that
the intention of the council was to remedy these evils
and to renew the ancient laws.
In a council held the following year, or in this, as
Mansi thinks, the inhabitants of Toulouse were excom
municated, because they had not driven out the Albi-
genses according to order. The count of Toulouse
also was excommunicated, although conditionally. —
Tom. xi. Cone. p. 41.
Avignon, AVIGNON. Held on the 27th of May, 1279, by
1279. Pierre, (or, according to some, Bernard,) de Languissel,

1326.

AVIGNON. 53
archbishop of Aries. They drew up a decree contain
ing fifteen articles, for the most part setting forth the
usurpations and invasions of ecclesiastical property
which were made, the violence committed upon the
clergy, and the disregard of excommunications.
However, they provided no other means of opposing
these evils than the passing fresh censures. - Tom.
xi. Cone. p. 1050.
AVIGNON. Held in 1282, by Bertrand Amauri, ATif'on'
archbishop of Aries, together with his suffragans. Of
the canons published ten only are extant, which
amongst other things enjoined the faithful to attend
their own parish churches, which in many places were
disregarded, and to go there, at least, on every Sunday
and holy day. — Tom. xi. Cone. p. 1174.
AVIGNON. Heldon the 18th of June, 1326. Three Avignon,
archbishops, eleven bishops, and the deputies of several
others, who were absent, attended. They drew up a
rule containing fifty-nine articles, chiefly relating to the
temporalities of the Church and its jurisdiction. They
assume, generally, as an incontrovertible maxim, that
the laity have no authority over persons or property
ecclesiastical ; a maxim evidently false, if it is to be
extended to every possible case. Moreover, they com
plain bitterly of various abuses proceeding from the
hatred which the laity bore towards the clergy ; but it
does not appear that they took any steps to lessen the
grounds of this hatred, unless it were by an accumula
tion of censures and temporal penalties : —
1. Orders that the mass of the blessed Virgin be
celebrated once a week.
3. Grants an indulgence to those who pray to God
for the pope.
4. Grants an indulgence of ten days to those who
devoutly bow the head at the name of Jesus.
14. Orders the secular powers to forward a captured
clerk to his own judge free of expense.
17, 18. Against administering poisonous drugs.
19. Of proceedings against the exempt.
44. Forbids, under pain of excommunication, all
abusive conversations in the houses of bishops, or in
the presence of their officials.
46. Permits both archbishops and bishops travelling
in dioceses not their own, to bless the people.
51. Relates to the condition in which benefices ought
d 3

54

AVIGNON.

Avignon, 1337.

Avignon, 1457.

Avignon, 1.594.

to be left by those leaving them. — Tom. xi. Cone. p.
1717 and 2476. Fleury.
AVIGNON. Held on the 3rd of September, 1337,
by three archbishops and seventeen bishops. They
published a decree containing sixty-nine articles, being
chiefly a repetition of those drawn up in the preceding
council. Amongst other things, it is enacted, that pa
rishioners shall receive the eucharist at Easter only at
the hands of their proper curate. By canon five, it is
ordered, that incumbents and all persons in holy orders
shall abstain from eating meat on Saturdays, in honour
of the Virgin, that by so doing they may set a good
example to the laity. This injunction to fast on
Saturdays had been made three hundred years before,
upon occasion of the " Treve de Dieu," but had not
yet, it seems, been universally established ; the other
regulations of the council relate chiefly to the usurpa
tions of Church property and acts of violence committed
on the persons of the clergy. — Gall. Christ. Tom. i.
p. 322. Tom. xi. Cone. p. 1850.
AVIGNON. Held on the 7th of September, 1457,
by the cardinal Pierre de Foix, archbishop of Aries,
and legate. The chief purpose of this council was to
confirm the acts of that of Basle, relating to the imma
culate conception of the blessed Virgin. It was for
bidden, under pain of excommunication, to preach
any thing contrary to this doctrine, or to dispute con
cerning it in public. All curates were enjoined to
make known this decree, that no one might plead
ignorance. — Tom. xiii. Cone. p. 1403.
AVIGNON. Held in 1594, Francis Marin, arch
bishop of Avignon. Sixty-four canons were published,
relating chiefly to the same subjects treated of in the
synods held in various parts of France, &c, after the
council of Trent. 8. Provides for teaching the rudi
ments of the faith to adults as well as children. 9.
Orders sermons on all Sundays, and every day in Lent
and Advent. 11— 21. Of the sacraments. 14. Orders
that the baptismal water be renewed only on holy
Saturday and the eve of Whit-Sunday, unless need
require ; and that a silver vessel be used to pour it
into the font. 25 and 26. Of relics and images. 28.
Of behaviour in church. 44. Of Lent. 46. Of
processions. 56. Of legacies, wills, &c. 57. Of
medical men. 60. Against duelling. 62. Of Jews :

BARCELONA. 55
orders them to keep in their houses on Easter-eve and
Easter-day. — Tom. xv. Cone. p. 1434.
AVRANCHES. {Concilium Avrincatense.] Held Avranches,
on the 22nd of May, 1172, the- cardinal legates, Theo- 1172-
dinus and Albert, presided. Henry the Second of
England, having taken the oath which the pope's legates
required of him, and annulled all the unlawful customs
which had been established in his time, and done
penance, was absolved on account of the assassination
of Becket. Amongst other things, Henry engaged, 1st,
not to withdraw from the obedience of the pope Alex
ander III. or of his successors, so long as they con
tinued to acknowledge him as Catholic king of England.
2ndly, That he would not hinder appeals to Rome.
3rdly, He promised, at the coming Christmas, to take
the cross for three years, and in the year following to
set out for Jerusalem ; unless the pope should grant a
dispensation, and unless he was obliged to go to Spain
to oppose the Saracens.
This was rather an assembly than a council. The
real council of Avranches, in this year, was not held
until the 27th or 28th of September. The king then
renewed his oath, adding to it some expressions of
attachment and obedience to Alexander.
Twelve canons were then drawn up, enacting, amongst
other matters, that it should not be lawful to appoint in
fants to benefices with cure of souls ; that the incumbents
of parishes, who could afford it, should be compelled to
have an assisting priest ; that it should not be lawful
for a husband or wife to enter upon a monastic life
whilst the other continued in the world. Abstinence
and fasting during Advent were recommended to all
who could bear it, and especially to the clergy. — Tom.
x. Cone. p. 1457. B.
BADAM. See C. Habam, a.d. 1014. Kffi™,
BARCELONA. {Concilium Barcinonense.] Held Barcelona
November 1, 599, in the church of the Holy Cross, at 599.
which twelve bishops of the province of Tarragona
were present, Asiaticus of Tarragona presiding ; they
drew up four canons, of which the first two relate to
the crime of simony ; the third forbids the elevation of
a lay person to a bishopric, the king's mandate not
withstanding ; the fourth condemns the marriage of
d 4

56 BASLE.
virgins consecrated to the service of God, and of peni
tents of either sex. — Tom. v. Cone. p. 1605.
Barcelona, BARCELONA. Held in 1068, by the legate,
10(i8- cardinal Hugo the White. Raymond, count of the prin
cipality, being well-inclined to do away with the use of
the Gothic office within his dominions, according to the
wish of pope Alexander II., (being warmly urged to it
by his wife, Adalmodis, a Frenchwoman,) Hugo called
together this council, at which all the bishops and
abbots of the principality were present. They agreed
unanimously to exchange the use of the Gothic office
for the Roman ; and further decreed that, in future, the
clergy should live in perpetual continence, and that
they should not be married, as had hitherto been
permitted. — Pagi.
j1**"' BARI. {Concilium Barense.] Held in October,
1097, by pope Urban II., at the head of one hundred
and eighty-three bishops. Here, the question of the
re-union of the Greek and Latin Churches was discussed;
Amongst other things, the Greeks, endeavouring to
prove, from the Holy Scriptures, the procession of the
Holy Spirit from the Father only, were answered by
Anselm, archbishop of Canterbury, who chanced to be
present, and who showed so clearly the truth of his
procession from the Father and the Son, that the council
pronounced anathema against all who should deny it ;
at his entreaty, moreover, the sentence of excom
munication against William Rufus, his persecutor, was
delayed. — Tom. x. Cone. p. 611.
1431 BASLE. {Concilium Basiliense.] Held in the year
1431. This council was convoked by Martin V. to
assemble at Pavia, thence transferred to Sienna, and
afterwards from Sienna to Basle. Eugene IV., his
successor, confirmed his injunction for the meeting of
the council at Basle, and also the privilege which had
been conferred upon the cardinal Julian of presiding at
it. The two principal objects of this council were,
first, the restoration of union between the Greek and
Roman Churches ; and, secondly, the general reforma
tion of the Church, both in its head and in its members,
4 according to the plan suggested in the council of
Constance. The council was opened on the 23rd of July. The
bishops who attended were divided into four classes,
each class was composed of cardinals, archbishops,

BASLE. 57
bishops, abbots, curates, and doctors, both secular and Basle,
regular, as well in theology as in the canon law, taken in- 143L
differently from any nation or province ; and in order
that the numbers in each class might be kept the same,
four persons were appointed, whose duty it was to dis
tribute equally amongst them all new comers. Liberty
was given to the classes to discuss the questions pro
posed to them, separately or together. They met in
the chapter-house of the cathedral church, and there it
was open to every member to say whatever he thought
good upon the matter in debate, the conclusion which
they arrived at being afterwards reported to the general
council, which sat in the cathedral, and which passed
the final judgment. As the Italian bishops were far
more numerous than those from any other country, by
a prudent regulation they were prevented from cabal
ling together, and so hindering or retarding, by their
numbers, that Church reform which was a chief object
of the council. In the
First session, cardinal Julian delivered an address, I. Session.
in which he exhorted those present to lead a pure and Bee. 7, 1431.
holy life, to have charity one towards another, and to
labour together for the good of the Church. Then the
decree of the council of Constance, concerning the
celebration of a general council after five and after
seven years, was read, together with the bull of
Martin V. convoking the council, in which he named
Julian president, also the letter of Eugene IV. to the
latter upon the subject, afterwards the six objects pro
posed in assembling the council were enumerated, —
1 . The extirpation of heresy.
2. The re-union of all Christian persons with the
Catholic Church.
3. To afford instruction in the true faith.
4. To appease the wars between Christian princes.
5. To reform the Church in its head and in its
members.
6. To re-establish, as far as possible, the ancient
discipline of the Church.
In this session the decrees of Constance against
those who should trouble the council by secret intrigues
or open violence, were renewed. Lastly, they made a
decree to the effect that the holy council of Basle was
lawfully assembled, and that it was the duty of all
prelates to attend it. In this session the notaries, pro-
i> 5

58 BASLE.
Basle, moters, and other officers of the council, were ap-
1432- pointed. In the interval between the first and second sessions,
as it appeared that the pope was doing his utmost to
dissolve the council, measures were taken to prevent
him. The French bishops, in an assembly at Bourges,
represented to Charles VII., that the council was law
fully convoked to Basle, and entreated him to prevail
upon the pope to permit the council to proceed, and to
allow the prelates of his kingdom to attend, which was
done according to their request.
II. Session. In the second session, held February 15, 1432, the
1 14325' *wo decrees made in the fourth and fifth sessions of the
council of Constance, were confirmed, and two new
decrees enacted.
In the first it is declared, that the synod, being as
sembled in the name of the Holy Spirit, and represent
ing the Church militant, derives its power directly from
our Lord Jesus Christ, and that all persons, of whatever
rank or dignity, not excepting the Roman pontiff" him
self, are bound to obey it 2 in all matters relating to the
faith, the extirpation of schism, and the general reform
of the Church, both in its chief and in its members.
In the second decree, the council declares that any
person, of whatsoever rank or condition, not excepting
the pope, who shall refuse to obey the laws and decrees
of this or of any other general council, shall be put to
penance and punished.
The occasion of this decree was the news that pope
Eugene had issued a decree for the dissolution of the
council, upon the pretext that the union of the Greek
and Latin Churches required that the council should
be delayed. Upon this subject cardinal Julian wrote
two letters to Eugene, to induce him not to dissolve the
council ; in them he entirely refutes the pretence of the
pope, that the council was not lawfully called ; he
shows him that no one could gainsay the authority of
the council of Basle, without at the same time im
pugning that of the council of Constance, which no one
questioned, for in that case the deposition of John the
2 " Primo declarat quod ipsa synodus in Spiritu Sancto legitime
congregata generate concilium facieus et Ecclesiam Militantem
repraesentans, potestatem immediate a Christo habet, cui quilibet
cujuscunque status vel dignitatis, etianisi papalis existat, obedire
tenetur in his quto pertinent ad fidem et extirpationem dicti
schismatis et ad generalein reformationem Ecclesioe Dei," &c.

BASLE. 59
Twenty-third would be uncanonical ; and, consequently, Basle,
all subsequent elections to the papal chair null and void,
including, necessarily, his own. He further shows him,
that he had no power to dissolve the council, it having
been already determined in the council of Constance
that the pope is subject to the decrees of a general
council in all matters relating to the faith, the extinc
tion of schism, and the reformation of the Church in
its head and in its members ; that, in consequence, the
council being superior to the pope in these three cases,
Eugene must submit to the council in the same.
The council, seconding the views of Julian, gave
a synodal answer to the pope's legates, in which they
lay down the same principles, and support them by
solid arguments, thus : — First, that no person can dis
pute the authority of the Church ; or that all that she
receives ought to be received by all the faithful ; or
that she alone enjoys the privilege of infallibility;
therefore she alone can make laws binding universally
upon all the faithful. Secondly, that oecumenical coun
cils have an authority equal to that of the Church
itself; because they, in fact, represent the Catholic
Church, which derives its power directly from our Lord
Jesus Christ, as is expressly declared by the council of
Constance ; therefore oecumenical councils are infallible,
since they are, in fact, the Church itself. Thirdly, that
the pope, although the chief minister of the Church,
is not above the whole mystical body, since the mystical
body cannot err in matters of faith, whilst experience
shows that the pope, albeit the head of the body, can
err. Moreover, the Church, the mystical body, has on
several occasions deposed popes when convicted of
error in faith ; whilst, on the contrary, no pope has
ever pretended to excommunicate or condemn the
Church as a body. These arguments had little effect
upon Eugene, who persisted in his wish to dissolve the
council, which, on its part, made it a duty to oppose its
authority to that of the pope. Decrees were also pub
lished in the second session, forbidding to hinder in any
way those coming to or present at the council ; and
forbidding those present to leave it without leave.
In the third session, April 29, it was enacted »!• ^j8^"-
(amongst other things), that the council lawfully assem- J^ '
bled, under the influence of the Holy Spirit, and having
all the authority of an oecumenical council, did warn,
d 6

60

BASLE.

Basle, 1432.

IV. Session
June 20,
1432.

entreat, implore, and require the pope Eugene to
revoke, absolutely and entirely, the decree which he
had executed for the dissolution of the said council ;
and to present himself at it within three months, his health
permitting, or to send accredited persons who might
act in his name. In case he should neglect to comply
with this requisition, the council further declared, that
they would proceed to take measures for the welfare of
the Church according as the Holy Spirit should dictate
to them.
In the fourth session, June 20, a safe conduct was
granted to such Bohemians as should be sent to the
council, the council guaranteeing the safety of as many
under two hundred as chose to attend. A letter was
also written to congratulate them upon the resolution
they had formed in the city of JEgra to send deputies to
the council, which gave reason to hope for a speedy
re-union. As the pope Eugene was then sick, the
council made a decree to the effect, that, in the event of
a vacancy in the holy see, the cardinals should not pro
ceed to the election anywhere save in the council itself;
and, further, that during the sitting of the council, the
pope should not be permitted to advance any one to the
rank of cardinal, the number of these being already a
burden upon the Church ; that should he do so, not
withstanding this decree, the election should be con
sidered null and void. Also, that no person should be
excused from attending the council upon the plea of an
oath or promise made to the pope, all such oaths and
promises being declared to be not binding.
V. Session, In the fifth session, August 9, three judges were
August 9, appointed for the examination of questions relating to
the faith, prior to the final judgment of the council, and
three other bishops to take cognizance of all other
matters brought before the council, not being matters of
faith. In the interval, between the fifth and sixth
sessions, two congregations were held, in which audience
was given to the four legates of the pope Eugene. The
bishop of Tarentum magnified the authority of the pope,
pretending that he alone possessed the right to appoint
the time, place, and celebration of councils, and offer
ing any place within the states of the Church that they
might choose. The council, in reply, stated, that to
wish to dissolve a council lawfully called, was, in fact,
to desire to renew a schism in the Church ; that those

1432.

BASLE. 61
who acted so grieved the Holy Spirit, and drove Him Basle,
from their own heart, in breaking the only bond which
can retain Him, viz. charity.
In the sixth session, September 6, as the pope had vi. Session.
neither revoked the bull for the dissolution of the Scpt.6,1432.
council, nor appeared in person nor by deputy, the
promoters of the council required that he should be
formally declared contumacious ; after that the citation
had been three times made at the door of the ca
thedral. In the seventh session, November 6, the former Vll.Session.
decree of the council, made in the fourth session, Nov. 6,1432.
concerning an election to the popedom in case of a va- .
cancy, which enacted, that it should not be lawful for
the cardinals to proceed to the election of a pope with
out the consent of the council, was renewed.
In the eighth session, December 18, it was agreed VIII. Scss.
that the pope should be proceeded against canonically, ^JiJ8,
in order to declare him contumacious, and to visit him
with the canonical penalty ; two months' delay, how
ever, being granted him within which to revoke his
bull for the dissolution, but if at the end of that period
he should still remain contumacious, that he should be
at once proceeded against without further citation. A
decree was made by which the council declared, that
since the holy Catholic Church is one, (that being
an article of faith,) it is impossible that there can be, at
the same time, more than one oecumenical council
representing the holy Catholic Church ; and, accord
ingly, that whilst the council continued its sitting at
Basle, it was impossible that another should assemble
elsewhere ; that any such pretended council would be a
schismatical assembly, and all persons present at it,
ipso facto, excommunicated ; and, if incumbents, de
prived of their benefices.
The deputies3 being now arrived from the Bohemians,
they presented to the council on the 16th January, 1433,
four articles, by which they demanded, — First, the
liberty to administer the holy Eucharist to all the faith
ful in both kinds. Secondly, that all mortal sin, and
especially open sin, should be repressed, corrected, and
punished, according to God's law, by those to whom it
3 Rokyzana, Wenceslaus, Uldaric, and Peter Payne, an Eng
lishman, who each spoke at great length upon one article.

62 BASLE.
Basle, belonged to do so. Thirdly, that the Word of God
1433- should be preached faithfully and freely by the bishops
and by such deacons as were fit for it. Fourthly, that
it should not be permitted to the clergy to possess
authority in temporal matters.
In these four points, they declared, were comprised
all in which they differed from their Catholic brethren ;
and that if their wishes were so far acceded to, they
were ready to return into union with the Church, and to
obey their lawful superiors. These four articles having
been examined in a congregation, it was decided to
send deputies into Bohemia *.
IX. Session. In the ninth session, January 22, 1433, the council,
J14332 m or^er t0 testify their satisfaction at the conduct
of the emperor Sigismund, who, by his letters-patent,
had declared to all his subjects that the holy council of
Basle was under his protection, and that he would not
permit its authority to be in any manner impugned,
declared, that whatever the pope might do against him
should be considered null and void.
X. Session, In the tenth session, February 19, the promoters of
1433 ''ie counciI required that pope Eugene should be
declared contumacious, on account of his obstinacy, in
not revoking the bull for the dissolution of tl.e coun
cil. Some time was consumed in deliberating upon
this point; fresh endeavours were made to persuade
Eugene to concede, and the emperor united his en
treaties to those of Julian. Other princes, amongst
whom was the king of France, gave public tokens of
their resolution to protect the council.
XI" s? 97"' In the eleventh session, April 27, it was resolved,
1433. that if the pope should neglect to convoke a council
every ten years, according to the decree made in the
thirty-ninth session of the council of Constance, the
* Subsequently a Formulary of Concord was published upon
the matter of the Bohemians, in which permission was given to
the clergy in Bohemia and Moravia to administer the cup to those
amongst the laity who desired it  " Sacrum concilium
sacerdotibus dictorum regni et marchionatus communicandi sub
utraque specie populum, eas videlicet personas qua; in annis dis-
cretionis constitutae reverenter et devote postulaverint, facultatem
in Domino pro eorum utilitate et salute largietur ; hoc semper
observato, quod sacerdotes sic communicantibus semper dicant
quod ipsi debeant firmiter credere quod non sub specie panis
Caro tantum, nee sub specie vini Sanguis tantuui, sed sub qualibet
specie est integer et totus Christus. ..."

BASLE. 63
right of calling the council should devolve upon the Basle,
bishops, without any obligation to demand permission
of the pope. It was also declared, that the absolute
prohibition to prorogue a council signified in these
words — "nullatenus prorogetur," by the council of
Constance, was binding upon the pope, and that, conse
quently, a council once assembled could neither be
prorogued, transferred, nor interrupted by the pope,
unless two-thirds of the fathers composing it should
consent. Eugene, however, was now willing to send legates to
the council to preside at it in his name, but the council
refused to admit them ; because, as they stated, the
pope had given to them such unlimited powers, that if
they should think fit to object to any conclusion or
enactment of the council, it would be thereby rendered
null and void ; whereas, the council maintained that not
only the presidents but the pope himself was subject to
the council. Besides, they maintained, the legates came
rather to hold a new council than to confirm that which
was actually sitting ; since Eugene had refused to
recognize it from the time of its assembling at Basle.
In the twelfth session, July 14, complaint was made XI1- S«»s.
of the bad faith of the pope, whose conduct tended to \JS3 '
lower the authority of councils ; by a decree, he was
required to renounce within sixty days his design of
transferring the council from Basle, upon pain of being
pronounced contumacious. The election of prelates was
declared to be free, as established by the holy apostles,
and confirmed by the first council of Nicea ; in conse
quence the pope was forbidden to reserve to himself
the reversion to any ecclesiastical preferments beyond
those which are contained in the rights of the Roman
see, or which are situated in the lands dependent upon
the Church of Rome ; seeing that by reason of the vast
increase of these reservations5 every day the right of
6 [Electiones expeetandte.] A "reservation," properly speak
ing, was a declaration by which the pope reserved to himself the
right of presenting to such a cathedral, or to such a dignity or
benefice, when it should fall vacant, with prohibition to the
chapter to proceed to elect, and to the ordinary to consecrate.
These reservations were accompanied with bad consequences ;
and it often happened that those to whom the promise of such
reversions had been given, tired of waiting for the natural demise
of the incumbents, found some means of putting an end to them ;
or if they did not proceed to this extremity, nourished a secret

1433.

64 BASLE.
Basle, election was in a fair way of being in the end anni-
1433' hilated. The same decree enjoins those to whom the
privilege of electing belongs to make choice of fit per
sons, viz. persons of mature age, of good report, and
already in holy orders. It further forbids all simoniacal
elections, pronounces them absolutely void, and deprives
of the right of voting at any future election those who
have been guilty of such practices. It, moreover, ex
horts princes to abstain from all interference in elections,
and to do nothing to bar their freedom.
The pope Eugene, irritated by these proceedings
on the part of the council, issued a bull, annulling all
their decrees against himself, and especially the first of
this session.
XIII. Sess. In the thirteenth session, September 11, the promoters
Sept~U, 0f the council demanded that Eugene should be de
clared contumacious, the two months' grace granted to
him having expired ; however, at the solicitation of the
duke of Bavaria in the name of the emperor, the term
was extended thirty days.
XIV. Sess. In the fourteenth session, November 6, the emperor
Nov. 6, Sigismund was present in person : a new delay of three
U33' months was granted to the pope, on condition that he
would within that time give in his adherence to the
council, and revoke everything that he had done either
for its dissolution or transfer, as well as against the
decree of the twelfth session, and that by a distinct and
unequivocal act, of which they drew up three forms for
his use.
XV. Sess. In the fifteenth session, November 25, the emperor
NoJ- 25» was again present : various rules for the convocation of
diocesan councils were drawn up ; amongst others it
was ruled that they should be assembled twice, or at the
least once, in each year ; that all present at them should
be exhorted to lead a life suited to the holiness of their
calling, to instruct the people on every Sunday and fes
tival ; to read the canons concerning the due administra
tion of the sacraments, and to inform themselves con
cerning the lives and conduct of their clergy.
The pope Eugene having, at the earnest solicitation
of the emperor, promised to unite with the council,
upon condition that they would revoke all their past
wish for their death. The council of Lateran, in 1 179, forbad
generally this anticipation of vacancies. This prohibition was
also inserted in the Pragmatic Sanction and in the Concordat.

BASLE. 65
acts against him, they were, on their part, anxious to . Basic,
make the most of his improved feeling towards them ;
accordingly, the ambassadors of the king of France and
of the duke of Burgundy, were sent to him to conclude
the terms of accommodation which had been proposed.
In the end, the pope chose four cardinals to preside
with Julian at the council ; he revoked all the bulls
which he had issued for its dissolution, and pubjished
one according to the form sent him by the council;
[Session xiv.] It was to the effect, that, although he
had broken up the council of Basle lawfully assembled,
nevertheless, in order to appease the disorders which
had arisen, he declared the council to have been law
fully continued from its commencement, and that it
would be so to the end ; that he approved of all that it
had ordered and decided, and that he declared the bull
for its dissolution, which he had issued, to be null and
void ; thus, as M. Bossuet observes, setting the council
above himself, since, in obedience to its order, he re
voked his own decree, made with all the authority of
his see.
In the sixteenth session, Feb. 5, 1434, the letters of XVL Scsb.
Eugene approving of the council and revoking the dis- 1434 '
solution which he had decreed, were read, the emperor
Sigismund being present. On the 24th of April, a con
gregation was held for the sake of incorporating the
pope's legates with the council.
In the seventeenth session, April 26, the legates were XVII. Ses?.
made to swear that they would labour faithfully to April 26,
advance 'the honour of the council, and that they would '
observe all the decrees of the council of Constance,
especially those of the fourth and fifth sessions; it was
further declared that they should not be permitted to
preside, except upon the condition that they would
admit their authority to be derived solely from the
council, " without any co-active jurisdiction," and would
bind themselves to give their conclusions in strict con
formity with the decisions of the council ; and a decree
was made to the effect, that in case the legates should
refuse to pronounce what had been agreed upon by the
council ", the right of making the declaration should de
volve upon the bishop who should sit next to them ; for
this reason, that the laws passed in a general council
0 " Pronuntiare concilii sanctionem."

66 BASLE.
Basle, derive their authority solely from the council itself, and
1434. that the right to preside and to pronounce the judgment
of the council, which the legates of the pope asserted, is
but honorary.
Alexander, in his eighth dissertation upon the council
of Basle, remarks, concerning this subject, that although
the pope has greater authority than any one else in the
council, presiding in person or by his legates, explaining
its decrees, ordering their execution, &c, yet it by no
means follows that the authority of an oecumenical
council is so dependent upon him, that he can at will
change or annul its decrees ; that his authority has no
force without the concurrence of all the other members
of the council, and that the binding authority of the
resolutions made in council by no means arises from
the authority of the Roman pontiff, but depends solely
upon the unanimous consent of the fathers present, the
pope himself included. This is allowed by the pope
S. Leo in his letter to the fathers of the council of Chal-
cedon, as cardinal Cuza remarks in his third book, De
Concord. Cath. c. 5.
XVIII. In the eighteenth session, June 27, the emperor was
Sess. not present, having left Basle. The fourth and fifth
1434^ ' canons of Constance were renewed. John, patriarch of
Antioch, laid a paper before the council, tending to
establish the authority of oecumenical councils and their
superiority over the popes.
XIX. Sess. In the nineteenth session, Sept. 7, the Greek am-
8ii'<i/' Dassauors> whom the emperor John Paleologus had
sent, were present7. Several matters in which they
were concerned were discussed ; various means were
proposed to facilitate the holding a council of the two
churches. It was determined to send legates to Con
stantinople, in order to induce the Greeks to agree to
the city of Basle as the place of meeting, and to offer
them money and four large ships to enable them to
come there ; and, moreover, two more armed ships for
the defence of Constantinople against the Turks during
the emperor's absence. Also, a decree was made in
which all ordinaries were exhorted to send fit persons
to preach the word of God amongst the Jews and
infidels, and that for this purpose there should be ap-
7 These were Demetrius, Paloenlogus Moeotides, Isidorus (ab
bot of the monastery of S. Demetrius), and Joannes Dissipatus.

BASLE. 67
pointed in all universities two professors of the Hebrew, Basle,
Arabic, Greek, and Chaldee languages.
In the twentieth session, Jan. 22, 1435, the subject XX. Sess.
under consideration was the reformation of the Church 1435 '
in its head and in its members. A decree was directed
against the incontinence of the clergy, viz. against
those who were living openly in a state of concubinage,
to the effect that such, upon conviction, should lose the
fruits of their benefices for three months ; should they
refuse to obey, they were to be declared incapable of
holding any benefice in future ; should they relapse
after having been restored, and after having given
tokens of amendment, they were to be declared in
capable of holding any ecclesiastical dignity, without
hope of the sentence being revoked. The second decree
referred to the case of excommunicated persons, and
declared that no one, whoever he might be, should be
shunned as excommunicated, even in the administration
of the sacraments, on account of any general sentence or
censure, but only when the sentence was directed against
him individually, pronounced by a competent judge,
and specially notified to him.
In the twenty-first session, June 9, a decree was made XXI. Sess.
against the annates or first-fruits, the origin of which ^2z5. '
dates no further back than the time of Clement V. The
council declared that, as far as the court of Rome is
concerned, in the confirmation of elections, in all grants,
collations, and presentations made by the laity, in inves
titures to all cathedral churches, and other dignities
and benefices, no sort of remuneration whatever should
be made on account of bulls, seals, or common first-
fruits, notwithstanding any custom or privilege to the
contrary whatsoever. In a word, the council absolutely
forbad the payment of first-fruits under pain of incurring
the penalties of simony ; and it added, further, this
clause, that if, (which God forbid !) the Roman pontiff,
who ought to set an example to all others of obedience
to the decrees of oecumenical councils, should offend
the Church by doing any thing contrary to this present
ordinance, he should be brought before a general
council 8.
The pope remonstrated with the council on this sub-
» It may be remarked of this decree, that it was made at a
time when the council was oecumenical, even according to the
acknowledgment of those who were most opposed to it.

68 BASLE.
Basle, ject, and declared that he was willing to abolish the
]436- first-fruits, if the council would bind itself to provide
for the necessities of the holy see. To this the cardinal
Julian answered, that in the primitive ages of the Church
the popes abounded in works of qharity without receiving
any such revenue as the first-fruits ; that the council
would provide for the wants of the holy see, if the pope,
on his part, would observe the decrees of the council ;
that the intention of the decree against first-fruits was
simply to put an end to simony. The third decree
related to " Pacificis possesshribus," and enacts that
those who have been in peaceable possession of a bene
fice for three years, having been inducted upon a lawful
title, may not be disturbed in their possession. The
fourth decree related to the celebration of divine ser
vice. It was ordered that service should be said at
suitable and convenient hours ; that notice should be
given beforehand by the tolling of a bell ; that the
service should be chanted gravely and decorously, with
proper pauses, &c. ; that all persons should stand during
the Gloria Patri, and should bow at the sacred name of
Jesus. Several other decrees upon the same subjects
were made.
XXII. Sess. In the twenty-second session, Oct. 15, a book written
°14355' by a Roman monk of the order of S. Augustin was
condemned for containing certain propositions, which
attributed to the human nature of our Lord what rightly
belongs only to the Divine nature.
XXIII. In the twenty-third session, March 25, 1436, several
March'25 regulations were made relating to the election and the
1436. ' profession of faith of the sovereign pontiff. The council
then, in order to put into execution the acts of the
council of Constance relating to the cardinals, proceeded
to reduce their numbers to twenty-four ; it also regu
lated the manner of their election, in order to secure its
freedom. It declared to be null and void all promises
of reversions to ecclesiastical preferments, mandates
and reservations of benefices, made by the popes for
their own profit. All these decrees were made in
proper canonical form, and declared in open council.
XXIV.Scss. In the twenty-fourth session, April 14, the legates of
A?43614' tne P°Pe urSea tne council, on the part of Eugene, to
make selection, as soon as it could be done, of some
other place in which to assemble, promising on his part
sixty thousand crowns to defray the expenses of the

BASLE. 69
emperor of the Greeks and his suite, if they would Basle,
make choice of a place which he could approve. They 1437-
also complained bitterly of the decrees concerning
elections and first-fruits. In answer to these complaints
it was stated that all had been done in order.
Between the twenty-fourth and twenty-fifth sessions
a congregation was held, at which as many as three
hundred and fifty-seven prelates were present (as Pa- ,
normus declares in his history of the council), of whom utajry
many more than two- thirds signified their opinion that
the council should continue at Basle, if such a course
would be pleasing to the Greeks, but that if not, they
should endeavour to make them consent to Avignon,
or, as a last resource, have recourse to Savoy, which
was one of the places which the Greeks themselves had
named. In consequence of this determination, the
council sent two deputies to pope Eugene to entreat
him earnestly to concur with them in the great work
they had at heart, viz. the reunion of the Greek and
Roman Churches. The deputies, upon their arrival at
Rome, besought the pope to go in person to the
council. The legates of the pope, on the other side, used all
their endeavours to sow dissensions amongst the fathers
of the council, and to induce the majority to demand
that the council for considering the matter of a re-union
should be holden at Florence, or at Modena, or at some
other city in Italy in which the pope was all-powerful ;
they had, however, no success, for although they gained
over a few, more than two-thirds of those assembled
held to the original decree.
In the twenty-fifth session, May 7, 1437, a decree XXV. Sess.
was drawn up enacting that the oecumenical' council, for ^fl^'
considering the matter of the re-union of the Greek and
Roman Churches, should be held either at Basle or at
Avignon ; and that all ecclesiastics should pay a tenth
of their revenue to defray the needful expences attend
ing the holding of the council. It is undoubtedly true,
that Basle was too far distant from the Greeks ; but the
fathers of the council, who had little faith in the pope,
9 During these discussions the Greek legates, being questioned
as to what they understood by the words " concilium universale,"
answered, " Quod papa et patriarchse sint in dicta synodo per se
vel procuratores suos similiter, et alii prselati sint ibidem vere vel
representative."

70 BASLE.
Basle, feared lest Eugene, under pretence of transferring,
1437. should endeavour a second time to dissolve it, or at
least remove it to some place in which all liberty of
deliberation would be taken away from them ; they
offered to consent to the transfer of the council from
Basle to Avignon, or to some city in Savoy, because in
that case they would have had the protection of France,
which was favourable to them, and close at hand. Such
was the ground of all the disputes between the pope
and the council.
In this session two opinions divided the members of
the council ; one party, and that by far the most nu
merous, was for holding the council at Avignon, the
other for transferring it to Florence : and, although in a
minority, they, in concert with the pope's legates, made
a decree in the name of the council removing it to that
city. Immediately Eugene confirmed this decree by a
bull which transferred the council to Ferrara, and in
order to prevent them from continuing to sit at Basle,
he fitted out some galleys at Venice in opposition to
those which the council were about to send in order to
convey the Greeks. The Greek ambassadors embark
ing in these vessels, with three legates, whom the pope
sent into the East, arrived at Constantinople before the
deputies from the council ; and in consequence, when
the galleys of the council shortly after came, the em
peror of the Greeks refused to embark in them. The
fathers at Basle, being informed of this conduct on the
part of Eugene, resolved to oppose him with their whole
power. The cardinal Julian, however, withdrew from
it in consequence of their refusal to follow his advice,
which was to send legates to meet the Greeks who had
arrived at Venice, and to endeavour to bring them to
Basle.
XXVI. In the twenty-sixth session, July 31, the council
July 31, Published a decree, in which, after enumerating all that
1437. ' they had done during six years for the reformation of
the Church, and which Eugene had done all in his
power to thwart, they summoned him to appear before
them, either in person or by deputy, within sixty days.
Eugene, however, far from submitting to the will of the
council, published a bull for its translation or dissolution,
forbidding the enactment of any synodal act within that
city under the heaviest penalties after the expiration of
thirty days, which time was to be employed in treating

BASLE. 71
with the Bohemian ambassadors who were present at Basle,
the council. At the same time, he summoned a council *438-
to Ferrara, to which he invited the whole of Christen
dom : this convocation was ill received in France, and
the king, Charles VII., forbad the French bishops to
attend. In the twenty-seventh session, Sept. 26, the creation XXVII.
of two cardinals by the pope, without the consent of the s , ofi
council, was declared to be null and void. 1437. '
In the twenty-eighth session, Oct. 1, the sixty days XXVIII.
given to the pope in which to appear before the council SieSi8Vq7
having expired without any one appearing in his behalf, '
he was declared contumacious, and it was resolved that
he should be proceeded against.
In the twenty-ninth session, Oct. 1 2, the bull of the XXIX.
pope for the transfer of the council to Ferrara was nSe9?o
refuted by strong arguments. It was shown that the 1437.'
city of Avignon was convenient for the reception of the
Greeks, being near the sea, and moreover had been
agreed to already both by the Greeks and Eugene, who
had himself approved of fitting out galleys at Avignon,
which should wait for the Greeks there, but had, never
theless, without consulting the council, sent other gal
leys to Constantinople to anticipate those of the council ;
that this division could only serve to scandalise the
Greeks and to foment the schism.
It was after this session that the pope held his
council at Ferrara ; and that cardinal Julian, according
to some, left this council.
In the thirtieth session, Dec. 23, a decree was made XXX. Sess.
upon the subject of the communion in both kinds ; it f%j
was declared that none of the faithful (not being priests)
are bound by any Divine precept to receive the holy
sacrament of the eucharist under both kinds ; that it
may not be doubted that Jesus Christ is entire under
each kind, and that the custom of granting to the laity
the communion in one kind only is to be considered as
a law, which no one may condemn or alter without the
Church's sanction.
In the thirty-first session, Jan. 24, 1438, two decrees XXXI.
were made, one enacting that all causes ecclesiastical j^58^
should be terminated on the spot, and forbidding an 1438. '
appeal to the pope, to the exclusion of the ordinary.
The second revokes all promises of reversions to eccle
siastical preferments, either already given, or which

72

BASLE.

Basle, 1439.

XXXII. Sess.
¦March 29,
1438.

XXXIII. Sess.
May 16,
1439.

might be given in future, permitting the pope to appoint
to one benefice in churches where there are ten pre
bends, and to two in churches having fifty : it also
enacts that there shall be a theological professor in every
cathedral church, who shall be a canon either B.D. or
D.D., having studied for ten years in some privileged
university ; that in every cathedral or collegiate church
the third part of the prebends shall be given to gra
duates, either doctors, or licentiates, or bachelors in
some faculty ; that the curates of walled towns must
have proceeded to the degree of M.A. at least; and
that the benefices of regulars shall be given to regulars.
Further, the council declared the pope Eugene con
tumacious, suspended him from the exercise of all
jurisdiction either temporal or spiritual, and pronounced
all that he should do to be null and void.
At this time the cardinal of Aries presided '.
In the thirty-second session, March 29, the council
denounced the assembly at Ferrara as schismatical and
not worthy to be called a council. At the same time,
they annulled all that had been done there, and excom
municated Eugene and all who attended it. They drew
up eight articles against Eugene, which declare that it
is a Catholic verity that a general council is superior to
a pope, and that it cannot be transferred or dissolved
but with its own consent.
In the thirty-third session, May 16, 1439, only about
twenty bishops or abbots were present, a great number
of prelates having by degrees withdrawn from the coun
cil ; their places, however, were supplied by their
deputies — archdeacons, priors, doctors, &c, to the num
ber of four hundred. They established by a decree,
and as articles of faith, these three propositions : 1. That
it is a Catholic verity that a general council has authority
over the pope as well as all others. 2. That a general
council, lawfully called, can neither be dissolved, nor
transferred, nor prorogued by the pope's authority with
out the consent of the council itself. 3. That whosoever
shall obstinately resist these verities is to be regarded
as a heretic.
A general congregation was then held, in which they
1 It is worthy of remark that this cardinal, who presided over
the council after cardinal Julian had withdrawn, and during the
period when it is considered by the Ultra-montanes as schisma
tical, was subsequently canonized.

BASLE.

73

took measures for deposing the pope. In this year
<^^d?anormus, archbishop of Palermo, and the most noted
canonist of his time, composed his treatise concerning
the authority of the council of Basle ; in which he en
deavours to show, 1st, that the council was truly an-
oecumenical council ; 2ndly, that it possessed the power
of citing Eugene, and of proceeding against him ; 3rdly,
that the council had done nothing against him but what
was just. Afterwards, however, he showed himself to
be not a little changeable in his opinions, at one time
favouring, at another deciding against Eugene.
In the thirty-fourth session, June 25, thirty-nine
prelates were present, and three hundred ecclesiastics of
the second order. Eugene was cited a second time,
and declared to be contumacious : then they pronounced
sentence of deposition against him, making use of the
strongest possible terms. France, England, and Ger
many disapproved of this sentence.
In the thirty-fifth session, July 2, it was debated
whether they should proceed at once to the election of
a new pope, and it was finally resolved that they should
wait for two months.
In the thirty-sixth session, Sept. 17, a decree was
made, by which the opinion of the immaculate concep
tion of the Blessed Virgin was declared to be a pious
opinion, agreeable to the worship of the Church, to the
Catholic faith, and to right reason ; and it was ordered
that the festival of the Conception should be celebrated
on the 8th of December. The fathers of the council
then drew up an apology for their conduct, in answer to
a decree which Eugene had directed against them.
In the thirty-seventh session, Oct. 24, it was resolved
that the election of the future pope should take place in
the council, and not elsewhere ; that it should be made
by the cardinal of Aries and thirty-two prelates ; and
that it should be no election if two-thirds of them did

Basle, 1439.

XXXIV. Sess.
June 25,
1439.

XXXV.
Sess.
July 2,
1439.

XXXVI. Sess.
Sept. 17.
1439.

XXXVII. Sess.
Oct. 24,
1439.

not agree.
In the thirty-eighth session, Oct. 30, the officers of XXXVIII.
the conclave were appointed ; and on the 5th of No- oSf6l0
vember they elected Amedeus, duke of Savoy, who was 1439. '
then in retirement in his solitude at Ripaille with his
hermits. In the thirty-ninth session, Nov. 17, twenty-five XXXIX.
deputies were sent to Amedeus to beg of him to consent „Sess-7
to his election, which, with great unwillingness, he at iJ3g '

74

BASLE.

Basle, 1440.

XL. Sess.
Feb. 26
1440.

XLI. Sess.
July 23,
1440.

XLII. Sess
Aug. 4.
1440.

XLIII. Sess.
Julyl, 1441.

XLIV. Sess.
Aug. 9,
1441.
XLV. Sess.
May 16,
1443.

last did, and took the name of Felix V. The council
then ordered that he should be recognised as the pope
by all the faithful.
In the fortieth session, Feb. 26, 1440, the election of
.Amedeus was confirmed, and sentence of excommuni
cation pronounced against all those who should refuse to
recognise him.
In the forty-first session, July 23, the sentence of
Eugene, declaring Felix and his party to be heretics,
was condemned. On the day after this session Felix
came in state to the council, and was there consecrated
bishop by the cardinal of Aries, and crowned pope with
great solemnity. He gave his benediction to the people,
and granted indulgences.
As Felix had no revenue wherewith to support his
dignity, Eugene being in possession of the patrimony of
S. Peter, it was permitted him, by a decree of the
forty-second session, held Aug. 4, to exact, for the first
five years of his pontificate, the fifth part of the revenue
of all benefices, and during the five following the tenth
part ; and the members of the council endeavoured all
in their power to cause the secular princes to recognise
him. Alphonso, king of Arragon, the queen of Hungary,
and the dukes of Bavaria and Austria, amongst the
European princes, recognised Felix, as also did the
universities of Germany, Paris, and Cracow ; but France,
England, and Scotland, whilst they acknowledged the
authority of the council of Basle, continued to recognise
Eugene as the lawful pope.
In the forty-third session, July 1, 1441, a decree was
drawn up concerning the observance of the festival of
the Visitation of the Blessed Virgin, but no mention was
made of Felix in it, owing to his not having been re
cognised as pope by several princes.
In the forty-fourth session, Aug. 9, a regulation was
made providing for the security of the acts of the coun
cil, and of the persons who composed it.
In the forty-fifth and last session, held on May 16,
1443, it was determined that a general council should
be held in the city of Lyons at the end of three years,
to be a continuation of that of Basle.
The council of Basle lasted twelve years, i. e. from
the 19th of May, 1431, to the same month, 1443. This
council is regarded as oecumenical by the Gallican

BEAUVAIS. 75
Church to the end of the twenty-fifth session : the Ultra-
montanes reject it altogether. And never having been
recognised by the eastern churches, it evidently has not
the slightest ground to be considered as oecumenical.
Pope Eugene dying four years after, Nicholas V. was
elected in his stead, and recognised by the whole church,
whereupon Felix V. renounced the pontificate in 1449,
and thus the schism ended. — Tom. xii. Cone. p. 442 —
1429. BEAUVAIS. {Concilium Bellovacense.] Held in Beauvais.
April, 845. Ten bishops were present. Hincmar was 84S-
here elected to the archbishopric of Rheims, which had
been vacant ten years. A sort of agreement (consisting
of eight articles) was drawn up between Hincmar and
Charles, the king, which the latter promised to observe
religiously. — Tom. vii. Cone. p. 1811.
BEAUVAIS. Held December 6, 1114, by Conon, Beauvais,
legate and cardinal, assisted by the bishops of three 1114'
provinces. Here, sentence of excommunication was
passed upon the emperor, Henry V., and Thomas
Seigneur de Marie, accused of cruelty and robbery.
Several decrees made by the later popes, for the pre
servation of Church property, and others relating to
discipline, called for by the circumstances of the times,
were renewed ; also the case of certain heretics was
discussed, whom the populace had burned at Soissons,
without waiting for the sentence of the ecclesiastical
court, fearing that it would be too lenient. The case
of Godfrey, who had left his bishopric of Amiens, and
retired to the monastery of Chartreuse, was deferred
for consideration at a future council*. — Tom. x. Cone.
p. 797.
BEAUVAIS. Held in October, 1120, by the legate Beauvais,
2 In the council letters from Godfrey were read, in which he
alleged that he was weak, and altogether unfit for the episcopal
office ; and that, although he had taught his people in xoord, he
felt that he had done much to corrupt and ruin them by his ex
ample. At the reading of these words all present were melted
into tears, wondering at and admiring the extraordinary humility
of the man. In the following year, in the synod of Soissons,
Henry, abbot of St. Quentin, and Hubert, monk of Clugny, were
sent to the monastery of Chartreuse, to bring back Godfrey to his
see. When they arrived and declared their purpose, he threw
himself at the feet of the Carthusians, imploring them not to
suffer him to be taken from them ; but unable to resist the
nnited power of the king and the bishops, they dismissed him in
peace.
e 2

1120.

76 BECCANCELD.
Conon and the bishops of three provinces. At this
council, the canonization of Arnulphus, bishop of
Soissons, took place. The then bishop of Soissons
holding in his hand the book containing the life of
Arnulphus, certified to the bishops present the truth of
every thing contained in it, and entreated them to
examine it themselves, adding, "As for me, if it were
in my power, and if it were in my diocese, his body
should long ago have been taken out of the earth."
These words show that one of the forms of canonization
in practice at that time, was to disinter the body of the
saint. The day was then settled, with the abbot of
Oudenbourg, on which the body of Arnulphus, which
was buried in his monastery, should be raised from the
ground, and this was accordingly done, on the 1st of
May in the year following. — Tom. x. Cone. p. 882.
Beccanceld, BECCANCELD. {Concilium Beeanceldense.] Held
692' in 692, by Wihtred, king of Kent, at Beccanceld, in
Kent, (probably Bapchild, near Sittingbourn.) Besides
the king, there were present, Brihtwald, archbishop of
Canterbury, Tobias of Rochester, and several abbots,
abbesses, and " wise men." The chief object of the
council appears to have been to consult about the re
pairing of the churches in Kent, injured in the wars
with the West Saxons.
King Wihtred then, with his own mouth, renewed
and confirmed the liberties, and privileges, and pos
sessions of the Church in his kingdom 3, forbidding all
future kings, and all aldermen, and laymen, for ever,
all dominion over the churches, and all things belonging
to them. He further directed that, upon the death of
any bishop, abbot, or abbess, the event should be im
mediately made known to the archbishop, and a worthy
successor be chosen with his consent. — Johnson's Ecc.
Canons. Tom. vi. Cone. p. 1356.
Beccanceld, BECCANCELD. Held about 796, by Athelard,
fAD6798 archbishop of Canterbury, in which the privileges
Wilkins.) granted to the churches by Wihtred and others were
solemnly confirmed. This deed of confirmation is
3 " It would be well if all earthly rulers would ever bear in
mind the words of this king of Kent : ' It is a horrible thing,'
he said, ' for men to rob the living God, and to divide his raiment
and portion among themselves ;' and many strong denunciations
are added against those of his successors who may neglect this
truth." — Wilkins, Concilia, vol. i. p. 57.

BERGHAMSTED. 77
signed by the archbishop, twelve bishops, and twenty-
three abbots. — Johnson's Ecc. Canons. Tom. vii. Cone.
p. 1148. Wilkin's Cone. vol. i. p. 162.
BENEVENTUM. {Concilium Beneventanum]. Beneven-
Held in August, 1087, by Victor III., in which the j'JJ™-
anti-pope Guibert was deposed and anathematized ;
also Hugo of Lyons, and Richard, abbot of Marseilles,
excommunicated, having refused to communicate with
Victor. He thus expresses himself in the sentence :
" We, therefore, with apostolical authority, command
that you are careful to abstain from all communication
whatever with them, since they, of their own act and
deed, have deprived themselves of communion with the
Church of Rome ; for as the blessed Ambrose writes,
' Whosoever shall separate himself from the Church of
Rome is to be treated as a heretic' "
He also, with the unanimous consent of the council,
forbad investitures, and decreed that if any one should
accept of a bishopric or abbey at the hand of any lay
person, he should in no way be regarded as bishop, or
abbot, and should be excluded from the communion of
the Roman Church ; and in like manner, any emperor,
king, duke, prince, count, &c, so giving any preferment,
should be excommunicated. — Tom. x. Cone. p. 418.
BENEVENTUM. Held in 1091, under Urban II., Beneven-
in which many bishops and abbots are said to have '""]•
been present, and the sentence of anathema against
Guibert was renewed, and four canons drawn up, one
of which forbids the election of any one to a bishopric
who is not in holy orders. — Tom. x. Cone. p. 484.
BERGHAMSTED4. (Concilium Berghamstedense.] Beigham-
Held in 696, by Wihtred, king of Kent, who attended *^>
in person ; there were also present, Brihtwald, " chief
bishop of Britain," and Tobias of Rochester, together
with some of every order in the Church, and many
laymen. Twenty-eight laws, called the " Dooms of
king Wihtred," were published :
1. Declares the Church to be free from taxes.
2. Inflicts a fine of fifty shillings for a breach of the
protection of the Church or king.
3, and the three following, relate to sins of unclean-
ness. 7. Suspends from his ministration a priest guilty of
4 Probably Burstecl or Bearsted, near Maidstone. — Johnson.
E 3

78 BESIERS.
conniving at fornication, neglecting to baptize the infirm,
or of being drunk.
10. Fines the master eighty shillings, who shall
make his slave work after sunset on Sunday till sunset
on Monday*.
11 and 12. Enact penalties against slaves and free
servants who work on the Lord's day.
13 and 14. Enact penalties against those who make
offerings to devils.
15. Declares, that if a man give flesh to his slave to
eat on a fast-day, the slave shall be free.
17. Declares the word of the bishop and of the king
to be valid without an oath.
18. Orders the heads of monasteries, priests, and
deacons, to purge themselves on their own veracity, by
saying before the altar, in their holy vestments, " I say
the truth in Christ ; I lie not."
19 — 24. Relate to different cases of purgation.
28. Orders that a stranger, who leaves the road,
and does not scream, or blow a horn, shall be considered
as a thief. — Johnson. Ecc. Canon. Wilkins, vol. i.
p. 60. Tom. vi. p. 1576.
Besiers, BESIERS. {Concilium Biterrense.] Held April
2, 1234, under the legate, John de Burnin, archbishop
of Vienne. Twenty-six canons were drawn up against
the heretics, very similar to those which Raymond,
count of Toulouse, had published there on the 18th of
February, in the same year6. Every individual was
enjoined, if opportunity offered, to seize upon the
heretics, and to bring them before the bishop. Every
cure was directed to keep a list of all persons in his
parish suspected of heresy, and strictly to enforce the
laws against those who should neglect to attend their
church on festival days, upon pain of losing his
benefice. The council further desired that the life,
morals, and learning of those to be ordained should be
carefully examined into ; and, moreover, that they
should have a patrimonial title of at least a hundred
sols tournois (about fifty livres). Other of the canons
relate to the dress and lives of the regulars. 23. For-
6 By " Sunday evening " and " Monday evening " are meant
here what we now call Saturday evening and Sunday evening ;
and this according to the scriptural account, " And the evening
and the morning were the first day."
6 See Tom. xi. Cone. p. 449.

1234.

BESIERS. 79
bids to sell wine in the monasteries, or to introduce
there players, and joculators, and whores. 22 and 24.
Forbid to present laymen to benefices and prebends.
Fleury. Tom. xi. Cone. p. 452.
BESIERS. Held on the 29th of April, 1246, by Bcsiers,
William de la Brone, archbishop of Narbonne, and eight n^'_
other bishops. It was in this council that the Preach- Rayn.)
ing Friars' Inquisition for the provinces of Aries, Aix,
and Embrun, and established by order of the pope,
demanded of the bishops advice concerning the mode
of carrying their commission into effect. This oc
casioned a long regulation, containing thirty-seven
articles, which, together with those of Narbonne in
1235, are the foundation of the course of proceeding
observed since in the tribunals of the inquisition.
Amongst other instructions, the brotherhood are di
rected as follows : " You will order all those who are
conscious of the guilt of heresy, or who are aware of
it in others, to appear before you in order to declare
the truth, within a certain time, to be called the period
of grace. They who obey this mandate will escape
the penalty of death, or perpetual imprisonment, or
banishment, or confiscation of property. After having
made them take the oath, you will cause their deposi
tions and confessions to be taken down by some public
official, and you will order those who desire to return
into the Church to make an abjuration of their past
errors, and to promise to discover and pursue the
heretics according to your orders  As to those
heretics who remain obstinate, you will make them
publicly confess their errors, then you will condemn
the guilty in the presence of the secular powers, and
will give them over to their officers ; you will con
demn to perpetual imprisonment those heretics who
have relapsed after their condemnation, fugitives who
have returned, and those who have not come forward
until the period of grace is expired." Besides this
constitution, forty-six canons were published. See C.
Narbonne, 1235. — Tom. xi. Cone. p. 676 and 687.
BESIERS. Held by Peter, archbishop of Narbonne, Besiers,
with five bishops and the proctors of others who were
unable to attend. Eight canons were published.
1. Grants to the truly penitent who bow the head
at the name of Jesus, (and who have previously con
fessed,) an indulgence of ten days.
e4

1351.

80 BETHLEHEM.
3. Orders prayers for the pope, the king, the queen,
and the prelates.
7. That all in holy orders should abstain from meat
on Saturdays, (see C. Avignon, 1337.)
8. Relates to the conduct of certain abandoned per
sons, who pretending themselves to be priests and
prelates, fulminated excommunications against those of
the clergy who had excommunicated them for their
sins. — Tom. xi. Cone. p. 1918.
Bethlehem, BETHLEHEM. Held at Bethlehem in March,
"em,""' 1672, but commonly named the council of Jerusalem.
1672. Dionysius, patriarch of Constantinople, at the suggestion
of Dositheus, the patriarch of Jerusalem, in January,
1672, two months previous to the actual assembling of
the council at Jassy, prepared an encyclical letter, which
was sent round to the various prelates for the approval
and signature of those who should be unable to attend
the council. It asserts, in the first place, the seven sa
craments, and declares an unequivocal belief that the
living body of our Lord Jesus Christ is invisibly present
with a real presence in the blessed Eucharist, and that
the bread is really and truly and properly changed into
the very body of our Saviour Christ, and that it, the
holy Eucharist, is offered up as a sacrifice for all Chris
tians, both quick and dead.
It then asserts the doctrine of baptism, and the neces
sity of infant baptism ; denies the doctrine of final
perseverance, maintains the necessity of episcopacy to a
Church, the superiority of virginity to matrimony, the
infallibility of the Catholic Church, the invocation of
saints, the use of images, and the necessity of fasting.
With regard to the Apocrypha, the letter uses much
the same language with our own articles, and so far
differs from the subsequent decision of the council,
which adds it to the canon of Scripture.
This letter received the signatures of forty-six me
tropolitans and bishops, including that of Dionysius.
In March the council assembled at Bethlehem, Do
sitheus of Jerusalem presiding. The first act of the
fathers was an ineffectual attempt to exculpate Cyril
Lucar from the charge of Calvinism brought against
him, and to deny the authenticity of the confession
attributed to him. They then proceed to declare that
the confession, whoever was its author, was never that
of the Greek Church, and they repeat and authenticate

BETHLEHEM. 81
the synods of Constantinople and Jassy, concluding with Bethlehem,
a confession of faith founded on that of Peter Mogilas, 1672-
though in many respects differing from it.
Ait. 1. On the Trinity and the procession of the
Holy Ghost from the Father alone.
2. On the authority of the Church to interpret Holy
Scriptures. 3. Against the doctrine of irrespective predestina
tion. 4. Against those who call God the author of evil.
5. On the same; and on Divine Providence in turn
ing evil into good.
6. On original sin.
7. On the incarnation and passion.
8. That there is but one Mediator, Jesus Christ,
nevertheless, that the Church may and ought to have
recourse to the intercession of the Blessed Virgin and
other saints.
9. That faith working by love, i. e. by the fulfilment
of the commandments, justifies.
10. That there is a visible Catholic Church ; that
episcopacy is essential to it, and that it is an order
entirely distinct from the priesthood.
11. Of members of the Church living in sin.
12. Of the teaching of the Holy Ghost by the Fathers
and by the oecumenical Church.
13. Of good works.
14. Of free will.
15. That there are seven sacraments.
16. Of the necessity of regeneration in baptism.
17. Of the Holy Eucharist ; asserts the doctrine of
transubstantiation, and condemns consubstantiation.
18. Clearly admits the Latin doctrine of purgatory.
Finally, the fathers proceeded to answer the four
questions of Cyril : the first two in the negative ; as to
the third, relating to the canon of Scripture, they admit
the title of the apocryphal books to be considered as
canonical ; and in their answer to the fourth, they
assent to the doctrine of the second council of Nicea,
with regard to images. They conclude by a defence of
monachisrn. The acts are signed by Dositheus, the patriarch of
Jerusalem, Nectarius, the ex-patriarch, seven other
prelates, and the proxy of one absent, also by sixty-one
e 5

82 BORDEAUX.
other ecclesiastics; ten signed in Arabic, the rest in
Greek ; the date is March 20, 1672.— Neale's History
of the Oriental Church.
Bologna, BOLOGNA. {Concilium Bononsiense.] Held in
1317. 1317 by Raynaldus, archbishop of Ravenna, and eight
of his suffragans. Twenty-four articles were published.
In them allusion is made to the licentious life of the
clergy, which rendered them an object of contempt to
the people, and gave them a handle for usurping the
property and rights of the Church. In canon 4 it was
forbidden to the clergy to carry arms, and to enter any
place of bad fame; it also minutely described the
fashion and quality of their dress. In canon 12 it was
forbidden to say any other mass during mass at the
high altar (cum missa celebratur in nota). Tom. xi.
Cone. p. 1655.
Bordeaux, BORDEAUX. {Concilium Burdegalense.] Held
385- in 385, by order of the emperor Maximus, against the
Priscillianists. Instantius and Priscillianus were called
upon for their defence. The former made out so bad
a case for himself, that he was judged unworthy of the
episcopate. Priscillianus, fearing the same treatment,
ventured to appeal to the emperor from the council,
which appeal the bishops weakly permitted, instead of
proceeding at once to pass judgment upon him, as they
ought to have done, or at least to have reserved the
cause for the hearing of other bishops.
Priscillianus and the other accused parties were in
consequence brought before the emperor at Treves,
Idacius and Ithacius their accusers accompanying them.
The zeal of these men, in endeavouring to bring the
Priscillianists to judgment, would have been more com
mendable had it not urged them to carry matters to
such an excess, that the lives of the accused parties were
in the end forfeited ; for the emperor, at the urgent re
quest of Ithacius, and contrary to his promise made to
S. Martin, condemned Priscillianus and some of his fol
lowers to death. S. Martin had before strongly urged
Ithacius to desist from his violent accusations, and after
this business refused to communicate with the Ithacians.
Morever, S. Ambrose, the pope Siricius, and the coun
cil of Turin in 398, condemned the Ithacians, maintain
ing that it was far from the part of a bishop to be in
any way instrumental in causing the death of heretics.

BORDEAUX.

83

S. Ambrose in his writings also evinced his disgust at
these cruelties, and the irregular condemnation of the
Priscillianists. — Tom. ii. Cone. p. 1034.
BORDEAUX. Held in 1080, in the month of
October. Two legates, three archbishops, and several
bishops were present. The notorious Beranger here
gave account of his faith, either in confirmation of what
he had declared at Rome in this same year, or to retract
what he had just published in contradiction of that de
claration. In the end he died in the communion of the
Church, January 5, 1088, in his ninetieth year. — Tom.
x. Cone. p. 381.
BORDEAUX. Held on the 13th of April, 1255.
In it Gerard of Malemort, archbishop of Bordeaux,
published a constitution consisting of thirty articles.
Amongst other things it is enacted, that all beneficed
clergy and others having the cure of souls, shall be
constantly in residence ; that those persons who remain
in a state of excommunication for forty days shall pay
nine livres, or some other suitable fine ; it is absolutely
forbidden to absolve any one under excommunication,
even at the point of death, if he, or some one for him,
hath not made satisfaction to the party interested, the
priest so absolving him to be bound for him. To such
an extent had the abuse of excommunications been
carried in that age, that it was a common case to ex
communicate in execution of a judgment, or on account
of some money debt remaining unpaid. The 5th article
enjoins that the consecrated host shall not be given to
children who are brought to communion on Easter day,
but only bread which has been blessed. This appears
to have been a relic of the ancient custom of giving the
holy eucharist to children from the period of their bap
tism, which is still preserved in the Greek Church. —
Tom. xi. Cone. p. 738.
BORDEAUX. Held in 1583, by Antoine, arch
bishop of Bordeaux. Thirty-six regulations, relating
to matters of faith, morals, and discipline, were drawn
up, similar to those of the council of Rheims in the same
year. The last of these refers to the proper regulation
of seminaries, and is divided into nine chapters, which
enjoin, amongst other things, that they should be built
in some open spot not far from the cathedral church ;
that mass and prayer should be said daily ; that the
members of the seminary should obey the superior and
" e 6

Bordeaux, 1080.
(Or 1079,
Labbe.)

Bordeaux. 1255.

Bordeaux, 1583.

84 BOURGES.
other officers ; that they shall be modest in their be
haviour, never eat out of the seminary, and never go
out without leave ; that all shall go to bed at nine, and
rise at four in the morning, &c — Tom. xv Cone. p. 944.
Bordeaux, BORDEAUX. Held in 1624, under Francis, arch-
16'24' bishop of Bordeaux, and cardinal. In this council
twenty-two chapters, containing a large number of
canons, were published, chiefly relating to discipline.
¦ — Tom. xv. Cone. p. 1632.
Bostra, BOSTRA. {Concilium Bostranum.] Held about 227,
227' in consequence of the errors of Beryllus, bishop of the
place, who denied that our Lord Jesus Christ had any
proper existence before the incarnation, and maintained
that He then only began to be God when He was born
of the blessed Virgin ; and moreover, that He was God
only because the Father dwelt in Him, as in the pro
phets. Origen was charged with the office of con
vincing him of his errors, in which, after several con
ferences, he succeeded, and brought him back to the
catholic faith.— Eus. 1. 6; Hist. Ecc. c. 33. -Tom.
i. Cone. p. 651.
Bourges, BOURGES. {Concilium Bituricense.] Held in No-
103 ' vember, 1031, under Ay mo de Bourbon, archbishop of
Bourges. Twenty-five canons were published, the first
of which orders the name of S. Martial to be placed
amongst those of the apostles. The third forbids
bishops or their secretaries to take any money on ac
count of ordination. The seventh orders all ecclesiastics
to observe the tonsure, and to be shaved. The twelfth
foibids the exacting of any fee for baptism, penance, or
burial, but permits the voluntary offerings of the faith
ful upon these occasions to be accepted. — Tom. ix.
Cone. p. 864.
Bouses, BOURGES. Held November 30th, 1225, by the
legate, the cardinal of S. Angelo, assisted by about one
hundred French bishops. Here Raymond, count of
Toulouse, and his opponent Amauri de Montfort (who
claimed to be count of Toulouse by virtue of giants
from Innocent III., and from the king, which he pre
tended had been made to his father and himself),
pleaded their cause, without, however, any decision
being arrived at. The pope's demand of two prebends
in each abbey and cathedral church, and one prebend in
every other conventual church, throughout France, was
rejected. — Tom. xi. Cone. p. 291.

1-22

BOURGES. 85
BOURGES. Held September 13th, 1276, by Simon Bonrges,
de Brie, cardinal and legate. Sixteen articles were 127C-
published, tending chiefly to the maintenance of the
jurisdiction and immunities of the Church, and the free
dom of elections. Amongst other things, the laity were
forbidden to make use of violence or threats, in order
to obtain the removal of censures. Secular judges were
forbidden to constrain ecclesiastics to appear before
them, &c. The canons were sent by the cardinal to
every one of the French bishops. — Tom. xi. Cone. p.
1017. BOURGES. Held on the 19th September, 1286, Bourges,
by Simon de Beaulieu, archbishop of Bourges, assisted 1286-
by three of his suffragans. Here a constitution, con
sisting of thirty-five articles, was published, reiterating
and enforcing those of the preceding councils. Amongst
other things, it was ordered that the ecclesiastical
judges should annul all unlawful marriages, and se
parate the parties, whoever they might be ; that every
beneficed person who should continue for one year
under excommunication, should be deprived of his be
nefice ; that curates should keep a list of all the ex-i
communicated persons in their parishes, and publicly
denounce them every Sunday and festival ; that they
should warn their people to confess at least once in
every year ; that bows and all kinds of arms should be
removed from churches : that all Sundays and festivals
be properly kept ; &c. Other canons relate to the
regulars. — Tom. xi. Cone. p. 1246. Bourses
BOURGES. See Council of Basle. 1432. '
BOURGES. Held in 1438. Convoked by king Bourges,
Charles VII., who presided; a large number of princes, 143ii-
lords, and ecclesiastics, being present. Pope Eugene
IV. and the fathers of the council of Basle, sent legates.
In this council the celebrated Pragmatic Sanction was
drawn up for the purpose of remedying the prevailing
abuses in the matter of elections to bishoprics. The
French clergy had previously addressed memorials on
the subject to the council of Basle, and the council, in
answer to these memorials had forwarded to the king
of France various decrees tending to re-establish the
freedom of the Church in elections, at the same time
begging him to cause them to be received in his king
dom. These decrees form the basis of the Pragmatic
Sanction, which contains twenty-three articles. This

86 BOURGES.
Bourees, constitution, styled by some writers the rampart of the
1438- Gallican Church, takes from the popes very nearly the
whole of the power which they possessed, of presenting
to benefices, and of judging ecclesiastical causes within
the kingdom.
The twenty-three articles of the Pragmatic Sanction
were drawn up upon the decrees of the council of Basle,
hence the papal sanction of those decrees also approved
twenty-one of those articles.
Art. 1. Relates to the authority of oecumenical
councils. 2. Relates to the power and authority of the council
of Basle.
3. Relates to elections, and enjoins freedom of elec
tion, &c.
4. Abolishes all reservations of benefices, &c.
5. Relates to collations and benefices, and forbids
expective graces, &c.
6. Relates to judgment and causes ; orders that all
causes [except the greater causes] which happen at
places more than four days' journey from Rome, shall
be decided on the spot.
7. Relates to frivolous appeals, and confirms the
decree of the 20th September of Basle.
8. Confirms the decree of the 21st session of Basle,
" de pacificis possessoribus."
9. Limits the number of cardinals (twenty-third decree
of Basle).10. Relates to the annates.
11. Contains regulations relating to divine service,
and enjoins that the laudable customs of particular
churches in France shall be observed.
12 — 19. Relate to the economy of cathedral Churches.
20. Relates to concubinary clerks.
21. Relates to excommunications.
22. Treats of interdicts.
23. Concerns the pope's bulls and letters.
These articles were confirmed by the French parlia
ment, July 13th, 1439; and the law so enacted was
called the Pragmatic Sanction, and was observed in
France up to the period of the concordat, which sup
pressed the chief part of it. During this interval the
popes made vigorous attacks upon the Pragmatic Sanc
tion, which were as vigorously resisted by the king, the
parliament, and the bishops. — Tom. xii. Cone. p. 1429.

BOURGES. 87
BOURGES. Held by Francois de Tournon, arch- Bourges,
bishop of Bourges, with his suffragans. Twenty-three 1S2®-
decrees were made, of which the first five relate to the
Lutherans, and the rest to matters of discipline. Curates
are exhorted to instruct their parishioners, and in order
to give more time for that purpose, they are directed to
abridge the prayers made at sermon time. Provincial
councils are directed to be held every three years,
according to the decree of the council of Constance.
Bishops are ordered to visit their dioceses annually, in
order that they may take due care of the sheep entrusted
to them. The regulations of the council of Constance
and of the pragmatic sanction, concerning the residence
of canons and other ministers, are confirmed ; also that
which directs that the psalms be chanted slowly, and
with proper pauses. Curates are directed to explain to
the people the commandments of God, the Gospel, and
something out of the Epistle for the day. Pastors are
enjoined to forbid penitents to reveal the nature of their
penance, and themselves to observe secrecy, both as to
what is revealed to them at confession, and also as to
the penance they have imposed. No confraternity to
be erected without the consent of the ordinary. It was
further enacted, that the bishops should have a dis
cretionary power to retrench the number of festival
days according as they should think best. That bishops
should not grant letters dimissory, without having first
examined the candidate for orders, and found him
qualified ; and then to those only who have a benefice
or a patrimonial title. Further, that nuns shall not
leave their monastery. Afterwards the council made
various decrees concerning the jurisdiction and liberty
of the clergy : the first is upon the subject of monitions ;
the second upon the residence of curates, that no dis
pensation for non-residence be granted without a full
investigation of the reasons ; the third respects ce
meteries, which it orders to be kept enclosed and
locked up.
After this, four-tenths for two years were voted to
king Francis I., to make up the ransom of his two
sons, then hostages at Madrid, to be levied on all the
clergy, secular and regular. — Tom. xiv. Cone. p.
426. BOURGES. Held in September, 1584. Forty- BJjjjjf-

88 BRAGA.
six chapters were published, each containing several
canons (preceded by the confession of faith made by
those present). 1. Relates to the worship and service
of God; 2 and 3, of the faith and preaching; 4, of
the abuse of Holy Scriptures, and orders that the
Latin version of the Scriptures shall alone be used, and
that bishops' secretaries shall keep a list of prohibited
books, which shall be shown annually to publishers ;
5, of avoiding heretics ; 6, of invocation of saints and of
festivals; 7, of pilgrimages ; 10 and 11, of relics and
images; 12, of the celebration of the holy office, &c. ;
16, of cemeteries ; 17, of tradition ; 18 — 28, of the
sacraments; 31, of excommunication ; 34, of canons
and chapters ; 35, of parish rectors, orders them to
reside, and to say mass themselves; orders bishops to
divide parishes which become too populous ; where
there is no parsonage-house, it directs the bishop to
take care to provide one at the expense of the parish
ioners ; 36, of benefices ; 40, of witchcraft and incan
tations ; 41 and 42, of simony, concubinary priests,
&c. ; 43, of hospitals ; 45, of the laity, forbids them
to sit with the clerks at Church, bids them to abstain
from dances, plays, &c, also from the use of frizzled
hair ; 46, of synods. — Tom. xv. Cone. p. 1067.
Braga, BRAGA. {Concilium Braccarense.] Held about
the year 411, by Pancratius, bishop of Braga, assisted
by nine other bishops, who condemned the Arian and
heathenish errors of the Vandals and other barbarians,
who had ravaged Spain. — Tom. ii. Cone. p. 1508.
B™ga> BRAGA. Held about 560, by Lucretius, the me-
(or563, tropolitan, assisted by seven other bishops, against the
Labbe.) errors of the Priscillianists. They drew up twenty-
two canons, mostly relating to ceremonies.
The seventh orders a tripartite division of the pro
perty of each Church ; one for the bishop, another for
the clergy, and the third for the repairs or lights of the
Church, of which the archdeacon should give in an ac
count to the bishop.
The ninth enjoins the deacons to wear the stole over
the shoulder, and not to conceal it under the tunicle, in
order to distinguish them from the sub-deacons.
The tenth directs that the sacred vessels be carried
only by persons in holy orders.
The eleventh forbids the readers to chant in the

BRESLAU. 89
Church in a secular dress, and to let their [hair or
beard 7] grow.
The twelfth forbids the singing of any hymns in
Church, save the Psalms, and passages taken from the
Old or New Testament.
The fourteenth orders clerks who are unwilling to
eat flesh, to avoid the suspicion of Priscillianism, to be
compelled to eat at least herbs boiled with meat s.
The eighteenth forbids burials within the Church. —
Tom. v. Cone. p. 836.
BRAGA. Held in June, 572, by Martin, the arch- Braga,
bishop, at the head of twelve bishops. In this council S72-
the four first oecumenical councils were acknowledged,
but not the fifth, which was not yet recognized in Spain.
Ten canons were drawn up. — Tom. v. Cone. p. 894.
BRAGA. Held probably in 675, in the time of Braga,
king Wamba. Eight bishops were present, who drew 67*-
up nine canons, in order to remedy certain abuses which
had crept in.
The second forbids the offering of milk instead of
wine, and also the dipping the bread in the wine at the
holy eucharist.
The third forbids using the sacred vessels and orna
ments of the Church for profane purposes.
The fourth forbids the priest to celebrate mass, or to
receive the communion, without having the " orarium"
or stole over both shoulders, and crossed upon his
breast. In some of these canons complaint is made of the
conduct of the bishops, whom they accuse of augmenting
their private estates at the expense of the Church. —
Tom. vi. Cone. p. 561.
BRENTFORD. {Concilium Brandanfordense.] Held Brentford,
about the year 963, by king Edgar. Here the ordi- 963-
nances of king Edwin were annulled, and the property
which he had usurped and plundered, restored to the
Church and monasteries. Also S. Dunstan was recalled
from exile, and shortly afterwards preferred, succes
sively, to the sees of Worcester and Canterbury. —
Tom. ix. Cone. p. 657. Wilkins' Concilia, vol. i.
p. 224.
BRESLAU. {Concilium Uratislaviense.] Held in Brrshut, 1268.
7 " Granos." Garsius and Binius suppose this to have been a
part of the dress. S. Isidore tells us that it refers to the hair.
8 See C. Ancyra, canon 14.

90 BUDA.
February, 1268, by Guy, cardinal and legate, who
there preached a crusade for the deliverance of the
Holy Land, and succours were accordingly granted. —
Cone. xi. Tom. 858.
Br84lTe' BRETAGNE. {Concilium Britanicum.] Held jn
848, by order of the duke of Bretagne, to put a check
upon the practice, of which the bishops were guilty, of
taking money for ordinations. Convoyon, the founder
and first abbot of Redon, accompanied two bishops,
who were sent to Rome upon this business. See C,
of Rome, 848.
BP0onne. BRIONNE. {Concilium Briotnense.] Held in
1050. This was rather a conference than a council ;
in it Beranger was silenced, and made to profess the
Catholic faith. — Tom. ix. Cone. p. 1054.
Bristol. BRISTOL. {Concilium Bristoliense.] Held under
the pope's legate, on S. Martin's day, in 1216, upon
matters relating to discipline. Eleven bishops of Eng
land and Wales were present, with others of the inferior
clergy, and of the nobility who continued faithful to
Henry III. The barons who opposed that monarch
were excommunicated. — Wilkins' Cone. vol. i. p. 546.
Binnn"' BRIXEN (or Bresse). {Concilium Brixiense.]
mo- Held in 1080, by the emperor, Henry IV. Cardinal
Hugo the White, and thirty bishops were present.
They maintained the rights of the emperor against pope
Gregory VII., who had excommunicated him ; they
proceeded so far as to depose Gregory, and to elect
Guibert of Ravenna in his place, who took the name of
Clement III. — Tom.' x. Cone. p. 389.
?279a' BUDA. {Concilium Budense.] Held on the 14th
"'" September, 1279, by Philip, bishop of Fermo, legate of
the holy see. Sixty-nine canons were published, con
taining much the same regulations as others drawn up
about that time, and showing that the Churches of
Hungary and Poland were in great disorder. Eight of
these canons relate to the dress and conduct of the
clergy. The ninth forbids the clergy to sentence any
one to corporal punishment, or to be present at the trial
of capital causes. The thirteenth relates to the proper
reverence to be observed during divine service ; orders
all clerks, whenever they pass the altar, the image
of the Virgin or the crucifix, and whenever they enter
the choir for the holy office, to bow their heads ; also
forbids priests to sing the hours without their surplices.

CAIRO. 91
The sixteenth orders that all beneficed clergymen,
having the care of souls, shall reside and discharge
their duties in person, and not by a curate. The nine
teenth relates to the attendance of all persons who have
been cited at synods, and the proper vestments of the
prelates present there. The twenty-second declares
that it is not to be suffered that any one should serve
at the altar or read the epistle without a surplice and
cassock. The twenty-eighth declares that those per
sons only are to be admitted to preach who have either
the pope's or the bishop's licence. Also treats of questors.
The fifty-eighth excommunicated those secular powers
which forbade appeals to the holy see.
It is also ordered that all the faithful should hear
divine service, and especially mass, every Sunday and
holyday in their own parish, and should not wander to
any other Church. — Tom. xi. Cone. p. 1071.
BURGOS. {Concilium Burgense.] Held in 1080 Burgos,
(according to others in 1076), by cardinal Richard, 1080,
legate. In this council the Roman office was sub
stituted for the Gothic ritual, hitherto in use. — Tom.
x. Cone. 1815.
BURGOS. Held in 1136, by Guy, cardinal and Burgos,
legate, who was sent into Spain to facilitate the intro- 1136-
duction of the Roman office, and lo effect a reconcilia
tion between the kings of Navarre and Castile, who
were" at war. — Pagi,

CAIRO. Held in . Certain bishops of Cairo,
Egypt having, by their conduct, given offence to many
of the principal Christian inhabitants of Misra, the
latter requested Cyril, the patriarch of Alexandria, to
deprive them of his communion ; and such was their
importunity in this request, that they extorted from the
patriarch a written promise of compliance. So far was
he, however, from fulfilling this promise, that, with one
exception, he retained about himself the very parties
against whom exception had been taken. The other
prelates, indignant at this conduct, presented a memorial
to the vizier, requesting him to examine and pass sen
tence upon the conduct of their patriarch.
The synod, accordingly, assembled in a country-
house belonging to the vizier, at Misra, near Cairo.
The vizier opened it by an harangue, in which he

92 CAIRO.
severely rebuked the prelates for having neglected to
pay that honour which, as he was informed, was due
from them to their patriarch ; it was impossible, he
said, for him, unacquainted with their customs, and
ignorant of their laws, to judge in the case before him;
he therefore requested both the accusers and the ac
cused to prepare from their canons and laws such a
compendium as they thought most likely to enable him
to pronounce a correct judgment. This was, accord
ingly, done by both parties, and at the end of three
weeks (in the course of which he punished with death
his head gardener for his contemptuous conduct towards
the patriarch) the vizier summoned the bishops before
him, and telling them that he had not read the col
lection of canons which they had put into his hands,
and that he did not intend to read them ; declared that
he could do nothing else but exhort them to unity and
peace, as worshippers of the same God, and as pro
fessors of the same religion ; that he had already heard
complaints of the love of money exhibited by some
of those before him ; that the proper use which a
bishop should make of money, was not to pamper his
appetite and to minister to his luxuries, but as Christ
Himself has commanded, to give alms to the poor, &c.
After much more excellent advice, he concluded by
directing that each prelate should receive a written
document assuring him of security and protection. *
Cyril and his suffragans retired from his presence,
rejoicing that so dangerous an appeal had had so happy
an issue. — Neale's Hist.
Cairo, CAIRO. The peace of the Church being much
disturbed by the complaints which wore urged against
Cyril, seventy-fifth patriarch of Alexandria, fourteen
bishops met together in council at Misra, near Cairo,
and held a couference with him, the end of which was
their agreeing to return into concord with him, upon
condition of his subscribing certain chapters containing
the points necessary to be reformed in the Church. To
this Cyril consented, and the chapters were drawn up
accordingly. At the head of these chapters was placed
the confession of faith according to the decisions of the
councils of Nicea, Constantinople, and Ephesus (which
alone are recognized by the Jacobites). Then follows
a profession concerning the observation of all things
contained in Holy Scripture, the apostolical canons, and

CAMBRAI. 93
the decrees of those councils which the Jacobite Church
receives, as well as of those customs which were in use
in the Coptic Church.
Amongst the new decrees then made were the follow
ing : — That the patriarch should not excommunicate
any one in the" diocese of another bishop, except upon
lawful and canonical grounds ; and not even so, except
the bishop, having been duly admonished to do this,
should refuse, without assigning an adequate cause.
That (on the other hand) the patriarch should not
absolve one excommunicated by his own bishop, unless
it should appear that the excommunication was unjust,
and the bishop himself, after two monitions, should re
fuse to do so.
That each bishop should have entire control over his
own diocese ; that nothing should be taken from it
territorially ; and that so in like manner each bishop
should confine himself to the boundaries of his diocese
on the day of his consecration. That the patriarch
should not apply to his own use the offerings made in
the churches on festival days, or at certain accustomed
times, but that they should be at the disposal of the
bishop of the diocese ; except the patriarch should con
sent, at his consecration, to take such offerings in lieu
of his usual pension.
CALNE. {Concilium Calnense.] Held in 979, in Calne,
the fourth year of S. Edward, king and martyr, in con- 979,
sequence of the dispute then rife between the monks
and clergy, the former of whom were unduly favoured
by Dunstan, archbishop of Canterbury, to the great
prejudice of the latter. Dunstan himself presided in
this council, at the head of the chief nobility, the
bishops, and other ecclesiastics. No decision was,
however, arrived at, owing to a singular accident which
broke up the council — the floor of the chamber in
which they were assembled giving way, all were pre
cipitated to the ground, except Dunstan, whose seat
escaped. — Baronius, a.d. 977. Tom. ix. Cone. p. 724.
Wilkin's Cone. vol. i. p. 263.
CAMBRAI. {Concilium Cameracense.] Held in Cambrai,
August, 1565, Maximilian, archbishop and duke of 1S6S-
Cambrai, presiding, assisted by the bishops of Tournai,
Arras, St. Omer, and Namur. Twenty-two decrees were
published, each of which contains several chapters.
The titles of the decrees are as follow :

94 CANTERBURY.
1. Of heretical books.
2. Of theological lectures in chapters and monas
teries. 3. Of schools.
4. Of seminaries.
5. Of doctrine, and the preaching of the word of God.
6. Of ceremonies, and the holy offices.
7. Of the ministry.
8. Of the life and conversation of clerks.
9. Of the examination of bishops.
10. Of the examination of pastors.
1 1 . Of the residence of bishops and curates.
12. Of the residence of pastors, and their duties.
13. Of visitation.
14. Of the ecclesiastical power and jurisdiction.
15. Of matrimony.
16. Of tithes, &c.
17. Of purgatory.
18. Of monasteries.
19. Of the saints.
20. Of images.
21. Ofrelicks.
22. Of indulgences.
The 3rd, relating to schools, contains six chapters ;
it orders that they be visited by the curate every month,
and by the rural dean at least once in each year, in
order that a report may be made to the bishop.
The 12th enjoins the wearing of the surplice and
stole by the priests, when they carry the holy sacrament
to the sick, and also that a clerk carry a lighted taper
and bell, that the people may be warned of its approach,
and of their duty towards the holy sacrament and to
the sick person.
Finally, the council confirmed the decrees of the
council of Trent. — Tom. xv. Cone. p. 147.
Cano03bury' CANTERBURY. {Concilium Cantuariense.] Held
about 603, by S. Augustine, in order to confirm the
foundation of a monastery which he was about to build
near Canterbury, to be dedicated to SS. Peter and Paul.
The king Ethelbert and his queen Bertha were present.
Augustine did not live to finish this monastery and
church ; but the work was completed by archbishop
Laurence, who succeeded him. — Spelman. Cone. Angl.
cited by Wilkins, vol. i. p. 28.
Canterbury, CANTERBURY. Held in 969, by Dunstan, arch-

CANTERBURY. 95
bishop of Canterbury, Edgar, the king, being present,
who, advocating the celibacy of the secular clergy,
spoke with warmth of their present negligent and dis
solute conduct. " How negligently," he said, " they
conduct the services of the Church : they seem to come
there rather for their own amusement than to sing the
praises of the Almighty. I cannot refrain from speak
ing about a matter which is the cause of tears to all
good people, and a subject of profane jesting to the
wanton. The clergy give themselves up to the
pleasures of the table, and to every shameful excess :
they expend in gambling and debauchery those revenues
which were left for the support and comfort of the
poor." At the end of this celebrated speech of king
Edgar, a plain hint is given of the violent measures
then in contemplation by that monarch and the arch
bishop. " What wilt thou reply," said the prince, " to
these complaints ? I know, I know what thou wilt
reply : when thou sawest a thief, thou didst not run
with him, neither didst thou have thy portion with the
adulterers. Thou hast convicted, thou hast besought,
thou hast rebuked them. Words have been despised ;
we must come to blows ; and the royal authority shall
not be wanting to thee." — Wilkins' Cone. vol. i.
p. 246.
CANTERBURY. Held in 991, in which those of Canterbury,
the clergy of the cathedral who refused to become 991-
monks were turned out, and monks established in their
places, to whom also great privileges and possessions
were granted. — Spelman. Cone. Ang.
CANTERBURY. Held November 1, 1439, by Canterbury,
Henry Chichely, archbishop of Canterbury. A con- 1439-
stitution was made for augmenting vicarages.
It declares that there were in the province of Can
terbury many vicarages belonging to rich churches, too
poor to afford a livelihood to their vicars, who were
unable to afford the necessary expence of prosecuting
a suit before the ordinary for the augmentation of their
portion. It then orders that proceedings in such cases
shall thenceforth be summary, and conducted in a plain
manner, and that ordinaries shall admit such vicars to
prosecute such causes " in forma pauperum," and shall
take care to assign them such portions as shall be suitable
to the revenues of their several churches. See for a
history of the long struggle against the appropriation

96 CEALCHYTHE.
of the great tithes, which was maintained in England
both by the civil and ecclesiastical authorities, Bishop
Kennet, Case of Impropriations, sect. 18 — 24. — John
son. Ecc. Canons, a.d. 1439. Tom.xiii. Cone. p. 1282.
Wilkins. Cone. vol. iii. p. 535.
Cani554,U7' CANTERBURY. Held in 1554, by cardinal Pole,
in which, for the sake of peace, the alienation of Church
property, made in the preceding reigns, was sanctioned.
— Wilkins. Cone. vol. iii. p. 101.
Capua, CAPUA. {Concilium Capuanum.] Held about the
year 389, for the purpose of putting an end to the schism
which divided the Church at Antioch. The emperor
Theodosius granted it at the instant prayer of the
western Christians. The circumstances of the case
were as follow : — After the death of Paulinus, Fla-
vianus was, rightly, the sole bishop of Antioch, but
Paulinus, before his death, had nominated Evagrius to
succeed him, and he, contrary to the express injunction
of the canons, was recognized by the party of Paulinus
as bishop. None of the acts of the council have come
down to us ; but S. Ambrose speaks of it as having
been numerously attended by bishops ; he also says
that the absence of Flavianus was the reason why the
affair could not be finally decided in this council. How
ever, in order to preserve the peace of the Church, they
granted communion to all the eastern bishops who pro
fessed the Catholic faith, and entrusted to Theophilus
of Alexandria and the other Egyptian bishops the de
cision of the differences between Flavianus and Evagrius,
because they were biassed by no prejudices, and had
not joined the communion of either party.
Several regulations were also made, one of which
forbids to re-baptize or re-ordain any person ; another
forbids the translation of bishops.
Moreover, in the council, Bonosus, bishop of Mace
donia, was condemned, who said that the blessed Virgin
had had children by Joseph after our Lord's birth. —
Tom. ii. Cone. p. 1039.
Cealchythe CEALCHYTHE. {Concilium Celchytum.] Held
in 785 or 787, by Gregory, bishop of Ostia, (the legate
of pope Adrian,) who, in his letter to the pope, declares
that Alfwald, the king, and Eanbald, the archbishop of
York, with all the bishops and abbots of the country
were present, besides the senators, dukes, and people
of the land. Twenty canons were published, which

CEALCHYTHE. 97
appear to have been previously drawn up by the legates Cealchjthe,
and approved in council. 78*-
1. Insists upon the Nicene definition of faith being
held by all clerks ; orders the annual examination (in
the faith) of all priests, by the bishops in their synods ;
receives the first six oecumenical councils.
2. Orders the administration of holy baptism at the
canonical times only, except in cases of necessity ; and
defines the duties of sponsors 9.
3. Orders that two councils be held annually ; that
every bishop visit his "parish" every year, orders
them to preach to and confirm their flocks, and to
separate evil-doers; exhorts to the due fulfilment of
all pastoral duties, and quotes Holy Scripture most
appositely to that effect.
4. Directs bishops to take care that canons live
canonically, and that monks and nuns behave them
selves regularly, both as to diet and apparel, avoiding
" the dyed colours of India and precious garments."
5. Relates to the election of abbots and abbesses.
6. Relates to the ordination of priests and deacons.
7. Directs that at all public churches the canonical
hours be said with reverence.
8. Confirms ancient privileges conferred by the see
of Rome on any churches ; cancels all uncanonical
privileges. 9. Forbids ecclesiastics to eat in private, (unless on
account of great infirmity1.)
10. Forbids ministers to celebrate mass with naked
legs ; orders that bread be offered by the faithful, and
not crusts ; forbids chalices made of horn ; also forbids
bishops to judge secular matters, quoting 2 Tim. ii. 4 ;
and entreats that prayer be made assiduously for the
Church. 11. Relates to right government by kings; orders
princes to obey their bishops, because to them is com
mitted the power of binding and loosing ; exhorts all
persons to honour the Church.
12. Relates to the election of kings: orders that it
shall be made by the priests and elders of the people ;
orders all men to honour the king, and directs that, if
• The Creed and the Lord's Prayer are, in this canon, men
tioned as necessary to be known by all.
' This canon appears only to have been meant to prevent
ecclesiastics from merely " appearing unto men to fast." F

98 CEALCHYTHE.
Cealchythe, a bishop or priest shall conspire against him, he shall,
like Judas, be thrust out from the apostolical degree.
13. Exhorts the great and rich to judge righteously,
and without regard to persons or bribes.
14. Forbids to impose unjust tributes upon the
Church ; exhorts to concord amongst all Christian
people. 15. Forbids unrighteous marriages.
16. Declares the sons of whores and nuns, and those
born in adultery, to be deprived of lawful inheritance ;
declares a virgin devoted to God to be the spouse of
Christ ; declares that the council presumes not to add
to nor take from what has been prescribed in the canon,
and in the Gospel, and in the decrees of the apostles,
concerning lawful marriage and its use.
17. Declares that many refusing to pay tythe, are
often reduced themselves to a tenth, and orders the
payment of tythe, and that men should live upon and
give alms from the remaining nine parts ; also forbids
usury and unjust weights and measures.
18. Exhorts to the faithful discharge of vows made
in prosperity or adversity.
19. Forbids all Pagan rites, &c. ; forbids the wearing
of Gentile garments, the maiming of horses, the use of
sorcery, and the eating of horse-flesh, which last prac
tice is mentioned as not uncommon.
20. Exhorts all to prepare for death, by confessing,
receiving the holy eucharist, and repenting ; forbids
prayer to be made for such as die without confession
and repentance.
After the signatures appended to these canons, the
legate proceeds, in his letter to the pope, to say,
" When this was finished, and we had given our bless
ing, we departed, taking with us the legate of the
king, and the archbishop, &c, who carried the decree
with them to the council of the Mercians, where the
glorious king, Offa, with the counsellors of the land,
together with Janbyrht", the archbishop of the holy
church of Canterbury, and the rest of the bishops of
the country, were assembled." It then appears that
the canons were again approved, and signed by Offa and
his lords, by the archbishop and twelve bishops, and by
four abbots, in this Mercian council.
* Jambert, or Lambert, according to Wilkins.

CEALCHYTHE. 99
There were two councils held in the same year, in
which these canons, called "the canons of Cealchythe,"
were read and approved : the first in Northumberland,
and the second in Mercia; in which of these two king
doms the place called Cealchythe was situated is
unknown. Bishop Gibson suggests that it was probably
the same with Kelcheth, in Lancashire, on the borders
of Cheshire.
The date of this council, according to Sir H. Spel-
man, is 797. — Johnson's Ecc. Canon. Tom. vi. Cone.
p. 1861. Wilkins, Cone. vol. ii. p. 145.
CEALCHYTHE. Held July 26, 816, Wulfred, Cealchythe,
archbishop of Canterbury, presiding. Besides Kenulf,
king of the Mercians, and his lords, there were present
twelve bishops, amongst whom were those of Rochester,
Selsea, Hereford, Lindisfarn, and London. Many
abbots, priests, and deacons also attended. Eleven
canons were published.
1. Relates to the faith and canonical precepts of the
fathers. 2. Orders that churches newly built be consecrated ,
by the bishop of the diocese, and that certain relics, or
at least the eucharist, be there deposited ; that it be
written up to what saints the churches are dedicated.
3. Exhorts to unity, and mutual prayer one for
another. 4. Gives to every bishop the power of electing the
abbots and abbesses of his diocese, with the consent
and advice of the family ; orders due inquiry to be
made respecting the fitness of those to be elected.
5. Forbids any one of Scottish extraction to usurp
to himself the sacred ministry in any one's diocese, and
to attend the priest when he celebrates mass 3.
6. Forbids the judgments of former bishops, con
firmed by a synodical decree, to be infringed ; directs
that, in all cases, whatever has been corroborated with
the sign of the cross shall remain in full force.
* " Nullus permittatur de genere Scotorum in a lieu jus dicoeesi
sacrum sibi ministerium usurpare, neque ei consentire liceat ex
sacro ordine aliquod attingere, vel ab eis accipere in baptismo,
aut in celebratione missarum, vel etiam eucharistiam populo prse-
bere, quia incertum est nobis, unde et an ab aliquo ordinentur. . . .
respuendum est ab alienis nationibus sacra ministeria percipere,
cum quibus nullus ordo metropolitanis, nee honor aliquis ha-
beatur." F 2

100 CARPENTRAS.
7. Forbids bishops, abbots, and abbesses to diminish
the estates of their churches, or to grant away the in
heritance of them for any longer time than for one
man's life, (and this with the consent of the fraternity) ;
enumerates a few cases in which such alienation is
allowable. 8. Directs that houses once erected into monasteries,
with the advice of the bishop, shall remain so for ever ;
any priest, deacon, clerk, or nun offending against this
canon to be deposed, anathematized, and excommuni
cated. 9. Relates to synodical judgments.
10. Orders that upon the death of a bishop, one-
tenth of his substance be given, for his soul's sake, to
the poor, that all his English slaves be set free, that at
the sound of the bell throughout the parishes every
congregation should meet in the basilicon, and there
sing thirty Psalms together for the soul of the deceased,
that afterwards, every prelate and abbot should sing
six hundred Psalms, cause one hundred and twenty
masses to be celebrated, and set free three slaves,
giving them three shillings each ; it further orders that
for thirty days, when the canonical hours were finished,
seven belts ' of pater nosters should be said for the de
parted soul, and that his obiit be renewed on the thirtieth
day. 11. Orders that bishops be content with their own
dioceses, and abstain from interfering in those of others ;
charges all priests not to refuse baptism, directs them
not to pour water on the child's head, but to immerse it
in the font, and that thrice. — Johnson's Ecc. Canon.
Tom. vii. Cone. p. 1484. Wilkins, Cone. vol. i. p. 169.
CaiDcntras, CARPENTRAS. {Concilium Carpentoractense.]
Held in 527. Caesarius of Aries presiding at the head
of sixteen bishops. They published but one canon,
which forbids the bishop to take any thing from the
parishes within his diocese, provided he has a sufficient
revenue for his maintenance. In this council also
Agrecius, bishop of Antibes, was suspended during a
year for conferring orders contrary to the canons. —
Tom. iv. Cone. p. 1663.
4 " VII. bdtidum Pater noster." " This seems to imply that
they had in this age bolts with studs fastened on to them, (like
the beads now in use with Romanists,) for the numbering of their
prayers."— Juhnson.

CARTHAGE. ioi
CARTHAGE (or Africa). {Concilium Carthagi- Ca2rtee'
niense.] Held by S. Cyprian, at the head of sixty-six
bishops, about 253(?). Here a letter was read from
Fidus, who informed them that another bishop named
Therapis, had granted reconciliation to Victor, who had
been ordained priest a long time before, without his
having undergone a full and entire course of penance,
and that, too, when the people had not required it, nor
even known any thing about it ; and there was no plea
of necessity, such as illness, to constrain him. The
council expressed great indignation at the act, and ad
ministered a strong rebuke to Therapis ; nevertheless,
they would not deprive of communion Victor, who had
been admitted to it by his own bishop.
This same Fidus also started the opinion, that holy
baptism should not be administered to infants until the
eighth day, that being the divine law in regard to
circumcision ; but no bishop present supported him.
On the contrary, they decided, unanimously, that God
hath no respect either to persons or ages ; that circum
cision was but the figure of the mystery of Jesus Christ,
and that no one may be shut out from the grace of God.
S. Cyprian, who wrote this decision to Fidus in his own
name and in that of his colleagues, gives the reason for
it in these words : " If the greatest sinners coming to
the faith receive remission of sin and baptism, how
much less can we reject a little infant just born into the
world, free from actual sin, and only so far a sinner as
being born of Adam after the flesh, and by its first
birth having contracted the pollution of the former
death ; it ought to have so much the easier access to
the remission of sins, inasmuch, as not its own sins, but
those of others are remitted."
These words are quoted by S. Jerome in his three
dialogues against the Pelagians; and by St. Augustin in
his 294th sermon, in order to prove that belief in
original sin has always been the faith of the Church. —
Cyprian, Epist. 55. Tom. i. Cone. p. 741.
CARTHAGE. Held in 254, by S. Cyprian, at the Carthage,
head of thirty-six bishops. It was decided that Ba- ^4-
silides, bishop of Leon, and Martial, bishop of Astorga,
could not be any longer recognised as bishops, being
both of them amongst the "Libellatici," and also guilty
of various crimes. — Fleury. Tom. i. Cone. p. 746.
f 3

102

CARTHAGE.

Carthage, 255.

Carthage, 255.

Carthage,

CARTHAGE. Held in 255. Eighteen bishops of
Numidia having applied to S. Cyprian for advice upon
the subject of baptism, those who, having received the
form out of the Church, were anxious to be received
into her ; he, with the assent of the council, replied that
they ought, by all means, to follow the ancient prac
tice, which was to baptize every one received into the
Church, who had previously been baptized only by
heretics or schismatics. — Cyp. Ep. 79. Tom. i. Cone.
p. 761.
CARTHAGE. About this time several councils
were held at Carthage upon the same subject. In this
council seventy-one bishops were present from the
provinces of Africa and Numidia, S. Cyprian presiding.
They decided that there can be no valid baptism out of
the Catholic Church, and addressed a synodical letter
to Stephen upon the subject, informing him of their
decision upon this and other matters. With regard to
external baptism they speak thus : — " Eos qui sint foris
extra ecclesiam tincti, et apud haereticos et schis-
maticos profanas aquae labe maculati, quando ad nos
atque ad ecclesiam, quas una est, venerint, baptizari
oportere ; eo quod parum sit eis manum imponere ad
accipiendum Spiritum S. nisi accipiant et ecclesiae bap-
tismum." — S. Cyp. Ep. 72.
Nothing is more clear than that the whole of Africa
followed this custom from ancient times, as well as
Cappadocia, Galatia, Cilicia, and several other Asiatic
provinces. This matter was the cause of a dispute between
S. Cyprian and Stephen of Rome ; which last had no
sooner received the synodical letter above-mentioned,
than he refused to confirm the decision of the council,
and instantly separated himself from the communion of
Cyprian and the other bishops composing the council.
— Tom. i. Cone. p. 763.
CARTHAGE. Another council was held in Sep
tember in the same year, attended by eighty-seven
bishops from the provinces of Africa, Numidia, and
Mauritania. The letter of Jubayen was read, who had
written to consult S. Cyprian upon the subject of bap
tism, and likewise the answer of Cyprian. Also the
letter of Cyprian and the former council to Stephen
was read, and the answer of the latter. It does not

CARTHAGE. 103
appear that this answer, although accompanied by Carthage,
threats of excommunication, had the effect of shaking '2',''i-
the opinion of S. Cyprian.
After these papers had been read, S. Cyprian de
livered a discourse, in which forcibly, yet mildly, testi
fying his disapproval of the conduct of those who
would, as it were, make themselves bishops over other
bishops s, in wishing to compel them, by a tyrannical
fear, to submit absolutely to their opinion ; he again
protested that he left to each full liberty in his faith as
to the subject before them, without judging or desiring
to separate them from communion with himself on
that account. The other bishops present then delivered
their opinion, afterwards S. Cyprian himself declared
his own, and all agreed unanimously.
Nevertheless, pope Stephen, filled with anger, re
fused even to grant an audience to the deputies of the
council, and S. Cyprian wrote upon the subject to Fir-
milian, bishop of Cesarea in Cappadocia. The latter
in his answer declares twice, that in his opinion the
pope had entirely broken peace with Africa ; and that
he did not fear to assert that Stephen, by the very act
of separating all others from his communion, had, in
fact, separated himself from all the other faithful, and
therefore from the communion of the Catholic Church ;
and, by so doing, had really become himself schismati-
cal. This contest lasted until the pontificate of Sixtus,
who succeeded Stephen, and it seems the bishops of
Africa, little by little, yielded their opinion. S. Jerome
says, that many of the same bishops who had declared
in council the invalidity of heretical baptism, afterwards
concurred in a contrary decree.
As for S. Cyprian himself, the Church of Rome has
always expressed veneration for him, and has admitted
his name into the sacred canon of the mass, and pro
bably he died in communion with her ; his martyrdom
took place in 258, under Valerian, and after the death of
Stephen, which happened in 257.
" This holy bishop," writes S. Augustine, " presiding
though he did over so magnificent a church, and being
5 " Superest ut de hac ipsa re singuli, quid sentiamus, pro-
feramus, neminem judicantes, aut a jure communionis aliquem si
diversum senserit amoventes. Neque enim quisquam nostrum
Episcopum se esse Episcoporum constituit, aut tyrannico terrore
ad observandi necessitatem collegas suos adigit."
f 4

104 CARTHAGE.
himself so distinguished for understanding and elo
quence, and for virtue, nevertheless, permitted others to
combat his opinion without desiring to separate himself
from their communion ; and when we consider what
multitudes would have followed him had he separated,
we cannot but admire the spirit of real charity which
distinguished him throughout this celebrated dispute."
— Tom. i. Cone. p. 786. Pagi.
Carthage, CARTHAGE. Held in 348 or 349, after a great
number of the Donatists had united themselves to the
Church, under Gratus, bishop of Carthage. Bishops
from all the provinces of Africa attended it, but neither
their number nor the names of the greatest part of them
are come down to us.
Gratus having returned thanks to Almighty God for
the termination of the schism which had for so many
years rent the African Church, they proceeded to pub
lish fourteen canons. The first forbids to re-baptize
those who have been baptized in the name of the Sacred
Trinity ; the second forbids to honour those as martyrs,
who, by their indiscretion, have been instrumental in
bringing about their own death, and treats generally of
the honour due to the martyrs ; the third and fourth
forbid the clergy to dwell with women ; it was also
ruled, that three bishops are necessary in order to judge
a deacon, six for the trial of a priest, and twelve for
that of a bishop.— Tom. ii. Cone. p. 713.
C"r390ge' CARTHAGE. Held in 390, by Genethlius, bishop
of Carthage. The number of the bishops present is
unknown. They first drew up a profession of the
Catholic faith, and then proceeded to publish thirteen
canons. The first enjoins belief in the Holy Trinity.
The second enjoins continence upon all the clergy.
The third forbids the consecration of the chrism by
priests, as also the consecration of virgins, and the recon
ciliation of penitents at public mass, by them.
The seventh orders, that those of the clergy receiv
ing persons who have been excommunicated by any
bishop, without his permission, shall be also excom
municated. The twelfth forbids the consecration of a bishop
without the consent of the metropolitan.
From the canons of this council it appears plainly,
that the bishop was the ordinary minister in cases of

CARTHAGE. 105
penance, and the priest only in his absence, or in cases
of necessity. — Tom. ii. Cone. p. 1158.
CARTHAGE. Held in 397, under Aurelius, the Carthage,
bishop, at the head of forty-four or forty-eight bishops,
amongst whom was S. Augustin. They published fifty
canons. The first orders every bishop to ascertain
from the primate, yearly, the day upon which the
festival of Easter should be celebrated. The second
enjoins that a council be held annually. The third
directs that all the bishops and clergy shall acquire
a knowledge of the canons of the Church before their
consecration. The fourth forbids the ordination of
deacons or the veiling of the consecrated virgins before
their twenty-fifth year. The sixth forbids the adminis
tration of baptism or the eucharist to the dead. The
twenty-first forbids any bishop to ordain the clergy of
another diocese. The twenty-ninth orders that mass
be said fasting. The thirty-fourth allows the baptism
of sick persons unable to speak, if their desire of this be
guaranteed by their friends. The thirty-ninth forbids
the consecration of a bishop by less than three bishops.
The forty-sixth forbids the translation of bishops. The
forty-seventh canon forbids the reading of any thing in
the Church under the name of sacred Scripture, except
the canonical writings, among which are included the
apocryphal books of Tobit, Judith, the Wisdom of Solo
mon, Ecclesiasticus, and the two books of Maccabees.
S. Augustin's " whole canon of Scripture," in his trea
tise De Doctrina Christiana, is identical with the list
contained in this forty-seventh canon of the council of
Carthage, at which that father was present. — Tom. ii.
Cone. p. 1165.
CARTHAGE. Held November 8th, 398, under Carthage,
Aurelius of Carthage, at the head of two hundred and 3 8-
fourteen or two hundred and fifteen bishops, including
S. Augustin. One hundred and four canons were pub
lished, chiefly relating to the life and conduct of the
clergy. 1. Enjoins that no one be elevated to the episcopate
without accurate inquiry first made as to his faith and
moral character, in order to ascertain whether he hold
the catholic faith, and have all the virtues necessary for
the office ; whether he be prudent, docile, moderate,
chaste, sober, charitable, humble, well instructed in the
word of God, &c. f 5

106 CARTHAGE.
Carthage, The eight canons following are upon the ordination of
398' bishops, priests, deacons, and sub-deacons, acolytes,
exorcists, &c. &c. &c.
The 15th directs that bishops shall have nothing but
what is plain and simple, either at table or in their fur
niture, and recommends that they should distinguish
themselves only by the lustre of their faith and virtue.
The 16th prohibits bishops from reading the works
of heathens, but allows those of heretics to be read in
case of necessity.
The 22d forbids that a bishop should ordain any one
without the consent of his clergy, and the testimony of
the laity.
The 24th orders that all persons leaving the church
during the time of sermon be excommunicated.
The 34th forbids a bishop, whilst seated, to keep a
priest standing.
The 38th permits a deacon, in cases of great neces
sity, to administer the eucharist in the presence of a
priest. The 51st and two following canons order the clergy
to get their living by some honest trade 8.
The 61st orders that a clergyman swearing by any
creature be severely rebuked, and if he continues in
fault he is to be excommunicated.
The 64th declares those persons not to be catholics
who fast upon Sunday.
The 66th enjoins that the clergy who consider them
selves harshly treated by their bishop, may appeal to a
synod. The 70th forbids all the clergy to keep company
with heretics and schismatics.
The 83rd directs that greater respect be paid to old
people, and to the poor, than to others.
The 84th allows every person whatever, whether
heretic, Jew, or pagan, to remain in church until the
mass of the catechumens.
The 93rd and 94th order that the offerings of those
who are at variance, or those who oppress the poor, be
rejected. The 99th forbids a woman, however well instructed

6 These canons were directed against the Massaliani, who de
nied that it was lawful for the religious to labour for their bread.
See Epiphanius, Uteres. 8vo.

CARTHAGE. 107
and holy, to presume to teach in an assembly of men.
— Tom. ii. Cone. p. 1196.
CARTHAGE (or Africa). Held about the year Carthage.
401, in June, by Aurelius, at the head of sixty-two 401-
bishops. It was agreed that deputies should be sent
to Rome and to Milan, to submit for approval a scheme
for putting into the order of clergy the children of Do
natists who had been converted. The great scarcity of
clergy in Africa arose chiefly from the oppression of the
Donatists, and the extreme caution of the bishops in
making choice of fit persons. Fifteen canons7 were
drawn up, one of which directs that the bishop shall
live at his cathedral church. The decree concerning
the continence of the clergy was confirmed. — Tom. ii.
Cone. p. 1241.
CARTHAGE. Held on the 1st of June, 411, with Carthage,
a view of uniting the Donatists to the Church, and _ 4l1-
convincing them of the necessity of seeking for salvation conferences
in the catholic Church. between the
These heretics appear to have increased to that D°n"t1''9
. . „ . , rr, . - . and Catho-
degree in Africa, that they were in a fair way to over- lies.
whelm the catholics altogether, and from the time of
their obtaining full liberty they were guilty of acts of
violence equal to those of the greatest persecutors.
The catholic bishops having at last persuaded the
emperor Honorius to allow a public conference with
the Donatists, Marcellinus was sent over to Africa by
order of that prince, who appointed the 1st of June for
the day of meeting. He also ordered that seven bishops
only on each side should take part in the conference, to
be chosen by the whole number, but that each party
might have seven other bishops, with whom the dis
putants might take counsel, if they needed it ; that no
other bishop should be permitted to take part in the
conference than the fourteen disputants ; and lastly,
that each party should bind itself to stand by the acts of
those whom they had named to represent them, and
that notes of what passed should be taken by public
notaries. ' It is doubtful whether these canons were published in this or
in a preceding council held in the same year. See C. Africa,
a.d. 401. The note of Binius on this subject is as follows : " Tri-
ginta duo cauones de ecclesiastic^ disciplina, hoc aliisque prre-
cedentibus conciliis Africanis constituti, in hac synodo confirmati,
vel saltern iterum promulgati fuerint." — Tom. ii. Cone. p. 1241,
note. F 6

108 CARTHAGE.
Carthage, The DonatistSj however, refused these terms, and de
sired that all their bishops should be present. The
catholics, on their part, wrote to Marcellinus, accepting
his offers. In this letter they declare their object to be
to show that the holy church throughout all the world
cannot perish, however great may be the sins of those
who are members of it ; and further they declare their
willingness, if the Donatists can show that the catholic
church is reduced to their communion, to submit them
selves entirely to them, to vacate their sees and all their
rights ; but if the catholics, on the other hand, can show
that the only true Church is in their communion, and
that the Donatists are in error, that they will, never
theless, preserve to them the episcopal honour ; that in
cities where there are both a Catholic and a Donatist
bishop, both shall sit alternately in the episcopal chair,
and that when one of the two shall die, the survivor
shall remain sole bishop.
Then they named, as their representative bishops in
the conference, Aurelius of Carthage, Alipius of Tagaste,
S. Augustin, Vincentius of Capua, Fortunatus of Cirtha,
Fortunatianus of Sicca, and Possidius of Calama. Seven
others were also named for consultation, and four more
as sureties that the result of the conference should be
observed faithfully. The Donatists also (being com
pelled) named their representatives in the same order.
II. Session. jn tne second sitting, after a long discussion, a delay
was granted to the Donatists.
III. Session. in the third sitting the Donatists did every thing in
their power to prevent the question of the origin of the
schism being inquired into ; but Marcellinus caused the
statement of Aimlimis the Proconsul to be read, in
which he set forth the complaints of the Donatists
against Cecilianus. The Donatists, being thus hard
pushed, presented a memorial, in which they endea
voured to show, from Holy Scripture, that bad pastors
are spots and defilements in the Church, and that she
cannot have amongst her children any that are openly
wicked. After this document had been read, the Catho
lics answered it through S. Augustin. He strongly es
tablished this verity, that the Church in this world must
endure evil members, both open and concealed, and that
the good, although they are mingled with the evil, do
not participate in their sin. From S. Cyprian he
showed that it was in the Church that the devil sowed

CARTHAGE. 109
the tares (which was contested by the Donatists), the Carfliaj
object of the Catholics being to prove that neither the
faults of Cecilianus nor of any one else could in any
way affect their communion. Augustin then proceeded
to say that Holy Scripture may not be so interpreted as
to contradict itself, and that those passages which each
party brought forward in support of their own views
must in some way be reconciled. He showed that the
Church is to be regarded in two lights, first, as she is,
militant in this world, having within her both good and
bad men ; and secondly, as she will be, triumphant in
Heaven, when all evil shall be purged out of her ; he
also explained how the faithful are bound in this life to
separate from the evil, viz. by withdrawing from all
participation in their evil deeds, not by separating from
them outwardly.
When the Donatists found themselves too closely
pressed by the reasoning of Augustin, they declared
plainly that they did not conceive themselves to be per
mitted to join in any act of devotion with those who
were not perfectly just, and true saints, for which reason
they regarded the holy sacraments as utterly null and
void, except they were administered by persons whom
they conceived to be of irreproachable life, and for the
same cause they insisted upon rebaptizing Catholics.
S. Augustin, in reply, showed plainly that such a notion
went at once to overthrow all external religion whatever,
since difficulties without end must arise upon the ques
tion of the personal holiness of ministers.
They now proceeded to inquire into the original cause
of the rupture between the Donatists and Catholics,
The former maintained that they were justified in sepa
rating from Cecilianus, who had been consecrated by
men who were themselves " Traditores*." However,
the proofs which they alleged were without weight, and
Augustin, in few words, again refuted their error, and
further unravelled all their tricks and shifts. He bade
them bear in mind, that Mensurius, the predecessor of
Cecilianus, although charged with the same crime of
having given up the sacred volumes, was yet never
publicly condemned ; that the council of Carthage
against Cecilianus condemned him in his absence, and
8 " Traditores," persons who, in the time of persecution, had
delivered up the sacred books to the inquisitors.

110 CARTHAGE.
Carthage, that this was done by bishops who in the council of
411- Cirtha had been pardoned for the very same crime, in
proof of which he caused the acts of the council of
Cirtha, a. d. 305, to be read.
After various shifts on the part of the Donatists in
the matter of this last-mentioned council, the acts of the
council of Rome, in 313, absolving Cecilianus, were
read, and also the letter of Constantine to Eumalus,
upon the subject of the contradictory judgment which
that prince had given in the matter of Cecilianus. It
seemed, indeed, as M. Tillemont observes, as if the
Almighty constrained the Donatists to speak in spite of
themselves, since the very document which they pro
duced served only to bring out more clearly the inno
cence of Cecilianus, for, first, wishing to show that
Constantine, after having absolved Cecilianus, had con
demned him again by a later judgment, they were blind
enough to produce a petition which they had formerly
addressed to the prince, in which it appeared that he
had himself condemned them, and maintained the inno
cence of Cecilianus ; secondly, they produced a letter
of Constantine, in which he acknowledges that the cause
of Felix of Aptonga had not been examined and judged
impartially, and in which he ordered that Inquitius
should be sent to him, who allowed that he had told a
lie, in order to bring about the condemnation of Felix.
Now, nothing could better serve the cause of the
Catholics and more confound the Donatists, than to
show that this very Felix was in truth innocent of the
charge upon which he had been condemned ; for pro
perly speaking, their charge against Cecilianus was,
that he had been consecrated by a man who had de
livered up the Holy Scriptures. But to complete the
proof of the innocence of Felix, the Catholics produced
the statement of the proconsul GZlianus, who had acted
as judge in the affair, and the very acts of the judgment,
to none of which had the Donatists any thing to object ;
and finally, the Catholics having entirely established
every thing that they had asserted, Marcellinus gave
sentence, two hundred and eighty-one articles of which
still remain to us ; it was to the effect that the Donatists
had been entirely refuted by the Catholics ; that Ceci
lianus had been justified, and that even had the crimes
with which he had been accused been proved against
him, it would in no way have affected the Catholic

CARTHAGE. ill
Church, and that, accordingly, those of the Donatists
who should refuse to unite themselves to the Church,
should be punished as the laws directed.
From this sentence the Donatists appealed to the
emperor, but in vain. Honorius confirmed the acts of
the conference of Carthage by a law, bearing date the
30th of August, 414.
This conference may be said to have given the death
blow to Donatism. From this time the sectarians came
in crowds to unite themselves to the true Church, and
the heresy declined.— Tom. ii. Cone. p. 1335.
CARTHAGE. Held in 412, against Celestius, the Carthage,
disciple of Pelagius. Whilst this heretic was busily
sowing the seeds of his heresy in Carthage, he was de
nounced to the bishops by certain faithful catholics,
especially Paulinus the deacon, who had been scan
dalized by his teaching. Aurelius forthwith called
together such of his brethren as were in the city, and
cited Celestius to appear before the council. When
they were assembled, the petition containing the charges
against him was read, accusing him, amongst other
things, of teaching that the sin of Adam only injured
himself, and that its effects have not descended to his
posterity, and that every child is born into the world in
the same condition in which Adam was before the fall.
Celestius did not deny the accusation, for, although he
agreed that children must of necessity receive redemp
tion by baptism, yet he refused to acknowledge that
the sin of Adam had passed upon them ; nor would he
confess, unequivocally, that they receive therein re
mission of any sin : accordingly he was condemned and
excommunicated. — Tom. ii. Cone. p. 1510.
CARTHAGE. Held in 416, against Pelagius and Carthage,
Celestius. It was composed of sixty-seven bishops, 416-
whose names are preserved ; Aurelius of Carthage
presiding. The letters of Heros and Lazarus were
read, in which they accused Pelagius and Celestius of
errors worthy to be visited with the censures of the
Church. Then the acts of the council of 412, against
Celestius, were read. It was finally resolved that both
he and Pelagius should be anathematised, unless they
would unequivocally abjure their wicked doctrine. A
synodical letter was also addressed to pope Innocent,
to inform him of the affair, in order that he might add ,
the weight of his authority to their decree. In this

112

CASHEL.

Carthage, 41C

Cashel, 1171.

letter the principal errors of Pelagius are specified and
refuted summarily from Holy Scripture ; to it were
added the letter of Heros and Lazarus, and the acts of
the council of 412, in which Celestius was condemned.
— Tom. ii. Cone. p. 1533.
CARTHAGE. Held in 418, by Aurelius at the
head of two hundred and fourteen bishops. S. Augus
tin, in several places, calls it a council of Africa. In
it, certain decrees concerning the faith were made
against the Pelagians, which were subsequently ap
proved by the whole Church. Prosper has preserved
one of these decrees, in which the fathers in council
declare that the grace of God given to us through Jesus
Christ, not only assists us to know what is right, but
also to practise it in each particular action ; so that
without it we can neither have, nor think, nor say,
nor do any thing which appertains to holiness and true
piety. At the head of these decrees, the two hundred and
fourteen bishops wrote to Zosimus, the pope, declaring
that they were resolved that the sentence passed by his
predecessor Innocent, against Pelagius and Celestius,
should remain in force against them, until both of them
should clearly recognize the necessity of divine grace,
agreeably to the decrees of the council ; and that so
they need never hope to return into the bosom of the
Church without abjuring their errors. They also re
minded the pope of the mean opinion which Innocent
had of the council of Diospolis, and represented to him
that he ought not to have given ear so readily to the
representations of a heretic. Lastly, they laid before
him all that had passed in Africa upon the subject.
This letter was carried to Rome by Marcellinus, sub-
deacon of Carthage 9. — Bar. 416. xxv. Tom. ii. Cone.
p. 1576.
CASHEL. {Concilium Cassiliense.] Held in 1171,
by Radulphus, archdeacon of Llandaff, by order of
Henry, king of England ; Christian, bishop of Lismore,
presided. All the archbishops, bishops, and abbots of
Ireland were present, who swore fidelity to Henry.
Eight canons were published, intended to remedy the
" PaSi proves that two councils were held in this year upon
this subject. The first, which S. Augustin calls an " African "
council, was ended about the middle of February ; the second
was held in May. See C. Africa, a.d. 418

CHALCEDON. 113
disorders which prevailed. By the first canon, we
learn that polygamy was, at this time, common amongst
the Irish, and it directs that no marriages shall be cele
brated other than the law permits. The third orders
the payment of the tithe of cattle, fruit, and all other
produce, to the parish church : for many did not even
know that it was due, and had never paid it. — Wilkins,
Cone. vol. i. p. 472.
CATALONIA. {Concilium Catalauniense.] Held Catalonia,
in May, 1246, by the archbishop of Tarragona, and six 1246.
other bishops. Amongst other things, they ordered
that Saracenic slaves, who demanded to be baptized,
should remain some days with the rector of the parish,
in order to give proof of their conversion, — a space of
time, as Fleury observes, short enough.
CESAREA, in Palestine. Held in 197. The Cesarea, in
causes which led to the assembling of this council were Pale9'in<;.
as follows. The Asiatic churches wished that Easter
should be celebrated on the same day on which the
Jews were directed to kill the Paschal Lamb, i. e.
on the fourteenth day of the moon, on whatever day of
the week it might happen to fall, and in after times
they who supported this opinion were called quarto-
decimani. Other churches preserved the custom which
they had received by apostolical tradition, of ending the
fast and celebrating Easter on that day of the week on
which our Lord rose. Theophilus, bishop of Cesarea,
and Narcissus, of Jerusalem, presided. Cassius of
Tyre and Clarius of Ptolemais were present, with
many other bishops. They decided that Easter-day
should be celebrated on the Sunday, and wrote a synodal
letter to that effect. — Tom. i. Cone. p. 596.
CHALCEDON. {Concilium Chalcedonense.] The Chalcedon,
fourth oecumenical council was held at Chalcedon in p^jih
451, against the Eutychian and Nestorian heresies. CEcumcni-
The heresy of Eutyches consisted in his acknow- ral Council.
ledging only one nature in our Lord Jesus Christ : he
was a priest, and abbot of a monastery near Constanti
nople ; and Eusebius, bishop of Dorylseum ', having
cited him to give an account of his faith before a council
consisting of thirty-three bishops, and twenty-three ab
bots, Eutyches there refused to retract, and was con-
1 Or rather, Flavianus, bishop of Constantinople. See C. Con
stantinople, 448.

114 CHALCEDON.
Chalcedon, demned, and separated from the communion of the faith>
451 • ful. He then took upon him to write to S. Leo,
the pope, imploring his protection, and sent to him
a pretended profession of faith. Leo, deceived by these
pretences, wrote to Flavianus of Constantinople, ex
pressing his surprise at the sentence passed upon Eu
tyches. Flavianus, however, wrote back to him a true
account of the matter, declaring that Eutyches main
tained, that before his Incarnation our Blessed Lord had
Two Natures, the Divine and Human, but that after
his Incarnation He had but One ; and he further en
treated the pope to add his own testimony to the con
demnation of Eutyches. By these statements Leo was
convinced of the justice of the sentence, and, moreover,
perceived the bad results which must follow from the
patronage which the emperor Theodosius extended to
Eutyches, especially in convoking a council at Ephesus
to reconsider the sentence of excommunication which
had been passed upon him.
This pseudo-council assembled at Ephesus in 449,
consisting of one hundred and thirty bishops, with Dios-
corus of Alexandria, the great friend of Eutyches, as
president ; the censure before passed upon the latter
was annulled, and Flavianus, who had condemned him,
was with the utmost violence deposed. This pseudo-
council, from the extreme irregularity and violence
• which accompanied all its acts, has been always known
by the name of the " Latrocinium." Leo, distressed at
these proceedings, wrote to the emperor a letter worthy
of a Christian bishop, setting clearly before him what
impious and sacrilegious acts had been done in that
council, in open violation of the Catholic faith and
of the canons of the Church ; and he implored him in
the name of all the churches of the West to convoke an
oecumenical council in Italy. At the same time, he
wrote to Pulcheria to entreat her to use all her in
fluence to hinder this attack upon the Catholic faith
from having more fatal results. He, lastly, addressed
the clergy and people of Constantinople, and exhorted
them to persevere in the true faith.
Dioscorus, irritated by the opposition which his de
signs met with, and especially by that of S. Leo,
separated himself from his communion, and by threats
or otherwise, induced ten other bishops to concur in
this schismatical act. This only caused Leo to re-

CHALCEDON. 115
double his efforts, and availing himself of the oppor- chalmlon
tunity of a voyage which the emperor, Valentinian III., 451.
made to Rome at the time, he forcibly set before him
the danger with which the true faith was threatened,
and conjured him to induce Theodosius to repair by his
authority the evil that had been committed at Ephesus,
and to annul all that they had decreed there in an
oecumenical assembly. But although Valentinian wrote
upon the subject to Theodosius, he refused to permit
the question to be re-agitated, and endeavoured to
justify the act of the pseudo-council of Ephesus.
However, Theodosius dying in that very year in
consequence of injuries received by a fall from his
horse, Marcian, by his marriage with Pulcheria, be
came emperor, and all obstacles to the holding of the
council were removed. His chief desire was to see all
his subjects united in one faith ; and the empress her
self wrote to S. Leo, to assure him of her anxiety
to see peace restored to the Church, and to banish
all error and heresy, and for that end to cause the
council to be assembled. An account of the events
which occurred up to the time of the assembling of the
council of Chalcedon, will be found under the head
of the council of Constantinople, 448.
Marcian, at the petition of the bishops, consented
to convoke an oecumenical council, as the only true
remedy for the evils under which the Church laboured ;
and first he appointed Nicea as the place for holding it, by
a letter addressed to Anatolus of Constantinople, and to
all metropolitans, ordering them to attend there with
the bishops of their respective provinces, and the most
learned and talented of their clergy, declaring that all
factions and cabal should be prevented, and that he
would himself attend in person.
As custom and the state of things in the empire
hindered S. Leo from appearing at the council, he sent
Paschasinus, bishop of Lilybaeum, and Bonifacius, to
assist Lucentius and Basil (whom he had already sent
into the East to investigate the case of the bishops who
condemned Flavianus in the " Latrocinium"), as his
legates ; and these four, by the emperor's desire, were
appointed to act as presidents in the approaching
council. Whilst the bishops were assembling at Nicea, certain
troubles broke out in Illyria, w:hich rendered it impos-

116 CHALCEDON.
Chalcedon, sible for Marcian to absent himself so far from Con-
451' stantinople ; and he, accordingly, transferred the coun
cil to Chalcedon, which was separated from Constanti
nople by the Bosphorus only. Thither, then, the
bishops came in vast multitudes towards the end of
September ; their number is reckoned at six hundred
and thirty ; all from the East, except the four legates of
the pope2. Three other distinguished bishops, how
ever, were also present, viz. Maximus of Antioch,
Eusebius of Doryleeum, and Theodoret, whom the
emperor had recalled from exile.
The emperor sent as his representatives the chief
officers of the empire : Anatolius, a nobleman, Palla
dius, prefect of the Pretorium in the East ; the prefect
of Constantinople, Vincomulus ; Sporacius, captain of
the imperial guard ; various other persons of the highest
dignity were also present. Moreover Marcian, from
the high idea which he had formed of S. Leo, wishing
him to have the chief authority in the council ; Leo in
his letter begged them to consider his legates as his re
presentatives, and especially designated Paschasinus,
bishop of Lilybaeum, in Sicily, to act as president in his
absence, rightly judging that there needed a't the head
of the council a man of firm mind, and one incapable of
being turned aside from the right path.
It was arranged that the officers of the emperor
should propose the questions for discussion, draw up the
various motions, and pronounce the decision, after that
the bishops had given their votes.
I. Session. On the 8th of October, 451, the council assembled in
the Church of St. Euphemia ; in the centre sat the
officers of the emperor, at their left, or on the epistle
side, sat the bishops of Constantinople, Antioch, Cesarea
in Cappadocia, and of the other Eastern dioceses, and
Pontus, Asia, and Thrace, together with the four legates ;
on the other side were Dioscorus, Juvenal, Thalassius
of Cesarea, and the other bishops of Egypt, Palestine,
and Illyria, most of whom had been present in the
pseudo-council of Ephesus. In the midst were the
Holy Gospels, placed upon a raised seat. When they
had taken their seats, the legates of the pope demanded
that Dioscorus should withdraw from the assembly,
2 Paschasinus, bishop of Lilybiuum, Lucentius, and Boniface,
and Basil, cardinal- priests.

CHALCEDON. 117
accusing him of his scandalous conduct at Ephesus, and Chalcedon,
declaring that otherwise they would depart. Then the 4S1 •
imperial officers ordered him to withdraw from the
council, and to take his seat amongst the accused.
At the request of Eusebius of Dorylceum, the petition
which he had presented to the emperor against Dios
corus was read. In this petition Eusebius demanded
justice for the evils which Dioscorus had done to him
self and Flavianus of Constantinople ; he charged him
with having favoured Eutyches in every thing ; with
having made use of notorious violence and the most un
worthy means, in order to procure the absolution of
Eutyches. He then required that the acts of the pseudo-
council of Ephesus should be read, by which he hoped
to show the injustice of Dioscorus in deposing Flavianus
and himself. In the course of reading many passages
occurred highly injurious to Theodoret, which induced
the emperor to order, by his officers, that he should
enter, and take his place in the council, but the Egyp
tians, with great tumult, refused to allow this, saying
that such an act would be to overthrow the faith, and
that he must remain in the sole character of an accuser.
Many of the Oriental bishops also interrupted the
reading of these acts with exclamations about the vio
lence which they had suffered from Dioscorus, and
when the latter pleaded in excuse that all that had
passed at the council was with the consent of those
present, the bishops exclaimed with vehemence against
his assertion, declaring that they had been forced, and
even beaten, and threatened with banishment, that sol
diers had repulsed them when they desired to depart,
and that they had, in short, been compelled to sign a
blank paper.
After this, the acts of the council of Constantinople
were read, which were inserted in those of the pseudo-
council of Ephesus. Amongst others they read the
second letter of St. Cyril to Nestorius, and that which
he had written to the Eastern Church ; these being
ended, the bishops unanimously exclaimed that they
contained their own belief and their own doctrine, and as
Flavianus had approved these two letters in the council
of Constantinople, the legates, with Maximus of Antioch
and Eustachius of Berythus, declared that in their
opinion the faith of Flavianus was strictly in accordance
with the true faith and the letter of Cyril. The Eastern

118 CHALCEDON.
Chalcedon, bishops, also, with one voice, agreed that Flavianus had
45L truly asserted the Catholic faith, and at the same time
the bishops of Palestine passed over from the right hand
to the side on the left of the imperial officer, to testify
that they abandoned the Egyptian party, so that in the
end Dioscorus was left with about twelve bishops.
Thus the innocence of Flavianus was established, and,
at the same time, necessarily, the pseudo-council of
Ephesus condemned. None of the bishops who had
taken any share in the proceedings attempting to defend
themselves. But although every one declared himself
in favour of Flavianus, Dioscorus did not in the slightest
degree abate his arrogance, declaring, that for his part
he belonged to no party, and professed no faith but the
Catholic and apostolic faith, neither did he regard men,
but God alone.
After this, the opinion which Eustachius of Berythus
had delivered at the council of Ephesus, came under
consideration, maintaining that it is an error to believe
in two natures in our Lord Jesus Christ, and that the
right faith is, that there is in Him but one nature incar
nate. This opinion was unanimously condemned. In
the third place the confession of Eutyches, which had
been approved by Dioscorus at the council of Ephesus,
was read in it : he declared his belief that in our Lord
were two natures before his incarnation, and but one
afterwards. This opinion was at once anathematized
by the fathers in council, and when the sentence which
Dioscorus had pronounced against Flavianus had been
read, they proceeded to anathematize Dioscorus himself;
and with one voice demanded that he, together with
Juvenal of Jerusalem, Thalassius of Cesarea, Eusebius
of Ancyra, Eustachius of Berythus, and Basil of Seleucia,
who had presided at the council, should be deposed
from the episcopate.
On this day the acts of the 1st session only of the
pseudo-council at Ephesus were read.
II. Session. The second session begun on the 10th October. On
this occasion Dioscorus, Juvenal, Thalassius, Eusebius,
and Basil were absent. The bishops were now entreated
on the part of the emperor to decide matters relating to
the faith, in order to settle the minds of those who have
been led astray ; they replied that a new exposition of
the faith was not needed, but that the fathers had left a
sufficient exposition of the true faith, which they ought

CHALCEDON. 119
to follow, and that the letter of S. Leo, which all the Chalcedon,
bishops in council had already subscribed, was a suffi- 451-
cient antidote to the heresy of Eutyches.
However, the creeds of Nicea and Constantinople
were read, and also the letter of S. Leo to Flavianus, in
which the doctrine of the incarnation was admirably
developed. The doctrine which it taught is as follows :
" The divine nature and the human nature, each re
maining perfect, have been united in one person, to the
intent that the same Mediator might die, being yet
immortal and impassible  Neither nature is
altered by the other ; He who is truly God is also truly
man  The Word and the flesh preserve each
its proper functions. Holy Scripture proves equally
the verity of the two natures. He is God, since it is
written, ' In the beginning was the Word, and the Word
was God.' He is also man, since it is written, ' The
Word was made flesh, and dwelt among us.' As man,
He was tempted by the devil ; as God, He is ministered
unto by angels. As man, He wept over the tomb of
Lazarus ; as God, He raised him from the dead. As
man He is nailed to the cross ; as God He makes all
nature tremble at His death. It is by reason of the
unity of person that we say that the Son of Man came
down from Heaven, and that the Son of God was cru
cified and buried, although He was so only as to His
human nature."
This exposition of the faith was approved by all the
bishops, and anathema declared against all who should
deny it.
After this, the bishops of Illyria and Palestine
earnestly demanded that pardon should be granted to
the chiefs of the pseudo-council at Ephesus, specially
naming Dioscorus. The eastern bishops, however,
without taking notice of the others, insisted upon the
banishment of Dioscorus.
The third session was held on the 13th of October, III. Session.
at which the officers of the emperor were not present ;
probably, as Tillemont says, in order that it might not
be said, that the bishops were not permitted to pass a
free judgment upon Dioscorus.
The petition of Eusebius was read, in which he de
manded, that Dioscorus, having now been convicted of
many crimes, the council should anathematize his im
pious dogmas ; that it should punish him according to

120 CHALCEDON.
Chokedt.n, his deserts ; that it should confirm the true faith, and
annul all that had been done in the false council of
Ephesus ; he also requested that Dioscorus should be
cited before the council to answer him, and this was
accordingly done ; but Dioscorus, upon various pre
texts, refused to appear. The petitions of the clergy
and laity of Alexandria against Dioscorus were then
read, in which they accused him of grievous crimes,
stating that he had been guilty of homicide, had burnt
and pulled down houses, had lived an infamous life,
had bought up corn in order to enhance the price, and
had connived at the residence of women of ill-fame in
his diocese, and had even kept them in his own home.
After this, Dioscorus was cited a third time to appear,
but with as little success as before ; and the deputies
having made their report to the council, the legate, in
a few words, enumerated the crimes of which Dioscorus
had been convicted, and declared him to be deprived
by themselves, acting for the pope, and by the council,
of his episcopal office, and of all his ecclesiastical dig
nities. After this, they requested the council to make
a decree conformable to the canons of the Church, and
accordingly, each of the bishops present, with a loud
voice, condemned Dioscorus, and the sentence being
committed to writing, they all signed it ; the whole
number of signatures amounting to three hundred.
They then drew up an act to signify to Dioscorus the
judgment passed against him, and a letter to the em
peror, informing him of the causes which compelled
them to depose the former ; lastly, his deposition was
gravely pronounced irrevocable, and soon after he was
banished to Gangra, in Paphlagonia, where, in the
course of three years, he died.
IV. Session. At the fourth session, October 17, the emperor's
officers were again present, and perceiving that the
bishops were averse to drawing up any new definition
of the faith, they contented themselves with demanding
whether they received the letter of S. Leo as agreeing
with the creeds of Nicea and Constantinople. At the
request of the bishop, Paschasinus declared it to be the
faith of the council, and that they held to the definition
of Nicea, and that of Constantinople, under Theodosius,
as also to the exposition of S. Cyril, and to the writings
of S. Leo against the heresies of Nestorius and
Eutyches.

CHALCEDON. 121
After this, the bishops, Juvenal, Thalassius, Euse- Chalceilon,
bius, Basil, and Eustachius, having made open profession 4''1-
of the true faith, were absolved by the unanimous vote
of the council, which considered that the deposition of
Dioscorus ought to suffice, and that matters should not
be pushed too far, for fear of originating a fresh schism.
Some other matters of minor importance were also
transacted in this session.
Fifth session, October 22. Although the bishops had V. Session.
before expressed an unwillingness to draw up any new
definition of the faith, they, upon further consideration,
resolved to do so, endeavouring, however, to follow
exactly all that had previously been decided by the
fathers. They resolved that the definition of the faith
as to the matter in question, should be examined into,
and they appointed a committee of twenty-two, who
assembled in the oratory of S. Euphemia. Having
accordingly examined the existing definition of the faith,
they proceeded to draw up a new form, in which, how
ever, several bishops objected to the expression, that
Jesus Christ was of two natures, and not in two
natures, which, although strictly speaking true, yet
was such a definition as the Eutychians could have re
ceived as well as the Catholics ; after many difficulties
and much discussion, they agreed to follow exactly the
letter of S. Leo, and the decree containing the defini
tion was accordingly altered, and, in the end, accepted
by the whole Church. This decree is not in the form
of a creed, brief and abridged, but rather of a long dis
course, in which both the Nicene and Constantinopolitan
creeds are inserted ; the two letters of S. Cyril against
Nestorius were added to it, and also that of S. Leo to
Flavianus against the errors of Nestorius and Eutyches ;
the council itself added a brief statement of the true
faith, in respect to the incarnation, of which the follow
ing are the most important articles : —
" We confess and with one accord teach one and the
same Son, our Lord Jesus Christ, perfect in the divinity,
perfect in the humanity, truly God and truly Man, con
sisting of a reasonable soul and body ; consubstantial
with the Father, according to the Godhead, and con-
substantial with us, according to the Manhood ; in all
things like unto us, sin only excepted : who was be
gotten of the Father before all ages, according to the
Godhead ; and in the last days, the same was born ac-
G

122 CHALCEDON.
Chalcedon, cording to the Manhood, of Mary the Virgin, Mother
451' of God, for us and for our salvation: who is to be
acknowledged one and the same Christ, the Son, the
Lord, the only begotten in two natures, without mixture,
change, division, or separation ; the difference of natures
not being removed by their union, but rather the propriety
of each nature being preserved and concurring in one
person and in one viroaraaiQ, so that He is not divided
or separated into two persons, but the only Son, God,
the Word, our Lord Jesus Christ, and one and the same
person." When this decree was read, the bishops, with one
voice, cried out that it contained the faith of the fathers,
and it was unanimously received by them, to the num
ber of three hundred and fifty-six. The council then
forbade any one to hold or teach any other faith, upon
pain, if a bishop or clergyman, of being deposed, if a
monk or layman, of being anathematized.
VI. Session. At the sixth session, October 25, the emperor was
present in person, and delivered a speech in Latin, in
which he unfolded what had been his intentions in con
voking the council, and declared that his sole motive
in attending it was to give his assistance in settling the
true faith, and not at all to hinder the freedom of their
deliberations. Then the above-mentioned decree was
read, upon which the emperor asked if the council was
agreed as to this confession, and the bishops unani
mously declaring that they were so, severally sub
scribed it.
This done, the emperor declared his will that the
city of Chalcedon, in which the council had been held,
should thenceforward enjoy the privileges of a metro
politan see ; saving the dignity of the metropolitan of
Nicomedia.
Vii. Sess. In the seventh session the arrangements which Maxi
mus of Antioch, and Juvenal of Jerusalem, had made
upon certain disputes connected with their sees, were
ratified.
Vlll.Sess. In the eighth session Theodoret was re-established
in his church, having pronounced anathema against
Nestorius, and subscribed the letter of Leo.
IX. Sess. In the ninth session the case of Ibas, bishop of
Edessa, was considered, who complained of having been
persecuted by Eutyches, and deposed in the pseudo-
council of Ephesus in his absence.

CHALCEDON. 123
These three sessions appear to have been held on the Chalcedon,
same day, viz. October 26. 4S)-
In the tenth session, October 27, Ibas was pronounced x. Session.
to be orthodox, and his re-establishment in his see
ordered. In the eleventh session, October 29, Bassianus, bishop XI. Session.
of Ephesus, was declared to have intruded into that
see, having obtained his chair by violence ; and Stephen,
who also pretended to the same bishopric, was similarly
condemned : it was, therefore, decreed, that it was
necessary to proceed to a fresh election.
In the twelfth session, October 30, it was decreed, XII. Sess.
that although Stephen and Bassianus should be deprived
of the see of Ephesus, the rank of bishop should not be
taken from them, and that they should receive a main
tenance out of the revenues of that Church.
In the thirteenth session, on the same day, it was XIII. Seis.
decreed that the bishop of Nicomedia should have the
authority of metropolitan over the churches of Bithynia,
and that the bishop of Nicea should have metropolitan
honour only, and submit to the see of Nicomedia.
In the fourteenth session, October 31, judgment was XIV. Sess.
pronounced in the difference between Sabianus, bishop
of Perea, in Syria, and Anastasius, who was also bishop
of the same city, but who had been deposed, and after
wards replaced in the chair ; it was ordered that Anas
tasius should continue to enjoy the see in peace until
the matter should be thoroughly sifted by Maximus of
Antioch in a synod.
In this session, October 31, twenty-eight canons were XV. Sess.
published. 1. Confirms all canons before made by the fathers in
different councils ; [answering to the code of the whole
Church, or rather of the Greek Church, published by
Justel, and containing one hundred and seventy canons,
taken from the councils of Nicea, Ancyra, Neo-Cesarea,
Gangra, Antioch, Laodicea, and Constantinople.]
2. Declares that if a bishop shall receive any money,
&c, in consideration of conferring orders, both he him
self and the person so ordained shall be deposed ; and
that any person acting in any way as the intermediate
party on the occasion shall, if a clerk, be deposed ; if a
monk or layman, be anathematized.
3. Forbids any ecclesiastic or monk to undertake the
management or stewardship of the property of others,
g 2

124 CHALCEDON.
Canons of or intrude himself into worldly ministrations. Amongst
Chalcedon. a few otner exceptions, however, it is permitted to them
to undertake the care of the property of orphans and
widows, and other afflicted persons, with the bishop's
consent. 4. Forbids the erection of any monastery or oratory
without the permission of the bishop of the diocese.
Orders all monks to submit to the bishop of the diocese,
and not to meddle in any ecclesiastical or civil matters,
unless they be permitted to do so for some necessary
purpose by their bishop. Lastly, orders all bishops to
keep watch over the conduct of the monks within their
dioceses ; offenders to be excommunicated.
Nicea, 5. Renews the prohibition made in a former council,
anon 15. fojbjjjjng the bishop or clergy of one church to quit
their own church in order to go and serve in another.
6. Forbids a bishop to ordain a clerk unless he is,
bond fide, intended to serve in some particular church,
or chapel, or monastery, and declares all ordinations
not made in accordance with this law to be null and
void. 7. Forbids, under pain of anathema, those who have
been ordained, or who have entered a state of monk
hood, to quit their state.
8. Enjoins the clergy attached to all monasteries,
chapels of martyrs, hospitals, &c, to submit to their
bishops : offenders to be excommunicated.
9. Orders that all disputes between the clergy shall
be settled before their bishop, and in no secular court,
except by his permission. That if a dispute arise
between a bishop and one of the clergy, it shall be
judged in the provincial council. That all disputes
between a bishop or clergyman and his metropolitan,
shall be brought before the exarch of the diocese [i. e.
the patriarch] or the bishop of Constantinople.
10. Absolutely forbids a clergyman to be on the list
of the church of two cities at the same time, and orders
that such as act thus, shall be restored to the church in
which they were first ordained.
II3. Orders that letters of peace (or of communion)
3 In the version of Dionysius Exiguus the canon is to this
effect : " That letters of peace shall be given to poor persons
going abroad, and not letters commendatory ; because that
letters commendatory are to be given only to more honourable
persons."

CHALCEDON. 125
be given to poor persons going abroad, after examina- Canons of
tion ; and that letters commendatory be given to those Chalcedon.
persons only who are liable to suspicion.
12. Forbids any bishop, under pain of deposition, to
divide the province, by obtaining letters-patent from
the emperor, erecting his bishopric into a metropolitan
see. 13. Forbids that a foreign or unknown ecclesiastic be
permitted to exercise any function in the church, except
he bring letters commendatory from his bishop.
14. Forbids the lower orders of ecclesiastics (readers,
chanters, &c), to whom it was permitted to marry,
to marry Jewesses, or pagan, or heretical women, except
they should promise to become Christians.
15. Forbids the ordination of a deaconness under
forty years of age ; if after ordination she shall marry,
she shall be anathematized with her husband.
16. Orders that virgins marrying after having conse
crated themselves to God, be separated from com
munion for as long a period as the bishop shall deem
proper. 17. Makes over to the bishop for ever parishes in the
country over which he has exercised jurisdiction for
thirty years.
18. Deposes those of the clergy or monks, who form
cabals against their bishop or any of their fellow clergy.
19. Renews the decree of the council of Nicea, Nicea C. 5.
which directs that provincial councils be held twice
in every year ; and enjoins, that bishops who wilfully
neglect to attend shall be reproved.
20. Directs that if any bishop shall receive a clergy
man belonging to another bishop, both the bishop and
the clergyman shall be separated from communion until
the said clergyman shall return to his own bishop.
21. Forbids the receiving an accusation against a
clergyman from any person without first inquiring into
his character.
22. Forbids the clergy to take possession of the
property of their bishop after his decease *, under pain of
losing their rank.
23. Directs that the defender of the Church of Con-

' It appears to have been not an uncommon practice at that
time, not only for the clergy, but even for the laity, to seize upon
the property of their bishop after his death.
G 3

126 CHALCEDON.
Canons of stantinople shall drive out of the city all strange clergy
Chalcedon. or nl0njlS) COming there without letters from their bishop,
and causing trouble and disturbance.
24. Orders that houses which have once been erected
into monasteries, and consecrated, shall ever after be
devoted to the same purpose.
25. Directs that the metropolitan shall consecrate to
a vacant bishopric within three months after the death of
the bishop.
26. Directs that in every diocese there shall be a
steward (ceconomus) chosen from amongst the clergy,
who shall manage the property of the Church according
to the bishop's directions.
27. Anathematizes those who have been guilty of
rape or abduction, and all who have aided and abetted
in those crimes, or who have consented to them ; if
any one of the clergy be amongst the guilty, he shall be
deposed. 28. " We, following in all things the decisions of the
holy fathers, and acknowledging the canon of the one
hundred and fifty most religious bishops, which has just
been read, do also determine and decree the same things
respecting the privileges of the most holy city of Con
stantinople, the new Rome. For the fathers properly
gave the primacy to the throne of the elder Rome,
because that was the imperial city. And the one hun
dred and fifty most religious bishops, being moved with
the same intention, gave equal privileges to the most
holy throne of new Rome ; judging, with reason, that
the city which was honoured with the sovereignty and
senate, and which enjoyed equal privileges with the
elder royal Rome, should also be magnified, like her, in
ecclesiastical matters, and be second after her. And
(we decree) that the metropolitans only of the Pontic,
Asian, and Thracian dioceses, and, moreover, the
bishops of the aforesaid dioceses who are amongst the
barbarians, shall be ordained by the above-mentioned
throne of the most holy church of Constantinople ;
each metropolitan of the aforesaid dioceses ordaining
the bishops of the provinces, as has been declared by
the divine canons ; but the metropolitans themselves
of the said dioceses shall, as has been said, be ordained
by the bishop of Constantinople, the proper elections
being made according to custom, and reported to
him."

CHALONS. 127
It appears that the Roman legates had refused to be Canons of
present when this last canon was carried ; however, Chalcedon.
immediately after they called for an assembly of the
council, and protested against it, alleging that it was
contrary to the sixth canon of the council of Nicea,
which, as they asserted, commenced with these words,
"The Roman see hath always had the primacy;" this,
however, was shown to be only an interpolation 6, and
after it had been proved that all things had been done
rightly and canonically, the imperial judges delivered
their opinion, which was to the effect, that granting to
the bishop of ancient Rome, according to the canons,
the primacy and prerogative of honour, the bishop of
Constantinople ought nevertheless to enjoy the same
ecclesiastical privileges of honour, and that he should
have the right of consecrating metropolitans in the dio
ceses of Asia, Pontus, and Thrace. The bishops having
then declared their entire concurrence in this opinion,
and denied the assertion of the legates, viz. that they
(the bishops) had been compelled to sign the twenty-
eighth canon, the officers pronounced the decision, that
the twenty-eighth canon must stand, declaring that the
council had confirmed all that had been proposed.
This was the last act of the council of Chalcedon .
Leo constantly opposed this twenty-eighth canon,
upon the plea that it contradicted the sixth of Nicea,
which assigned the second place in dignity to Alexan
dria ; however, in spite of his opposition and that of his
successors, the canon remained and was executed. —
Tom. iv. Cone. p. 1—1003.
CHALONS. {Concilium Cabilonense.] Held in 649, Chalons-
by order of Clovis II. ; present, thirty-nine bishops, ""ifS0"6'
the deputies of six who were absent, six abbots, and
one archdeacon. Agapius and Bobonus, bishops of
Digne in Provence 7, were here deposed from the epis
copate for violation of the canons. The council also
5 This reading appears only in one Latin version, all the Greek
copies and all other versions unite in giving this canon as it is
usually read, viz. "Let the ancient customs be maintained," &c.
6 The Greek copies have two more canons : —
29. Declares it to be sacrilege to degrade a bishop to the rank
of priest ; but if for any just cause he shall be deposed from the
episcopal office, he must also be deposed from the priesthood.
30. Relates to the case of the Egyptian bishops, who prayed
for time before subscribing to the letter of S. Leo.
7 " Diniensis urbis episcopos."
G 4

128 CHALONS.
drew up twenty canons. The first orders that the true
faith, as taught by the council of Nicea and confirmed
by that of Chalcedon, be observed. The fourth forbids
the consecration of more than one bishop to the same
Church at the same time. The fifth forbids the laity to
meddle in the administration of churches and church
property. The fourteenth directs that the clergy who
serve chapels shall be subject to the bishop in all things.
The sixteenth is directed against simony. The nine
teenth inflicts penalties upon lascivious dancers, and
women who sang immodest songs within the church
enclosure, on saints' days and festivals of dedication. —
Tom. vi. Cone. p. 387.
Chalons, CHALONS. Held in 813, by order of Charle-
813- magne, for the reformation of the Church and clergy.
This council was assembled from all Gaul Lyonnoise
(except the province of Tours, which met in a separate
synod). Sixty-six canons were published.
The first eleven relate to bishops, and direct that they
shall read the Holy Scriptures, the Councils, and the
Pastoral of S. Gregory ; that they shall preach to their
people and edify them, establish schools, abstain from
all shameful means of gain, &c. &c. &c. The twelfth
forbids priests, deacons, or monks to become farmers.
Fourteenth and fifteenth forbid ordinaries to put their
clergy to any expence during their visitations. The twen
ty-seventh forbids the repetition of confirmation. The
thirty-second declares that spiritual sins must be con
fessed, as well as bodily sins. The thirty-fifth censures
those who, when forbidden wine and meat, as a penance,
make up for them by indulging in other delicacies and
delicious drinks. Thirty-sixth declares that almsgiving
avails only to release from venial sins, arising from
frailty, and reproves those who go on in sin, thinking
to escape punishment for their much almsgiving.
Thirty- ninth orders prayers for the dead to be said at
every mass, and declares it to be an ancient custom in
the church to commend to the Lord the spirits of those
asleep. Forty-third declares the ordination of certain
priests and deacons conferred by certain Scotch persons
calling themselves bishops to be null and void, being
done without the consent of their diocesans, and with
suspicion of simony. Forty-fifth condemns pilgrimages
made in order to obtain remission of sins, which, on
that pretext, the persons about to make the pilgrimage

CHATEAUX GONTIER. 129
go on committing more freely ; pilgrimages made from
proper devotional motives are commended. Forty-
seventh orders all Christians to receive the holy eucharist
on Maundy Thursday. — Tom. vii. Cone. p. 1270.
CHALONS. Held in 1062, by Peter d'Amien, Chalons,
cardinal and legate, at the head of thirteen bishops. The 10°2. '
subject of the council was the confirmation of the privi
leges of the abbey of Clugny, which Drogon, bishop of
Macon, had attacked. Peace was restored between
him and the abbot. — Tom. ix. Cone. p. 1177.
CHARROUX. {Concilium Karr of ense.] Held about Chan-oux
989, by six bishops. Three canons were published. 989.
1 . Excommunicates those who break into churches, or
carry away any thing out of them. 2. Excommunicates
those who rob the poor. 3. Those who lay violent
hands upon the clergy. — Tom. ix. Cone. p. 733.
CHARROUX. Held in 1028, against the Mani- Charronx,
chaeans, by William, duke of Aquitaine. — Tom. ix. lu'2B-
Cone. p. 860.
CHARTRES. Held on the third Sunday after Cl.artres,
Easter, 1146, at which all the French bishops were 1146-
present, together with the king, Louis VII. The object
was to arrange matters relating to the crusade, and to
persuade S. Bernard to accept the office of leader,
which, however, he constantly refused. (See C.
Vezelai, 1146.) — Tom. x. Cone. p. 1102.
CHATEAUX GONTIER, in Anjou. {Concilium Chateaux
apud Casirum Gontherii.] Held in 1231, by the arch- Gontier,
bishop of Tours and his suffragans, who published ' ioSl''
thirty-seven canons or regulations, of which the follow
ing are of most consequence. The first against clan
destine marriages, ordering that those persons who have
been so united be separated. 3. Exacts an oath from
every clerk presented to a benefice, to the effect that he
had neither directly nor indirectly given or promised
any thing in return. 4. Orders the bishops to see that
all beneficed clerks serve their own cures. 9. Forbids
communicants to communicate with excommunicated
persons. 10. Forbids the frequent use of general ex
communication. 15. Deprives patrons who present
unfit persons of their patronage. 1 6. Forbids to pre
sent to a living any one ignorant of the language of the
place. 24, and some others relate to the conduct of
monks. 30. Orders the sentence of excommunication
against usurers to be read every Sunday. 33. Forbids
g 5

130 CHICHESTER.
to receive the testimony of Jews against Christians. —
Tom. xi. Cone. p. 438.
Chichester, CHICHESTER. {Concilium Cicestrense.] Held at
Whitsuntide 1157, concerning the privileges of the
Abbey " de Bello," i. e. Battle Abbey, founded by
William the Conqueror, who (it was alleged by the
abbot, but disputed by the bishop of Chichester,) had
founded it to be " free and at ease from all claim of ser
vitude, and from all subjection, oppression, and domina
tion of bishops, as is Christ Church, Canterbury." —
Tom. x. Cone. p. 1176; Wilkins, Cone. vol. i. p. 428.
Chichester, CHICHESTER. Held in 1289, under Gilbert,
bishop of Chichester. In this council forty-one canons
were drawn up.
1 and 2. Recommends to all curates, prayer and
reading, humility, continence, and all the evangelical
virtues, and forbids them to attend plays, tournaments,
indecent shows, and taverns.
4. Sentences those curates who shall seduce their own
parishioners to perpetual imprisonment in some monas
tery, after having first made a penitential pilgrimage
during fifteen years.
8. Imposes a fine of sixty shillings, to be applied
towards the fabric of the cathedral at Chichester, upon
all those who appoint to the care of a parish priests who
are notorious fornicators, or who are convicted or sus
pected of incontinence.
9. Relates to the priestly garments.
10. Orders that well-informed and pious men only
be made curates.
15. Orders that the hours be said by the priests at
the appointed times, and in such a manner as to minister
to edification and true religion.
16. Directs that the priests shall visit the sick on
every Sunday and festival, and administer the sacraments
to them in their own houses at their own hour. It for
bids also (what some had presumed to do) the sending
of the eucharist to the rich by the hands of a deacon,
while they are themselves indulging in drinking or other
carnal pleasures.
19. Declares that neither the viaticum nor burial is
to be refused on account of secret crimes.
20. Forbids every curate to receive confession or ad
minister the communion to strange parishioners without
the leave of their own curate, or of the pope.

CIRTA. 131
21. Forbids all mention of tithes, or other temporal
affairs, during the time of confession.
22. Orders that the communion be administered at
Easter, and that no money be taken for so doing.
29. Orders that all churches be provided with suit
able vessels, books, and ornaments ; and that the font
and the chrism be kept under lock and key.
33. Directs that the monks shall present to the bishop
those monks whom they desire to appoint to parishes
belonging to them.
37 and 38. Relate to marriages.
39. Condemns false preachers, who, without lawful
mission, preached and received confession for the sake
of gain.
40 and 41. Excommunicates church plunderers,
calumniators, &c. &c. &c. — Wilkins, Cone. vol. ii. p.
169; Tom. xi. Cone. p. 1346.
CHICHESTER. Held in 1292, by the same Chichester,
prelate ; here seven canons were published.
1. Forbids the permitting any animals, except tithe
lambs, and those for fifteen days only, to feed in
churchyards. 2. Forbids any restraint upon voluntary offerings
made by the people to the Church.
3. Excommunicates, ipso facto, those who retain the
tithe. 4. Orders silence and decent behaviour in church.
5. Forbids indiscriminate burial within the church ;
the lord of the manor, and the patron, with their wives,
the rector, and the curate, are excepted.
6. Forbids the putting up an alms-box in the church
without the bishop's permission.
7. Directs that these regulations shall be published
four times in each year. — Tom. xi. Cone. p. 1361.
Wilkins, Cone. vol. ii. p. 183.
CILICIA. {Concilium Ciliciense.] Held in 423, CHMa,
against the Pelagian heresy. Theodore of Mopsuestia,
who was considered as one of the heads of this heresy,
himself pronounced anathema against Julian, who had
before retired to him, in order to write his eight books
against S. Augustin, and whom the latter had crushed
by his writings. — Mercator Marius, p. 219.
CIRTA, (in Numidia.) {Concilium Cirtense.] Held ^"^
in 305 (or 303), to fill up the vacant bishopric of Cirta. 305 01. 303.
Secundus, the primate of Numidia, .presided, and drew
g 6

132 CLARENDON.
from eleven or twelve of the bishops present, a con
fession that they had been guilty of betraying the sacred
books during the persecution. The better to under
stand their crime, it must be borne in mind that, during
the Diocletian persecution, an edict was promulgated,
ordering the destruction of the churches B, and obliging
the magistrates every where to take from the bishops
and priests of the Church their copies of the Holy
Scriptures. This edict was executed with the greatest
rigour in Numidia ; the magistrates themselves entered
into the churches, and into the houses of the bishops
and clergy, to search for the Scriptures, that they might
burn them, threatening with the penalty of death all
who refused to discover them. Many of the Christians
were content to suffer any torment, and death itself,
rather than betray them ; but there were also many not
merely among the lower orders of ecclesiastics, but
also among the priests, and even bishops, who, through
fear of death, were guilty of delivering up the sacred
volumes : such were styled " Traditores." At Cirta
there were, unhappily, many bishops and others of the
clergy, who had given a miserable example of cowardice.
After that the bishops had confessed their sin in the
council, Secundus gave them absolution.
Silvanus, a sub-deacon, who had also been a Traditor,
was elected to the bishopric. — Tom. i. Cone. p. 936.
c»'*> CIRTA. Held in 412, in the month of June, under
Silvanus, primate of Numidia, assisted by several
bishops of the province and S. Augustin, upon the
subject of the Donatists, who, finding themselves
entirely worsted in the conference of Carthage, spread
abroad a report, to cover the shame of their defeat, that
Marcellinus, the judge of the conference, had been
bribed by the Catholics, and that the Donatists had not
been permitted a fair hearing. The fathers wrote a
letter, dictated by S. Augustin, in which these calumnies
are refuted. — Tom. ii. Cone. p. 1518.
Clarendon, CLARENDON. {Concilium Clarendonense.] Held
on the 25th of January, 1164. This was not, strictly
speaking, an ecclesiastical synod, since, besides the two
archbishops, and twelve bishops, there were present, the
king and thirty-nine lay barons. Here the king laid
" This very assembly was held in a private house, because the
churches were not restored.

1164.

CLARENDON. 133
before them certain laws, which he called the " Customs Clarendon,
of England;" most of these customs, (especially the ,11'4'
twelfth,) were, in fact, nothing else than infringements
upon the then existing rights and privileges of the
Church ; they were as follow :
1. All suits concerning advowsons and presentations,
&c, to be prosecuted in the civil courts.
2. Churches which are fees of the crown, not to be
granted in perpetuity without the king's consent.
3. Clergy accused of any crime to be prosecuted in
the civil courts, and in case of conviction, to forfeit the
immunity of their character, and be protected by the
Church no longer.
4. No clergyman, especially if of rank, to leave the
country without the king's licence, and to give security
that during his stay abroad he will solicit nothing to
the prejudice of the king or kingdom.
5. The laity not to be prosecuted in ecclesiastical
courts, except by legal and reputable witnesses.
6. Excommunicated persons not to be bound to give
security for remaining in their present places of abode.
7. No chief tenant of the crown to be excom
municated without the king's consent.
8. All appeals in spiritual causes to be carried from
the archdeacon to the bishop, thence to the primate,
and from him to the king, by whose order the cause
to be finally tried in the archbishop's court ; no farther
appeal allowed without the king's leave.
9. In case of any dispute between a layman and
clergyman, concerning a tenement which the latter de
clares to be holden by frank almoine 9, and the possession
to be a lay fee, if it prove upon trial, before twelve
reputable men, to be a lay fee, and not an ecclesiastical
fee, the cause to be finally tried in the civil court.
10. No one residing on the demesne lands of the
crown, or holding of the king, to be excommunicated for
non-appearance in a spiritual court, until the matter be
notified to the king's chief officer in the place where he
resides, that he may compel him by civil authority to
give satisfaction to the Church.
11. Archbishops, bishops, and other ecclesiastical
dignitaries, holding of the king in chief, to be regarded
as barons of the realm, and bound to bear the burdens
9 " Frank almoin?.," i. e. a. tenure by divine service. — Britton.

134 CLERMONT.
belonging to their rank, and to attend the king in
council, &c.
12. The revenues of every archbishopric, bishopric,
abbey, or priory, during a vacancy, to belong to the
king ; and the election to be made by such members
of the chapter as he is pleased to summon for that pur
pose to court ; the election to be made in the chapel
royal, with the consent of the king, and by the advice
of such persons of the government as he shall think fit
to consult.
13. If any baron or tenant in capite should encroach
upon the rights or property of any archbishop, bishop,
or archdeacon, the king to employ his authority in com
pelling him to make restitution and satisfaction ; if, on
the other hand, any of them should throw off their
allegiance to the king, or encroach upon his lands, &c,
the bishops to assist the king with spiritual censures.
14. No goods forfeited to the king to be forfeited in
churches or churchyards.
15. The clergy not to attempt to enforce the payment
of debts contracted on oath or promise ; such cases to
be determined by the civil courts.
16. Sons of copyholders not to be ordained without
the consent of their lord.
Becket, the archbishop of Canterbury, to the utmost
of his power, resisted these encroachments; but the
other bishops, being overawed by the presence and
threats of the lay barons, yielded ; and finally the arch
bishop signed the constitutions, and promised, " with
good faith and without reserve to observe them." Im
mediately afterwards, when liberty of action was given
to him, he revoked his assent, and appealed to the pope.
The king, not daring openly to impeach him, accused
him of not appearing in person to a summons served
upon him, and sentenced him to confiscation of all his
goods ; after this, Becket retired into France, where he
remained six years, during which time Henry enjoyed
the revenues of the see of Canterbury, as well as the
plunder of many of the archbishop's friends, whom he
fined heavily for assisting him in his distress. — Tom. x.
Cone. p. 1425. See also Churton's Early English
Church, chap. 18. Wilkins, Cone. vol. i. p. 435.
636?" ' CLERMONT. {Concilium Claromontanum (or
Same with Arvemense).] Held on the 8th of November, 535 ;
Council of Honoratus, archbishop of Bourges, presiding over

1095.

CLERMONT. 135
fourteen other bishops. Sixteen canons were pub
lished. The second deprives of communion those who en
deavour to get themselves appointed to bishoprics by
the influence of persons in high station, or by artifice
or bribery ; and declares that those persons shall be
consecrated who have been duly elected by the clergy
and people, with consent of the metropolitan. The
eighth forbids to lend the ornaments of the church upon
occasion of wedding festivities, and the like. Fifteenth
directs that the priests who serve chapels in the country
shall come together to celebrate the principal festivals
with their bishop. — Tom. iv. Cone. p. 1803.
CLERMONT. Held in November, 1095, by pope Clermont,
Urban II., at the head of thirteen archbishops, two hun
dred and five bishops and abbots. Here the crusade
was determined upon. Philip I. king of France, who
had deserted his lawful wife, and married Bertrade, was
a second time excommunicated. The "Treve de Dieu"
was confirmed, as was the primacy of Lyons : the
archbishop of Tours, also, in this council recovered his
jurisdiction over Bretagne, and the bishop of Dol, who
had the title of archbishop, was compelled to submit to
the archbishop of Tours. Lastly, thirty-two canons
were published.
1. Declares the days upon which the "Treve de
Dieu" shall be kept, and orders that it shall be
observed towards the clergy, monks, and women.
2. Declares that the pilgrimage to deliver Jerusalem,
undertaken from motives of piety, supplies the place of
every other penance.
5. Forbids to appoint laymen, and every one under
the order of sub-deacon, to bishoprics.
6. Forbids the purchase of a benefice of any kind by
any person for himself or another ; orders that benefices
so purchased shall lapse to the bishop to dispose of.
8. Forbids the exaction of any fee for burials.
10. Forbids any women, save those permitted by
former canons, to dwell in the same house with a
clergyman. 11. Forbids the ordination of illegitimates.
12 and 14. Forbid pluralities.
15 and 16. Forbid the clergy to receive any ecclesi
astical preferment at the hand of a layman, and kings,
&c, to make any such investiture.

136 CLOVES-HOO.
18. Forbids the laity to have chaplains independent
of the bishop.
23. Forbids to eat flesh from Ash-Wednesday to
Easter. 24. Directs that holy orders shall be conferred only
in the Ember seasons and on Quadragesima Sunday.
28 '. Directs that all who communicate shall receive
the Body and Blood of Christ under both kinds, unless
there be necessity to the contrary.
29 and 30. Accord the same safety to those who,
when pursued by their enemies, take refuge by a cross,
as if in the church itself.
32. Devotes to eternal infamy those who arrest or
throw into prison a bishop.
However, of all the acts of this council the most
celebrated is the publication of the crusade to recover
the Holy Land. This project was conceived by
Gregory VII.; and Urban, yielding to the earnest en
treaties of Peter the hermit, put it into execution ; de
claring that all penitents who assumed the cross, should
be thenceforward absolved from all their sins, and freed
from the duty of fasting, and every other penitential
work, in consideration of the perils and fatigues they
would have to encounter. Those who, having taken
the cross failed to fulfil their vow, were excommuni
cated. — Tom. x. Cone. p. 506.
Cloves-hoo, CLOVES-HOO (or Cliff's-hoe). {Concilium
CliffVhoe Clovehonense.] Held in 742 ; Ethelbald 2, king of the
742. ' Mercians, and Cuthbert, archbishop of Canterbury, pre
siding. Several bishops attended, and diligent inquiry
was made how matters relating to religion, and particu
larly to the creed, were ordered in the infancy of the
Church of England, and in what esteem monasteries
then were.
The ordinance of king Wihtred concerning the
election and authority of the heads of monasteries,
made in the council of Becanceld, a. d. 692, was read,
and renewed by Ethelbald in these words :
1 " Ne quis communieet de altari nisi Corpus separatim et
Sanguinem similiter sumat, nisi per necessitatem et per cau-
telain.'' ' " Ethelbald probably acted as a sort of chairman ; but as the
business was entirely ecclesiastical, the lead most likely was
taken by Cuthbert, the archbishop."— Soamcs, Hist, of Anglo-
Saxon Church, p. 103, note.

CLOVES-HOO. 137
" I, Ethelbald, king of the Mercians, for the health of
my soul and the stability of my kingdom, and out of
reverence to the venerable archbishop Cuthbert, con
firm it by the subscription of my own munificent hand,
that the liberty, honour, authority, and security of the
Church of Christ be contradicted by no man ; but that
she and all the lands belonging to her, be free from all
secular services, except military expedition, and the
building of a bridge or castle. And we charge that
this be irrefragably and immutably observed by all, as
the aforesaid king Wihtred ordained for him and his." —
Johnson's Ecc. Canon. Tom. iv. Cone. p. 1532. Wil
kins, Cone. vol. i. p. 86.
CLOVES-HOO. Held in the beginning of Sep- cioves-hoo,
tember, 747, in the presence of Ethelbald, king of the 747.
Mercians, Cuthbert of Canterbury presiding ; eleven
bishops and several priests attended. Two letters from
pope Zachary were read, after which thirty canons were
drawn up.
1. Charges every bishop to be ready to defend his
pastoral charge, and the canonical institutions of the
Church of Christ with his utmost endeavours, and to be
an example of good, not of worldliness, to his people,
and to preach sound doctrine.
2. Exhorts bishops to unity and charity amongst
themselves, so that, however far distant in sees, they
may yet be joined together in mind by one spirit, serving
God in faith, hope, and charity, and praying for each
other. 3. Orders annual episcopal visitations, and directs
the bishop to call the people of every condition together
to convenient places, and to plainly teach them, and
forbid them all pagan and superstitious observances, &c.
4. Directs bishops to exhort all abbots and abbesses
within their dioceses to exhibit a good example in their
lives, and to rule well their houses.
5. Orders bishops to visit those monasteries which,
owing to the corruption of the times, were governed by
laymen. 6. Directs due inquiry to be made concerning the
good life and sound faith of candidates for priest's
orders. 7. Directs bishops, abbots, and abbesses to take care
that their " families" do incessantly apply their minds to
reading.

138 CLOVES-HOO.
Cloves-hoo, 8. Exhorts priests to the right discharge of their
747 dut^y ; to desist from secular business ; to serve at the
altar with the utmost application ; carefully to preserve
the house of prayer and its furniture ; to spend their time
in reading, celebrating masses, and psalmody, &c.
9, Exhorts priests, in the places assigned to them by
their bishops, to attend to the duties of the apostolical
commission, in baptizing, teaching, and visiting, and
carefully to abstain from all wicked and ridiculous con
versation. 10. Directs that priests should learn how to perform,
according to the lawful rites, every office belonging to
their order ; that they shall also learn to construe and
explain in their native tongue the Lord's Prayer and
creed, and the sacred words used at mass and in holy bap
tism ; that they shall understand the spiritual signi
fication of the sacraments, &c.
11. Relates to the faith held by priests, orders that
it shall be sound and sincere, and that their minis
trations shall be uniform ; that they shall teach all men
that " without faith it is impossible to please God ;"
that they shall instil the creed into them, and propose it
to infants and their sponsors.
12. Forbids priests "to prate in church," and "to
dislocate or confound the composure and distinction
of the sacred words" by theatrical pronunciation; di
rects them to follow the "plain song" according to the
custom of the Church; or, if they cannot do that, simply
to read the words. Also forbids priests to presume to
interfere in episcopal functions.
13. Orders the due observation of the festivals of our
Lord and Saviour, and of the nativity of the saints,
according to the Roman martyrology.
14. Orders the due observation of the Lord's day.
15. Orders that the seven canonical hours of prayer
be diligently observed.
16. Orders that the Litanies or rogations be kept by
the clergy and people, with great reverence, on St.
Mark's day, and on the three days preceding Ascension
day. 17. Orders the observance of the "birth-days" of
pope Gregory, of S. Augustin of Canterbury, who
" first brought the knowledge of faith, the sacrament of
baptism, and the notice of the heavenly country," to the
English nation.

CLOVES-HOO. 139
18. Orders the observance of the Ember fasts in the
fourth, seventh, and tenth months3, according to the
Roman ritual.
19. Relates to the behaviour and dress of monks and
nuns. 20. Charges bishops to take care that monasteries, as
their name imports, be honest retreats for the silent and
quiet, not receptacles for versifiers, harpers, and buf
foons ; forbids too much familiarity with laymen, es
pecially to nuns ; bids the latter not spend their time in
filthy talk, junketting, drunkenness, luxury, nor in
making vestments of divers and vain-glorious colours,
but rather in reading books and singing psalms.
21. Enjoins all monks and ecclesiastics to avoid the
sin of drunkenness, and forbids them to help themselves
to drink before three in the afternoon, except in cases
of necessity.
22. Admonishes monks and ecclesiastics to keep
themselves always prepared to receive the holy com
munion. 23. Encourages boys among the laity to receive fre
quently the communion, while they are not yet cor
rupted ; also bachelors and married men who avoid sin,
lest they grow weak for want of the salutary meat and
drink. 24. Orders that laymen be well tried before they be
admitted into the ecclesiastical state, or into monas
teries. 26. Relates to almsgiving.
27. Relates to psalmody, as used for the cure of the
soul, and as a satisfaction for sin.
28. Forbids to receive greater numbers into monas
teries than can be maintained ; relates to the dress of
monks and nuns.
29. Forbids clerks, monks, and nuns, to dwell with
lay persons.
30. Enjoins, amongst other things, that prayer be
made by all monks and ecclesiastics for kings and dukes,
and for the safety of all Christian people. — Johnson, Ecc.
Canons. Tom. vi. Cone. p. 1565. Wilkins, Cone.
vol. i. p. 94.
CLOVES-HOO. Held in 800, by Athelhard, arch- cloves hoo,

800.

3 The Lenten Ember fast seems to be here omitted, as forming
part of the great Lent fast.

140

CLOVES-HOO.

Cloves-hoo. 803.

bishop of Canterbury, in the presence of Kenulf, king
of the Mercians. Laws were made for the preservation
of Church property, and the faith of the Church declared
to be substantially the same as that delivered by S.
Augustin. Tom. vii. Cone. p. 1 153. Wilkins, Cone.
vol. i. p. 162.
CLOVES-HOO. Held Oct. 12, 803, by Athelhard
of Canterbury, with twelve bishops of his province, and
four priest abbots. The object of this council was to
settle the primacy finally at Canterbury, and to restore
the dioceses which had been taken from that province
by king Offa and pope Adrian, viz. Lichfield, Wor
cester, Leicester, Sidnachester 4, Hereford, Helman5,
and Thetford. All these sees had been united to make
a province for the archbishop of Lichfield, who at this
time was Adulf. Leo III. upon his attaining the pope
dom, favoured the request of king Kenulf and Athel
hard, that the dismembered dioceses should be restored
to the archbishopric of Canterbury, which was finally
done in this council, which Adulf himself attended. It
was decreed, " that the see archiepiscopal, from this
time forward, should never be in the monastery of Lich
field, nor in any other place but the city of Canterbury,
where Christ's Church is, and where the Catholic faith
first shone forth in this island." The deed is signed by
Athelhard and twelve bishops, each making beside his
signature the sign of the cross. — Johnson, Ecclesiastical
Canon. Tom. vii. Cone. p. 1189. Wilkins, Cone.
vol. i. p. 166.
CLOVES-HOO. Held in 822. Csenwulf, king of
Mercia, having forcibly seized several of the Church
lands in Kent, threatening the archbishop Wulfred with
banishment in case of resistance, gave them to his
daughter Wendritha, abbess of Whinchcombe in Glou
cestershire. After the death of Csenwulf, Wulfred was
enabled to obtain redress, and in this council the pro
perty of the Church was restored. — -Tom. vii. Cone.
p. 1527. Wilkins, Cone. vol. i. p. 172.
Cloves-hoo, CLOVES-HOO. Held in 821. In this council the
• difference which had existed between Herbert of Wor
cester and the monks of Berkley, concerning the monas
tery of Westbury, was settled ; the monastery being

Cloves-hoo, 822.

4 Probably Hatfield, in Lincolnshire.
' Probably Elmham, in Norfolk.

COGNAC. 141
surrendered to the bishop. The decree, dated October
30, was signed by the king, twelve bishops, four abbots,
the pope's deputy, and several lords. — Tom. vii. Cone.
p. 1555. Wilkins, Cone. vol. i. p. 175.
COBLENTZ. {Concilium Confiuentinum.] Held in Coblentz,
922, by order of the two kings, Charles the Simple, of 922'
France, and Henry of Germany. Eight bishops were
present, Hermann, archbishop of Cologne, presiding,
who drew up eight canons, of which no more than five
have come down to us. The only one of any import
ance is the sixth, which directs that all monks shall
submit in all things to the jurisdiction and control of the
bishop of the diocese ; also marriages between relations,
as far as the sixth degree, are forbidden. — Tom. ix.
Cone. p. 579.
COGNAC. {Concilium Copriniaeense.] Held on Cognac,
the Monday after the octave of Easter, 1238, by 1*38-
Gerard de Malemort, archbishop of Bordeaux, together
with his suffragans. Thirty-eight canons, or articles of
regulation, were published, amongst which we find some
which show what great abuses had then crept into the
monastic system.
9. Orders that each bishop shall take care that sen
tences of excommunication pronounced by a brother
bishop be enforced within his own diocese.
12 and 13. Forbid priests and monks to act as ad
vocates in any cause, save that of their own churches or
of the poor.
18. Fines those who continue forty days in a state of
excommunication. 19. Directs that not only those persons who maltreat
a clergyman shall be excluded from holding any eccle- »
siastical office or preferment, but their descendants also
to the third generation.
20. Forbids abbots to give money to their monks in
lieu of board, lodging, and clothing ; also to take any
entrance fee from new comers. Orders that, if the re
venues of the house are too small for the maintenance of
a large number of monks, the number shall be reduced.
22. Forbids monks to leave their walls without leave,
and to eat abroad.
25. Orders that if either monk or canon shall be found
to possess any property, he shall be deprived of church
burial. 29. Forbids them to eat their meals with lay persons.

142 COGNAC.
30. Forbids their living alone in priories, &c. — Tom.
xi. Cone. p. 556.
Cognac, COGNAC. Held in 1255, by the same archbishop,
in which thirty-nine canons were published. The first
seventeen are but a repetition of those of the council of
Cognac, 1238.
19. Relates to fasting and abstinence.
20. Prohibits, under pain of excommunication, to eat
flesh in Lent, especially on the first Sunday.
21. Contains a list of festivals to be observed
throughout the year.
22. Declares that there are but ten prefaces.
23. Forbids the laity to enter the choir during service.
24. Directs that women about the time of their con
finement shall confess and communicate.
26. Excommunicates those who attend fairs and mar
kets on Sundays or festival days.
38. Forbids the married clergy to exercise any eccle
siastical jurisdiction.
39. Forbids to bury any corpse within the church,
except that of the founder, the patron, or the chaplain.
— Tom. xi. Cone. p. 746.
Cog^. COGNAC. Held in 1260, by Pierre de Roncevaux,
archbishop of Bourdeaux. Nineteen statutes were
made. 1. Forbids night-service or vigils either in the church
or churchyard, on account of the disorders committed
by the people who attended.
2. Forbids an ancient custom of dancing within the
church on the day of the festival of the Holy Innocents,
and choosing a mock bishop.
5. Forbids a priest to marry parties belonging to
another parish without the licence of the chaplain or
prior belonging to that parish.
7. Forbids, under anathema, cock-fighting, then much
practised in schools.
15 and 16. Forbid extra-parochial burial without the
curate's permission. One object of this canon was to
prevent the ecclesiastical burial of excommunicated
persons. — Tom. xi. Cone. p. 799.
ilea' COGNAC. Held in 1262, by the archbishop of
Bourdeaux. Seven statutes were published.
1. Lays under an interdict those places in which
ecclesiastical persons or property were forcibly de
tained.

COLOGNE. 143
5. Enjoins the clergy to say the office within churches
with closed doors in places under interdict, and forbids
any of the parishioners attending.
Another council was held by the same archbishop in
the following year, the place is uncertain. Seven articles
were agreed upon, of which the second declares that a
person under sentence of excommunication for twelve
months shall be looked upon as a heretic. — Tom. xi.
p. 820—822.
COLOGNE. {Concilium Coloniense.] Held on the Cologne,
1st of April, 887. In it the ancient canons were con- 887-
firmed, and censures pronounced against those who
pillaged the property of the Church, oppressed the
poor, and married within the forbidden limits. — Tom.
xi. Cone. p. 396.
COLOGNE. Held on the 12th of March, 1260, Cologne,
by Conrad, archbishop of Cologne. In it were drawn lm
up fourteen canons of discipline for the clergy, and
eighteen for monks. Amongst the former :
1. Is directed against those of the clergy who kept
mistresses : forbids them to be present at the marriage
of their children, and to leave them any thing by will.
3. Declares that all clergy should know how to read,
and to chaunt the praises of God ; and orders such as
cannot do so to provide a deputy.
7. Orders that in churches belonging to canons, if
there be no dormitory0, one shall be forthwith built,
and that the said canons shall occupy it, that they may
be always ready to assist at matins ; also forbids them
to eat or sleep out of the confines of their church, i. e.
the dormitory. — Tom; xi. Cone. p. 784.
COLOGNE. Held in 1266, by Engilbert, arch- Cologne,
bishop of Cologne. Fifty-four canons were drawn up, i2
which are chiefly against the plunderers of the Church,
and those who killed, injured, and defrauded eccle
siastics. The last orders that the name of sacrilegious
persons shall be kept in a book, and constantly read
out — Tom. xi. Cone. p. 835.
COLOGNE. Held in 1280, by Sifridus (Sifroi), Cologne,
archbishop of Cologne ; eighteen canons were drawn up.
1. Relates to the life and conversation of the clergy,
and forbids them to play at games of chance ; directs
them to say daily the office of the Blessed Virgin.
8 " Dormitorium," a gallery divided into several little cells, in
which the monks live and sleep.

1280.

144 COLOGNE.
3. Relates to the state, &c, of the religious, and
forbids monks or nuns to have any sort of property.
7. Treats at length of the sacrament of the altar, and
directs that before celebrating the communion, the
priests shall have said matins and prime, and have con
fessed, if they have the opportunity.
8. Treats of the sacrament of penance.
9. Of orders.
10. Of matrimony. — Tom. xi. Cone. p. 1107.
Coiy. COLOGNE. Held about the year 1300, by Wich-
bold, archbishop of Cologne ; twenty-two canons were
published. The second orders deans to deliver in
writing a list of all non-resident incumbents in their
deaneries. 15. Orders all priests in the diocese to
excite their parishioners to contribute towards the fabric
of the cathedral of Cologne. 1 7. Orders that the clerks
appointed to ring the bells shall not be illiterate persons,
who, if occasion require, may be able to assist the priest
at the altar. (See next council.) — Tom. xi. Cone. p.
1439.
Cl3°10ne' COLOGNE. Held on the 9th of March, 1310, by
Henry, archbishop of Cologne, and three bishops.
Twenty-nine canons were published.
11. Directs that the epistles and gospels shall be
read only by persons in holy orders.
16. Directs that those persons, whose office it is to
ring the church bells, shall know how to read, in order
that they may be able to make the responses ; and also
that they shall wear the alb during divine service 7.
17. Directs that the rural deans shall provide that all
their churches be furnished with proper ornaments.
21. Forbids to pronounce a curse against any person
in the church, and to sing the " Media Vita" against
any one, without the bishop's leave.
23. Directs that in future the year shall commence
at the festival of Christmas, according to the use of the
Roman Church.
' Bede, who lived in the early part of the eighth century,
seems to be the first author who speaks of bells (campanas). Pro
bably they were first introduced in churches in the seventh cen
tury. Originally it was the priest's duty to sound the bells.
Cliarloinagno, in his Capitulars, I. vi. c. 108, directs that the
priests nhiiio shall ling tho bolls for tho canonical hums ; and at
least as late as the last century, it was tho custom at N6tre
Dame, in Paris, for the bells to be rung by clergymen in sur
plices.

COLOGNE. 145
Others forbid parishioners to receive the holy com
munion, at Easter, at the hands of any but their own
curates ; order nuns to keep close to their cloisters,
and monks to observe strictly the rule of poverty. —
Tom. xi. Cone. p. 1517.
COLOGNE. Held in 1423, by Thierry, arch- Cologne,
bishop of Cologne. Eleven canons were made. Amongst I423-
other things, it was decreed, that clergymen convicted
of incontinence should be deposed, if, after due warning,
they did not amend their scandalous life ; that priests
alone shall be named to preach indulgences and to
collect alms ; that canons and other clerks refrain from
talking during divine service, under penalty of losing
allowance. The ninth canon is directed against the doctrines of
Wickliff and John Huss.— Tom. xii. Cone. p. 360.
COLOGNE. Held in 1452, by cardinal Cusa, Cologne,
legate a latere for Germany. Here it was decreed 14S2-
that a provincial council should be held at Cologne
every three years, so that a synod should be held every
year in one of the three dioceses ; that all Jews, of both
sexes, should have their dress marked with a circle, in
order to distinguish them ; that the clergy should keep
their hair cut short ; also, that processions with the
holy sacrament should not be permitted to take place
too frequently, and then that all should be done with
extreme reverence. — Tom. xiii. Cone. p. 1378.
COLOGNE. Held in 1536, by Hermann, arch- Cologne,
bishop of Cologne, assisted by his suffragans, and 1536-
several others. The acts of this council are divided
into fourteen articles, each article containing several
decrees relating to the discipline of the Church.
Art. 1. Consists of thirty-six canons, and treats of
the duties of bishops, especially in ordaining and visit
ing. Amongst other things : — 4. Buying and selling of
benefices, and worldly motives in giving them, are de
nounced as detestable ; also, 32. Pluralities are con
demned, and those who have the pope's licence for a
plurality of benefices are bidden to inquire of their
consciences whether they have God's licence also.
Art. 2. Relates to the offices of the Church, &c, and
contains thirty-two canons. Bishops are exhorted to
reform their Breviaries where they are defective, and
to purge out all false or doubtful legends, which have
been inserted, (nescimus qua incuria,) instead of pas-
H

146 COLOGNE.
Cologne, sages from Holy Scripture ; directions are given that
1536. the Breviary be recited with reverence and attention,
and that the mass be celebrated with proper devotion.
Canon 15. Defines the proper use of organs, which, it
states, are intended to excite devotion, and not profane
emotions of joy. With regard to the morals and con
duct of the clergy, it states, (canon 22) that pride,
luxury, and avarice, are' the principal causes of their
evil reputation ; and, (in canons 23, 24, 25,) that they
ought to abstain from great feasts and good living, and
from drunkenness and other like vices.
Arts. 3, 4, and 5, relate to cathedral and other
churches, and those who serve them, to the mendicant
friars, &c, and contain in all fifty-seven canons.
Canons are ordered to live canonically, as their name
imports, to remember the original intention of their in
stitution, which was, that they should dwell together,
&c. ; if they fail on any occasion to be present at
mass after the epistle, or at the hours after the first
Psalm, they shall be deprived of their allowance.
Non-residence is forbidden. Persons having cure of
souls are exhorted to be careful to exhibit a pattern to
their flocks.
Art. 6. Relates to the preaching of the word of God,
and contains twenty-seven canons ; states that the
preacher ought constantly to read in and meditate upon
the Holy Scriptures ; to accommodate his discourse to
the understanding of his hearers ; to avoid profane elo
quence and worldly declamation, and everything tending
to the ridiculous ; shews how the clergy are to instruct
the people upon controverted subjects, and to repress
vice. Canon 26 directs that the decalogue and creed
shall be plainly recited immediately after the sermon.
Art. 7. Relates to the sacraments of the Church,
and contains fifty-two canons. It reckons seven sacra
ments ; directs that the clergy should instruct the
people that the visible part of a sacrament is but the
sensible sign of the effect produced upon the soul ; it
treats of each of the seven sacraments in detail.
Amongst other things, it declares, that, in order to be
admitted to the communion, it is necessary to have a
pure conscience, a heart truly penitent, and a lively
faith, to realize the truth of Christ's body offered and
his blood poured forth in that sacrament. With regard
to the communion in both kinds, canon 15 directs the

COLOGNE. 147
priest to teach those of his parishioners who are hurt
at the denial of the cup, that the layman who receives
the bread only, receives as fully and completely both
the body and the blood of our Lord, as the priest does
who receives in both kinds ; that the Church, out of
reverence to the sacrament, and for the salvation of the
faithful, hath thought proper so to order it, and that, con
sequently, the laity, being assured that they do receive
both the body and blood of Christ, should submit to its
judgment. Art. 8. Containing seven canons, is upon the subject
of the maintenance of the clergy ; it forbids any fee for
the administration of the sacraments or for burials ; it
also enjoins the restoration of tithes by those laymen
who had usurped them.
Art. 9. Containing twenty-one canons, speaks of the
usages and customs of the Church ; directs that fasting,
being an ordinance of the Church, may not be neglected,
and declares that to eat delicious first-meals on days
appointed to be observed with fasting, is not to obey
the spirit of the Church's injunction ; it also explains
the appointment of Rogation days, and declares that
Sunday is to be observed and kept holy ; that on that
day, it is the duty of the faithful to hear mass and the
sermon, and to sing the psalms and hymns ; forbids
fairs to be held on that day, and the frequenting of
taverns. -
Art. 10. Contains nineteen canons, and relates to
monastic discipline.
Art. 11. Contains eight canons, relating to alms
houses, hospitals, and similar establishments ; states
that it is the bishop's duty to look after the repair of
those which have fallen into decay, and to provide for
the spiritual care of those persons who dwell in them.
Art. 12. Contains nine canons, relating to schools,
libraries, &c.
Art. 13. Relates to contests about ecclesiastical juris
diction, &c, and contains four canons.
Art. 14. Relates to episcopal and other visitations,
and contains twenty-four canons. — Tom. xiv. Cone.
p. 484.
COLOGNE. Held in 1549, by Adolphus, arch- Cologne,
bishop. Several statutes were made for the reformation ,549-
of the Church ; the six principal methods recommended
are the following.
h 2

148 COMPIEGNE.
1 . The restoration of learning.
2. The examination of candidates for holy orders.
3. Care and diligence on the part of the clergy in the
performance of their sacred function.
4. Episcopal and archidiaconal visitations.
5. The frequent convocation of synods.
6. The removal of the principal abuses.
1. As to the first, it was ordered that the education
of the young should be confided to those persons only,
whose purity of faith and life was known, and who had
undergone an examination by the ordinary, or by per
sons approved by him. That no suspected nor conta
gious works should be allowed in colleges or univer
sities. 2. It is declared that the examination of candidates
for orders, and of persons to be instituted to benefices,
belongs to the bishop alone, or to persons authorized by
him ; and that those who desire to be ordained shall
give public notice of the same.
3. The clergy are ordered to inflict the penalty en
joined by the canons upon those whose sins have de
served it, and not to remit it for money. Pluralities
are forbidden.
4. The end of episcopal visitations is declared to be
the correction of vice, and the restoration of purity of
life and discipline. Bishops are exhorted to take but
few followers with them in their visitations, to avoid
burdening their clergy.
5. The necessity of holding ecclesiastical synods is
shown, in order to preserve the faith and discipline of
the Church in their integrity, and to maintain purity of
morals, to ensure the reformation of abuses.
6. Treats of the re-establishment of ecclesiastical dis
cipline. These statutes were approved by the emperor's letters
patent. — Tom. xiv. Cone. p. 627.
Comjnegne, COMPIEGNE. {Concilium Compendiense.] Held
in 756. At this council, Pepin, king of France, several
bishops and lords, together with the legates of pope
Stephen, were present. An organ sent by the Eastern
emperor to Pepin was received. Eighteen canons were
published, chiefly relating to questions about marriages.
1. Orders the separation of parties marrying within
the third degree.
3. Declares that a wife taking the veil without her

COMPIEGNE. 149
husband's consent, must be given up to him, if he re
quires it.
5. Allows a free man who marries a slave under the
idea that she was free, to put her away and to marry
again ; also allows the same to a free woman.
9. Declares baptism administered by an unbaptized
priest, in the name of the Blessed Trinity, valid. —Tom.
vi. Cone. p. 1694.
COMPIEGNE. Held on the 5th August, 1235, Comniegne,
concerning certain articles which, according to the arch- 1235.
bishop of Rheims, violated the liberties of the Church.
The archbishop and six of his suffragans proceeded to
S. Denys, in order to make a second monition to the
king, which step induced the lords to prefer a complaint
by letter to the pope against the bishops and clergy ;
this letter is dated September, 1235. The king (S.
Louis), by an ordinance, declared that his own vassals
and those of the lords, were not bound, in civil matters,
to answer any charge in the ecclesiastical courts ; and
that if the ecclesiastical judge should proceed to ex
communicate any one in such a case, he should be com
pelled to remove the excommunication by the seizure
of his temporalities. The pope exhorted S. Louis to
revoke this ordinance, declaring, amongst other things,
that God had confided to the pope both the temporal
and spiritual government of the world. However, the
letter seems to have had little effect upon S. Louis,
who refused to revoke the edict. — Tom. xi. Cone.
p. 503.
COMPIEGNE. Held in 1277, by Peter, arch- Comniegne,
bishop of Rheims, with eight of his suffragans. They
made a decree relating to the insubordinate conduct of
the chapters of the cathedral churches of the province,
who pretended, amongst other things, to a right to put
a stop to divine service, and to lay the city under an in
terdict, for the sake of protecting their own immunities.
— Tom. x. Cone. p. 1031.
COMPIEGNE. Held on the 4th January, 1304, by Compicgne,
Robert de Courtenay, archbishop of Rheims, assisted by
eight bishops, and the deputies of three absent. They
made five decrees.
2. Forbids the levying imposts upon the clergy under
false pretences.
5, Restricts the dinner of the clergy of the province
to two dishes, over and above the pottage or soup, ex
it 3

150

CONSTANCE.

Compo- stella, 900.

Compo- stella, 1056.

Constance, 1414 to
1418.
Falsely
styled (Ecu
menical.

I. Session.
Nov. 16.

cept they have any great person at the table. — Tom. xi.
Cone. p. 1492.
COMPOSTELLA. Held May 6, 900, upon occa
sion of the dedication of the church of St. James. Seven
teen bishops were present, together with king Alfonso,
his family, and many others. — Tom. ix. Cone. p. 482.
COMPOSTELLA. Held in 1056, by Cresconius,
archdeacon of Compostella. Amongst other things, it
was decreed that all bishops and priests should say
mass daily, and that the clergy should wear hair shirts
on days of fasting and penitence. — Tom. ix. Cone.
p. 1087.
CONSTANCE. {Concilium Constantiense.] This
council was assembled by pope John XXIII. , in ac
cordance with the writ of the emperor Sigismund. One
- of its chief objects was to put an end to the schism
which had afflicted the Church for thirty years, and
which was caused by the several claimants of the papacy.
At this time, besides John (Balthasar Cossa), two others
claimed the title of pope, viz. Pedro of Luna, a native
of Catalonia, who styled himself Benedict XIII. , and
Angelo Corrario, a Venetian, who assumed the name of
Gregory XII.
Another object of the council was to take cognizance
of the heresies of Huss and Wickliff. The council was
convoked to meet at Constance on the festival of All
Saints, a. d. 1414, and so great was the influx of per
sons, that it was reckoned that not less than thirty
thousand horses were brought to Constance7, which
may give us some idea of the enormous concourse of
people. The council was opened on the 5th, with solemn
prayer, and the first session held on the 16th November,
in which John the pope presided, and delivered an
address, in which he exhorted all present to give them
selves entirely to the business of the council. After
which the bull of convocation was read, and the officers
of the council were appointed, viz.
Ten notaries.
One guardian of the council.
7 One archbishop alone brought with him six hundred horses.
It was therefore no wonder that provender for cattle became ex
tremely scarce ; indeed, a regulation was subsequently made,
restricting John himself to twenty horses ; the cardinals, to ten
each ; the bishops, to five ; and abbots, to four.

1418.

CONSTANCE. 151
The auditors of the rota ". Constance,
Four advocates. , 14!f„'°
Two promoters.
Four officers to superintend all matters relating to
arrangement and ceremony.
Lastly, the canon of the eleventh council of Toledo,
held in 675, was read, which relates to the gravity and
decorum to be observed in such assemblies.
In the interval between the first and second session,
John Huss *, who, upon the strength of the emperor's
safe-conduct had ventured to Constance, was trea
cherously seized and thrown into prison by order of
John XXIIL, and his trial commenced. His accusers,
who are said to have been also his personal enemies,
drew up a catalogue of his imputed errors, which they
presented to the pope and to the council. Amongst other
things, they charged him with having taught publicly
that the laity had a right to the communion in both
kinds ; that in the holy sacrament of the altar the sub
stance of the bread remains unchanged after consecra
tion ; that priests living in mortal sin cannot administer
the sacraments ; that, on the contrary, any other person,
being in a state of grace, can do so ; that by " the
Church," is not to be understood either the pope or the
clergy ; that the church cannot possess any temporalities,
and that the laity have a right to deprive her of them.
In this interval, moreover, vast numbers of temporal
and spiritual dignitaries arrived ; amongst others, the
well-known Peter Daille, cardinal of Cambray ; also
the emperor Sigismund, who, on Christmas day, as
sisted at mass in the habit of a deacon, and chanted the
* " JRota," one of the chief tribunals of Rome, composed of
twelve prelates called " auditors of the rota," eight of whom are
Italians, two Spaniards, one French, and one German, the senior
acting as president. The sovereigns of their respective nations
nominate the last four. They take cognizance of all appeals re
lating to ecclesiastical suits, and to matters relating to benefices,
&c. From them an appeal lies to the pope in person. The
origin of the name seems not to be very clear. Their judgments
are called " decisions."
8 According to Mansi, he arrived before the first session, on
the 3rd of November. He also states, that the real cause of his
seizure and imprisonment was this, that although he had been
admonished not to preach or teach the Wiekliffite doctrines of
which he was accused during his residence at Constance, he
nevertheless persisted in doing so. His imprisonment began on
the 28th of November.
H 4

152 CONSTANCE.
Constance, gospel. In the month of February the deputies of
]418t0 Gregory and Benedict arrived, and now several congre
gations were held, and steps taken to persuade John to
abdicate, on account of his notoriously immoral con
duct. It was resolved to take the opinion of the various
nations composing the council, and for that purpose
it was divided into four classes, according to their
nations, viz. — 1, Italy; 2, France; 3, Germany;
4, England '. From each class a certain number of
deputies were elected, having at their head a president,
who was changed every month. The deputies of each
nation then met separately to deliberate upon such
measures as they considered best to propose to the
council, and when any one class of deputies had agreed
upon a measure, it was carried to the general assembly
of the four nations ; and if the measure, upon considera
tion, was approved, it was signed and sealed, to be
presented at the next session, in order to receive the
sanction of the whole council.
In one of these congregations a list of heavy accusa
tions against pope John XXIII. was presented, and, in
consequence, deputies were sent to him to engage him
to resign the pontificate. He, in answer, promised to
do so, if his two competitors would, on their part,
engage to do the same. Nevertheless, he put off from
day to day making any clear and formal act of cession ;
and during that time the deputies of the university
of Paris arrived with Gerson their chancellor.
M.rTt? *n t*ie secon<^ session John made a formal declara-
1415. ' ^on> accompanied with an oath, to the effect that he
would abdicate, if by that means the schism could be
healed. But when, in a subsequent congregation, they
proceeded to deliberate about a new election to the
pontificate, John, disguised in a postillion's dress,
secretly escaped from the city to the castle of Schaff-
hausen. The council proceeded, nevertheless, to labour
to effect the union of the Church, and Gerson made
a long discourse tending to establish the superiority of
the council over the pope.
This discourse was the origin of the question, which
was then very warmly agitated, viz. whether the au
thority of an oecumenical council is greater than that of
1 Baronius says into five nations, the Spaniards forming the
fifth.

CONSTANCE. 153
a pope or not ? Gerson proves that in certain cases the Constance,
Church, or, which is the same thing, an oecumenical 14!t8t0
council, can assemble without the command or consent
of the pope, even supposing him to have been canoni-
cally elected, and to live respectably. These peculiar
cases he states to be —
1. If the pope, being accused, and brought into
a position requiring the opinion of the Church, refuse
to convoke a council for the purpose.
2. When important matters concerning the govern
ment of the Church are in agitation, requiring to be set
at rest by an oecumenical council, which, nevertheless,
the pope refuses to convoke.
In the third session, the cardinal of Florence read a HI. Session.
declaration made in the name of the council, by which March 25.
it is declared, first, that the council is lawfully assem
bled ; secondly, that the flight of the pope cannot dis
solve it, and that it shall not separate, nor be transferred
to another place, until the union of the Church shall
have been effected, and the Church reformed as to faith
and morals ; thirdly, that John XXIII. shall not with
draw his officers from Constance without the approval
and consent of the council, nor shall the prelates leave
the council without just cause.
The emperor Sigismund was himself present in the IV. Session,
fourth session, in which the cardinal of Florence read March 30-
the five articles upon which the fathers of the council
had agreed. The most worthy of note is the decree,
which declares that the aforesaid council of Constance
having been lawfully assembled in the name of the
Holy Spirit, and forming an oecumenical council of the
whole Church militant, hath received its authority im
mediately from our Lord Jesus Christ ; a power which
every person whatsoever, of whatever state or dignity
he may be, even the pope himself, must obey in all
matters relating to the faith, the extirpation of schism,
and the reformation of the Church in its head and in its
members. It was also decreed that the pope should not
transfer the council to any other place, and declared null
and void all processes and censures directed by the pope
against those attending the council.
In the fifth session the articles which had been read v. Session,
in the last, were a second time read, and unanimously Al'ri' 6-
approved. The departure of John was declared to be
unlawful, and that he would justly subject himself to
h 5

154 CONSTANCE.
Constance, corporal punishment and imprisonment should he refuse
14'4 t0 to return. The emperor was charged to arrest all per
sons endeavouring to quit Constance in disguise. Also
the decree of the council of Rome against the writings of
Wickliffwas confirmed 2.-
VI. Session. The emperor was present in the sixth session, in
prl which pope John XXIII. was summoned to present
himself at the council, or to issue a bull, declaring that
he had vacated the pontificate. A citation was also
issued against Jerome of Prague. It is, however, easy
to see by his answer to the deputies, that his design was
only to amuse the council, and thenceforward the
fathers resolved to proceed against him as against a
notorious heretic and schismatic.
Letters from the university of Paris to their deputies
in the council, and others to the emperor, were read, in
which they exhort both of the parties to proceed firmly
with the matter of the union, notwithstanding the pope's
absence. In the interval between the sixth and seventh ses
sions disputes arose amongst the theologians as to the
form in which the decree condemning the doctrines of
Wickliff should be drawn up. Some wishing that this
condemnation should be made in the name of the pope
with consent of the council, whilst others insisted upon
the omission of the pope's name altogether. Daille was
of the latter opinion, and he composed a treatise in sup
port of his views : he maintained that the position of
his adversaries was heretical, viz. that the council had
no authority in itself, except through the pope its head ;
for in that case, he urged, the council of Pisa would
have possessed no authority, hot having been assem
bled by any pope ; and if so, that then the election of
John himself would be invalid, since he succeeded
Alexander V., who had been elected by the council
of Pisa.
In the second place, he maintained that this very
Council of Pisa was superior to the pope, from the fact,
that already two popes had been deposed by it; and
that any other oecumenical council would possess the
same power. — Gerson, Op. Tom. ii. p. 950.
V1MayS2°n ln tne seventn session John was cited to appear
' The decrees of the fourth and fifth sessions were entirely
approved and received by the clergy of France, in an assembly
held in 1682.

CONSTANCE. 155
in person with his adherents within nine days, in order Constance,
to justify himself with respect to the charges of heresy, J4lfot0
schism, simony, and various other enormous crimes
brought against him ; in case of refusal, they declared
that they would proceed against him. It may be
observed that John, after many removals, had at this
time settled at Brisac.
In this session the affair of Jerome of Prague was
again discussed.
In the eighth session the condemnation of Wickliff's Vlll.Sess.
errors was proceeded with. The errors imputed to him ' ay '
were contained in forty-five articles or propositions.
He is said in the first three to deny the doctrine of
transubstantiation and a real corporal presence. In 4, to
assert that a bishop or priest, in mortal sin, cannot per
form the proper functions of his office. In 6, that God is
obliged to obey the devil. 8, That a bad pope has no
power over the Church. In 13, that they who hinder
preaching will be held excommunicated by Christ in the
last day. 16, That the temporal powers may, at will,
take away the property of the Church. 18, That tithes
are merely charitable offerings, which may be denied to
the bad ministers. 27, That all things happen by an
absolute necessity. 28, That confirmation, ordination,
and consecration of places have been reserved to the
pope and to bishops solely for the sake of gain. 29,
That universities, schools, &c. are mere vanities, which
help the devil as much as they do the Church. 34, That
all of the order of mendicants are heretics. 35, That
no one entering into any order of religion can keep the
Divine precept, and therefore cannot attain to the king
dom of heaven. 37, That the Church of Rome is the
synagogue of Satan. 38, That the decretals are apo
cryphal, and the clergy who study them fools. 39, That
the emperor and secular princes who endowed the
Church were seduced by the devil. 41, That it is not
necessary to salvation to believe that the Roman Church
is supreme amongst all other churches. 42, That it is
folly to put faith in the indulgences of popes and bishops.
44, That Augustine, Benedict, and Bernard are damned,
unless they repented of having had property, and of
having entered the religious state. 45, That all re
ligions indifferently have been introduced by the devil.
All of these forty-five articles, together with all the
books written by him, were condemned, and his bones
h6

156 CONSTANCE.
Constance, ordered to be dug up, and cast out of consecrated
uia!0 er°und,i • , v • -ii-
In the interval between sessions eight and nine,
John XXIII. was arrested at Fribourg.
IX. Session, Iii this session a proposition was received from the
May 13. pope, offering to send three cardinals to the council to
answer the charges brought against him ; but the council
rejected the offer. Two cardinals and five prelates
were nominated to summon the pope thrice at the door
of the church, and as he did not appear, an act declaring
this citation was drawn up.
After this session the depositions of witnesses against
John were taken ; amongst the ten who came forward
were bishops, abbots, and doctors.
X. Session, On the following day, in the tenth session, the corn-
May 14. missioners made their report of the depositions against
the pope. After which, having been again cited thrice
without appearing, the council proceeded to declare
John XXIII. convicted of the charges brought against
him ; viz. of having brought scandal upon the Church
by his corrupt life, and of having publicly been guilty
of simony, and as such, suspended from the exercise
of any of the functions of the papal office, and from
every administration temporal or spiritual, with a pro
hibition, at the same time, to every Christian, of what
ever rank or condition, to obey him thenceforth directly
or indirectly, under penalty of being punished as an
abettor of schism. The accusations were contained
under seventy heads, all well proved ; but fifty only
were read in the council (in the following session), re
lating chiefly to his simony, his worldly life, his vexa
tious conduct, his false oaths, &c. ; other things which
decency required to be passed over in silence were
suppressed. Sentence of suspension having been thus
pronounced, messengers were sent to him to notify to
hiin what the council had decreed. He did not in any
way deny the justice of his sentence, and recognized
the council as holy and infallible, and at the same time
delivered up the seal, ring3, and book of supplications,
which they demanded of him, begging the council to
take measures for his subsistence and honour.
s The ring — called for nearly five hundred years " tho fisher
man's ring " — with which the apostolical briefs are sealed ; it
bears the image of S. Peter, and is said to owe its name to the
tradition which declares that the apostle first made use of it.

CONSTANCE. 157
In the eleventh session, the various heads of the Constance.
accusation against John XXIII. were read. Jerome of XIjI^i£11'
Prague, who had endeavoured to escape, was arrested,
and thrown into prison.
In the following session, the sentence of deposition xil. Sess.
against John XXIII. having been read, and unanimously May 29.
approved, was definitively passed; at the same time,
all the three competitors for the papacy were declared
incapable of being elected again.
In the thirteenth session, a decree was made, in reply X11I. Sess.
to a petition presented by the Hussites, upon the sub- June l5-
ject of the communion in both kinds, to this effect, that
although Jesus Christ instituted the holy sacrament of
the eucharist after supper, under the two kinds of
bread and wine, nevertheless, the use sanctioned by the
Church is not to celebrate that sacrament after supper,
nor even to permit the faithful to receive it otherwise
than fasting, except in cases of sickness or other neces
sity ; and that, secondly, although in the primitive
Church this sacrament was received by the faithful in
both kinds, yet, in after-ages, the laity had been per
mitted to receive in one kind only, viz. the bread, and
for this reason, because it ought to be most surely be
lieved that the whole body and the whole blood of
Jesus Christ is truly contained under the species of
bread ; that, therefore, the custom introduced by the
Church must be regarded as a law, which may not be
rejected or altered at the will of individuals, without
the sanction of the Church ; and that to maintain that
this custom is sacrilegious or unlawful is an error, such
that the obstinate perseverance in it deserves to be
punished as heresy, and even with the secular arm, if
necessary. In this session4, several decrees were read: the first XIV. Sess.
of which forbad to proceed to the election of a new Jul)' 4-
pope, without the consent of the council ; also the ab
dication of Gregory XII. was received, being made in
his name by Charles de Malatesta and cardinal Dominic.
Pedro of Luna was called upon to do the same ; but
he steadily refused to the day of his death, which
happened in 1424.
In the fifteenth session, the trial of Huss, who was XV. Sess.
brought before the council, was terminated. July 0'.
* [In the preceding, Baron'mi.] Also the three rival popes were
by name excluded from the possibility of being again elected.

158 CONSTANCE.
Constance, The promoters of the council demanded that the
1 1418*° art'cIes preached and taught by John Huss, in Bohemia
and elsewhere, being heretical, seditious, deceitful, and
offensive to pious ears, should be condemned by the
council, and that the books from which they were ex
tracted should be burned. Huss not being willing to
retract s, was condemned to be degraded and given over
to the secular arm, and in the end was cruelly burned
alive, on the 6th of July, 1415. In the same session,
the opinion of John Petit, a D.D. of Paris, was con
demned as heretical, scandalous, and seditious ; he
maintained that any individual had a right to take away
the life of a tyrant, and that the deed was even meri
torious ; no sentence, however, was passed upon the
author of this opinion, who was protected by the duke
of Burgundy and other powerful friends.
Sessions In the two following sessions, preparations were made
vyx? for the departure of king Sigismund, who proposed to
July 11, 15, go in person to the king of Arragon, to induce him to
renounce the cause of Pedro of Luna.
XVIII. In the eighteenth session, various decrees were made,
Sess. one declaring the same credit and obedience to be due
ugu ' towards the bulls of the council, as to those of the holy
see.
XIX. Sess. In the next session, Jerome of Prague, terrified by
Sept. 23. the horrible end of Huss, was induced to make a re
cantation of the errors imputed to him. A declaration
was also made, in which it was stated that, notwith
standing the safe conduct of kings, inquisition might
always be made into the conduct of heretics.
i His refusal, which he read from a written paper, was
couched in these terms : " I, John Huss, in hope, a priest of
Jesus Christ, fearing to offend God, and fearing to fall into per
jury, refuse to abjure all or any of those articles which have
been produced against me by false witnesses ; because God is my
witness, that I have not preached, asserted, or defended them, as
they have said that I defended, asserted, and preached them.
Also, of the articles extracted from my books, at least those
which have been fairly extracted, I say that whichsoever of them
contains any false sense, that I detest. But fearing to offend
against God, and to speak against the opinion of the saints, I am
not willing to abjure any of them. And if it were possible that
my voice could be extended to the whole world, (as every lie and
my every sin will be laid open in the day of judgment,) I would
most willingly, before the whole world, revoke every falsehood
and every error that I ever conceived or spoke. I say and write
this freely and voluntarily. Written with my own hand, this 1st
day of July."

CONSTANCE. 159
In the twentieth session, the differences between the Constance,
bishop of Trent and duke Frederick of Austria were XX. Sess.
discussed. The twelve chapters of Narbonne, agreed Nov' 2I"
upon between king Sigismund, and the deputies of the
council, and the deputies of Benedict, were approved.
After the session, an assembly was held to consider
concerning the reformation of the Church, and the
repression of simony.
Also, in the interval between the twentieth and
twenty-first sessions, several congregations were held,
in one, the affair of John Petit was further discussed;
in another, Jerome of Prague, whose retractation was
suspected, being brought forward, boldly declared that
he had not sincerely retracted, spoke of Huss as a saint,
and proclaimed his entire adherence to his doctrine, and
to that of Wickliffe.
In the next session, Jerome was again brought before XXI. Sess.
the council, and revoking his forced retractation, spoke inp'
boldly in favour of his original opinions ; sentence was
then passed upon him, he was declared to be a relapsed
heretic, was excommunicated and anathematized, and
lastly, was handed over to the secular arm, and burned.
Measures were taken in this session to unite the XXII. Sess.
Arragonese to the council, they having hitherto acknow
ledged Benedict XIII.
In the twenty-third session, the proceedings against Sessions
Benedict XIII. (Pedro of Luna) commenced, and he xxxvii°
was definitively condemned in the thirty-seventh, when From Nov.
he was deposed, and declared to be a perjurer, and to 5\^]eArt0
have brought scandal upon the whole Church, &c. ; 1417 '
and, as such, the council degraded and deposed him,
deprived him of all his dignities and offices, forbidding
him thenceforward to consider himself as pope, and all
Christian people to obey him, under pain of being dealt
with as abettors of schism and heresy.
In the thirty-eighth session, the decree of the council, XXXVIII.
annulling all sentences and censures uttered by Bene- j^^g'g
diet XIII. against the ambassadors or allies of the king
of Castile, was read.
In the thirty-ninth session, the question of Church XXXIX.
reform was entered upon, and several decrees made, q^Sq
one of which declares the necessity of frequently holding
councils, in order to check the progress of heresy and
schism, and directs that another oecumenical council
shall be held five years after the dissolution of the

160 CONSTANCE.
Constance, present; a third, seven years after the second; and
1ili8t0 after that' one every ten years' in a place aPPointetl by
the pope at the close of each council, with the appro
bation and consent of the council ; in case of war or
pestilence, the pope, with the concurrence of the car
dinals, to have power to appoint any other place, and
to hasten, but not to retard, the time for assembling.
x\nother decree provides for cases of schism, and orders
that, when there shall be two claimants of the papal
chair, a council shall be held in the very next year, and
that both claimants shall suspend every administration
until the council shall have commenced its sittings.
The third decree relates to the profession of faith,
which the newly elected pope was to make in the pre
sence of his electors ; in it eight oecumenical councils
are recognized °, "besides the general councils of Lateran,
Lyons, and Vienne. A fourth decree is directed against
the translation of bishops.
XL. Sess. In the fortieth session, a decree, containing eighteen
Oct. 30. vvell-matured articles of reformation, was proposed.
It was there provided, that the new pope, whom they
were about speedily to elect, should labour to reform
the Church, in its head and in its members, as well as
the court of Rome, in concert with the council, or the
national deputies. Its principal articles relate to the
annates, the reserves of the apostolic see, the collations
to benefices, and the expectatives ; what causes may
or may not be carried to Rome ; in what cases it is
lawful to depose a pope, and how it can be done ; to
the extirpation of simony ; to dispensations ; to indul
gences, and to tithes.
The article upon the annates or first-fruits was very
warmly discussed by the cardinals and national deputies,
but the latter finally declared that it was necessary to
suppress them altogether, and chiefly for this reason,
that whereas they had been originally but a voluntary
offering to the Roman see, they had subsequently been
made, under pretext of custom, an obligatory payment.
In fact, we find no mention of annates before the time of
Clement V., who for three years imposed them upon
England, but was opposed by the parliament. Boniface
IX. was the first who pretended to claim them as a right
attached to the dignity of sovereign pontiff. Moreover,
" Namely, two of Nicea, four of Constantinople, Ephesus, Chal
cedon.

CONSTANCE. 161
the taxing of benefices was pronounced a simoniacal Constance.
exaction. In the forty-first session it was decreed, that for this XLI. Sess.
time alone, six prelates of different nations, should be Nov' 8'
chosen within the space of ten days, in order to proceed
to the election of the pope with the college of cardinals.
Accordingly the electors held a conclave, and on the
11th of November after, cardinal Colonna was elected
pope, and took the style of Martin V. After his coro
nation the national deputies having required of him that
he would labour to effect a reformation of the Church,
he renewed his promise to do so.
In the forty-second session the new pope presided, XLII. Sess.
and the emperor was present. A bull was read, re- D<x- 2«-
leasing the emperor from the custody of Balthasar, and
ordering him to be delivered over to the pope. The
national deputies presented a memorial on the subject of
reform to the pope. Martin, troubled by their impor
tunity, gave in a scheme of reformation, based upon the
eighteen articles proposed in session forty.
Between this and the forty-third session the pope
issued a bull confirming the acts, &c. of the council of
Constance. In the edition of Haguenau, A. d. 1500,
this bull is regarded as the act of the council itself,
whereas in other editions it appears to be the pope who
approves and confirms the council. However this may
be, the first article of this bull is worthy of remark, for
in it Martin desires that any one suspected in the faith
shall swear that he receives all the oecumenical councils,
and especially that of Constance, which proves that the
pope considered this council lawful and oecumenical,
and as he desired that all the acts of this council should
be received by all persons, he thereby approves that
passed in the fifth session, which declares the superiority
of the council to the pope.
In the forty-third session decrees were published XLHI.
restraining the abuse of exemptions and dispensations, jiareh 21
and condemning simony. The canons relating to mo- 1418.
desty of dress in ecclesiastics were renewed, but no
other objects of reform were proposed besides those
contained in the decree of the fortieth session, and of
them six only were drawn up in this forty-third session.
The reformation of the college of cardinals and of the
court of Rome, which had been decreed by the council,
was passed over without notice.

162

CONSTANTINOPLE.

XLIV.
Sess.
April 19.
XLV. Sess.
April 22.

Constanti nople,
362 or 360.

Constanti nople, 381.
Second
CEcumeni-
cal Council

The pope, in order to satisfy the decree made in the
thirty-ninth session, appointed Pavia for the meeting of
the next council.
On the 22nd of April, 1418, the last session was held.
After the celebration of high mass, the pope read a dis
course to the council, which being ended, one of the
cardinals, by order of the pope and council, dismissed
the assembly with the words, " Go in peace." This
council lasted three years and a half. — Tom. xii. Cone.
p, i — 294. Herman Vander Hart, Acta Concil. Const.
6 vols, in fol. 1698. Bourgeois de Chastenet, Hist, du
Cone, du Constance. Paris, 1718.
CONSTANTINOPLE. {Concilium Constantino-
politanum.] Held in 362 (or 360), in which sixty-two
bishops excommunicated and deposed Macedonius,
bishop of Constantinople, for his errors in faith con
cerning the Holy Spirit. — Mosheim, Ecc. Hist. cent. iv.
part ii. chap. v.
CONSTANTINOPLE. The second oecumenical
council was held at Constantinople, a. d. 381, con
voked by order of the emperor Theodosius.
The principal objects for which this council was con
voked were the following :
To confirm the faith as delivered at Nicea.
To appoint a bishop to the church of Constantinople.
To take measures for the union of the Church.
To make regulations for the good of the church.
Bishops attended from all parts of the East except
Egypt. The number of those present, as commonly
received, was one hundred and fifty, but the signatures
amount to one hundred and forty-two only. Amongst
the more celebrated of the bishops were Meletius of
Antioch, S. Gregory of Nyssa, Peter of Sebaste, Am-
philochius of Iconium, Pelagius of Laodicea, Eulogius of
Edessa, S. Cyril of Jerusalem, Helladius of Cesarea in
Cappadocia, Diodorus of Thrace, and Acacius of Berea.
" Never were there," says Tillemont, " in any council
of the Church, so large a number of saints and con
fessors." It does not appear that any letter or deputies
were sent on the part of Damasus, the pope, or of any
other bishop in the West. Theodosius assembled this
council from the Eastern Church only, because the error
which they were to consider had only affected the
Eastern branch. S. Meletius at first presided, although
his ill health obliged him frequently to absent himself.

CONSTANTINOPLE. 163
The first question considered was that relating to the Gonstanti-
Church of Constantinople, and it was declared that "of}0'
Maximus, called the Cynic, had not been lawfully made
bishop ; that his ordination, and all that he had since
done in his pretended character of bishop, was null and
void, and that in fine he was a usurper of the see of
Constantinople. Then they proceeded to elect to the
see S. Gregory Nazianzen, and eventually, notwith
standing his entreaties and tears, obliged him to accept
the office. During these proceedings it pleased God to
take away S. Meletius unto Himself, and S. Gregory
of Nazianzen succeeded him as president of the council.
He endeavoured with all his powers to induce them to
leave Paulinus in the see of Antioch, with the view of
appeasing the divisions of that Church ; but his efforts
were ineffectual. The bishops of Macedonia and of
Egypt (who had now arrived) vehemently opposed his
designs, objecting also to his election, upon the ground
that, being already bishop of another see, he ought not
to have been translated to that of Constantinople. In
consequence of this, S. Gregory formed the resolution
to entreat the fathers to permit him to resign the see of
Constantinople, which he in the end did, and Nectarius
was elected in his room. During this interval Timothy,
bishop of Alexandria, presided over the council ; but
Nectarius, immediately after his election, took that
office upon himself. Now Nectarius had been a priest
in the latter city, but so far from having passed through
the inferior degrees, as the canons direct, he had not
been even baptized.
The exact time at which the following acts were
passed in the council is unknown. After labouring in
vain to unite the Macedonians to the Church, by pro
posing to them to receive the faith as settled by the
council of Nicea, they were pronounced to be heretics,
and the council afterwards proceeded to publish seven
canons. 1. Confirms the faith of the council of Nicea, and
anathematizes (" extrema execratione ac detestatione,")
all who deny it, especially the Arians, Eunomians,
Eudoxians, Sabellians, Apollinarians, and others.
2. Forbids bishops to go beyond their borders, and to
trouble other dioceses. Orders that the bishop of
Alexandria shall have the sole administration of Egypt,
and that the privileges given to the Church of Antioch

164 CONSTANTINOPLE.
Constanti- by the Nicene canons shall be preserved. Orders that
"ofj the affairs of the Asian, Pontic, and Thracian dioceses
shall be severally administered by their respective
bishops, and that the synod of each province shall ad
minister the affairs of the province, according to the
canon of Nicea.
3. By this canon the primacy of honour is given to
the bishop of Constantinople after the bishop of Rome,
on account, as it states, of its being " the new Rome 7."
4. Declares the nullity of the consecration and of
the episcopal acts of Maximus.
5 *. As regards the books of the Western Church, we
have also received those in Antioch, who confess one
and the same Divinity in the Three Persons of the Holy
Trinity. 6. Lays down a rule for ecclesiastical judgments, and
permits all persons whatever to bring an accusation
against a bishop or any other ecclesiastic on account of
any private injury or wrong said to have been received ;
but in Church matters it directs that no accusation shall
be received coming from heretics or schismatics, or
from persons excommunicated or deposed, or accused
of any crime, before they shall have justified them
selves. 7. Gives direction as to the manner in which heretics
ought to be received into the Church ; Arians, Mace
donians, Sabbatians, Novatians, Quartodecimani 9, and
7 " . . . Constantinopolitanus tamen Episcopus obtineto pras-
cipuum honorem et dignitatem secundum Episcopum Romanorum,
ideo quod Constantinopolis Nova Roma est." According to
1 lupin, the popes rejected the canons of this council on account
of the foregoing passage. Yet see the Lateran council, a.d. 1215,
chap. v.
8 Great doubt exists whether this and the two following canons
were made in this council ; they are omitted in two of the ver
sions. It is also extremely doubtful what is meant by the " Book
of the Western Church." According to Beveridge this book was
the letter of the western bishops inviting the Orientals to the
council of Rome, in 382, to which an answer was returned in the
following council of Constantinople. But it is more probable that
the epistle of pope Damasus, circulated throughout the East, and
received by the council of Antioch in 380, is intended. (See C.
Antioch, a.d. 380.) Some suppose it to mean tho Nicene defini
tion of faith, as confirmed at Sardica.— Hammond's Canons of the
Church. 9 In the original Greek, TiaaepeaKaiSiKaTirai, i. e. those who
kept the festival of Easter on the 14th day of the Pascal moon,
and not on the Lord's day.

CONSTANTINOPLE. 165
Apollinarians, were simply to be required to renounce Constanti-
their errors in writing, to anathematize all heresies, and ""rf0-
to be anointed with the holy chrism on the forehead,
eyes, nose, mouth, and ears, that they might receive
the Holy Spirit. Others, such as the Eunomians (who
baptized with one immersion), Montanists, Sabellians,
&c, were to be received as heathens, i. e. to be cate
chised, exorcised, and baptized.
As to the faith, the council (in canon 1) condemned
the Arians, semi-Arians, and Eunomians, who denied
the proper Divinity of the Word ; the Macedonians,
who refused to recognize that of the Holy Spirit ; and
the Apollinarians, who denied the truth of the In
carnation. The consubstantiality of the Holy Spirit with the
Father and the Son, was set forth, the acts of the
council of Nicea were confirmed, and all the recent
heresies anathematized; further, the creed of the
Church, as laid down at Nicea, was extended to meet
the heresies of the Apollinarians and Macedonians.
Thus for the words " He was incarnate," as contained
in the Nicene creed, were substituted " He was incar
nate by the Holy Ghost of the Virgin Mary." The
original creed of Nicea said simply, " He suffered, and
the third day He rose again, ascended into heaven, and
shall come again to judge the quick and the dead."
The Constantinopolitan creed says, "He was cruci
fied also for us under Pontius Pilate, He suffered, and
was buried ; and the third day He rose again, accord
ing to the Scriptures, and ascended into heaven, and
sitteth at the right hand of the Father ; and He shall
come again with glory to judge both the quick and the
dead ; whose kingdom shall have no end."
The Nicene creed also makes mention only of the
Holy Spirit, omitting the Church. The creed, as set
tled at Constantinople, is exactly the same with that C1
which is said at this day at communion in all Catholic
Churches, with the exception of the words, " and the
Son," in the article concerning the procession of the
Holy Spirit ; the council said only that the Spirit pro
ceeds from the Father, the words, " and the Son,"
(filioque) were subsequently added by the Western
Church, first in Spain in 589. See C. Toledo, a.d.
589, and Hammond's Canons of the Church, Const. 381.
The acts of this council remaining to us are the

166

CONSTANTINOPLE.

Constanti nople, 382.

Constanti nople, 383.

Constanti nople, 394.

creed, the seven canons, and the letter addressed to the
emperor Theodosius, requesting him to confirm the acts
of the council — " We, therefore, entreat your clemency
.... as by your letter convoking the council,
you have honoured the Church, so now you would, by
your sentence and seal, confirm the summary of its acts,
and the conclusion arrived at." — Tom. ii. Cone.
p. 911.
CONSTANTINOPLE. Held in 382, in order to
appease the divisions of Antioch, to which see Flavianus
had been nominated in the preceding council, during
the lifetime of the actual bishop, Paulinus. Most of the
bishops who were present at that council, also attended
here. Nothing certain is known of the proceedings,
except that the election of Flavianus was confirmed,
and a letter to the Western Church written to excuse
the orientals from attending the council at Rome held at
the same time. A declaration of faith was added on
the subject of the Blessed Trinity as well as of the
Incarnation. They further declared Nectarius to have
been duly elected to the see of Constantinople, accord
ing to the Nicene canons, and that they recognized the
election of Flavianus to Antioch. — Tom. ii. Cone.
p. 1014.
CONSTANTINOPLE. A general assembly of
bishops, sectarian as well as Catholic, was convoked by
the emperor Theodosius in 383. Having read their dif
ferent confessions of faith, he ended by rejecting all which
divided the Trinity, and approved only of that which
maintained the consubstantiality. — Soc. v. c. 10. Paqi.
CONSTANTINOPLE. Held on the 29th Septem
ber, 394, on occasion of the dedication of the church
of the apostles, Peter and Paul, built by Ruffinus, pre
fect of the Pretorium. The dispute concerning the
bishopric of Bostra was brought before this council '.
Nectarius of Constantinople presided, in the presence of
Theophilus of Alexandria, and Flavianus of Antioch,
Gregory of Nysa, Palladius of Cesarea in Cappadocia,
and many other bishops of note. It was determined,
that although three bishops are sufficient to consecrate,
a larger number is required in order to depose. — Tom.
ii. Cone. p. 1151.

1 Agapius and Gebadius both claimed to be lawful bishops of
this see.

CONSTANTINOPLE.

167

ONSTANTINOPLE. Held in 403, by forty or Constanti-
y bishops^in support of S. Chrysostom, unjustly "°l'-e*

SIXdel osed 'ftf .The pseudo council, "ad Quercum," be
cause of his non-appearance there. Although Arcadius
had weakly confirmed this deposition, and banished him
into Bithynia, his exile lasted but for one day, for the
empress Eudoxia, frightened by a terrible earthquake,
which happened at the time, sent after him to recall
him, and he re-entered Constantinople in triumph. —
Tom. ii. Cone. p. 1331. D.
CONSTANTINOPLE. Held in the same year.
A^ter the restoration of S. Chrysostom to his bishopric,
he ordered those priests and bishops who, upon his
condemnation, had intruded into the sees and benefices
of his followers, to be deposed, and the rightful pastors
to be restored ; he then demanded of the emperor that
his own cause should be considered in a lawful synod.
Upon which sixty bishops assembled, who came to the
same conclusion with the last council, viz. that S. Chry
sostom had been unlawfully deposed in the council,
" ad Quercum," and that he should retain the bishopric.
— Soz. 1. 8, c. 19.
CONSTANTINOPLE. Held on the 8th day of
November, 448, by Flavianus, bishop of Constantinople,
for the condemnation of Eutyches. The following is a
slight sketch of the man and of his errors : —
Eutyches was abbot of a large monastery near Con
stantinople ; he was already advanced in life when he
began to publish his heresies. S. Leo speaks of him as
an old man, equally imprudent and ignorant ; in fact,
he had neither learning nor talent, but a great deal of
pride, and choosing rather to follow his own private
judgment, than the teaching of the Church, with regard
to the mystery of the Incarnation, he fell away. Wish
ing to refute the heresy of Nestorius, who maintained
that the Son of the Virgin was man only, and not God,
he went so far as to declare that He was not truly man,
and that He had but the appearance, and not the reality
of a human body.
According to Nestorius, the Word of God was not
made man, in uniting the human to his Divine nature ;
according to Eutyches, He was made man in such a
way, that the Divine and human natures being united in
Him, formed but one substance and one nature. This
was the distinctive point in his heresy, and all the

403.

Constanti nople, 403.

Constanti nople, 448.

168 CONSTANTINOPLE.
Constant!- offsets from it, that there is in our Lord only one
"$£• nature. In order in some degree to qualify this notion, he
declared that our Lord " had two natures before the
union, but that after the union of the two natures they
formed but one ;" an error from which the most fatal
consequences necessarily flow ; for in taking from our
Lord the reality of his human nature, he took from Him
his character of Mediator, and, at the same time, de
stroyed the reality of his sufferings, death, and resur
rection. Eutyches seems to have been drawn into this error
by degrees, and at last he spread his doctrine, not by
his writings, but by means of the discourses which he
delivered before the monks over whom he presided,
and others. When his heresy was beginning to work
its way amongst the people, Eusebius, bishop of Dory-
laeum, zealously set himself to oppose it, and may
justly be considered as the main cause of the first con
demnation of Eutyches. After having in vain tried to
convince the latter of his error, Eusebius warned
Flavianus of what was going on, and seized the op
portunity afforded by the assembling of a council, to
settle certain differences between the metropolitan of
Lydia, and two of his suffragans, to present a petition,
in which he accused Eutyches of heresy, and earnestly
prayed that they would take the case into consideration,
and cite Eutyches to appear before them, which was
accordingly done.
In the second session, held November 15th, there
were present eighteen bishops ; and at the request of
Eusebius, the letter of S. Cyril to Nestorius, confirmed
by the council of Ephesus, and another by the same,
were read. This done, Eusebius maintained that these
letters contained the true faith, and that from them he
would refute those who attacked the faith of the Church.
Flavianus declared his adherence to the doctrine con
tained in these letters, and further explained the faith
with respect to the mystery of the incarnation : he said
that our Lord is perfect God and perfect man, con-
substantial with the Father as to his Godhead, and
consubstantial with his mother as to his manhood ; that
the two natures are united in one inrdo-rao-ic and one
person, so that after the incarnation there resulted one
Jesus Christ.

CONSTANTINOPLE. 169
/ 1 the bishops agreed to this definition of the faith, Constanti-
which was subsequently more authoritatively confirmed n°P'e'
by the council of Chalcedon ; Flavianus then went on
to say, "If any one maintains a contrary faith, we
separate him from the ministry of the altar and from the
body of the Church," which sentence was unanimously
approved. In the meantime, Eutyches, who had been cited to
appear, excused himself to the deputies by saying that,
on retiring from the world, he had made the resolution
never to leave his monastery, and that, besides, Euse
bius was his personal enemy ; that as to his faith, he
was ready to agree to the exposition of faith made in
the holy councils of Nicea and Ephesus, and to sub
scribe to their interpretations ; at the same time, if the
fathers in those councils had been deceived, or had
erred in some few of their expressions, he declared that
he neither would condemn nor follow them, but that
he would follow the Holy Scriptures alone, as a more
sure guide than the expositions of the fathers.
The deputies having reported this answer of Eutyches,
in the third session, the council judged it right to cite
him a second time ; and in the interval, it was proved
that he was endeavouring to form a party amongst the
monks of his own and other monasteries. When the
deputies of the council, who were sent to cite him the
second time, had arrived, he persisted in saying that he
could not violate the resolution which he had made. This
answer being also reported to the council, it was re
solved to cite him for the third and last time, but still
he refused to appear ; nevertheless, he sent to the
council the archimandrite Abraham, to plead his cause ;
he was, however, refused a hearing, upon the ground
that it was the duty of Eutyches to appear in person.
Subsequently, he promised to attend on the 22nd of
November, and the fathers, at the instigation of Flar
vianus, granted him this delay. Eutyches, however,
availed himself of it only to have recourse to the eunuch
Chrysapius, a chief officer of the emperor ; and upon the
plea that his life would be in danger if he were to pre
sent himself at the council, he obtained a large escort of
soldiers to accompany him there.
In the sixth session, of the 22nd November, thirty
bishops being present, they demanded whether Eutyches
was in attendance, and presently he arrived in great

170 CONSTANTINOPLE.
Constanti- state, surrounded by a large body of monks and sold rs ;
nople, an officer then presented a letter from the emperor
Theodosius, to the effect that he had chosen | the
patrician Florentius to assist in the deliberations off the
council. This appointment Flavianus had opposed to
the best of his power, but in vain. The letter having
been read, cheers were given for the emperor, : and
shortly after Florentius arrived. The acts of the pre
ceding sessions were then read, and Eutyches was
questioned as to whether he believed in a union of the
two natures. In his answer he declared it to be his
opinion that there were two distinct natures before the
incarnation. Eusebius then enquired of him whether
he confessed two natures in our Lord after the incarna
tion, and that He was of the same substance with man
kind as to the flesh ? Feeling himself in a strait, and
hard pressed, he declared that he had not come there
to dispute, but to give an account of his faith, and at
the same time presented a paper, which he said con
tained the substance of his belief. Being told to read
it to the council, he refused, and Flavianus then decided
that it could not be received; upon which Eutyches
said that he confessed that Jesus Christ incarnate was
born of the blessed Virgin, and was made perfect man
for our salvation.
Flavianus, however, wishing for a more precise de
claration, demanded of him whether he believed our
Lord to be consubstantial with his mother and with us, as
to the flesh, and to be of two natures ; the first point he
confessed ; as to the second, in answer to a question
put to him by Florentius, he said that our Lord had
been of two natures before the union, but that after the
union he recognized one nature only. Basil of Seleucia
then said, " If you do not admit two natures after the
union, you admit a mixture and confusion of natures."
Eutyches was then told that he must anathematize every
thing contrary to the doctrine which had just been read
from S. Cyril's writings ; this, however, he absolutely
refused, saying that if he were wretched enough to do
so, he should be anathematizing the fathers, upon which
all the bishops in council rose up, crying out that
Eutyches himself was anathema. The sentence of the
council was, that he should be deposed ; but before
pronouncing judgment, fresh entreaties were made to
him to induce him to recognize in the Lord Jesus

CONSTANTINOPLE. 171
Christ two natures after the incarnation. Even Flo
rentius exhorted him to confess the two natures.
Eutyches, however, only replied to those entreaties by
bidding them read certain writings, as he said, of S.
Athanasius, — probably some spurious work attributed
to him, and perhaps written by Apollinaris. Since he
would yield nothing, it was unanimously agreed that it
was in vain to make any further attempts to persuade
him, and his sentence was accordingly read by the
priest Asterius.
The sentence was to the effect that Eutyches, having
been fully convicted of following the errors of Valen-
tinus and Apollinaris, was thenceforth entirely deprived
of all ecclesiastical dignity, was excluded from the com
munion of the Church, and deprived of his monastery ;
and that whoever would not withdraw from intercourse
with him should be excommunicated. This sentence
was signed by thirty or thirty-two bishops, and by
twenty-three abbots. It is said that Eutyches, in a low
voice, declared to Florentinus that he appealed to an
oecumenical council, and that he gave to him, after the
council was over, a petition to that effect. The con
demnation of Eutyches was signed by the abbots of
Constantinople, and by the eastern bishops ; but the
Egyptian monks rejected it. In the end, Eutyches
prevailed upon the emperor to summon a council at
Ephesus to try his case. [Latrocinium Ephesinum, 449.]
On the 9th of April, in the following year, the act
of condemnation against Eutyches was confirmed in
another council, consisting of thirty bishops. — Tom. iii.
Cone. p. 1466 and 1470.
CONSTANTINOPLE. Held in 450, under Ana- Constanti-
tolius, the successor of Flavianus in the see of Constan- n°ple
tinople, who had died of the injuries he received in the
Latrocinium, or pseudo-council of Ephesus. All the
bishops, abbots, priests, and deacons at the time in Con
stantinople were present. The letter of S. Leo to
Flavianus was read, together with the passages from the
holy fathers which he adduced in support of his doctrine.
Nestorius and Eutyches, together with their dogmas,
were anathematized. The pope's legates returned
thanks to God that all the Church was thus unanimous
in the true faith. Several of the bishops who had
yielded to the violence of Dioscorus in the Latrocinium,
were present in this assembly, and having testified their
1 2

450.

172

CONSTANTINOPLE.

Constanti nople, 459.

Constanti nople, 478.
Constanti nople, 518.

sorrow for what they had done, desired to condemn the
act with its authors, in order to be received back into
the communion of the Church 2 ; they were subse
quently received into communion, and restored to the
government of their respective churches. — Tom. iii.
Cone. p. 1475.
CONSTANTINOPLE. Held in 459, under the
patriarch Gennadius, seventy-three bishops attending.
One canon, against simony, and the synodical letter,
without date, remains. The Eutychian heresy, there is
good reason to believe, was also again condemned. —
Tom. iv. Cone. p. 1025.

vYK«

\ i^-

Held in 478 ; in which
of Apamea, and Paul of
Held on the 20th July,

CONSTANTINOPLE.
Peter the Fuller3, John
Ephesus, were condemned.
CONSTANTINOPLE.
518, under the emperor Justin. The patriarch John II.
brought together in this council forty bishops of the
neighbourhood. The abbots of the city, to the number
of fifty-four, accompanied by a large concourse of the
people, presented a petition, requesting that the names
of Euphemius and Macedonius, and that of pope Leo,
should be inserted in the diptychs or sacred registers 4.
All those persons who had been banished on account of
2 They were not admitted to communion with the universal
Church, but were ordered to confine themselves to the communion
of their own Churches respectively. )
3 So called from his original trade, which he exercised in his
monastic state. He usurped the see of Antioch. He was at
tached to the Eutychian heresy. His followers were called Theo-
paschites, from an error attributed to him by his adversaries,
that all the three persons in the blessed Trinity were crucified.
4 " Diptycha," from two Greek words, meaning a thing folded
in two, because the sacred diptych amongst Christians, was a
catalogue thus folded. On one side were written the names of the
living, on the other those of the saints who were dead. The per
sons whose names were thus registered were those of bishops
who had well governed their Churches, of emperors and others
who had done well to the Church, or were distinguished for their
virtues. The names of those who were registered on the diptych
were read secretly at mass by the deacon, whose office it was ;
and the time when this was done was called the time of the dip
tych, and was just after the oblation had been made. After the
secret recitation of the names, a prayer was offered for the per
sons, which was called " collectio post noniina."
Euphemius and Macedonius were Catholic patriarchs of Con
stantinople, ejected by the heretical emperor ; their names were
erased from the diptychs in another council held in the same
year, by order of pope Hormisdas.

CONSTANTINOPLE.

173

these two patriarchs were recalled and re-established.
The names of the fathers present in the first and oecu
menical .councils were also inserted in the diptychs.
Severus of Antioch, and some others, were anathema
tized. — Tom. iv. Cone. p. 1586.
CONSTANTINOPLE. A conference was held in
533 between the Catholics and followers of Severus ;
the latter were silenced, and many of them returned
into the Church. — Tom. iv. Cone. p. 1763.
CONSTANTINOPLE. Held in 536, by pope
Agapetus in person. Anthymus was there deposed,
who had been raised to the patriarchate of Constan
tinople by the influence of the empress Theodora. He
had refused to make an open profession of the Catholic
faith, being opposed to the council of Chalcedon.
Mennas was consecrated in his stead by the pope \ —
Tom. v. Cone. p. 1.
CONSTANTINOPLE. Held in the same year by
Mennas, by order of the emperor Justinian, and at
tended by sixty bishops, and fifty-four abbots of monas
teries in Constantinople.
In the first session, Anthymus was cited to ap
pear within three days, and in the fifth, not having
appeared, sentence of deposition was passed upon him.
At the same council Severus of Antioch, Peter of
Apamcea, and other Acephalists, were anathematized
and banished by the emperor. — Tom. v. Cone, at the
beginning. CONSTANTINOPLE. Held about the year 538,
according to Baronius, under Mennas. The edict of
Justinian, anathematizing Origen and the errors attri
buted to him, was approved. This condemnation of
Origen gave occasion to Theodorus of Cesarea in Cap
padocia, a follower of Origen, and secretly an Acepha-
list, to demand the condemnation of the three well-
known chapters, containing, 1. The writings of Theo
dorus of Mopsuestia ; 2. The books which Theodoret
of Cyrus wrote against the twelve anathemas of S. Cyril ;
and 3. The letter of Ibas, bishop of Edessa, to one
Maris, a Persian, concerning the council of Ephesus,
and the condemnation of Nestorius. Theodorus had
flattered the emperor Justinian, that if these three chap
ters were condemned, the sect of the Acephalists would
5 Who died at Constantinople in this year, and was magnifi
cently buried. I 3

Constanti nople, 5§3.

Constanti nople, 536.

Constanti nople, 536.

Constanti nople, 538.

174 CONSTANTINOPLE.
rejoin the Church and acknowledge the council of
Chalcedon.
Constant!- CONSTANTINOPLE. Held about the year 546 ;
about' 546 popeVigilius, who had been sent to Constantinople by Jus
tinian, presided, at the head of seventy bishops. This
council came to no decision, owing to the fearful divisions
and disputes then raging, Justinian having just condemned
the three chapters. So great was the scandal produced
by this act, that Theodorus of Cesarea confessed that
both Pelagius, the legate who had caused the condem
nation of Origen, and himself, who had caused that of
the three chapters, deserved to be burnt alive for ori
ginating it. Subsequently, in 548, Vigilius gave his
" judicatum," by which he condemned the three chap
ters, without prejudice to the council of Chalcedon.
This step, however, satisfied neither the friends nor the
enemies of the three chapters, and the bishops of Africa
and Illyricum refused to communicate with him until he
had retracted his "judicatum." — Tom. v. Cone. p. 390.
Constant!- CONSTANTINOPLE. The fifth oecumenical coun-
nonle, c\\ was nei,j on tne 4tn 0f May, 553, at Constantinople,
Fifth CEcu-> summoned by the emperor Justinian. The causes
menicai which led to the assembling of this council were prin-
Co,lncil- cipally these :
I. The troubles excited by many of the monks with
reference to the errors attributed to Origen.
II. The three chapters, and the edict of the emperor
against them, drawn up by Theodorus of Cesarea ;
which the emperor required every bishop to subscribe
under pain of banishment, but which many refused to
sign, from an ill-founded fear that by so doing they
should impugn the authority of the council of Chal
cedon. To add to the troubles originating from this
question, the pope had condemned these chapters in his
"judicatum," and for so doing had been excommunicated
by some of the African bishops, the most celebrated of
whom was Facundus, who composed a treatise in defence
of the three chapters.
The council was opened on the fourth of May, 553,
in the cathedral. In the first and second sessions, which
were styled conferences, Eutychius, the patriarch of
Constantinople, Apollinaris of Alexandria, and Domnus
of Antioch, were present, together with three bishops,
deputies of Eustachius, the patriarch of Jerusalem ;
there were in all one hundred and sixty-five bishops,

CONSTANTINOPLE. 175
amongst whom were five Africans, the only bishops Constanti-
who attended from the west. n°p'e>
The emperor's edict upon the subject of the three Conference
chapters was read, in which the reasons for convoking L
the council were stated. In it he represents, that the four May 4'
preceding oecumenical councils had been convoked by
his predecessors ; that the Nestorians, no longer daring
to speak of Nestorius, had put forward, 1. Theodorus of
Mopsuestia, his master, who had advanced blasphemies
even worse than those of Nestorius ; 2. The impious
writings of Theodoret of Cyrus against St. Cyril, and
3. The detestable letter of Ibas of Edessa, which two
latter writings they pretended had been sanctioned by
the council of Chalcedon. In conclusion, he says, " As
there are still many persons who persist in adhering to
these three impious chapters, we have called you toge
ther to this city, and exhort you to declare your opinion
upon the subject."
Besides this, the confession of faith given by Euty-
chius to Vigilius was read, together with the answer of
the pope, and other letters, and means were proposed
for inducing the latter, who was in Constantinople at the
time, to come to the council.
In the second conference the acts of the foregoing Conference
conference were read. The deputies sent to pope t,,11'.,
Vigilius made their report of his answer, which was to
the effect that being sick he could not attend the council,
but that he would, after a time, send his written opinion
of the three chapters to the emperor.
In the third the bishops declared that they received Conference
the doctrine of the first four oecumenical councils, and .[" •,
that they adhered to that of the fathers ; viz. of S.
Athanasius, S. Hilary, S. Basil, S. Gregory of Nazian
zen, S.. Gregory of Nyssa, S. Ambrose, S. Augustin,
S. Theophilus, S. John Chrysostom, S. Cyril, S.
Leo. In the fourth conference the question of the three Conference
chapters was entered upon, and first enquiry was made MlVj2
into the doctrine of Theodorus of Mopsuestia. Amongst
other errors, he maintained that Jesus Christ is the
image of God, that He is to be honoured as one would
honour the image of an earthly prince ; that He is but
an adopted Son, like other men, &c. &c. &c. The
fathers of the council, after hearing these repeated
errors read, cried, " Anathema to Theodorus of Mop-
i4

176 CONSTANTINOPLE.
Constanti- suestia ! Anathema to his writings ! This creed was
n5°P3e' composed by Satan !"
After this fourth conference, pope Vigilius gave his
decree called " constitutum," addressed to the emperor,
in which, first, he rejected the errors attributed to Theo
dorus ; secondly, he undertook the defence of Theodoret
of Cyrus, upon the ground that the fathers at Chalcedon
had required nothing further from him than that he
should anathematize Nestorius and his doctrine, which
he had done ; and thirdly, with respect to the letter of
Ibas, he said that this bishop had been declared innocent
and orthodox in that same council, although the fathers
had not approved of such parts of his letter as were in
jurious to St. Cyril. This constitutum was signed by
sixteen bishops, but it had no effect, and was not read
in the council 6.
Conference ln the next conference, certain extracts were first
May 13 reatl ^rom tne D0°ks of S. Cyril, directed against Theo
dorus of Mopsuestia, and other papers which the same
Cyril had written in answer to what had been urged in
his defence ; then the question was agitated whether or
not it was lawful to condemn those who were dead, and
two passages (from SS. Cyril and Augustine) were
cited to prove that it was lawful. The example of
Origen was alleged, who had been condemned by Theo-
philus at Alexandria. The second of the three chapters
then came under discussion, and extracts were read from
the works of Theodoret of Cyrus, proving that he had
defended Nestorius and opposed St. Cyril ; at the same
time it was remarked that Theodoret had anathematized
Nestorius and his impious doctrine at Chalcedon.
Conference In the sixth conference were read the letter of Ibas,
May 19. tne acts °I" t'le c°ur>cil of Ephesus approving the letters
of S. Cyril, and those of the council of Chalcedon
approving the letters of S. Leo. Afterwards it was
discussed whether the last-mentioned council had really
approved of the letter of Ibas ; the letter was compared
with the creeds of the Church, and, amongst other
things, this proposition, viz. " Those who maintain
that the Word was incarnate, and made man, are here
tics and Apollinarians." The fathers declared that this
0 The " constitutum " concludes with a declaration, that it
was thenceforth unlawful for any ouo to decree any thing con
cerning the three chapters contrary to what Vigilius had laid
down, or even to discuss the question any further.

CONSTANTINOPLE. 177
was entirely contrary to the definition of the council of Constanti-
Chalcedon, and unanimously condemned it as heretical. n°Plc>
In the following conference the declarations which the Conference
pope Vigilius had made to the emperor, anathematizing VII.
the three chapters, were read, as well as the oath which Mily 26-
he had taken to concur with all his power in the con
demnation of those writings, and his letters to Valen
tinian and Aurelian, bishop of Aries, to the same effect.
In the eighth, and last conference, the sentence of the Conference
council condemning the three chapters was read; it is TVII?X
j . . . ° r ' June 10.
drawn up in these terms :
" We receive the four holy councils, of Nicea, Con
stantinople, Ephesus, and Chalcedon ; we teach accord
ing to their definition of the faith. We condemn Theo
dorus of Mopsuestia and his writings, together with the
impieties written by Theodoret against the true faith,
the twelve anathemas of S. Cyril, and the council of
Ephesus, and also those which he wrote in favour of
Nestorius and Theodorus. We anathematize the im
pious letter said to have been written by Ibas of Edessa
to Maris the Persian, which denies that the Word was
incarnate of the holy Mother of God and ever Virgin
Mary, which accuses S. Cyril of being an heretic and an
Apollinarian, and which blames the council of Ephesus
for having deposed Nestorius without examination, and
defends Theodorus and Theodoret. We, therefore,
anathematize the three chapters, together with their
defenders, who pretend to support them by the authority
of the fathers and of the council of Chalcedon."
The bishops, to the number of one hundred and
sixty-five, subscribed this sentence.
To this sentence the fathers added fourteen anathe
mas, which contain in an abridged and theological form
the doctrine of the Incarnation, as opposed to the errors
which they had just condemned. Lastly, the authority
of the council of Chalcedon was solemnly confirmed,
while the heresy of Eutyches and the doctrine of a con
fusion of natures in our Lord, were unequivocally con
demned. The condemnation of Origen does not appear
amongst the acts of this council which remain to us ; it
is, however, generally believed that his doctrines were
condemned here, and the fifteen canons still extant, con
demning the chief of his errors, and entitled "the canons
of the one hundred and sixty fathers assembled in coun
cil at Constantinople," are assigned to this synod.
1 5

178

CONSTANTINOPLE.

Constanti nople, 680.
Sixth and

The acts of this council were approved by pope
Vigilius in the same year, as appears from his letter to
the patriarch Eutychius, the successor of Mennas.
For a long time it was not received by the Churches
of Africa, Spain, and France, from a false idea that its
acts were repugnant to those of the council of Chal
cedon ; and pope Gregory the Great appears to have
had no great veneration for this council for the same
reason. In after years, when the truth of the question
became more generally known, all Churches, both in the
West and in the East, received this council as oecumeni
cal. — Tom. v. Cone. p. 411.
CONSTANTINOPLE. The sixth and last oecu
menical council was opened at Constantinople on the
7th November, 680, and concluded on the 16th Sep-
last CEcu- tember, 681. It was convened against the heresy of
Council, the Monothelites, by the emperor Constantine Pogo-
natus. Sergius, patriarch of Constantinople, a secret
favourer of the errors of Eutyches, was the author
of this heresy ', whereby he hoped to revive the false
doctrine of a unity of natures. The heresy of the
Monothelites consisted in acknowledging only one will
and one operation in our Lord Jesus Christ, after the
union of the Divine and human natures. Now this
error destroyed the perfection of his human nature,
which it assumed to be deprived of will and operation;
and it was impossible to maintain this doctrine without
denying our Lord to be truly man.
Sophronius, patriarch of Jerusalem, set himself
strenuously against this heresy, and assembled a council
at Jerusalem, from which he wrote a letter to the
bishops of the chief sees, declaring his faith. He
laboured to prove the unity of person in opposition
to Nestorius, and the distinction of natures in opposition
to Eutyches ; then he established the true doctrine of
the Church upon the subject of the two operations and
two wills. " For," said he, " as each nature preserves
its own properties, so each operates that which is proper
to itself, since natures are known only by their ope
ration." S. Maximus, abbot of the monastery of Chrysopolis,
near Chalcedon, was also a strenuous defender of this

' Or Theodorus, bishop of Pharan, who communicated his
views to Sergius.

CONSTANTINOPLE.

179

Constanti nople, 680.

article of the Catholic faith, and laid down his life
in its defence ; as also did pope Martin, who, having
been exiled by the emperor Constans for his opposition
to the Monothelite heresy, died in banishment.
Pope Agatho having been informed of the convo
cation of this council, sent thither four deputies, two
priests, a deacon and subdeacon, with sound instructions.
These instructions lay down in the clearest manner the
Catholic doctrine, and proving by authority of holy
Scripture and of the Catholic fathers, that as the Three
Persons in the Blessed Trinity have but one nature, so
have they but one will ; but that two natures being in
Jesus Christ, He also hath two operations and two wills.
The sittings of the council, in number eighteen, took
place in a chapel in the palace, called in Latin trullus,
i. e. the dome. The number of bishops present is
variously stated, the Greek annals speak of two hundred
and eighty-nine; Photius, in his book "de Synodis,"
says one hundred and seventy ; Paul, the Deacon, one
hundred and fifty. The whole number of bishops, and
of priests and deacons acting as deputies, who subscribed,
was one hundred. The Roman legates and the repre
sentatives of the see of Jerusalem sat on the left hand,
being the place of chief dignity ; George I., the pa
triarch of Constantinople, Macarius of Antioch, and the
representatives of the see of Alexandria, then vacant, on
the right. On a raised seat sat the emperor Constantine
with his officers ; and in the midst of the assembly, as
was usual, were placed the holy gospels, upon a raised
and highly ornamented stand, representing Christ him
self. In the first session the emperor was present with - Session I.
thirteen of his officers. Only about forty bishops were
present in this first sitting, the others not having been
able to reach Constantinople by the time. The legates
of the pope were the first to address the council, show
ing that forty years before, Sergius of Constantinople had
originated this heresy, which had also been encouraged
by other patriarchs his successors, viz. Pyrrhus, Paul,
and Peter. Macarius of Antioch, the leader of the
Monothelite party in the council, answered them ; and,
in support of his views, requested that the acts of
Ephesus might be read ; with which, and the remarks
of the two parties upon the various passages as they
occurred, the time of the first session was consumed.
i 6

Nov. 7.

180

CONSTANTINOPLE.

Constanti nople, 680.
Session II.
Nov. 10.

Session III.
Nov. 13.

Session IV.
Nov. 15.

Session V.
Dec. 10.

Session VI.
Feb. 12.

Session VII
Feb. 13.

Session VIII.
March 7.

The second session was held on the 10th of Novem
ber. The acts of the council of Chalcedon were read,
containing the letter of S. Leo to Flavianus, in which
he writes : " Each nature performs that which is proper
to itself with the participation of the other. The Word
operates in that which belongs to the Word, and the
flesh in that which belongs to the flesh." To this
Macarius of Antioch and those of his party had no solid
answer to give.
In the third session, November 13th, the preface to
the acts of the fifth oecumenical council was read ; and
the pope's legates complained that one passage had
been falsified by the Monothelites, and that pope Vi
gilius had been made to say that there was but one
operation in Jesus Christ. Upon which the emperor
and many of the bishops having examined into the mat
ter, and found it to be so, the reading of the preface
was ordered to be omitted, and the acts of the council
to be read; this was accordingly done, and nothing
to favour the notions of the Monothelites having been
found, the emperor ordered that Macarius and his ad
herents should prove their doctrine (according to their
promise) from the fathers.
On the 15th November the letters of Pope Agatho to
the two emperors, and that of the Roman council to the
assembly at Constantinople, were read. Several docu
ments which had been falsified by the Monothelites
were verified, especially those relating to the fifth oecu
menical council.
In the fifth session, Macarius produced certain pas
sages from the fathers, by which he pretended to prove
that Jesus Christ has but one will, and which was
identical with that of the Father and of the Holy Spirit.
In the following session, a complaint was urged to
the emperor, that Macarius had corrupted the passages
adduced, and leave was demanded to compare them
with the original works, from which those passages had
been extracted.
In the seventh session, the legate of the pope pro
duced a collection from die fathers, proving the doctrine
of two wills and two operations, which were read,
whereupon George and Macarius asked leave to com
pare those passages with their own copies of the
authors. In the following session, 7th of March, 681, the pa-

CONSTANTINOPLE. 181
triarch George, of Constantinople, declared that he had Constanti-
compared the passages, adduced in the last session, ""*•
with the originals, and found them to be correct ; upon
which he, together with the bishops in his obedience,
declared that they received the two letters of Agatho
and his council, and that they confessed two wills and
two operations. Macarius of Antioch, however, re
fused to do the same ; and being, moreover, convicted of
having falsified the passages which he had brought for
ward in the fifth session, as from the fathers, in support
of his hetesy, he was subsequently anathematized as a
new Dioscorus, and stripped of his pall.
The examination of the passages adduced from the Session IX.
fathers having been concluded, the council addressed Marcl1 8-
itself to Stephen, a monk, and follower of Macarius,
to this effect : " So far are you and your master, Ma
carius, from having proved but one will in Jesus Christ,
that we find that S. Athanasius clearly teaches two
wills, although you have garbled his words according
to your wont ; and accordingly, having been convicted
of corrupting the doctrines of the fathers, we declare
you stripped of all your dignities, and of your sacer
dotal office."
In the following session, by order of the emperor, Session X
the collection of passages from the fathers, made by the Mnrcl1 l8-
Roman legates, proving the two wills and two opera
tions in Jesus Christ, was read, and when compared
with the originals found to be correct ; it consisted of
thirty-nine passages taken out of thirteen fathers.
The letter of Sophronius of Jerusalem to Sergius was Session XI.
read, as were also some heretical writings of Macarius Milrch 20.
and his disciples.
The emperor named four magistrates to appear at the Session XII
council for him. By this time the number of bishops Marcn 22-
present had increased to eighty. The letter of Sergius
to pope Honorius (also a Monothelite), and the answer
of the latter were read, as was also a letter from Sergius
to Cyrus of Phasis. Notaries were sent to Macarius
to take his recognition of his writings, which he con
fessed to be his own. The bishops then demanded that
he should be banished from Constantinople, and another
elected into his patriarchate.
In the thirteenth session, judgment was pronounced Session
in these words : " Having examined the letters of MXln™
Sergius of Constantinople to Cyrus, and the answer of

182

CONSTANTINOPLE.

Constanti nople, 680.

Session XIV.
April 2.

Session XV
April 26.

Session XVI.
August 9.

Session XVII.
Sept. 11.
Session
XVIII.
and last,
Sept. 16.

Honorius to Sergius, and having found them to be re
pugnant to the doctrine of the apostles, and to the
opinion of all the fathers ; in execrating their impious
dogmas, we judge that their very names ought to be
banished from the holy Church of God ; we declare
them to be smitten with anathema ; and, together with
them, we judge that Honorius, formerly pope of ancient
Rome, be anathematized, since we find in his letter to
Sergius, that he follows in all respects his error, and
authorizes his impious doctrine.
In the fourteenth session, April 2, the investigation
into the falsification of the acts of the 5th oecumenical
council (viz. Constantinople, a.d. 553) was proceeded
with, (see third session,) and the bishops having exa
mined the original documents relating to the seventh
session, they discovered that the pretended discourse
of Mennas to Vigilius was interpolated, as well as that
of Vigilius to Justinian. The council then unanimously
anathematized those who had been guilty of the act,
together with all who taught one will and one operation
only in Jesus Christ.
Held on the 26th April. In this session, Polychro-
nius, a priest and monk, accused of maintaining the
errors of Macarius, was called upon to explain his faith,
and his explanation being altogether unsatisfactory, he
was deposed from the priesthood, both as a manifest
heretic, and as an impostor, in that he had dared to
tempt the Holy Spirit, by saying that he would raise
one from the dead in confirmation of his doctrine, and
by vainly endeavouring to do so, in the presence of the
members of the council and the populace.
In the sixteenth session, on the 9 th of August, Con
stantine, a priest of the Church of Apamaea, in Syria,
was heard in defence of his faith ; he was found to
follow the error of Macarius, and was driven from the
council. In the seventeenth session, they agreed upon a defi
nition of faith.
In the last session, the emperor himself was again
present, and more than one hundred and sixty bishops.
The definition of faith was read ; it declares that the
council adheres to the five preceding oecumenical
councils, and the creeds of Nicea and Constantinople ;
it condemns the authors of the Monothelite heresy,
naming the following, Theodorus of Pharan, Sergius,

CONSTANTINOPLE.

183

Pyrrhus, Paul and Peter, bishops of Constantinople,
Honorius, formerly pope of Rome 8, Cyrus of Alexan
dria, Macarius of Antioch, and Stephen, his disciple ;
that it receives the synodical letters of pope Agatho and
the one hundred and twenty-five bishops assembled at
Rome from Italy, France, and Britain. It further ex
plains the mystery of the incarnation, and declares that
there are in Jesus Christ two natural wills and two
natural operations, without division, conversion, or con
fusion, or opposition, and forbids to teach any other
doctrine under penalty of deposition, if a clerk, and of
anathema if a layman.
After this, the anathemas against the heretics were
reiterated, without any exception in favour of pope
Honorius ; the legate and one hundred and sixty-five
bishops subscribed their hands thereto, and the defini
tion of faith was confirmed unanimously. — Tom. vi.
Cone. p. 587. Hammond's Canons of the Church.
Palmer's Treatise on the Church.
CONSTANTINOPLE. Held in the autumn of the
year 691 °. This council is commonly known as the
council " in Trullo," from the circumstance of its
having been held in the " Dome" chapel of the palace;
it has also received the name of " Concilium Quinisex-
tum," as having been in some sort supplementary to the also "Con-
fifth and sixth councils, in which no canons of discipline c,.1,um QU1,;
, ,. , . ' r nisextum.
were published.
In this council one hundred and two canons, forming
together a complete body of discipline, were published.
In the first, the council declared its adherence to the
apostolic faith, as defined by the first six oecumenical
councils, and condemned those persons and errors which
in them had been condemned.
In the second, the canons which they received and
confirmed were set forth, viz. the eighty-five canons
attributed to the apostles ', those of Nicea, Ancyra,

Constanti nople, 691,
commonly
called the
" Council
in Trullo,"

8 Baronius pretends, without a shadow of reason, that the
name of Honorius was falsely inserted in the acts of the council.
9 By some authors 692, and by others 707, is given as the date
of this council ; but that given above appears to be the most
probable. 1 " Apostolical Canons:" eighty-five ecclesiastical laws or canons
so called, and supposed by some writers to be absolutely genuine.
Bellarmine and Baronius except the last thirty-five. Daille
asserts them to be all a fabrication of the fifth century. Beve-
ridge and most others deny their title to be considered as apos-

184 CONSTANTINOPLE.
Constant!- Neocesarea, Gangra, Antioch, Laodicsea, and those of
l691t'* tne oecumenical councils of Constantinople, Ephesus,
and Chalcedon, also those of the councils of Sardica and
Carthage, and those of Constantinople, under Nectarius
and Theophilus ; further they approved the canonical
epistles of S. Dionysius of Alexandria, of S. Athanasius,
S. Basil of Cesarea, S. Gregory of Nyssa, S.Gregory the
divine, S. Amphilochius of Iconium, of SS. Timothy,
Theophilus, and Cyril of Alexandria, of Gennadius,
and lastly a canon of S. Cyprian.
Canon 3. Enacts that all priests and deacons who,
being married to a second wife, refuse to repent, shall
be deposed ; that those whose second wives are dead,
or who have repented, and live in continence, shall be
forbidden to serve at the altar, and to exercise any
priestly function in future, but shall retain their rank ;
that those who have married widows, or who have
married after ordination, shall be suspended for a short
time, and then restored, but shall never be promoted
to a higher order.
7. Restrains the arrogance of deacons ; forbids them
to take precedence of priests.
9. Forbids clerks to keep taverns.
11. Forbids familiarity with Jews.
13. Allows (notwithstanding the decrees of the
Roman Church to the contrary) that married men, when
raised to holy orders, should keep their wives and co
habit with them, excepting on those days on which they
are to celebrate the holy communion ; and declares
that no person otherwise fit and desirous for ordination
shall be refused on account of his being married, and
that no promise shall be extorted from him at the time
of ordination, to abstain from his wife, lest God's holy
institution of matrimony be thereby dishonoured ; orders
further, that they who shall dare to deprive any priest,
deacon, or sub-deacon of this privilege, shall be de
posed, and that, also, any priest or deacon separating
tolical, but allow their extreme antiquity. What seems sufficient
to establish the fact of their not being apostolical is this, that they
have never been so considered by the Church, nor cited by any
father or any council before that of Ephesus by the title of the
"Apostolical Canons," but simply as the " Ancient Canons," tho
" Canons of the Fathers," and in the acts of this very council, as
Eighty-five " Canon es nomine sacrosanctorum et gloriosoruin Apos-
tolorum." — Beveridge, Defence, tjc.

CONSTANTINOPLE. 185
from his wife on pretence of piety, shall, if he persist, Constanti-
be deposed. n6°P}c'
14. Enacts that men be not ordained priests before
they are thirty years of age, or deacons before twenty-
five. Deaconesses to be forty.
15. Sub-deacons to be twenty.
17. Forbids clerks to go from one church to another.
19. Orders those who preside over churches to teach
the people at least every Sunday ; forbids them to ex
plain Scripture otherwise than the lights of the Church
and the doctors have done in their writings.
21. Orders that deposed clerks, who remain im
penitent, shall be stripped of every outward mark of
their clerical state, and be regarded as men of the
world ; those who are penitent are permitted to retain
the tonsure.
22. Against simony.
23. Forbids to require any fee for administering the
holy communion.
24. Forbids all in the sacerdotal order to be present
at plays, and orders such as have been invited to a
wedding, to rise and depart before any thing ridiculous
is introduced. 32. Declares that in some parts of Armenia water
was not mixed with the wine used at the altar, condemns
the novel practice; sets forth the foundation for the
catholic use, and orders that every bishop and priest
who refuses to mix water with the wine " according to
the order handed down to us by the apostles," shall be
deposed. 36. Decrees that the see of Constantinople, according
to the canons of Constantinople and Chalcedon, shall
have equal privileges with the throne of old Rome.
40, 41. Of those who shall be admitted into the
monastic state.
42. Of hermits.
The five following relate to the religious.
48. Orders that the wife of one who has been raised
to the episcopate, having first separated from her hus
band of her own free-will, shall be kept, at the bishop's
expense, in a monastery far from him, or shall be pro
moted to the deaconate.
53. Forbids a man to marry her to whose children
by a deceased husband he has become god-father.
55. Forbids any to fast on Saturdays and Sundays,
even during Lent.

186 CONSTANTINOPLE.
Constanti- 56. Forbids to eat eggs or cheese in Lent.
n°P.le> 57. Forbids to offer milk and honey at the altar.
58. Forbids a lay person to take himself the holy
mysteries, when there is a bishop, priest, or deacon
present; offenders to be separated for a week, "that
they may be thereby taught not to be wiser than they
ought to be."
64. Forbids lay persons to teach, and bids them
rather learn of others who have received the grace to
teach. 66. Orders all the faithful, for seven days after
Easter, to occupy themselves at church in psalms and
hymns and spiritual songs.
67. Forbids to eat the blood of any animal ; offenders,
if clerks, to be deposed.
68. Forbids injury to any of the books of the Old
and New Testaments.
69. Forbids lay-persons to enter the altar rails.
72. Forbids marriage widi heretics.
73. Forbids the use of the cross upon the ground, lest
by treading on it men should dishonour it.
74. Forbids to celebrate the Agapae in churches.
75. Relates to the manner of singing psalms to be
observed. 83. Forbids to administer the holy Eucharist to dead
bodies. 84. Orders the baptism of those of whose baptism
there exists any doubt.
88. Forbids to take any beast into a church, unless in
case of great need a traveller be compelled to do so.
89. Orders the faithful to observe Good Friday with
fasting and prayer, and compunction of heart, until the
middle of the night of the great Sabbath.
90. Forbids to kneel at church from Saturday night to
Sunday night.
111. Of penance and absolution.
The emperor Justinian first subscribed these canons.
Then the four patriarchs signed, viz. Paul of Constanti
nople, Peter of Alexandria, Anastasius of Jerusalem,
George of Antioch, successor of Macarius. Then fol
lowed all the other bishops, to the number of two hun
dred and eleven2. A vacant place was also left for
2 Some writers assert that there were no less than two hun
dred and forty bishops present. The pope's legates, according to
Anastasius, in his " Vitre Sergii Papre," were present, and signed
the acts.

CONSTANTINOPLE.

187

the signature of pope Sergius III., to whom the empe
ror forwarded a copy of the acts of the council ; the
pope, however, obstinately refused to subscribe them,
pretending that the council was null and void. Some
of the canons were subsequently approved by Rome,
whilst others were condemned. — Tom. vi. Cone. p. 1124.
CONSTANTINOPLE. Held in the year 714, by Constant;-
- nople,

714

Constanti nople, 730.

nople, 754.

Germanus, patriarch of Constantinople, against Sergius,
Cyrus, Pyrrhus, Peter, Paul, John, and other Mono
thelites. — Tom. vi. Cone. p. 1451.
CONSTANTINOPLE. Held in January, 730,
against the use of images, by the emperor Leo, one of
the most violent and intemperate opponents of the prac
tice of adorning churches &c. with images and pictures.
A decree was published not only against the abuse, but
against the use of them, which the emperor endeavoured
to compel Germanus the patriarch to subscribe, and upon
his refusal he was forcibly expelled from his see, and
Anastasius set up in his place. — Tom. vi. Cone. p. 1461.
CONSTANTINOPLE. Held in 754, upon the Constanti-
same subject, by the emperor Constantine Copronymus.
It consisted of three hundred and thirty-eight oriental
bishops, and assumed the title of oecumenical ; no pa
triarch was present, nor any deputies from the great
sees of Rome, Alexandria, Antioch, and Jerusalem. A
decree was published, condemning not only the worship
and undue veneration of images, &c. but enjoining the
absolute rejection, from every church, of every image or
picture of what kind soever, and forbidding all persons
to make such in future, or to set them up in any church
or private house, under pain, if a bishop, priest, or
deacon, of deposition, if a layman or monk, of anathema,
over and above the punishment enjoined by the imperial
edicts. At the same time Germanus of Constantinople,
George of Cyprus, and John Damascenus, who had by
their writings defended the use of images, were anathe
matized. To this decree they added several articles, in
the form of canons, with anathema.
This council, the proceedings of which were, at the
very least, uncharitable, and at variance with the ancient
practice of the Church, has, with the preceding, never
been recognized by the Western Church. — Tom. vi.
Cone. p. 1661. Palmer's Treatise on the Church, vol.
ii. p. 200. Constanti-
CONSTANTINOPLE. Held on the 2d August, n7°8Pge'

188

CONSTANTINOPLE.

Constant! nople, 815.

Constanti nople, 842.

Constanti nople, 858.

Pseudo-
Council in
858.
Another in
061.

786, by the Iconoduli, but broken up by the violence of
the opposite party. — Ignatius in vita Tarasii.
CONSTANTINOPLE. Held in 815, by the Ico
noclasts, under the emperor Leo ; the abbots of Con
stantinople excused themselves from attending, and the
monks deputed to bear to the council their reasons for
so doing were driven from the assembly ; also those of
the bishops who differed in opinion from the dominant
party, were trampled upon and maltreated. The council
condemned the acts of the second council of Nicea, a.d.
787, and decreed that all paintings in churches should
be defaced every where, the sacred vessels destroyed, as
well as all Church ornaments. This council has never
been reognized by the Western Church. — Tom. vii.
Cone. p. 1299.
CONSTANTINOPLE. Held in 842, by the em
peror Michael and Theodora his mother. In this council
the second council of Nicea was confirmed, the Icono
clasts anathematized, images restored to the churches,
the patriarch John deposed, and Methodius elected in
his stead. In memory of this council the Greek Church
still keeps the second Sunday in Lent (the day on which
it was held) holy, as the festival of orthodoxy. — Tom.
vii. Cone. p. 1782.
CONSTANTINOPLE. Held in 858, by the
bishops of the province of Constantinople, first, on ac
count of the banishment of Ignatius, the patriarch of
Constantinople, by the Cesar Bardas, to whom he had
justly refused communion after having charitably warned
him of the scandal occasioned by his irregular life. They
deposed Photius, who had been intruded into the see,
with anathema, as well against himself as against all
who should dare to acknowledge him to be patriarch.
This Photius was one of the most learned and able
men of his age ; but led astray by his boundless am
bition, by his artifices he procured his election to the
patriarchate, although a layman, and was consecrated by
Gregory Asbesta, the deposed bishop of Syracuse, Dec.
25, 857. Forty days after his consecration he held a
council, in which sentence of deposition and anathema
was pronounced against Ignatius and his followers ; and
in 861 he convoked another council, at which three
hundred and eighteen bishops (including the pope's le
gates) attended, together with the emperor Michael and
a large number of lords and people. To this council

CONSTANTINOPLE.

189

Ignatius, having been cited, refused to come, protesting
against its irregularity, but some days afterwards he
was seized and forcibly brought before it. * After a sort
of mock trial, he was condemned, and sentence of depo-*
sition passed upon him ; he was then imprisoned, and
subjected to great cruelties. The pope, it should be
added, had been deceived into sending legates to this
council, and the latter, when at Constantinople, by
threats were forced to yield an assent to the proceedings
of the council. Ignatius subsequently, in order to de
liver himself from the cruelties which he endured,
signed (or rather was forced to sign) a confession de
claring that he had been unlawfully elevated to the see ;
after this he was delivered from prison, and escaped
from Constantinople. Photius then wrote an artful
letter to pope Nicholas to induce him to recognize his
elevation to the patriarchate, which he however refused
to do, and held a council at Rome (863), in which
Zachens, one of the legates who attended the pseudo-
council of Photius, was excommunicated, the other re
manded, and Photius himself condemned and deposed
(see C. Rome, 863). Upon this Photius, in 866, called
together another assembly, wherein the emperors Michael
and Basil presided, together with the legates of the three
great Eastern sees, in which, after hearing witnesses
against Nicholas the pope, sentence of deposition and
excommunication was pronounced against him. Twenty-
one bishops signed this sentence, and about one thousand
false signatures were said to have been added. After so
bold a step it was impossible to keep up appearances
with Rome any longer, and he wrote a circular letter to
the Oriental bishops, in which he dared to charge with
error the whole West. Amongst other accusations, he
charged the Latin Church with adding the words
" Filioque " to the original creed. Subsequently,
Michael died, and the emperor Basil succeeding to the
sole power, Ignatius was restored to his see, and Photius
driven away. — Tom. viii. Cone. p. 651 — 2, 695, 735.
CONSTANTINOPLE. Held in 867. In this coun
cil Photius was deposed and driven into banishment,
Ignatius, by a decree of the emperor Basil, having been
restored to the see.
CONSTANTINOPLE. Held in 869, by the em- Constanti-
peror Basil, and attended by about one hundred Eastern ng°|}e>
bishops, and by three legates from pope Adrian II. falselycalled
The council was opened on the 5th October in the the eighth

Pseudo-
Council in
866.

Constanti nople, 867.

190 CONSTANTINOPLE.
QScumeni- church of S. Sophia. The pope's legates, who had
cal council, been received by the emperor with the most marked
attention and honour, had the first seats assigned to
them ; the legates of the patriarchs of Antioch and
Jerusalem were also present. The first bishops who
entered the council-chamber were the twelve who had
suffered persecution from Photius in the cause of Igna
tius ; then the pope's letters to the emperor and to the
patriarch were read, also the form of reconciliation
which the Roman legates had brought with them.
Session II. In the second session, the bishops, priests, deacons,
0ct- 7- and sub-deacons who had yielded to Photius, appeared
and testified their repentance, urging, at the same time,
in excuse, the evils that they had been made to suffer.
Sessions In the third and fourth sessions Theophilus and
CM 11 & 13' Zacnarv 3 were questioned. The legates from Antioch
C ' ' declared that Photius had never been acknowledged by
the Church of Antioch. Also a letter from the pope to
the emperor Michael was read.
Session V. Fifth Session. Photius himself was brought before
Oct. 20. ^g council and questioned. Being required to submit
to the council and to Ignatius, in order to be received
into lay communion, he refused to give a definite an
swer, and was withdrawn.
Session VI. In the sixth session the emperor Basilius was present,
Oct. 25. gj^j OCCUpied the chief place. Several bishops who
took part with Photius were introduced, and exhorted
to renounce their schism ; they, however, continued
firm in their fidelity to him, and Zachary, bishop of
Chalcedon, in a long oration, defended Photius from
the charges brought against him. The emperor himself,
at some length, endeavoured to persuade them to re
nounce Photius and to submit to Ignatius, but they re
solutely refused. Ten days were granted them in which
to consider of the matter.
Session VII. In the seventh Photius again appeared, and with him
Oct. 29. Gregory of Syracuse ; an admonition to himself and his
partizans was read, exhorting them, under pain of ana
thema, to submit to the council. Photius merely an
swered, that he had nothing to say in reply to calumnies,
whereupon the legates directed the sentence of excom
munication against Photius and Gregory to be read.
Session In the eighth session the acts of the council against
VIII.
Nov. 5. 3 Two bishops consecrated by Photius, who having refused to
sign the Roman form of reconciliation, were thrust out of the
council by order of the legates.

CONSTANTINOPLE. 191
Ignatius, and several of the books written by Photius, Constanti-
were burned ; anathema was pronounced against the n£Pie'
Iconoclasts, and finally, the sentence of anathema against
Photius was repeated.
The ninth session was held three months afterwards. Session IX.
The false witnesses whom the emperor Michael, at the Feb. 12, 870.
instigation of Photius, had brought forward to give
evidence against Ignatius, were put to penance. In
this session, the emperor was not present, but the
legate of the patriarch of Alexandria attended.
In the tenth and last session, the emperor Basil Session X.
attended, with his son Constantine, twenty patricians, Feb. 28.
the three ambassadors of Louis, emperor of Italy and
France, and those of Michael, king of Bulgaria ; also
a hundred bishops were present. They acknowledged
seven preceding oecumenical councils, and declared this
to be the eighth. The condemnation pronounced by
the popes Nicholas and Adrian against , Photius was
confirmed. Twenty-seven canons which had been
drawn up in the previous sessions were read; they
were chiefly directed against Photius :
3. Enjoins the worship of the sacred image of our
Lord equally with the books of the holy Gospels, (aequo
honore cum libro S. E.) ; also orders the worship of the
cross and of images of saints.
7. Forbids persons labouring under anathema to
paint the holy images.
11. Anathematizes all who believed with Photius
that the body contains two souls.
12. Forbids princes to meddle in the election of
bishops. 13. Orders that the higher ranks in each Church shall
be filled by the ecclesiastics of that Church, and not by
strangers. 16. Reprobates the sacrilegious use made of the holy
vestments and garments by the emperor Michael, who
employed them in profane shows and games.
21. Enjoins reverence to all the patriarchs, especially
to the pope, and declares that even in an oecumenical
synod, any matter of complaint or doubt involving the
Roman Church should be treated with suitable re
verence, without presuming to pass any sentence against
the supreme pontiffs of old Rome.
Further, a definition of faith was published in the
name of the council, with anathema against all heretics,
especially naming Monothelites and Iconoclasts.

192

CONSTANTINOPLE.

The acts of this council were subscribed, in the first
place, by the three legates of tl e pope, (the emperor,
through humility, refusing to sign first,) then by the
patriarch Ignatius, and after him by Joseph, legate of
Alexandria, Thomas, archbishop of Tyre, who repre
sented the vacant see of Antioch, and the legate of
Jerusalem, then by the emperor and his two sons Con
stantine and Leo, and lastly by one hundred and one
bishops. This council has not the slightest claim to be con
sidered oecumenical ; it was, indeed, annulled in the
following council, and has always been rejected by the
eastern Church.- — Tom. viii. Cone. p. 962.
CONSTANTINOPLE. Held in 879, by the em
peror Basil, upon the restoration of Photius to the
falselycalled patriarchate of Constantinople, vacated by the death of
oecumenical. Ignatius. The legates of pope John VIIL, and of all
the eastern patriarchs attended, with not less than three
hundred and eighty bishops.
In the first session Photius presided ; the legate of
John, cardinal Peter, declared the pope's willingness to
recognize Photius as his brother, and produced the
presents which he had brought for the latter from
Rome. Much was said by Zacharias, bishop of Chal
cedon, and others, in praise of Photius, which was
greatly applauded by the assembly.
In the second session, the letter of the pope to the
emperor, translated into Greek, was read, those parts
which were unfavourable to Photius having been altered.
The council received the pope's letter relating to union
with Photius, but rejected that which claimed Bulgaria
as belonging to the Roman obedience *. The letter of
the pope to Photius was then read, that part, however,
being suppressed which declared that Photius ought to
have consulted him before returning to the see of Con
stantinople, and to have asked pardon in full council.
The bishops declared that no force or violence had been
used by Photius, in order to procure his re-establish-

Constanti- nople, 879,

Session I.

Session II.
Nov. 16.

* Nicholas I. had formed the project of adding Bulgaria to the
Roman obedience ; but in 800', Photius, during his usurpation of
the see of Constantinople, annexed it to ihat patriarcliate, and
violently opposed the pretended claim of Rome. The pope John
VIII. seems to have made it a condition of his acknowledging
Photius, that the latter would give up his claim of jurisdiction
over Bulgaria ; this he promised to do, but did not afterwards
fulfil his engagement.

CONSTANTINOPLE. 193
ment in the see, and that all had been done quietly and Constanti-
in order ; afterwards, Photius himself spoke, declaring ""P^'
that he had been elevated to the patriarchate against
his own will, to which the whole council assented. This
done, the letters of the eastern patriarchs to the emperor
and to Photius were read, being all highly favourable
to the latter, acknowledging him to be the lawful pa
triarch of Constantinople, and inveighing against the
synod of 869.
In the third session, the letter of John VIII. to the Session ill.
Church of Constantinople was first read, then the acts
of all previous councils condemning Photius were an
nulled, the council declaring, " We reject and anathe
matize that pretended council (the preceding) in uniting
ourselves to the patriarch Photius."
In the following session, the letter of the patriarch of Session IV.
Antioch to Photius was read ; it was approved by the Christmas
council, which declared that the eastern sees had all
along recognized Photius. Afterwards, the articles of
union were discussed ; they were five, 1. respecting
Bulgaria, concerning which nothing was determined ;
2. relating to the consecration of laymen to the see of
Constantinople ; 3. forbidding the election of any per
son to the patriarchate of Constantinople from another
Church ; 4. condemning all the councils held against
Photius ; 5. excommunicating all who refused to com
municate with Photius. The last four were unanimously
approved. In the fifth session, the second council of Nicea was Session v.
approved, and received as oecumenical. After the Jan- 2fi-
publication of certain canons, the bishops present pro
ceeded to subscribe the acts of the council, the Roman
legates being the first, who declared that they ac
knowledged Photius to be the legitimate patriarch, that
they rejected the council of Constantinople in 869,
against him, and that if any schismatics should still
separate themselves from Photius, their lawful pastor,
they ought to be excluded from communion, until they
would return to obedience.
The sixth session was held in the palace, the emperor Session VI.
Basil was present. Here it was agreed to follow the March 10.
decisions of the seven oecumenical councils in drawing
up a profession of faith ; thereby, in fact, condemning
the addition of the words "Filioque." Session VII.
In the seventh and last session, held on Sunday, March March 13.

194 CONSTANTINOPLE.
13, in the church, the definition of faith, agreed to in
the former session, was read and subscribed, after which
the council was dissolved.
The acts of this council were subscribed by the em
peror. This council was rejected by the western Church.
John VIII. very shortly after sent Marinus, his legate,
to Constantinople, to revoke his consent to its proceed
ings, and to declare his concurrence in the sentence
of excommunication previously passed against Photius.
Neither does it seem to have been universally received
in the east. — Tom. ix. Cone. pp. 324, 329.
Constant!- CONSTANTINOPLE. Held in 1054, by the pa-
"oo-t' triarch Michael Cerularius. In this council the great
schism between the Greek and Roman Churches was (as
it were) consummated. Cerularius had previously writ
ten a letter in his own name and that of Leo, archbishop
of Acrida, to John, bishop of Trani, in Apulia, in which
he publicly accused the Latin Church of error. Amongst
Baronius, in other things laid to their charge was the use of un-
an. 1053. leavened bread in the holy communion ; single immer
sion in holy baptism ; the use of signs by bishops, &c.
To this letter Leo IX. returned an angry answer, and
held a council at Rome, in which the Greek Churches
were excommunicated. The emperor, however, was
anxious to appease matters, and by his order, Leo sent
three legates to Constantinople, Humbertus, Peter,
archbishop of Amalfi, and Frederick, chancellor of the
Church of Rome, (afterwards Stephen IX.,) who by
their own conduct fully seconded the arrogance of the
pope, and in 1054, in the church of S. Sophia, solemnly
excommunicated Michael Cerularius and Leo of Acrida,
with all their adherents; and leaving a written docu
ment to this effect upon the altar, departed, shaking off
the dust from their feet. Upon this, Michael called
together this council, in which he excommunicated the
three legates with all those who adhered to their views.
The jealousy with which the bishops of Rome regarded
the claim of the patriarchs of Constantinople to the su
premacy over the Churches of their own obedience, was
the true cause of this rupture.
Constant!- CONSTANTINOPLE. A council was held by
'lo$t' Ni<;nolas HI- the Patriarch, about the year 1084, in
which the decree made in the council of Constantinople,
a. d. 842, in favour of the use of images, was confirmed.
Symeon, patriarch of Jerusalem, twenty-three arch-

CONSTANTINOPLE.

195

bishops and bishops, together with many hegumens of
monasteries, were present. The case of Leo, arch
bishop of Chalcedon, was discussed, and his opinion
unanimously condemned, which was to the effect that an
"absolute" worship, and not merely "relative," was
due to the holy images. Leo himself submitted to the
decision of the council, retracted, and was admitted to
communion. CONSTANTINOPLE. Held in 1118, under John
IX. in which the sect of the Bogomili was condemned,
and its leader Basilius anathematized and sentenced to
be burned.
This sect took its rise in Bulgaria. Like the Massa-
lians in earlier times, they attributed an excessive im
portance to prayer, and walked about perpetually mut
tering prayer to themselves ; the Lord's prayer they
repeated seven times every day, and five times in the
night, many of them very much more frequently. From
this habit of much praying they derived the name of
Bogomili, which in the Sclavonic language means, " God
have mercy upon us." In their heretical notions they
resembled the Manichaeans and Paulicians, which last
sect arose about the same time. They affected an ap
pearance of extreme sanctity, and wore the monkish
dress. Their leader Basilius, a physician, had twelve
principal followers whom he designated his Apostles,
and also some women, who went about spreading the
poison of his doctrine every where.
Basilius, when before the council, refused to deny his
doctrine, and declared that he was willing to endure any
torment, and death itself. One peculiar notion of this
sect was, that no torment could affect them, and that the
angels would deliver them even from the fire. Basilius
himself was burnt in this year. Several of his fol
lowers when seized retracted ; others, amongst whom
were some of those whom he called his apostles, were
kept in prison and died there.
Several councils were held upon this subject.
CONSTANTINOPLE. Held on the 20th August,
1143, by the patriarch Michael Oxytes, in which the
consecration of two bishops, Clemens and Leontius,
performed by the metropolitan alone, was declared to
be null and void. They were further condemned as
favourers of the sect of the Bogomili. — Leo Allot. Const.
1. 11, c. 12, p. 671. K 2

Constanti nople, 1118.

Constanti nople, 1143.

196 CONSTANTINOPLE.
Constant!- CONSTANTINOPLE. Held about 1143. Ny-
about' n43 Pnon> a monk, (who had been sentenced in a previous
' council to be imprisoned until further evidence could be
procured against him,) was condemned for blasphemy ;
amongst other things, for saying " anathema to the God
of the Hebrews." He was put into prison, and re
mained there during the patriarchate of Michael. — Leo
Allot. Const, p. 681. Mansi, note, Tom. xviii. Ba
ronius, a. d. 1143.
Constant!- CONSTANTINOPLE. Held in 1156, under the
njP.le' patriarch, Lucas Chrysoberges ; in which the errors of
Soterichus Pantengenus, the patriarch elect of Antioch,
and of some others, were condemned. They asserted
that the sacrifice upon1 the Cross was offered to the
Father and to the Holy Spirit alone, and not to the
Word, the Son of God. The origin of this error seems
to have been the fear of admitting the Nestorian doc
trine of two persons in Jesus Christ. In a subsequent
sitting Soterichus confessed his error, but was judged
unworthy of the priesthood.
Constant!- CONSTANTINOPLE. Held in 1261, by the
"iZo'l? emperor Michael Paleologus, to deliberate upon the
recall of Arsenius I., the patriarch, who had withdrawn
from Constantinople. The circumstances of the case
were as follows : — Arsenius (Antorianus) was a monk
of mount Athos, who had been raised to the office
of patriarch of Constantinople by the emperor Theo
dorus Lascaris in 1257. Upon the death of the latter
Michael Paleologus was, in the absence of Arsenius,
appointed regent, and shortly after having been as
sociated in the imperial dignity with the young empe
ror John, Arsenius was obliged, against his own wishes,
to crown him ; this, however, he did only upon con
dition that John should hold the first rank. Subse
quently, seeing that this condition was not fulfilled,
and that Michael was going on in an ill course, he
withdrew from his see ; to which Michael immediately
appointed Nicephorus of Ephesus in 1260, who died
within a few months, when Michael convoked this
council to consider about the expediency of recalling
Arsenius. After some debate, in the course of which
some of the bishops present maintained that Arsenius
had not lawfully and canonically vacated the see ; and
others that he had sufficiently signified his abdication
by his words and actions ; it was resolved to send a

CONSTANTINOPLE.

197

deputation from the council to Arsenius, to entreat him
to return, which he subsequently did, the emperor
promising to forget all that had passed.
CONSTANTINOPLE. Held in 1266, by the
same Michael Paleologus, in which the patriarch
Arsenius was deposed and banished. Arsenius, after
his recall in 1261, had given offence to the emperor by
refusing to acknowledge the consecration of Nicephorus
to the patriarchate during his absence ; and subse
quently learning that Michael had cruelly put out the
eyes of the young emperor John, he had boldly excom
municated him ; and, upon his continuing obstinate, he
had, in a council held three years afterwards, entirely
cut him off from the Church. Upon this Michael
grievously persecuted him ; and upon a false charge of
having administered the holy communion to a Turkish
prince, he was in this synod excommunicated, deposed,
and banished, and Joseph set up in his place. This
caused a schism amongst the Greeks of Constantinople,
most of them refusing to acknowledge Joseph ; Ar
senius died in banishment in 1273.
CONSTANTINOPLE. Held about the year 1277,
in which John Veccus or Boccus, who succeeded Jo
seph I. in the patriarchate, made profession of the faith
as held by the Church of Rome, and excommunicated
those of the Greeks who refused to return into union
with that Church. A long synodal letter was written
to the pope, humbly deploring the division of the two
Churches, acknowledging the primacy of Rome, and
confessing the Latin faith. This, however, was not
done without great opposition, and a new schism arose.
—Tom. xi. Cone. p. 1032. 1037.
CONSTANTINOPLE. Held on the 3rd May,
1280, by the same patriarch, John Veccus, at which
eight metropolitans and eight archbishops were present.
A passage was read from the writings of S. Gregory of
Nyssa, (beginning with these words, " Cum adduceret
magnus Moyses,") in which the following words occur,
" Spiritus vero Sanctus et a Patre dicitur et ex Filio
esse affirmatur." The word " ex," it appeared, had
been wilfully erased, and thus the sense of the passage
was altered, which, otherwise, would have assisted
towards the re-establishment of union between the
Churches, since it tended to prove that the Holy Spirit
proceeds from the Son as well as from the Father. The
K o

Constanti nople, 1266.

Constanti nople, 1277.

Constanti nople, 1280.

198

CONSTANTINOPLE.

Constanti nople,
1283 and
1284.

Constanti nople, 1341.

Five other
Councilsupon the
same sub
ject.
Constanti nople,
about 1345
(1334 Ray
naldus).

zeal of Veccus for a re-union with Rome, and in favour
of the Latin faith, brought upon him the ill-will of the
Greeks5. — Tom. xi. Cone. p. 1125.
CONSTANTINOPLE. Held in 1283, in which
the patriarch Veccus was condemned ; and in a council
held in the following year, in the palace of Blaquernae °,
the celebrated treaty of union agreed upon in the coun
cil of Lyons in 1274, and publicly ratified by Veccus,
was annulled, and Veccus himself exiled.
CONSTANTINOPLE. Held in 1341 under John
XIV., patriarch, who presided 7, the emperor Andro-
nicus the younger being present. To this council
Gregory Palamas, the chief of the Quietists or Hesy-
castas, of mount Athos, was cited to answer the accusa
tion of Barlaam, a Calabrian monk (afterwards bishop
of Giersece in Calabria). These Quietists believed that
by intense and constant contemplation, it was possible
to arrive at a tranquillity of mind entirely free from
perturbation ; and, accordingly, they used to sit in one
fixed posture gazing at the pit of their stomach, (hence
the title Umbilicani given them by Barlaam,) and pre
tended, that when so occupied, they could see a Divine
light beaming forth from the soul, and that this light
was the glory of God, and the same that illuminated
Christ during the Transfiguration. The event of the
council, however, was that Gregory triumphed, and
Barlaam was condemned, and made to ask pardon for
his hasty accusation ; he subsequently returned to
Italy. — Tom. xi. Cone. p. 1872.
Five other councils were held upon this same subject
within the nine following years.
CONSTANTINOPLE. A council was held about
the year 1345, at which the two legates from Rome,
Francis, archbishop of Bosphorus, and Richard, bishop
5 The decree excommunicating those who refused to unite
with the Roman Church, appears to have been published in a
subsequent council, held in the same year. It declares that the
holy synod holds them as schismatics and disturbers of ecclesias
tical unity, " qui non reeipiunt S. Romanam Ecclesiam esse ma-
trem et caput omnium aliarum Ecclesiarum et fidelitatis ortho
doxy magistram, et ipsius summum pontificem primum pastorem
omnium Christianorum."
6 So called from the name of a harbour near Constantinople,
where it was situated, and from which the council sometimes
takes its name.
7 Raynaldus asserts that the emperor, and not the patriarch,
presided.

1450.

CONSTANTINOPLE. 199
of Chersonesus, an Englishman, were present. Their
object was to enter into a negotiation for a union of the
two Churches. As neither the patriarch, John XIV.,
nor his bishops were capable of managing the business,
Nicephorus Gregorius, a learned layman, was called in,
by whose advice they avoided all discussion with the
legates, and the matter fell to the ground.
CONSTANTINOPLE. Held about the year 1450, C.mstanti-
upon the subject of the union of the Greek and Latin no,P.^>
Churches, agreed upon at Florence in 1439. Gre
gory III., patriarch of Constantinople, was deposed, on
account of the consent which he had given, as he
allowed willingly, to that union, and Athanasius elected
to his place. This was done in the first session. In
the second the unfair means used by the Latins at
Florence, in order to effect the union, were dilated on.
In the third the question of the procession of the Holy
Spirit was argued, and the Latin doctrine on that sub
ject endeavoured to be refuted. In the fourth they
discussed the following subjects :
1. The authority claimed by the pope over the
oriental and all other Churches.
2i The fire of purgatory.
3. The fruition of the saints.
4. The words of consecration.
In all of which they differed from the view taken by
the Roman Church. They then added twenty-five
articles of complaints against the Latin Church.
1. That they did not paint the images like the arche
type. 2. That they adapted secular tunes to ecclesiastical
psalmody. 3. That they permitted men and women to sit to
gether in their churches.
4. That they forbad marriage to the clergy.
5. That they did not pray towards the East.
6. That they used unleavened bread in the holy
sacrifice. 7. That they asserted whatever is in God to be sub
stance. 8. That the pope had that cross depicted upon his
feet which Christ carried on his shoulder.
9. That they allowed the bed-ridden (cubantem) to
participate in the holy mysteries, and that not with
sufficient reverence.
k 4

200 CONSTANTINOPLE.
10. That they accepted money from harlots.
11. That they fasted on Saturdays.
12. That they, contrary to the decree of the seventh
synod, made paintings to represent the Father.
13. That in crossing themselves they began on the
left. 14. That the pope usurped a secular authority.
15. That the pope, for money, absolved Christians
from the obligation to fast.
16. That, contrary to holy Scripture, they permitted
parents to make their eldest sons sole heirs.
17. That they gave to the image of Christ and to
the cross the worship of Latria, which is due only
to the Word.
18. That they adored images.
19. That they permitted priests, in a state of forni
cation, to celebrate mass.
21. That they did not at once anoint the heads
of the baptized.
22. That they did not pray standing on Saturdays
and Sundays.
23. That they ate of things suffocated.
24. That they punished with temporal fires those
who erred in the faith.
25. That they did not enjoin those who had done
any injury to any one to seek forgiveness of him.
The synod, which was numerous, ended with the fol
lowing session. — Tom. xiii. Cone. p. 1365.
Constanti- CONSTANTINOPLE. Held in 1593. A great
"si)!' syno<I, in which Jeremiah II., patriarch of Constanti
nople, and Meletius of Alexandria presided. All things
relating to the foundation of the new patriarchate of
Moscow were confirmed in this council.
Up to the end of the sixteenth century Kieff, which
was then the metropolis of Russia, was under the juris
diction of the patriarch of Constantinople ; but about
that time Jeremiah II. being at Moscow, the monks
of that city earnestly besought him, that the people and
empire of Moscow might be subjected to an archbishop,
avroKEfaXoe, " qui sui juris esset ;" subject, that is,
to no superior. This petition the patriarch at once, of
his own accord, granted, and confirmed his promise by
an oath, at the same time giving a deed drawn up in the
Sclavonic tongue, by which the new patriarchate of
Moscow was erected ; which deed was subscribed

CONSTANTINOPLE. 201
by all the priests and monks who were present with
him. Having executed this deed, Jeremiah convoked a
synod on the 26th January, 1589, in the imperial city
of Moscow, composed of all the bishops and abbots of
the empire ; in which the Liturgy having been first said
in the presence of the emperor, his wife, and the whole
senate, Job, archbishop of Rostof, was elected, and
declared the first primate and patriarch of the empire of
Moscow. Upon the return of Jeremiah to Constantinople, a
numerous council of bishops was assembled in the
month of February, 1593, by which the erection of the
new patriarchate of Moscow was confirmed ; and it was
declared to be just and right that the state of Moscow,
strictly orthodox, &c. &c, should receive ecclesiastical
honours in accordance with the spirit of the twenty-
eighth canon of Chalcedon, and for other sufficient
reasons there stated.
Then it was settled and decreed that the Church of
Moscow should be thenceforward a patriarchate ; that all
Russia, with its tributaries northwards, should be subject
to it in all matters ecclesiastical ; and that the patriarch
of Moscow should rank next after the patriarch of
Jerusalem, and take precedence of all metropolitans,
archbishops, and bishops, throughout the whole Catholic
and Orthodox Church of Christ. It was further de
creed that the election of the patriarch of Moscow
should be confirmed by the patriarch of Constantinople,
to whom a fixed tribute should be paid. Job, arch
bishop of Rostof, was then consecrated primate of the
empire of Moscow, and patriarch. — Le Quien.
CONSTANTINOPLE. Held September 24, 1638, Constantl-
by Cyril of Berea, patriarch of Constantinople, for the ""I1*'
purpose of anathematizing the memory of Cyril Lucar,
his predecessor, who died about three months pre
viously, and who was accused of holding many of the
peculiar tenets of Calvin. It was decreed that Cyril
Lucar should be publicly denounced, and delivered
over to an anathema, as well as all those who received
his vain dogmas. Thirteen anathemas were then pub
lished against him, of which the following is a summary.
1. To Cyril, surnamed Lucar, who has falsely as
serted that the whole Eastern Church is of the same
belief as Calvin, anathema.
k5

202 CONSTANTINOPLE.
2. To Cyril, who teaches and believes that the holy
Church of Christ can lie, anathema.
3. To Cyril, who teaches and believes that God hath
chosen some to glory before the foundation of the world,
and predestinated them without works, and hath repro
bated others without cause, and that the works of none
are sufficient to demand a reward before the tribunal of
Christ, anathema.
4. To Cyril, who teaches and believes that the saints
are not our mediators and intercessors with God, an
athema. 5. To Cyril, who teaches and believes that man is
not endued with free will, but that every man has the
power of sinning, but not of doing good, anathema.
6. To Cyril, who teaches and believes that there are
not seven sacraments, but that only two, i. e. baptism
and the eucharist, were handed down to us by Christ in
his gospel, anathema.
7. To Cyril, who teaches and believes that the bread
offered at the altar, and also the wine, is not changed
by the blessing of the priest, and the descent of the
Holy Ghost, into the real body and blood of Christ,
anathema. 8. To Cyril, who teaches and believes that they who
have fallen asleep in piety and good works, are not
assisted by the alms of their relations and the prayers of
the Church, anathema.
9. To Cyril, a new Iconoclast, and the worst of all,
anathema. The 10th and 11th are merely an amplification of
the last, and the 12th and 13th a recapitulation and
enforcement of the whole.
The acts of the council are signed by three patriarchs,
viz. Cyril of Constantinople, Metrophanes of Alex
andria, and Theophanes of Jerusalem ; also by twenty-
four archbishops and bishops, and by twenty-one dio-ni-
taries of the great Church of Constantinople. — Neale's
History of the Oriental Church.
^nopfe.""" CONSTANTINOPLE. Held in 1641, by Par-
1641.' thenius ; eight prelates and four dignitaries of the
Church attended. The teaching of Cyril Lucar was
again condemned, and the use of the word fierovaiia-
aiQ, authorized to express the change in the elements
after consecration ; but not without opposition, as a
term unknown to the fathers, and the offspring of

CONSTANTINOPLE, 203
Latin scholasticism. — Neale's History of the Oriental
Church. CONSTANTINOPLE (or Jassy). Held at Jassy Constanti-
in Moldavia, but commonly named the synod of Con- nople, or
tantinople ; Parthenius, the oecumenical patriarch, pre- jg^'
sided : and the acts of the council (which are incorpo
rated with and authenticated by those of the council of
Bethlehem, a.d. 1672) are signed by twenty-three
archbishops and bishops, amongst whom was Peter
Mogilas, archbishop of Kieff, the author of the " Con-
fessio Orthodoxse Ecclesise Catholicae et Orientalis,"
which, as revised by Meletius Syriga, was formally
approved. Most of the signatures, however, appear to
have been added subsequently, the number of prelates
actually present being small.
The decrees of this synod are contained in seventeen
chapters, and the condemnation of Cyril Lucar is more
fully expressed than it had been in the synod of 1638.
All the chapters of Cyril, except the seventh on the
Incarnation, are condemned. — Neale's History of the
Oriental Church, Tom. xv. Cone. p. 1713.
CONSTANTINOPLE. Held April 12, 1718; the Constami-
patriarch, Jeremias of Constantinople, Samuel of Alex- ".t'i'd'
andria, and Chrysanthus of Jerusalem, being present,
with the clergy of the Church of Constantinople. In
this council the twelve proposals of the Scotch and
English nonjuring bishops upon the subject of an union
between the Greek Church and the nonjuring British
Churches was considered. The circumstances which
led to this scheme were as follows : — In 1716, Arsenius,
metropolitan of Thcbais in Egypt, was in London, and
the Scotch bishop, Campbell, forming an acquaintance
with him, was led to mention the subject of an union to
him ; Arsenius entered warmly into the matter, and
undertook to forward to the orientals any proposals upon
the subject which the British bishops might agree upon.
In consequence twelve proposals were drawn up,
which were translated into Greek by bishop Spinkes ;
and to them was added a declaration, expressing wherein
they agreed and disagreed with the Oriental Church.
The five points of disagreement were as follows :
1. That they denied to the canons of oecumenical
councils the same authority with holy Scripture.
2. That they could not pay any kind of worship to
the blessed Virgin.
k 6

204 CONSTANTINOPLE.
3. That they could not pray to saints or angels.
4. That they could give no religious veneration to
images. 5. That they could not worship the host in the
eucharistic sacrifice.
In the year 1721, "The answer of the orthodox in
the East to the proposals sent from Britain for an union
and agreement with the Oriental Church," was trans
mitted through Arsenius, who was then at Moscow.
This answer was the synodical judgment agreed upon in
this council ; it was contained in a long paper, in Greek,
accepting the twelve proposals and the articles of
agreement under certain explanations, but warmly de
fending the Greek Church on the subject of the five
articles of disagreement, and insisting upon an entire
conformity in each of these particulars. At the same
time they forwarded the two declarations of their Church
drawn up in the synod of Constantinople (or Beth
lehem), under Doritheus, in 1672, and in that under
Callinicus, in 1791. — Bp. Skinner's Eccl. Hist. Scotl.
vol. ii. p. 634.
Constanti- CONSTANTINOPLE. Held in September, 1723,
'17^3' upon the same subject. Jeremias of Constantinople,
Athanasius of Antioch, Chrysanthus of Jerusalem, Cal
linicus of Heraclea, Auxentius of Cyzicum, Paisius of
Nicomedia, Gerasimus of Nicea, Parthenius of Chal
cedon, Ignatius of Thessalonica, Arsenius of Prusa,
Theoctistus of Polypolis, and Callinicus of Varna, being
present. Upon the receipt of the synodical judgment of the
last council, the English bishops, in a synod held at
London, in May, 1722, drew up a reply defending
their former position, by appropriate passages from
holy Scripture, and from the fathers, and concluding
with the following proposal : " If our liberty, there
fore, is left us in the instances above-mentioned ; if
the oriental patriarchs and bishops will authentically
declare us not obliged to the invocation of saints and
angels, the worship of images and the adoration of
the host; if they please publicly and authoritatively,
by an instrument under their hands, to pronounce us
perfectly disengaged in these particulars, both at home
and abroad, in their churches and in our own : these
relaxing concessions allowed, we hope may answer the
overtures on both sides, and conciliate an union."

CORDOVA. 205
In the present council this second communication of
the British bishops was considered, and a final answer
drawn up and forwarded, telling the Anglican prelates
that they had nothing to say different from their former
reply ; and far from acceding to any compromise, they
boldly declare, that " these doctrines have been long
since examined, and rightly and religiously defined and
settled by the holy and oecumenical synods, so that it is
neither lawful to add any thing to them, nor to take any
thing from them ; therefore, they who are disposed to
agree with us in the Divine doctrines of 'the orthodox
faith, must necessarily follow and submit to what has
been defined and determined by the ancient fathers and
by the holy and oecumenical synods, from the time of
the apostles and their holy successors, the fathers of our
Church, to this time ; we say they must submit to them
with sincerity and obedience, and without any scruple or
dispute, and this is a sufficient answer to what you have
written." To this epistle they added the confession of
faith agreed upon in the synod of Bethlehem, in 1672.
— Bp. Skinner's Ecc. Hist. Scot. vol. ii. p. 637.
COPENHAGEN. {Concilium Hafniense.] The Copenha-
place in which this council was held is not altogether £?">
certain; it was assembled by Peter Lukins, archbishop
of Lunden, in 1425. His suffragans, and some other
bishops, abbots, &c, were present. A synodal letter
was drawn up for the re-establishment of discipline, and
the reformation of morals amongst both clergy and
laity. These rules forbid luxury, drunkenness, fre
quenting wine shops, carrying arms, having concubines,
&c. All troublers of state or Church were excommu
nicated ; nuns were forbidden to leave their convent
without leave, and bishops to ordain any one belonging
to another diocese without the permission of the bishop
of that diocese. — Tom. xii. Cone. p. 380.
CORDOVA. {Concilium Cordubense.] Held in 852, Cordova,
by order of Abderaman, the Moslem king, who caused
the metropolitans of the different provinces to assemble.
In this council needless martyrdom was condemned. This
was not a legitimate synod. Eulogius, who was martyred
during this persecution, speaks of it as a pseudo-council,
not gathered together lawfully in the Holy Spirit, but
collected by the advice of the infidels, and by order of a
king the impious enemy of the Christians. — Tom. viii.
Cone. p. 76.

852.

206 COYACO.
Coyaco, COYACO. {Concilium Coyacense.] Held in 1050,
• at Coyaco, or Coy ace, in Spain, by Ferdinand I., of
Castille. Nine bishops attended, and thirteen decrees
were published, relating partly to the Church and partly
to the state.
The second orders, under anathema, that all abbots and
abbesses shall govern their houses according to the rule
of S. Isidore, or S. Benedict, and shall submit in all
things to their bishop.
3. Orders that Churches and the clergy shall be
under the coritrol of their bishop, and not under that of
any lay person ; that suitable vessels and ornaments be
provided ; that no chalice of wood or earthenware shall be
allowed ; that the altar shall be made entirely of stone,
and shall be consecrated by the bishop 8.
5. Enjoins that archdeacons shall present for ordina
tion only such clerks as shall know the whole psalter,
with the hymns and canticles, epistles, gospels, and
prayers. 6. Orders all Christian persons to go to church on
Saturday evenings, and on Sunday to be present at the
matins, mass, and at all the hours ; to do no work, nor
travel on that day, unless for the purposes of devotion,
visiting the sick, burying the dead, executing a secret
order of the king, or of defence against the Saracens.
Those who break this canon are, according to their rank,
either to be deprived of communion for a year, or to
receive 100 lashes.
11. Commands fasting on Friday.
12. Forbids the forcible seizure of those who have
taken refuge in a church, or within thirty-one paces of
it. There appears to be some difference in the copies of
these canons. — Tom. ix. Cone. p. 1063.
8 It also directs that in every church the proper priestly vest
ments shall be provided, viz. the surplice, amice, alb, cinctorium,
belt, stole, maniple, and chasuble ; also the vestments of the
deacon, viz. amice, alb, and stole. Also it orders, that under the
chalice shall be placed a paten, and over it a corporal of linen.
The host to be made of fine flour, without any admixture ; the
wine and water to he pure, so that in the wine, and host, and
water, the sacred Trinity may be signified. That the vestments
of priests ministering in the church shall reach to their feet.
That they shall have no women in their houses except a mother,
or aunt, or sister, or woman of approved character, who shall
always be dressed entirely in black ; and that they shall teach
infants the Creed and Lord's- prayer.

DIOSPOLIS. 207

D.

DALMATIA. {Concilium Dalmaticum.] Held in Dalmatia,
1199, by John, chaplain to pope Innocent III., and ,199-
Simon, his sub-deacon, both legates of the Roman see.
In this council the church of Dalmatia submitted itself
to the authority of Rome. Also twelve canons were
published. 1 . Enjoins that a bishop convicted of taking any fee
for ordination shall be deposed for ever.
4. Directs that the secrecy of confession shall be kept
inviolate under pain of deposition.
8. Condemns those lay persons who present to bene
fices, and those of the clergy who receive them at the
hands of the laymen.
10. Excommunicates husbands who forsake their
wives, without waiting for the judgment of the Church.
1 1 . Forbids the ordination of bastards, and of the sons
of priests. 1 2. Forbids the ordination of any one as priest under
thirty years of age.
The acts arc subscribed by seven bishops, besides the
legates and the archbishop Dominicus. — Tom. xi. Cone.
p. 7.
ST. DENYS. {Concilium S. Dionysianum.] Held St. Denvs,
about the year 996, upon the matter of the tithes, nbout ""-
which it was proposed to take from the monks and
laymen, who had gotten possession of them, and to
restore to the bishops. Abbor, abbot of Fleuri, opposed
this measure so warmly, and raised such an opposition
amongst the monks of S. Denys and their serfs, that the
bishops were glad to make their escape *, and nothing
was concluded. — Aimonus in Vita S. Abbonis. Tom. ix.
Cone. p. 770.
DIOSPOLIS. {Concilium Diospolitanum.] Assem- Diosooli.,
bled December 20, 415, and lasted four days. Heros,
bishop of Aries, and Lazarus, bishop of Aix, (driven
from their sees in the troubles raised by an incursion
of the barbarians,) had denounced the heresy of Pela
gius to the bishops of Palestine, and had drawn up a
memorial setting forth the errors of which they asserted
him to be guilty, taken partly from that heretic's own
' " Inter quos Sequinus Senonum archiepiscopus, primatum
Gallise in ea synodo sibi usurpans, primatum quoquefugoe arripuit."
^~Aimonus, whose account of this synod is amusing.

208 DIOSPOLIS.
Diosj.olis, works, and partly from those of Celestius. This busi-
415, ness was carried before a council, which S. Augustin
calls the council of Palestine, but it was in fact no
other than the council of Diospolis, of which we are
speaking, — the city mentioned in Holy Scripture under
the name of Lydda.
Fourteen bishops attended, amongst whom were Eu-
logius of Cesarea, John of Jerusalem, Ammonianus
Fidus, Zosimus, &c. Pelagius himself was present, but
not so Heros and Lazarus, nor any person to explain the
evil tendency of his works. He was supported by John
of Jerusalem.
The memorial of Heros and Lazarus was read, in
which many of the false propositions of Pelagius were
contained ; and amongst them the following: that children
dying without baptism are saved, and enjoy eternal life,
although they do not enter the kingdom of heaven ; that
the grace of God is not necessary for the performance
of each particular good work ; that man's free will with
the law and gospel doctrine is sufficient ; that grace is
given according to our merits, and depends upon man's
will. Pelagius confessed some of the propositions attributed
to him to be really his, but he denied the sense which
his accusers put upon them, maintaining that they were
capable of being understood in a sense agreeable to
Catholic truth.
As to the accusations brought against him, some he
disposed of by passing them over altogether, and others
he evaded by so confusing the questions with a multitude
of words and specious sophistry, that he bewildered his
antagonists, as appears from S. Augustin's report of the
proceedings, drawn up from the acts of the council. In
fact, since there was no one present capable of sustain
ing the charges brought against him, and the Greek
bishops were unable to examine his writings, which
were in Latin, they were obliged to take his own word
for the soundness of his views, and accordingly, after he
had declared solemnly that he held in all things the
Catholic faith, and had anathematized every thing con
trary to it, the fathers recognized him as being in com
munion with the Church. But whatever advantage
Pelagius derived from this council, by declaring that
the fourteen bishops had approved his opinions, what S.
Augustin says is true, that in absolving the person of

DOUZI. 209
Pelagius they condemned his heresy, since he himself,
the head of that heresy, was obliged to condemn it be
fore the fathers would recognize him as being in the
communion of the Church. — Tom. ii. Cone. p. 1529.
DROGHEDA. Held in S. Peter's Church, Drog- Drogheda,
heda, in 1554, by George Dowdall, archbishop of 1S54'
Armagh (lately restored to the archbishopric). In
this synod various changes and reforms, introduced -,
during the preceding reign, (that of Edward VI.) were
annulled. Amongst other enactments, was one enjoin
ing that the married clergy should be deprived ; and
another, ordering all rectors and vicars, unable to preach
themselves, to engage a substitute to preach for them
four times a year at least. Another provincial synod Drogheda,
was held at Drogheda in 1556. — Bp. Mant, Hist. Irish 1556'
Church, p. 240.
DOUZI. {Concilium Duziacense.] Held in August, Douzi,
in the year 871, at Douzi, a small town of France,
in Champagne, near Mouzon. In this council Hincmar,
bishop of Laon, was deposed and banished, having
refused to answer the complaints urged against him by
Charles the Bald. At the same time Hincmar of
Rheims also presented a petition, filled with complaints
against his nephew (Hincmar of Laon). His sentence
of deposition was signed by twenty-one bishops present,
and by the deputies of eight, who were absent, and
also by eight other ecclesiastics. A synodal letter was
written to pope Hadrian. The acts of the council are
lost, but the pope's rescript, reprobating the condemna
tion of Hincmar, is extant '.
DOUZI. Held in June, 874, by order of the king. Douzi,
A synodal letter to the bishops of Aquitaine was writ
ten upon the subjects of incestuous marriages (an abuse
then common), and also of the usurpations of Church
property. At the same time Humbert, a priest, was
deposed, and a nun, Duda, whom he had seduced, put
to penance2. — Greg. xii. Ep. 31, inter 7. Tom. ix.
Cone. p. 258.
1 Throughout this dispute- the Gallicau bishops resolutely re
fused to reeogni/.c the pretended right of tho pope to receive
appeals from the judgment of provincial synods ; hence arose the
discord between the two parties.
' Humbert was deposed, and sent into perpetual banishment, in
a convent in some distant land, where he enjoyed lay communion
only. Duda was sentenced to be flogged, and to pass seven years
of penance.

874.

210 DUBLIN.
Dublin, DUBLIN. {Concilium Dublinense.] Held in 1176,
1176. Dy Vivianus, the pope's legate, who then confirmed the
rights of the kings of England over Ireland. — Wilkins,
Cone. vol. i. p. 483.
Dublin, DUBLIN. Held in Lent, 1186, by John Comyn,
1186. archbishop of Dublin, against the drunkenness and
incontinence of the clergy. The archbishop, in this
0 council, publicly pronounced sentence against certain of
the clergy of the county of Wexford convicted of being
married; they were suspended from the exercise of
their ecclesiastical functions, and deprived of the enjoy
ment of their benefices. The Irish bishops, at the same
time, were reprimanded for their neglect, in not check
ing the drunken habits of their clergy.
Dublin, DUBLIN. Held in 1518, by William Rokeby, arch-
i518- bishop of Dublin, and chancellor of Ireland. For the
reformation of morals and discipline, ten canons were
published. 1. Forbids the admission of priests without the con
sent of the ordinary ; also enforces payment of tithe
under pain of excommunication.
3. Forbids the use of chalices made of tin.
8. Forbids the clergy to play at tennis, upon pain of
a fine of twenty-four pence for each offence, half to be
paid to the bishop, and the other half to the church of
the place where they play. — Wilkins, Cone. vol. iii. p.
660.
Dubljn. DUBLIN. Held in 1615, by the archbishops,
bishops, and clergy of Ireland, in convocation, Thomas
Jones, archbishop of Dublin, being speaker of the house
of bishops. In this synod certain articles of religion 3,
framed by Usher, in one hundred and four sections,
under nineteen heads, were drawn up and approved,
having for their object the introduction of Calvin's
novelties into the faith of the Irish Church. These
articles included the nine celebrated " articles of Lam
beth," a. d. 1595, by means of which the same object
had been attempted, but, happily, in vain, in England.
By the decree of the synod, any minister of whatso
ever degree or quality, publicly teaching any doctrine
s " Articles of Religion agreed upon by the archbishops and
bishops and rest of the clergy of Ireland, in the convocation
holden at Dublin in the year of our Lord God 1615, for the
avoiding of diversities of opinions, and the establishing of consent
touching true religion."

1615.

DUBLIN. 211
contrary to the articles then agreed upon, was ordered
to be, after due admonition, silenced and deprived. See C.
Dublin, 1635. — Bp.Mant. Wilkins, Cone. vol. iii. p. 447.
DUBLIN. A convocation of the archbishops, bishops, Dublin,
and clergy of Ireland, was held in 1634, in which it 1634.
was proposed that the thirty-nine articles of religion,
agreed upon in the synod of London, a.d. 1562, should
be received by the Church of Ireland. This measure
was strongly recommended by bishop Bramhall, and
supported by the English and Irish governments.
Archbishop Usher does not appear to have been very
cordial in his co-operation.
The main difficulty in the way of thus reducing the
two Churches to a strict conformity in doctrine, was the
body of articles drawn up and approved in a previous
synod, held at Dublin in 1615. These articles the
lower house were unwilling to alter, but by the exertions
of the lord deputy, Wentworth, and bishop Bramhall, a
canon was eventually drawn up, and, with the exception
of one dissentient voice, unanimously passed, by which
the English articles were received and approved, and
all who should refuse to subscribe them pronounced
worthy of excommunication.
No formal abrogation, however, of the Calvinistic
articles of 1615 was made, which led to very incon
venient results ; some, amongst whom was Bramhall,
justly considering that the adoption of the English
articles, ipso facto, annulled those of 1615 : whilst
Usher and many others, who favoured the doctrines
contained in the Irish articles, maintained that both sets
of articles were to be observed ; and, in consequence,
some few bishops, for a time, required subscription to
both the English and Irish, discordant as they were.
This unhappy state of things appears to have continued
until 1641, when the Irish rebellion broke out. On the
restoration of the Church, no attempt ' was made to
revive the Irish articles, whjch fell into entire disuse.
In this same synod the bishop of Derry, Bramhall,
further moved that the canons of the English Church
should be received as well as the articles. Archbishop
Usher opposed this, upon the ground that it gave too
great a pre-eminence to the Church of England ; and
his view of the matter was so far pleasing to the majority
of the clergy, (many of whom were strongly inclined to
Puritanism,) that all they would agree to was, that

212 DUBLIN,
Dublin, permission should be granted to Bramhall to select
1634. fi-om the English code such canons as he should con
sider fit for adoption in the Church of Ireland, and to
add to them others constructed afresh for the purpose,
so as to form a complete rule suited to the circum
stances of the Church.
The body of canons so formed, to the number of one
hundred, for the most part agreed with the English
canons. The main differences are as follows : —
Canon 7 in the Irish code, which corresponds to
canon 13 in the English, omits all special notice of the
postures, &c, to be observed during divine service,
and orders generally the " use of such reverent gestures
and actions as the Book of Common Prayer prescribes,
and the commendable use of the Church hath received."
Canon 13 in the English, was altogether omitted.
No further injunction for using the surplice was made
than that in the 7th canon ; it is ordered to be worn in
cathedral and collegiate chapels.
Canons 55 and 82 in the English code, were omitted
in the Irish,
Canon 31 in the Irish code, directs that the "articles
of religion, generally received in the Church of England
and Ireland," should be taken for the test of the faith
of candidates for orders.
Canon 8 provides for the celebration of certain por
tions of the service in Irish.
Canon 86 permits, in certain cases, the parish-clerk
to read those parts of the service which should be
appointed to be read in Irish.
Canon 94 provides for the supply of Irish Bibles and
Prayer Books to churches.
Canon 9 forbids preachers to teach heretical and
popish errors.
Canon 11 provides for catechizing; forbids the
clergy to admit any person to be married, or to act as
sponsors, or receive the holy communion, before they
can say the creed, the Lord's Prayer, and the ten com
mandments. Canon 12 lays down rules for catechizing and preach
ing. Canon 97 orders the removal, with consent of the
ordinary, of all rood-lofts in which wooden crosses
stood, all shrines, &c,
Canon 36 provides for the union of poor livings.

DURHAM. 213
Canon 43 orders the consecration of new churches.
Canon 19 orders the minister, on the afternoon before
the administration of the holy communion, to give
warning by the tolling of a bell, or otherwise, that
persons troubled in conscience, may resort to God's
ministers for advice and counsel.
Canon 49. Prohibits marriage in Lent, during any
public fast, at Christmas, Easter, Whitsuntide, and on
Ascension-day. The Book of Canons, thus settled, having passed both
houses of convocation, received finally the king's assent.
— Bp. Mant, Irish Church, pp. 483 — 506 ; Wilkins,
Cone. vol. iii. p. 496.
DUNSTABLE. {Concilium Dunstaplense.] Held Dunstable,
at Dunstable in 1214, by Stephen Langton, archbishop 1214-
of Canterbury, to complain against the conduct of
Nicholas, bishop of Tusculum, the pope's legate, who
had thrust into the vacant sees prelates (it was alleged)
by no means qualified to fill them, and whose power to
prefer them at all was questioned in this synod. The
legate took no notice of the message which was sent to
him at Burton-upon-Trent, where he then was, but, with
the king's consent, despatched Pandulphus to Rome,
and so outwitted the Anglican clergy, and made their
appeal to the pontiff of little or no effect. — Wilkins,
Cone. vol. i. p. 544.
DURHAM. {Concilium Dunelmense.] Held in Durham,
1220, under Richard de Marisco, bishop of Durham. 1220.
Great uncertainty hangs over the date and particulars of
this council. Amongst the constitutions of Richard of
Durham, which are numerous, the following may be
noticed : —
1 and 2. Concern the case of those that need dispen
sations. 3, 4, and 5. Contain instructions to archdeacons to
instruct the clergy, and the clergy to teach the people
in the Catholic faith.
7 and 9. Direct that the concubines shall be expelled
from the houses of the clergy, and that the former, as
well as the latter, be punished ; among other penalties
they are to be forbidden to receive the kiss of peace,
and the blessed bread (pane benedicto) in the church.
13 and 14. Against drinking, and in favour of hospi
tality, 15, and several following constitutions, enumerate the

214

EDINBURGH.

Durham, 1255.

Durham, 1276.

seven sacraments, forbid them to be sold, prohibit any
one from admitting to the sacraments the parishioners of
another clergyman, allow of lay-baptism in cases of
necessity, yea, even of a father's or mother's administer
ing the rite without prejudice to their conjugal connexion ;
the form was to be esteemed valid whether repeated in
Latin, French, or English, and if any doubt existed, a
form of conditional baptism was given : " I intend not to
re-baptize thee, but if thou art not already baptized, I
baptize thee," &c. The same number of sponsors were
deemed necessary as are at present required by the
English Church.
29. Directs that women be admonished to bring up
their offspring carefully, and not to place them when
very young too near at night, lest the babes be smothered ;
not to leave them alone in the house near the fire, nor in
a place near water : and this duty is to be declared to
them every Lord's day.
40. Forbids priests to reveal what was said to them
under the seal of confession, even by such expressions
as this : " I know what kind of persons ye are," or in
any way.
The last constitution forbids a monk to dwell alone in
his cell or elsewhere, quoting Ecclesiastes iv. 10, in proof
of the peril of so doing. — Wilkins, Cone. vol. i. p. 572.
DURHAM. Held in 1255, or thereabout ; in which
the constitutions of Walter de Kirkham, confirming and
improving those of Richard of Durham, were published.
— Wilkins, Cone. vol. i. p. 704.
DURHAM. Held in 1276, in which the constitu
tions of Robert de Insula, bishop of Durham, were
published. They are six in number, and all of them
concerning tithes and the collection of them, with the
best means of preventing disputes or fraud.

Edinburgh, 1177.

Edinburgh, 1552.

EDINBURGH. Held in 1177, by the cardinal
priest Vivianus, legate, in which many ancient canons
were renewed and some fresh ones enacted. — Bp. Skin
ner's Ecc. Hist. Scot. vol. i. p. 279 ; Wilkins, Cone.
vol. i. p. 486.
EDINBURGH. Held in January, 1552, by the
archbishop of S. Andrew's, in which the question was

EDINBURGH. 215
agitated, " whether the Paternoster might be said to the
saints." This matter made no small stir at the time,
and amongst other places in S. Andrew's, the decision of
the council was that the Lord's prayer might be said to
the saints ; but many of the bishops present urged the
sub-prior of S. Andrew's upon his return rather to teach
the people that " the Lord's prayer ought to be said to
God; yet so that the saints ought also to be invocated."
The council further ordered the publication of a
catechism in the mother-tongue, containing an expli^
cation of the creed, the Ten Commandments, and the
Lord's Prayer; and all curates were enjoined to read
some portion of it every Sunday and holiday, when
there was no sermon. — Bp. Skinner, Ecc. Hist. Scot.
vol. ii. p. 39.
EDINBURGH. Held March 2, 1559, by desire of Edinburgh,
the queen Regent of Scotland, to consider certain articles 1559-
of reformation proposed by the (so called) congregation,
which were as follow : —
1. That the public prayer be said and the sacraments
ministered in the vulgar tongue.
2. That bishops be elected by the gentry of the dio
cese, and parish priests by the parishioners.
3. That insufficient pastors be deprived.
4. That all immoral or unlearned churchmen be ex
cluded from the administration of every ecclesiastical
function. To the first demand the council made answer, " that
they could not dispense with using any language but
Latin in the public prayers and administration of the
sacraments, being appointed by the Church under most
severe penalties.
To the second : "That the canonical laws concerning the
elections of bishops and pastors ought to be maintained,
that the election of bishops being a privilege of the
crown, with consent of the pope, to determine any thing
in opposition thereto, when the queen was so young,
would be indiscreet and treasonable.
To the two last they agreed. — Bp. Skinner's Ecc.
Hist. Scot. vol. ii. p. 80.
EDINBURGH. An assembly of the Scotch bishops, Edinburgh,
convoked by John Fullerton, bishop of Edinburgh, was J'24-
held July 9th, 1724, to settle the points of difference
concerning the "usages." For some years past the
bishops in Scotland had been divided as to the pro-

216 EDINBURGH.
priety of returning to the following usages (enjoined in
the first book of Edward) : —
1. Mixing water with the wine.
2. Commemoration of the faithful departed at the
altar. 3. Consecrating the elements by express invocation.
4. Using the oblatory prayer before distribution.
In this conference a paper called a " Concordate,"
was drawn up by six of the bishops, by which bishop
Gadderar, who favoured a revival of the above usages,
agreed, on his part, not to refuse the unmixed cup when
communicating with his brethren, not to mix publicly
in any of his ministrations, and, further, to do all in his
power that all under his inspection should walk by the
same rule. Again, in consideration of the other bishops
having permitted the use of the Scotch Liturgy, he
engaged not to insist upon the introduction of any other
ancient usages unauthorized by the Scotch Church. On
the other hand, the primus, and other members of the
" college of bishops," (so the opposers of usages called
themselves,) authorized and commissioned bishop Gad
derar to officiate as bishop of Aberdeen. — Bp. Skinner,
Ecc. Hist. Scot, vol. ii. p. 634.
Edinburgh, EDINBURGH. An assembly of the bishops of the
'73i- Church of Scotland was held towards the end of
December, 1731, in which a second " Concordate" was
drawn up ; consisting of certain articles of agreement
made between the college of bishops (as those who
opposed the restoration of the ancient "usages" called
themselves) and their opponents. These articles were
to the following effect.
1. That only the Scotch or English Liturgy should
be made use of in public divine service. That the
peace of the Church should not be disturbed by the
introduction of disputed ancient usages; and those of
the clergy who should act otherwise, should be cen
sured. 2. That no one in future should be consecrated
bishop without the consent of the majority of bishops.
3. That no bishop should be elected to a vacant
bishopric by the presbyters, without the mandate of the
primus, and consent of the majority of bishops.
4. That the majority of bishops shall elect the
primus for convocating and presiding only. No bishop
to exercise jurisdiction out of his own district.

. EDINBURGH. 217
5. Appoints bishop Freebairn primus.
6. Relates to the limits of the different dioceses.
These articles were signed by five bishops present,
and subsequently by four others. — Bp. Skinner, Ecc.
Hist. Scot. vol. ii. p. 646.
EDINBURGH. Held August 9, 1743, on occasion Edinburgh,
of the consecration- of John Alexander to the see of 1743.
Dunkeld. Four other bishops were present: bishop
Keith, primus, presiding. Sixteen canons, ten of which
had been drawn up by the deceased bishop Rattray,
were agreed to.
1. Enacts that no one shall be consecrated bishop
without the consent of the majority of the bishops. All
consecration otherwise performed to be void, and the
consecrator and the person consecrated judged schis
matics. 2. The primus to be chosen indifferently from the
bishops by the majority of voices. The primus to
have no other exclusive privilege than that of con-
vocating and presiding, and that under three restrictions
— (1.) If the reasons assigned by him for a convocation
shall seem insufficient to the majority of the other
bishops, or the time or place appointed improper, the
meeting to be wholly -set aside, or the time and place
altered accordingly. (2.) If the primus refuse to con
voke a synbd, when required by the majority of bishops,
the latter may proceed to convoke without him. (3.)
The primus to hold his office only during the pleasure
of the majority of bishops.
3. No primus, under pain of suspension, to lay claim
to any further power than is granted by these present
canons. 4. Upon the demise or translation of a bishop, the
presbyters of the district shall not proceed to elect to
the see without the mandate of the primus with the
majority of bishops.
5. If the presbyters of any district shall elect a
person already consecrated, he shall, nevertheless, not
have any jurisdiction over the district until his election
be confirmed by the majority of bishops.
If the person elected be a presbyter with whom the
majority of bishops, for good reasons, are dissatisfied, a
new election shall be made.
6. Every bishop to appoint one of his presbyters to
act as his dean. The dean to inform the primus of the
L

218 EDINBURGH.
Eu'.Il1"irSl'> death of his bishop. The dean to apply for a mandate
to elect a successor within four months after vacancy.
7. During a vacancy the nearest bishop to perform
the necessary episcopal functions in the district ; no
other bishop to take upon him to perform any such
functions without the consent of such bishop. In cases
of discipline, for which no rule is found, the presbyters
of a vacant bishopric to apply to the primus, who shall
determine the case with his colleagues.
8. No presbyter shall take upon him the charge of
any congregation until he be appointed by the bishop of
the district. No presbyter nor deacon shall remove
from his district without letters dismissory from the
bishop. None to be ordained presbyter without a
designation to a particular charge.
9. Enacts that in cases where, owing to the dis
tressed state of the Church, the bishop of one district
was compelled to dwell within the district of another
bishop, and to have his place of worship there, those
who belonged to his congregation, as well as his assist
ing presbyters and deacons should be under his sole
jurisdiction. 10. Orders every bishop carefully to recommend to
his clergy and to candidates for holy orders, the study
of the holy Scriptures, and of the fathers of the apos
tolic and two following ages ; and diligently to instruct
their people in the truly Catholic principles of that
pure and primitive Church.
11. The dean of every district to sit in all synodical
meetings as the representative of the presbyters : to
defend the interests of the presbyters, but to have no
decisive vote. The dean of vacant districts to be
chosen by the presbyters.
12. Upon the death of the primus, the senior bishop
to succeed at once, and to hold office until the next
synod, to be holden within four months.
13. Bishops unable, through infirmity, or pressing
inconvenience, to attend at a synod, to notify the same
to the primus. Bishops so absent, to be permitted to
send their judgment upon the matter to be debated to
the primus, signed with their own hand, and this to be
considered as their canonical vote. Absent bishops
also permitted to make propositions in writing, for the
consideration of the synod. No synod to be holden
unless more bishops be present than absent.

ELVIRA. 219
14. In all cases where the votes of the bishops are
equally divided, the vote of the primus to count for
two. 15. Any presbyter or deacon deposed by his bishop,
who shall presume to perform any part of his sacred
office, or to gather a separate or schismatical congre
gation, to be excommunicated ; and any clergyman
taking upon him to countenance such presbyter or
deacon in their schismatical separation, to be suspended
from the exercise of his holy functions during the
bishop's pleasure. And such of the laity as shall adven
ture to adhere to the deposed presbyter or deacon, either
in worship or other sacred administration, not to be
allowed to partake of any Church ordinances until they
be again reconciled and received by the bishop of the
district. 16. Any clergyman taking upon him to marry per
sons belonging to another congregation, without the
certificate of their proper pastor, to be suspended for
the first offence for three months, for the second six
months, for the third sine die. — Bp. Skinner, Ecc. Hist.
Scot. vol. ii. p. 654.
ELNE. {Concilium Helenense.] Held in 1065 at Elnc,
Elne, a city in Rousillon. Amongst other things, the 1065-
Treve de Dieu was decreed in this council, by which it
was enacted that no man should attack his enemy from
the hour of noon on Saturday, till the hour of prime on
Monday *, under pain of excommunication ; also that
the holy office should be said for three months for
excommunicated persons, to obtain the grace of God
for their conversion. — Tom. ix. Cone. p. 1184.
ELVIRA (or Illiberis). {Concilium Eliberitanum.] Elvira, or
Held probably about the year 300, at Elvira, but ^"^fl„.
whether in Tarragona or Betica is uncertain, most
probably in the latter. Nineteen bishops were present,
and eighty-one strict canons were published; Amongst
the bishops was Hosius of Cordova, twenty-six priests
4 The fearful confusion introduced by the civil wars which
raged at the beginning of the eleventh century, compelled the
bishops to forbid all acts of hostility under pain of canonical cen
sures ; this was called the " Treve de Dieu " (Trmga Domini),
and was first enacted in this council. Subsequently the period of
this truce was extended from Wednesday evening to Monday
morning, during which time it was forbidden to take any thing
by force, to avenge an injury, or to exact the pledge from a
surety. l2

220 ELVIRA.
Elvira, and certain deacons also assisted. The canons appear
about 300. t0 ke a collection from the penitential canons of Africa
and Spain.
1. Deprives of communion, i. e. of absolution, even
in death, those who, after baptism, have voluntarily
sacrificed to idols.
3. Relaxes the penalty in canon 1 in favour of those
who have not gone beyond offering a present to the idol.
It allows of admitting such to communion at the point of
death, if they have undergone a course of penance.
6 and 7. Forbid communion even at the point of
death to those who have caused the death of another
maliciously, and to adulterers who have relapsed after
entering upon the course of penance.
12 and 13. Forbid communion even in death to
mothers who prostitute their own daughters, and to
women who, after consecrating themselves in virginity
to God, forsake that state.
20. Directs that all ecclesiastics guilty of usury shall
be degraded.
23. Orders that every month double fasts shall be
kept, except in July and August.
These double fasts consisted of a fast on two consecu
tive days, on the first of which no food might be taken.
33. Prohibits the clergy from the use of marriages.
36. Declares that pictures ought not to be in a church,
lest the object of veneration and worship be depicted
upon walls5.
46. Imposes ten years' penance upon apostates.
51. Excommunicates for five years the man who
shall have married his wife's sister.
52. Pronounces anathema against persons guilty of
publishing defamatory libels.
57. Directs that no man or woman who has lent his
or her dress for any profane ceremony, shall enter the
church for three years.
63 and 64. Forbid communion even in death to
adulteresses who have wilfully destroyed their children,
or who abide in a state of adultery up to the time of
their last illness.
65. Forbids communion even in death to one who has
falsely accused of crime a bishop, priest, or deacon. —
Tom. i. Cone. 967.
5 See Bishop Taylor's Dissuasive, part ii. book ii. sect, G.

ENGLAND.

221

Embrun, 1727.

ELY. Held about Michaelmas, in 1290, at Ely, for Ely, 1230.
the transaction of general business relating to the honour
of God and the public good. William, bishop elect of
Ely, was consecrated in his own cathedral by the arch
bishop of Canterbury, and a fifteenth part of all their
goods was voted by the clergy to supply the necessities
of the Royal Exchequer. — Wilkins, Cone. vol. ii. p.
173. EMBRUM. {Concilium Ebrcedunense.] Held in
1727, by M. de Tencir, archbishop of Embrum, and
subsequently cardinal, upon occasion of the publication
of a Pastoral Instruction by the bishop of Senez, in the
preceding year. Eighteen bishops attended, four belong
ing to the province of Embrum, and ten from those in
the immediate neighbourhood. They declared the Pas
toral Instruction to be rash, scandalous, seditious, in
jurious to the Church, to the bishops, and to the royal
authority ; schismatical, full of error, and calculated to
foment heresy. The bishop of Senez himself was sus
pended from all episcopal power and jurisdiction, and
from the exercise of both sacerdotal and episcopal offices.
— Cone. Ebrced., in 4to., published in 1728, Paris.
ENGLAND. {Concilium Britannicum.] Held in
516, by all the archbishops, bishops, and abbots of the
country, on the occasion of the coronation of king Arthur.
S. Dubritius desiring to devote himself to a hermit's
life resigned the archiepiscopal seat, and David was
elected in his stead. — Tom. iv. Cone. p. 1562.
ENGLAND. Held in 519, by S. David, bishop
of Caer-leon, against the Pelagians. About this
time, and probably in this council, the see was
transferred from Caer-leon to Menevia (afterwards S.
David's). — Tom. iv. Cone. p. 1590. Wilkins, Cone.
vol. i. p. 8.
ENGLAND. Held in 603, by S. Augustin, pro
bably near Bangor Iscoed, in the open air. This was
properly a conference between Augustine and the
bishops of the British Church. Seven Welsh bishops,
and two from Cornwall and Somerset, attended with
Dunod, abbot of the monastery of Bangor Iscoed, and
several doctors. S. Augustine proposed to them to
receive their Churches into union if they would agree
to the following propositions :—
1. To keep the feast of Easter with the Roman
l 3

England, 516.

England, 519.

England, 603.

222 ENGLAND.
Church, and on the first Sunday after the fifteenth day
of the moon.
2. To administer holy baptism after the use of the
Roman Church, by three immersions.
3. Unite with them in preaching the Gospel to the
Anglo-Saxons. These terms the British bishops refused, as well as
his demand to be recognized as primate, and S. Augus
tine at his departure warned them of the sorrows which
he foresaw to be in store for their Church 6. As he died
in 604, this council must have been held shortly before
that date. — Churton's Early Eng. Church, p. 42. Wil
kins, Cone. vol. i. p. 26, 27.
England, ENGLAND. Held about 693 7, by Ina, king of the
W. Saxons, during the vacancy of the see of Canterbury.
Hedda, bishop of Winchester, and a large assembly of
the " servants of God " were present, besides many
aldermen and other laymen. Seventy-five laws were
passed, many of which refer to temporal matters, and
fourteen to ecclesiastical affairs.
2. Orders children to be baptized within thirty
nights. 3. Forbids work on Sundays.
5. Establishes the privilege of sanctuary afforded by
Churches. 6. Fines, to the amount of one hundred and twenty
shillings, a person who shall fight in a minster ; inflicts
various fines for fighting in different situations.
12. Requires one hundred and twenty shillings, for
satisfaction, for breaking into a bishop's house ; the same
for breakiug into the king's.
It is probably this council which Bede speaks of
as having been called by king Ina, to effect a union
between the British and Saxon Christians, who still
differed in many usages. — Johnson, Ecc. Canons. Wil
kins, Cone. vol. i. p. 58.
Enelaud, ENGLAND. Held about 908, by king Edward the
90S. elder, the son of Alfred ; Plegemund, archbishop of
0 Tho subsequent slaughter of the monks of Bangor is well
known ; but there is no good reason to suppose St. Augustine to
have instigated it, as some have asserted.
7 The date is uncertain, and the number of the laws differently
stated by different authors. See Inett's Origiues Anglican^,
vol. i. chap. viii. p. 119.

969.

EANHAM. 223
Canterbury, presiding. The bull of pope Sergius III.
was read, complaining of the long vacancy of several
episcopal sees, and enacting, " that for the future, when
any bishop dies, there shall be no delay in placing
another in his stead."
In consequence, West-Saxony was divided into five
dioceses instead of two, and bishops nominated to fill
them. The three new sees were those of Wells, St.
Petroc's, or Bodmin, and Crediton. — Johnson, Ecc.
Canons. Wharton, Anglia Sacra, vol. i. p. 209.
ENGLAND. Held in 969, by S. Dunstan, arch- England,
bishop of Canterbury. Bishops from all parts of Eng
land attended, to whom the archbishop spoke at length
concerning the irregular conduct of the clergy, especially
denouncing their dissolute habits and indecent gestures ;
their negligence in celebrating Divine service, scarcely
condescending to attend at Vigils, and coming to mass
only to laugh ; also their devotion to every kind of
sensuality. It was then decreed that all canons, priests, deacons,
and sub-deacons, should observe the law of continence,
or be deprived. — Tom. ix. Cone. p. 698. Wilkins, Cone.
vol. i. p. 247.
EANHAM. {Concilium Mnhamense.] Held about Eanham,
1009, at the command of king Ethelred, tiy S. Alfeage, 1009-
archbishop of Canterbury, at Eanham (prbbably En-
sham in Oxfordshire), at Whitsuntide ; many bishops,
abbots, and laymen, were present. Thirty-two canons
and laws were published.
1. Relates to the duties of abbots and abbesses, and
regulars. 2. Enjoins chastity upon priests.
6. Forbids to sell a Christian into a foreign land.
7. Forbids to condemn Christians to death for every
trifling cause.
8. Forbids marriage within the fourth degree.
9. Declares the protection of the Church, and of the
king's hand, to be equally inviolable.
10, 11, 12, 13, and 14. Relate to the payment of
various church dues and fees.
15. Orders the due observation of fasts and festivals,
except the fast before the feast of S. Philip and S. Jacob,
which was not necessarily to be observed, by reason of
the Paschal feast.
16. Commands the observance of the Ember fasts.
l4

224 EPAONE.
17. Orders men to fast on every Friday, except it be
a festival. 18. Forbids the ordeal and oaths, and marriages, on
high festivities, on Ember days, from Advent to the
Octave of the Epiphany, and from Septuagesima to the
fifteenth night after Easter.
19. Allows a widow to marry again twelve months
after her husband's death.
20. Orders every man to confess often, and to com
municate at least thrice a year.
21. Enumerates various sins to be avoided by Chris
tian people.
30. Charges " God's servants " to be careful in their
lives, to be chaste, and to follow their books and prayers,
&c. &c.
31. Commands that the money arising from the satis
faction by an offender for his fault, shall, at the bishop's
discretion, be applied to the relief of the poor, the
repairing of churches, providing bells, vestments, and
the like. — Tom. ix. Cone. p. 789. Wilkins, Cone. vol.
i. p. 285.
Epaone, or EPAONE (or Epaune). {Concilium Epaonense,
Epaune, Epaunense, Pomense, or Poumense.] Supposed to be
Yene, in the diocese of Bellay. Avitus of Vienne con
voked this council under Sigismond, king of Burgundy,
whom he had converted from the Arian heresy. Twenty-
seven bishops, all from the kingdom of Burgundy,
attended ; amongst whom were Viventiolus of Lyons,
Apollinaris of Valence, Gregory of Langres, &c.
Avitus, in the letter of convocation, complains of the
neglect of councils, and states that the pope had cen
sured him upon that account. Forty canons were pub
lished. 3. Forbids the ordination of persons who have done
open penance.
4. Forbids the clergy to keep dogs or birds for
sport. 15. Separates from communion any clerk guilty of
eating with a heretical clerk.
21. Forbids the consecration of widows to be deacon
esses. 25. Forbids to place the relics of saints in rustic
oratories, unless the neighbouring clergy can honour
the sacred ashes witli chanting.
30. Forbids incestuous marriages. Forbids any one

EPHESUS.

225

Ephesus, 196.

to marry his brother's widow, who is already almost his
sister, or the own sister of his wife, or his step-mother,
or cousin-german, or the widow or daughter of his
uncle, or the children of his paternal uncle, or any
of his own blood. Allows those already so married,
either to keep their wives, or to form a new and lawful
marriage \
35. Enjoins all Christian persons to go and receive
the blessing of their bishop on the nights of Christmas
and Easter. — Tom. iv. Cone. p. 1573.
Mansi, in his Supplement to the Collection of Labbe,
says, that to the canons of this council should be added
that which forbids bishops and priests to celebrate the
holy Eucharist in unconsecrated houses.
EPHESUS. {Concilium Ephesinum.] Held in 196,
under Polycrates, bishop of Ephesus, where it was
ruled that Easter should be celebrated on the fourteenth
day of the moon, on whatever day of the week it might
be. A letter from Polycrates to Victor, bishop of
Rome, is extant in Eusebius, in which he defends this
practice. See C. Palestine, 195. — Tom. i. Cone.
p. 598. Enseb. Hist. v. 23, 24.
EPHESUS. Held in 401, by S. Chrysostom, at
the head of seventy bishops, from Asia and Lydia.
Heraclidus was here consecrated bishop of Ephesus.
Six simoniacal bishops were deposed, upon the testi
mony of witnesses and their own confession, and others
elected to succeed them. — Palladius, Dial. c. 15, p. 135.
Tom. ii. Cone. p. 1222.
EPHESUS. The third oecumenical council was Ephesus,
held at Ephesus in 431, upon the controversy raised by Tnird (Ecu-
Nestorius, bishop of Constantinople, who declaimed mcnical
against the title of Qzotokoc, which the Church applied
to the blessed Virgin, as the mother of Him who was
both God and man.
To understand fully the circumstances which led to
the convocation of this council, it is necessary to relate
something of the previous history of Nestorius.
As soon as Nestorius had been elevated to the see of
.Constantinople, he evinced a most violent zeal against
all heretics, and carried on matters against them with
great vehemence and indiscretion. He destroyed a
church in which the Arians were accustomed to hold

Ephesus, 401.

Council.

* See C. Agde, a.d. 506,
L 5

canon Cl.

226 EPHESUS.
Ephesus, their meetings, and in various ways persecuted all sects
43K of heretics. The way in which he attacked the Quar-
todecimani occasioned great commotions amongst the
Sardians, in which many lives were lost. By this con
duct, according to Socrates, he rendered himself very
odious ; but his excessive zeal for the truth, as it after
wards appeared, was only assumed, in order the more
securely to introduce his own heresy 9, which asserted
two persons in Christ ; and that by his two natures, we
are to understand that He was, in fact, no more than a
perfect man, connected by a moral and apparent union
with the Word. That is to say, that the Word was,
indeed, united to man, but was not made man. Christ
was not born of the Virgin, and never suffered death.
And so that the Virgin was not Theotokos, the mother
of God, but the mother of the man; or, as he expressed it,
of Christ ; intending by the word Christ not the God-
man, but the man connected with God. He asserted,
moreover, that by reason of this connexion, it was
lawful to worship Jesus Christ as God, and to attribute
to Him those titles and attributes which holy Scripture
and the Church have assigned to Him ; but still that all
this was done in an improper sense ; as, for instance, in
holy Scripture 1 Moses is said to be a god unto Pha
raoh. He even allowed the use of the expression,
" mother of God," provided those who did use it con
fessed that it was in an improper sense, and only
because Jesus Christ was the temple of God. In
answer to objections brought against him, he distin
guished the Word from the Son of God, declaring Jesus
Christ to be the Son of God and Emmanuel, but not the
Word. Thus the main point in his heresy was that the
Son of God was connected with the Son of man, but
was not made the Son of man.
Although he endeavoured at first to propagate his
error secretly, and in an obscure and ambiguous man
ner, he eventually determined to proclaim it openly ;
and an opportunity was afforded him by Anastasius, a
priest, who, in a sermon, boldly maintained that " no
one should presume to call Mary the mother of God ;
for that she was but a woman, and it was impossible

9 " Anathema Nestorio neganti ex Virgine Deum natum, adse-
rcnti duosChristos ut, uxplosa Trinitatia tide, Quatcrnitateiu nobis
iutroducenti." — Vin. IArin. chap. xvi.
1 See Exod. vii. 1.

EPHESUS. 227
that God should be born of a woman." This assertion Ephesus,
produced a great sensation everywhere ; but, notwith- 431-
standing, Nestorius openly supported the doctrine of
Anastasius in his sermons ; and declared, that to call
the Virgin the mother of God, was nothing less than to
justify the follies of the Pagans, who attributed mothers
to their gods. Upon this, certain of the clergy and
monks of Constantinople expressed a desire to learn
from himself whether he really confessed the doctrines
imputed to him. which they maintained to be contrary
to the Catholic faith : Nestorius, however, caused them
to be seized, beaten, and thrust into prison.
In spite, however, of his violence and insolence,
a simple layman had the boldness to enter the lists
against him, maintaining " that the same Word born of
the Father before all worlds, was born a second time of
the Virgin after the flesh ;" but although this champion
of the true faith received great praise, the heresy of
Nestorius continued to spread everywhere, especially
by means of his Homilies, which were carried to all
parts, and penetrated even into the deserts in which
the monks dwelt. It was upon this occasion that
S. Cyril, patriarch of Alexandria, fearing lest these
errors should take root amongst them, wrote his letter
to the hermits.
Nestorius, perceiving the storm which was now rising
against him, thought to turn it aside by convoking
a pseudo-council, in which he deposed many of the
clergy as followers of the Manichseans, and sentenced
them to be exiled ; for, secure of the emperor's pro
tection and countenance, he acted with the utmost
boldness and insolence. But S. Cyril, determined to
persevere in his opposition to the new heresy, addressed
a letter to the emperor (Theodosius) and his sister, in
which, after having refuted all the heresies which had
appeared upon the subject of the Incarnation, he stated
and proved the real faith of the Church, in opposition
to those who endeavoured to divide, as it were, Jesus
Christ into two persons ; meaning Nestorius, although
he did not name him. At the same time, in order to
arrest the progress of the heresy, he assembled a
council at Alexandria, which was attended by the
bishops of Egypt, to whom he communicated the letters
that had passed between himself, the pope, and Nes
torius. The result was the celebrated synodal letter
l 6

228 EPHESUS.
Ephesus, containing the twelve anathemas of S. Cyril. At the
431- same time (430) the doctrines of Nestorius were con
demned in a council held at Rome.
The dispute had now become so hot and general,
that both parties applied to the emperor, demanding an
oecumenical council, as the only means of settling it.
This he accordingly granted, and addressed a circular
letter of convocation to all metropolitans, declaring that
he had appointed Ephesus to be the place of assem
bling, and commanding them to attend at the following
Whitsuntide, with their suffragans, but not in too
great numbers. At the same time he wrote especially
to S. Augustine to entreat him to attend, but he was
already dead when the letter arrived at Carthage.
Celestine, the pope, not seeing fit to attend in person,
sent three legates, Arcadius and Projectus, bishops,
and Philip, a priest.
Amongst the first who arrived at the council was
Nestorius, with a numerous body of followers, and
accompanied by Ireneus, a nobleman, his friend and
protector. S. Cyril also, and Juvenal of Jerusalem
came, accompanied by about fifty of the Egyptian
bishops ; Memnon of Ephesus had brought together
about forty of the bishops within his jurisdiction ; and
altogether more than two hundred bishops were present.
Candidianus, the commander of the forces in Ephesus,
attended, by order of the emperor, to keep peace and
order; but by his conduct he greatly favoured the
party of Nestorius.
The day appointed for the opening of the council
was June the 7th ; but John of Antioch, and the other
bishops from Syria and the East not having arrived, it
was delayed till the 22nd of the same month.
During this interval S. Cyril examined the question
of the Incarnation, and made extracts from the books
of Nestorius. Memnon of Ephesus entirely adopted
the views of Cyril. The partisans of Nestorius, on the
other hand, complained of certain injuries which had
been done them by the clergy and by some Egyptian
sailors ; and there is no doubt that the people of
Ephesus were inclined to the Catholic side, and strongly
opposed to Nestorius and his party.
Meanwhile Nestorius, in the course of his conversa
tions with the bishops, manifested more and more the
venom of his heresy; and, in answer to those who

EPHESUS. 229
proved to him from the holy Scriptures, that Jesus Ephesus
Christ was truly God, and was born of the blessed 431'
Virgin after the flesh, impiously declared, that " he
could not call an infant of tvvo or three months old God,
or bring himself to adore a sucking-child."
The delay of John of Antioch, and the other eastern
bishops with him, in coming to the council, troubled
the Catholics, for he was known to be the friend of
Nestorius, and his absence was attributed to the fear of
seeing Nestorius deposed. There is reason to believe
that John did, in fact, hope by his delays to wear out
the patience of the bishops, so that in the end the
matter might fall to the ground. It is true that he
protested to the emperor, upon his arrival, that he had
made all the haste1 in his power, and had accomplished
the journey from Antioch to Ephesus in forty days :
but his excuses were looked upon as mere pretexts.
Previously to his arrival, Cyril and his followers, when
the 22nd June drew nigh, took measures for the open
ing of the council on that day, as had been settled,
judging that they had waited long enough for the
oriental bishops ; and although this was warmly op
posed by Nestorius and sixty-eight of the bishops, who,
with Candidianus, insisted upon waiting for the arrival
of John and the others, Cyril prevailed; and on the
22nd June, 431, the council assembled in the church of
the holy Mother of God at Ephesus. Every thing was
done with regularity, and in order ; S. Cyril presided,
and was styled by the council the head of all the bishops
assembled. After him came Juvenal of Jerusalem,
Flavianus of Philippi, Firmus of Cesarea, Memnon of
Ephesus, Acacius of Mclita, Theodore of Ancyra, and
the others according to their rank and dignity, to the
number of one hundred and ninety-eight ; most of them
being from Greece, Asia Minor, Palestine, and Egypt.
The holy gospels were placed in the midst of the
assembly, signifying the presence of Christ himself. —
Soc. 1. 7, c. 29, p. 370, c. d. &c.
As soon as the bishops were assembled, a further, Session I.
but ineffectual, effort was made to stay proceedings June 22,
until the arrival of those that were absent. They then
proceeded to. business ; and, in the first place, the
letter of the emperor, convoking the council, was read.
, The answer of Nestorius to the citation of the council,
was then declared, viz. that he would come if he judged

230 EPHESUS.
Ephesus, it necessary; but in order that the matter might be
431 • carried on canonically, before any of the papers relating
to the affair were read, they deputed three bishops
to bear to Nestorius a second monition to appear before
the council, and to give an account of his faith. The
deputies, upon their arrival at his house, found it sur
rounded by armed soldiers, and could not get to speak
with him ; he, however, caused them to be informed,
that when all the bishops had arrived he would appear
before the council. A third citation was then made,
with no better success. After this the fathers resolved
to think only of the defence of the true faith, following
strictly the canons of the Church. These were read.
1. The Nicene Creed, according to custom, as being
the rule of faith.
2. Cyril's second letter to Nestorius, of which the
fathers highly approved.
3. The answer of Nestorius to this letter, which the
fathers vehemently declared to be heretical, and at
variance with the true faith, as contained in the creed.
4. Twenty articles selected out of the works of
Nestorius, containing a collection of passages from his
sermons ; these the fathers declared to be " horrible
blasphemies ;" and with one voice exclaimed, " An
athema to the heretic Nestorius, and to all who refuse
to anathematize him !"
5. The last letter of S. Cyril to Nestorius, contain
ing the twelve anathemas ; upon which nothing was
said. 6. Various passages from the fathers, showing what
was their doctrine upon the subject of the Incarnation ;
which the fathers of the council declared entirely coin
cided with their own faith.
Seventhly, the depositions of those bishops who had
heard the impious doctrine of Nestorius from his own
mouth, were received.
After all these documents had been read and com
mented upon, sentence was given in these terms : —
" Our Lord Jesus Christ, whom Nestorius hath
blasphemed, hath declared by this holy synod, that he
is deprived of all episcopal dignity, and cut off from
all part in the priesthood, and from every ecclesiastical
assembly V
3 More than two hundred bishops signed this sentence, which
was transmitted to Nestorius with the following letter : —

EPHESUS. 231
This sentence was signed by one hundred and ninety- Ephesus,
eight bishops, according to Tillemont, and by more 431'
than two hundred according to Fleury ; it was imme
diately made known to Nestorius, and published in the
public places, causing an extreme joy throughout the
city. At the same time, notice of it was sent to the
clergy and people of Constantinople, with a recom
mendation to them to secure the property of the Church
'for the successor of the deprived Nestorius. As soon,
however, as Nestorius had received notice of this sen
tence, he protested against it, and all that had passed
at the council ; and forwarded to the emperor an ac
count of what had been done, artfully drawn up, to
prejudice the latter against the council, and setting
forth that Cyril and Memnon, refusing to wait for John
and the other bishops, had hurried matters on in a
tumultuous and irregular way, and with evident signs
of hatred against himself.
In order, therefore, to do away with the bad im
pression which such an account could not but make
upon the emperor, the fathers deemed it right to for
ward to him the acts of the council ; but the friends
of Nestorius at Constantinople contrived to keep from
the emperor's presence all who came to him on the part
of the council, whilst, on the other hand, Candidianus
made use of violence against the bishops, surrounded
them with guards, and prevented them from sending
any other persons from Ephesus to the court.
In the midst of these proceedings, John of Antioch June 27.
arrived at Ephesus, followed by twenty-seven bishops,
and escorted by a band of soldiers ; affronted that the
council had not delayed its proceedings until he arrived,
he gave the most violent and irregular tokens of his
displeasure, refusing to admit to his presence the
deputies whom the council sent to him to inform him
of what had been done, and even causing the bishops
to be repulsed from his door by soldiers.
Meanwhile he assembled a mock council, with Nes-
" The holy synod convoked by our most religious and Christian
emperor, and, by the grace of God, held in the metropolis of
Ephesus, to Nestorius, the new Judas.
" Know, that on account of thy impious discourses and obsti
nate contumacy against the sacred canons, thou wast canonically
declared by the holy synod to be deposed, and deprived of every
ecclesiastical dignity, on the 22nd day of this present June."

232 EPHESUS.
Ephesus, torius and his orientals, amounting altogether to about
forty bishops, who took upon themselves to judge and
condemn the proceedings of the council of Ephesus ; to
depose S. Cyril and Memnon, and to separate from
communion the rest of the two hundred bishops com
posing it.
This being done, John admitted the deputies of the
council; but no sooner had they opened the object of
their mission than the bishops of the party of John, with
Ireneus, began to load them with abuse, and even to
offer them bodily violence ; upon which they retired,
carrying to the council their complaints of the manner
in which they had been treated. The fathers, shocked
at such a proceeding, immediately declared John to be
separated from communion, until he should appear
before them and justify himself; at the same time, they
testified their contempt for the sentence of his mock
council. Nestorius and his party, having written to
the emperor, in justification of their proceedings, the
latter, prejudiced by Candidianus, addressed a letter to
the fathers of the council, in which he declared his dis
approval of the deposition of Nestorius, and stated that
he would suffer no bishop to leave Ephesus, vintil the
question about doctrine had been settled. In reply to
this, the fathers justified their proceedings, and com
plained of the false reports of Candidianus.
The party of John, elated by the emperor's letter,
made an attempt to consecrate a new bishop for
Ephesus, in the place of Memnon ; but as soon as
their design got wind, the gates of the church were
barred with all haste, and they were obliged to retire
in confusion. In the meantime, although the party
of Nestorius endeavoured to hinder all egress from
Ephesus, the fathers contrived to get a letter conveyed
in a hollow stick to the monks and clergy of Constan
tinople, who having received it, resolved to wait upon
the emperor in a body, with the abbot Dalmatius, who
for forty-eight years had not quitted his monastery, at
their head.
The letter having been presented to the emperor, and
a true version of the proceedings at Ephesus laid before
him, he testified his satisfaction at what had been done
by the council ; upon which the party of John and Nes
torius immediately sent count Ireneus to the emperor
with various letters to support their cause. Dalmatius,

EPHESUS. 233
however, and the clergy of Constantinople, wrote to the Ephesus,
fathers at Ephesus, telling them what they had done, 431,
and testifying their joy at the deposition of Nestorius.
The presence of Ireneus at Constantinople again
marred the prospects of the orthodox party. This
nobleman was entirely devoted to the cause of Nes
torius and John, and by his false statements renewed
the emperor's former prejudices against the council, or
rather, reduced him to a complete state of indecision,
which resulted in his confirming the deposition both of
Nestorius and of S. Cyril and Memnon, and annulling
all else that had been done by either party ; at the same
time he sent count John to Ephesus to regulate matters
according to the best of his judgment.
Before the next session, the deputies of the bishop of Sessions
Rome arrived, and on the 10th of July the council sat TIV^nd,M,1'
again. When the letter of Celestinus to the council y
had been read, the legates were informed of the pre
ceding acts of the council, and declared their assent to
the sentence passed against Nestorius.
On the 16th of July, in the fourth sitting, a petition Session I v.
was received from S. Cyril and Memnon, demanding Jul>' 16-
justice in the matter of the sentence pronounced against
them by John of Antioch and the Syrian bishops. The
council directed that these last should be summoned to
appear ; but the bishops sent to execute the summons
were repulsed by soldiers. A second citation having
been made, John declared that he could give no answer
to men who were deposed and excommunicated.
In the following session, the deputies who were sent Session v.
with a third citation to John of Antioch, were met by •
the archdeacon of Nestorius, who desired to give them
a paper ; but upon their judging it right to refuse this,
he declared that as they would not receive his memorial,
he would pay no further regard to the council, but wait
for the emperor's decision. Subsequently, the council
proceeded to separate from communion, John of Antioch
and his Syrian followers, to the number of thirty-three,
amongst whom was Theodoret. To this sentence it
was added, that, unless they speedily made acknow
ledgment of their fault, the extreme penalty would be
inflicted upon them.
In this session, probably, six canons were drawn up
against the Syrians and Nestorians ; they contain no-

234 EPHESUS.
EpheBus, thing whatever relating to the public discipline of the
431' Church3.
Session VI. In the sixth session, July 22, S. Cyril presided.
y 22. rpi)e councii condemned the creed of Theodore of
Mopsuestia, (not, however, naming that bishop,) and
strictly forbad any person to compose, or cause to be
signed by those who would enter the Church, any other
creed or confession of faith than that of Nicea, under
pain of deposition, if an ecclesiastic, and of anathema, if
a layman.
Session VII. In the seventh session, August 31, the petition of
and last, RegjUS) bishop of Constantia, in Cyprus, was read, in
ug' ' which he complained of the encroachments upon his
rights made by the Church of Antioch, in arrogating the
right of ordination contrary to canon and universal
custom. The sentence of the council was to the effect
that the bishops of Cyprus should be left in free pos
session of the right of consecrating their own bishops,
according to canon and custom, unless the patriarch of
Antioch could prove that the privilege he claimed was
founded upon ancient usage ; but since the latter was
not present in the council, he could not defend his case.
Shortly after this session, count John, who had been
sent by Theodosius, arrived at Ephesus, and appointed
the bishops of both synods to meet him on the following
day. Accordingly, John of Antioch and Nestorius at
tended with their party, and S. Cyril with the Catholics ;
but immediately a dispute arose between them, the
latter justly contending that Nestorius should not be
present, whilst the former wished to exclude S. Cyril.
Upon this, the count, to quiet matters, gave both Cyril
and Nestorius into custody, and then endeavoured, but
in vain, to reconcile the two parties. And thus matters
seemed as far from a settlement as ever ; in the mean
while, the emperor endeavoured to bring about a re
conciliation between the two parties, by obliging the
orthodox bishops to communicate with the Syrians;
this, however, the former positively refused to do, until
the latter should cease from their evil conduct towards
Cyril and Memnon, and would consent to anathematize
Nestorius and his doctrines.
* Dionysius Exiguus has omitted these canons. Beveridge
attributes them to this synod. They may be found in Johnson's
Clergyman's Vade Mecum, vol. ii. p. 123.

EPHESUS. 235
At last the Syrian party made a move towards re- Ephesus,
storing the peace of the Church, and rendered an 431'
account of their belief upon the subjects of the Incarna
tion and of the Blessed Virgin, which was found to be
sound and Catholic, and was subsequently of great use
in pacifying the troubles which had arisen. On the
other hand, the fathers of the council wrote to the em
peror in behalf of Cyril and Memnon, laying before
him the true state of the case. They were warmly
seconded by the orthodox party in Constantinople, with
whom they had also communicated, and who did not
hesitate to proclaim openly their sympathy for the two
persecuted bishops, and addressed to the emperor a
very forcible petition in the name of all the clergy,
setting before him, amongst other tilings, that by con
demning in Nestorius the whole of his party, and in
S. Cyril and Memnon all the Catholics, he had, in fact,
left every thing open to the Arians and Eunomians.
They concluded by declaring that they were ready to
suffer every thing, even martyrdom, with those who
maintained the same true faith as themselves.
Worked upon by these representations, the emperor at
last permitted the fathers of the council to send to him
eight deputies, whilst the Orientals or Syrians, on their
part sent as many; the place of meeting was Chalcedon,
whither the emperor proceeded, and spent five days in
listening to the arguments on both sides ; and here the
council of Ephesus may, in fact, be said to have termi
nated ; nothing is known of what passed at Chalcedon,
but the event shows that Theodosius was convinced by
the arguments of the Catholics, since upon his return to
Constantinople he ordered, by a letter, the Catholic depu
ties to come there, and to proceed to consecrate a bishop
in the place of Nestorius, whom he had already ordered to
leave Ephesus, and to confine himself to his monastery
near Antioch. Afterwards, he directed that all the
bishops at the council, including S. Cyril and Memnon,
should return to their respective dioceses.
The judgment of this council was at once approved
by the whole western Church, and by far the greater
part of the east ; and was subsequently confirmed by the
oecumenical council of Chalcedon, consisting of six hun
dred and thirty bishops. Even John of Antioch, and the
eastern bishops, very soon acknowledged it. It has ever
been regarded by every branch of the true Church as cecu-

236 EPHESUS.
menical. — Rieheru, Hist. Cone. Gen. torn. i. c. 7. Tom.
iii. Cone. p. 1, &c. Palmer's Treatise on the Church.
Pseudo- Although this council was immediately rejected and
Cgu^cl[ of annulled by the oecumenical council of Chalcedon, and
called ' by the universal Church ; it is too remarkable to be
Latrocinium omitted. The circumstances which led to it are as
Ephesinura, /. -.,
449. follows : —
The heretic Eutyches, whom Flavianus, bishop of Con
stantinople, had in the preceding year deposed, burning
with the desire of revenge, for some time past had
endeavoured, by falsehood and cabals, to induce the
emperor Theodosius to call a council, in which he
hoped to triumph over the bishops. This hope was
greatly strengthened by the knowledge that he possessed
the favour of Chrysaphius, the ennuch and chief officer
of the emperor, whose influence over the latter was un
bounded, and who so entered into the views of Euty
ches, as to resolve to obtain the reversal of the sentence
against him. He began by persuading Dioscorus, bishop
of Alexandria, to undertake the defence of Eutyches,
and to attack Flavianus. Then he united his entreaties
to those of Eutyches, that the emperor would convoke
an oecumenical council. In consequence, Theodosius
wrote to Dioscorus, desiring him to attend at Ephesus,
on the 1st of August, with ten metropolitan, and as
many Egyptian bishops, and no more, in order to
inquire into a question of faith in dispute between
Flavianus and Eutyches, and to remove from the Church
the favourers of Nestorius. In the same manner he
wrote to other bishops, always fixing the same num
ber of metropolitans and bishops, and especially forbid
ding Theodoret to leave his diocese. He sent his own
officers, Elpidus and Eulogius, with authority to provide
such troops as they might deem necessary, in order to
carry into effect what might be required.
The bishops who had sat in judgment upon Eutyches
were present at the council, but were allowed to take no
part in the debates, and Dioscorus was allowed to take
the lead in every thing relating to the council.
Before its commencement Eutyches obtained leave to
hold an assembly, in which he pretended to show that the
acts relating to his condemnation had been falsified, and
his answer garbled, those expressions which would have
established his innocence having been, as he pretended,
omitted. However the correctness of the acts was proved,

EPHESUS. 237
S. Leo sent three legates in consequence of the letter Ephesus,
of the emperor, one of whom died on the road, the other 449'
two were Julian, bishop of Puteoli, and the deacon Hilary.
It was at this time that he wrote his celebrated letter to
Flavianus upon the Incarnation.
The council met on the day appointed, August 8,
and about one hundred and thirty bishops attended,
amongst them were Dioscorus, Domnus of Antioch,
Juvenal of Jerusalem, Thalapius of Cesarea in Cappa
docia, Eustathius of Berytus, Basil of Ancyra, and Basil
of Seleucia ; also Flavianus with several of his clergy.
Eutyches was present, with many of his monks.
About forty-two of the bishops who had taken
part in the council of Constantinople were present,
but they were not allowed to have any voice in the
deliberations, any more than Flavianus himself, which,
as Tillemont observes, was manifestly contrary to the
canons. In the first place Dioscorus, who presided, read the
emperor's letter of convocation, after which the pope's
legates presented his letter to the council, which, how
ever, was not read. Thalapius then moved that they
should proceed at once to consider the question concern
ing the faith, to which Dioscorus objected, upon a plea
that the faith, as settled by the fathers, ought not to be
questioned, but that they should rather proceed at once
to consider whether the condemnation of Eutyches had
been in accordance with that faith. Then Eutyches was
brought in, and presented a petition, in which he com
plained of having been persecuted for his unwilling
ness to hold any other faith but that of the Nicene
creed. Flavianus then demanded that Eusebius of Dorylceum,
who had accused Eutyches, should be brought in and
confronted with him ; this however was refused, and the
acts of the council of Constantinople were then read :
In the exposition of faith given by Flavianus they could
find nothing to condemn ; but when it was read that
Basil of Seleucia had said that Jesus Christ is to be
adored in two natures, Barsumas and his monks, to
gether with the Egyptian bishops, with loud cries ex
claimed, that he deserved to be torn to pieces who thus
divided Christ ; and when they came to that passage in
which Eusebius pressed Eutyches to confess two natures,
voices were heard on all sides calling out that Eusebius

238 EPHESUS.
Ephesus, ought to be burnt alive, and that whoever held the two
449- natures in Jesus Christ should be anathematized.
Dioscorus and his party then declared, that they
believed with Eutyches in one nature only, upon which
Basil of Seleucia, terrified by the threats held out to
him, retracted all that he had said upon the two natures
at Constantinople, and Seleucus of Amasia had the
cowardice to do so also. After this Dioscorus de
manded of the bishops their opinion respecting the
orthodoxy of Eutyches, to which Juvenal of Jerusalem
answering first, declared that he considered him to be
perfectly orthodox, and the other bishops not daring
to say any thing contrary to the will of Dioscorus,
all declared that they concurred in that judgment.
Then Domnus of Antioch consented that Eutyches
should be re-established in the priesthood and in his
office of abbot, to which all the bishops present agreed.
After this Dioscorus ordered the acts of the sixth
session of the council of Ephesus to be read, forbidding,
upon pain of deposition and anathema, the use of any
other than the Nicene creed ; a prohibition plainly in
tended to check the rashness of individuals in making new
creeds, not to prevent the use of any other words than
those employed in the creed, in order to express more
clearly the sense of any one of its articles. However,
Dioscorus, upon the pretence that Flavianus had ex
pressed the doctrine of the Church in more precise terms
than the Church herself had done in that creed, insisted
that he had subjected himself to the penalties denounced
by the canon of Ephesus. The bishops shamefully agree
ing with him, sentence of deposition was at once pro
nounced against Flavianus and Eusebius. Flavianus ap
pealed from this decision to the bishop of Rome, whose
legate, Hilary, boldly opposed the sentence ; at the same
time many of the bishops on their knees implored Dios
corus to reconsider the matter ; but he, determined to carry
it through, cried out for the imperial officers, upon which
the proconsul Proclus entered, followed by a band of
soldiers, armed with swords and sticks, and carrying
chains, who by threats and blows compelled the bishops
to sign the sentence of deposition. This, at last, ninety7
six of them did, many, however, being first severely
wounded ; Flavianus himself was treated with such
excessive violence, that he died of the injuries he had
received within three days ; it is said that Dioscorus

932.

ETAMPES. 239
jumped upon him as he lay upon the ground, and that Ephesus,
Barsumas and the monks kicked him with the utmost 449-
brutality. To the condemnation of Flavianus that of Eusebius
of Dorylceum was added, which ended the first session ;
after which the legate Hilary, dreading fresh scenes of
violence, fled secretly to Rome. In the following ses
sions Theodoret of Tyre was deposed, also Domnus of
Antioch and Ibas of Edessa ; after which Dioscorus
departed, and the bishops withdrew from Ephesus.
Thus ended the avvohoQ XnarpiKr), as the Greeks
justly named this disgraceful assembly, in which vio
lence and injustice were carried on to the utmost excess.
— Tom. iii. Cone. p. 1471.
ERFORT. {Concilium Erpfodiense.] Held in 932 Erfort,
under Henry I. of Germany, at which thirteen of the
bishops of Germany were present, besides abbots and
other clerks. Five canons were published.
Canon 1. Directs that the festivals of the twelve
apostles shall be observed with the greatest reverence.
Canon 2. Forbids to fast on Sundays and other fes
tivals ; also declares that the king had granted an in
junction, that no judges should cite Christian persons
before them during the seven days preceding Christmas,
nor from Quinquagesima to the octave of Easter, nor
during the seven days preceding the feast of the nativity
of S. John the Baptist, so as to prevent them from going
to church.
Canon 3. Forbids any judge to interrupt persons bona
fide going to or from church to pray, or whilst in the
church. Canon 5. Forbids self-imposed fasting without the
bishop's consent.
ETAMPES. {Concilium Etampense.] Held in 1130. Etamoes,
Convoked by Louis le Gros, on occasion of the schism
caused by pope Anacletus, in order to ascertain clearly
which of the two popes, Innocent II. or Anacletus had
been lawfully and truly elected. S. Bernard was called
to the council. After some time spent in fasting and
prayer, the king, bishops, and lords met together with
one accord to listen to and follow the opinion of S. Ber
nard upon the subject, who, after giving it the most pro
found attention, and making the most exact inquiries
concerning the form of election, the qualifications of the
electors, and the fitness and reputation of Innocent II.,

1130

240 EXETER.
who had been first elected, gave it as his opinion, that
he had been lawfully chosen, and ought to be recog
nized as pope. This opinion was gladly received by
the whole assembly. — Sug. vita Ludw. p. 317. Tom.
x. Cone. p. 972.
Etanvnes, ETAMPES. Held on Septuagesima Sunday, 1147,
under king Louis VII., in which the crusade to Jerusa
lem was resolved upon. On Easter Sunday the king
received from the hands of pope Eugenius III. at S.
Denys the royal standard. — Tom. x. Cone. p. 1104.
Exeter, EXETER. {Concilium Exoniense.] Held at Christ-
926' mas, somewhere about the year 926 ', by king Ethel-
stan. Complaint was made that the laws enacted in
the council of Greatlea were not obeyed, and an unani
mous resolution passed to drive the transgressors out of
England. It was also enacted that •' all the servants of
God in every minster should sing fifty psalms to God
for the king every Friday." — Johnson, Eccl. Canons.
Inett, Orig. Ang. vol. i. p. 304.
E*j£r> EXETER. Held April 16, 1287, by Peter Quivil,
the bishop. A book of constitutions in fifty-five articles
was drawn up, relating to the sacraments and other
matters. The first eight relate to the seven sacraments.
9 and 10. Of churches, chapels, oratories and church
yards. 11. Of the ornaments, &c. of churches, and orders
that there be in every church at least one chalice of
silver or of silver-gilt, two corporals, two vestments,
one for festivals and the other for ordinary occasions,
four " tuellce " for the high altar, two of which at least
shall be consecrated.
Also for every altar where mass is to be celebrated
there shall be two surplices and one rochet, a Lenten
veil and a nuptial veil, a pall for funerals ; a frontal for
each altar, a missal, gradual, " torparium," manual, &c.
&c, a chest for the books and vestments, a pyx of
silver, or at worst of ivory, with a lock, a Chrismatory
of pewter, with a lock, a pax, three vials, stone sacra-
mentarium, immoveable, chasuble, vase for holy water,
paschal candelabrum, two crosses, an image of the
Blessed Virgin, &c. &c.
1 There is some uncertainty about the date, since Wilkins
assigns 928 as that of the council of Grateley, and does not notice
this of Exeter.

EXETER. 241
The parish to provide all these things, with certain Exeter,
exceptions, which are specified. "Also we have heard 1287-
that parishioners often quarrel concerning the seats in
church, two or more of them claiming the same seat,
whence great scandal arises, and divine service is often
hindered ; we therefore enact that no person in future
shall be allowed to claim any seat as his own, the nobi
lity and patrons of churches being alone excepted, but
he who first comes to church to pray shall choose his
own place for prayer."
13. Forbids markets, &c. in churches and church
yards. 14. Of cemeteries.
15. Of the immunities of the Church.
16. Of the repairs of churches.
17. Of the life and conversation of the clergy.
18. Of concubinary clerks.
19. Of residence.
20. Of inquiry to be made into the capacity of eccle
siastical persons.
21. Of the duty of ministers to say the office every
night and day.
22. Of the duty of parishioners to attend church on
Sundays and festivals.
23. Contains a list of festivals to be observed in each
month. 24. Forbids the clergy to practise any business.
25. Forbids to let out churches to farmers.
26. Forbids to alienate church property.
27. Forbids clerks to build for themselves upon
ground not belonging to the Church, with Church
property. 28. Orders five marks as the proper stipend of a
curate. 29. Orders that " Beneficia aquce benedictce," be
assigned only to scholars.
30. Forbids a clerk to cite another before the secular
judge. 31. Of the celebration of rural chapters.
32. Forbids to summon innocent persons before the
chapter. 35. Of the seizure of excommunicated persons by the
secular arm.
36. Forbids to confer a parish on a priest for one
year after ordination. M

242 FERRARA.
37. Of the ordination of priests.
38. Forbids to take any fee for ordinations.
39. Forbids to allow divine service to be hindered on
account of the faults of the priest.
40. Of visitations.
41. Forbids clerks to bind themselves to submit to
secular judgment.
42. Of the form of liberating the property of clerks
detained by laymen.
43. Of care to be observed in promulgating sentences
of excommunication.
44. No one to excommunicate another in his own
cause. 45. Of matrimonial causes.
46. Of appeals.
47. Of quaestors.
48. Of relics.
49. Of Jews.
50. Of wills.
51. Permits rectors, after Quadragesima, to will away
the income of their Churches during the coming year.
52. Of mortuaries.
53. Oftythes.
54. Of oblations.
55. Of sentences of excommunication. — Tom. xi.
Cone. p. 1263. Wilkins, Cone. vol. ii. p. 129.

Pu<i8ra' FERRARA. {Concilium Ferrariense.] Eugene VI.
falselystyled naving published a bull for the transfer of the council of
o-cumenical. Basle to Ferrara, a few bishops and abbots assembled on
the 8th of January, 1438, viz. cardinal Julian, who pre
sided, five archbishops, eighteen bishops, ten abbots,
and some generals of the monastic orders ; of these
bishops only four had left the council of Basle, which
continued its sitting, justly regarding the pope's bull as
illegal.
If?'™1' On the 10th of January the first sitting was held, in
* cb. tu, whicn the trans]ation 0f tne council from Basle was pro
nounced to be canonical, and therefore the oecumenical
council of Ferrara lawfully assembled.
Session ii. Pope Eugene presided in the second session, at the
March 15. head of seventy-two bishops, and promulgated a decree
against the fathers at Basle. Whilst these matters were

FERRARA. 243
being transacted, the Greek emperor, John Manuel Pa- Ferrara,
leologus, and the patriarch of Constantinople, Joseph II., 1438-
arrived, on the 9th of February, at Venice, and were re
ceived with great pomp, together with Mark, archbishop
of Ephesus ; twenty-one other prelates (amongst whom
was Isidore, a Russian bishop, and Bessarion of Nicea),
and other ecclesiastics, amounting in all to seven hun
dred persons.
Before holding the first session with the Greeks, a
scheme was drawn up of the different questions to be
debated :
1. The procession of the Holy Spirit.
2. The addition " Filioque " to the creed.
3. Purgatory and the intermediate state.
4. The use of unleavened bread in the holy eucharist.
5. The authority of the Roman see and the primacy
of the pope.
In the first meeting, where the Greeks were present,
it was publicly proclaimed that the oecumenical council
was then sitting at Ferrara, and four months were
allowed for those who had been called to it to come.
However, neither the invitations nor the style of oecu
menical, which Eugene gave to his council, nor the four
months' delay, had much influence, seeing that no one
else arrived at the council ; that of Basle in the mean
while continued its sitting, attended by the ambassadors
of the emperor and other princes, especially those of
France and Spain. Charles VII., indeed, forbad any of
his subjects to attend the council of Ferrara.
At last the first session of Greeks and Latins was held, Session 1.
and the opinion of the Latin Church upon the subject of GrccksC
the procession of the Holy Spirit debated. Oct. 8.'
The second session was entirely occupied by a long Session II.
discourse of the bishop of Rhodes upon the advantages Oct. 11.
of peace, which seems to have caused the decision of
the council, forbidding any speeches in their future de
liberations. In the third session Andrew, Latin bishop of Rhodes, Sessions
speaking on behalf of the Latins, besought the Greeks, if J?1""]? lXr
perchance a seemingly hard word should fall from them
in the heat of discussion, to attribute it rather to the
matter in dispute than to any personal feeling. The
fourth session was consumed in desultory discourse be
tween Mark of Ephesus and Andrew of Rhodes.
In the fifth session, the faith, as settled by the fathers oct.°15.
m 2

244 FERRARA.
Ferrara, at Nicea, was set forth, and their creed read ; then the
1438.' definitions of faith made at Chalcedon, and the first
and second oecumenical councils of Constantinople ;
after which the Latins produced a manuscript, which
they declared to be very ancient, of the second council
of Nicea, asserting that in it would be found stated the
procession of the Holy Spirit not only from the Father,
but from the Son also.
Session VI. Andrew of Rhodes endeavoured in the sixth session,
Oct. 20. m a i0ng discourse, to show that what the Greeks per
sisted in regarding as an addition, was in reality neither
an addition nor an alteration, but simply an explication
of the original meaning of the creed, and a necessary
consequence from it ; in proof of this he brought for
ward various quotations from the Greek fathers, and
especially from St. Chrysostom, who says that the Son
possesseth all that the Father hath, except the paternity,
according to S. John xvi.
Session VII. In the seventh session he continued his discourse
Oct. 25. upon tne sanle subject, and replied to the authorities
alleged by Mark of Ephesus, explaining how, when
the Church forbids the giving any other than the
Nicene Creed to converts to Christianity, she does not
intend but that that creed may be expounded to them,
and taught them more dearly in other words ; and he
showed that the second oecumenical council at Con
stantinople had, in fact, enlarged the creed of Nicea, in
order to express more clearly certain Christian verities,
in opposition to the heretics who contravened them.
Sessions In the two following sessions Bessarion of Nicea
VNiL ^ \X sP°ke on tne Greek side of the question, and insisted,
' ' that although it was no where forbidden to explain the
creed, it was, nevertheless, forbidden by the third
oecumenical council (that of Ephesus) to insert those
explanations in the creed, however true they might be.
Session X. In the tenth session John, bishop of Forti, spoke in
NoT' 8- answer to the observation of Bessarion concerning the
prohibition made in the third oecumenical council,
declaring that the real question to be considered was,
whether or not the dogma of the Latins upon the subject
of the procession of the Holy Spirit was true ; for that,
if true, it was lawful to insert it in the creed, to meet
the attacks of those who denied that truth. He main
tained that no law could deprive the Church of the
power of adding to the creed, when she should see fit

FINCHALL.

245

to do so ; and that the law of Ephesus applied only to
the case of private persons, who presumed to make
additions without authority.
In the following session cardinal Julian spoke upon
the subject, and said that it was the false creed of the
Nestorians which had given rise to the prohibition
in question ; that the council had forbidden not only
every addition to the creed, but also every new expo
sition of the faith 3 ; and that, consequently, if this rule
were to be applied to the Church, it would follow that
the Church herself could not thenceforth frame any new
exposition of the faith.
The debate upon the subject was continued through
the four following sessions. The Latins persisting in
their demand, that the question should be examined to
the very foundation ; and that if it appeared evidently
that the Holy Spirit proceeded from the person of the
Son as well as from that of the Father, the addition of
the word Filioque to the creed should be allowed to
stand ; but on the contrary, if that doctrine should
prove to be unfounded, they declared their willingness
that the words should be expunged. The Greeks,
however, obstinately insisted that the words should be
first expunged before any further steps were taken, and
thus the contending parties came to no conclusion.
In the following session it was proposed to transfer
the council from Ferrara to Florence, and this being
agreed to, publication was made of the change. — Tom.
xiii. Cone. pp. 1—222. 825—1031.
FIMES. {Concilium apud S. Macram.] Field in
the church of S. Macra, April 2, 881, by Hincmar,
archbishop of Rheims, in which eight articles were
published. The most important of these is the fourth,
which orders that all monasteries, nunneries, and other
religious houses shall be visited by the bishop, and by
the king's commissioners, and a report drawn up of
their state. — Tom. ix. Cone. p. 337.
FINCHALL. {Concilium Finchalense.] Held about

3 And not so only ; the holy synod not only forbad any one to
publish or write, " sed etiam ne aliud sentire prceter fidem Nicoete
cxpositam ;" whence, adds tho cardinal, if I ask you whether you
think that God is eternal, and you answer in the affirmative, ac
cording to your line of argument any one might say that you had
incurred anathema, because that is not contained in the Creed,
and therefore you ought not to think it.
M 3

Ferrara, 1438.

Session XI.
Nov. 11.

Sessions
XII. to XV.
inclusive,
from Nov.15
to Dec. 8.

Session XVl.
March 5,
1439.

Fimcs, 881.

Finchall,
799, in the
diocese of
Durham.

246

FLORENCE.

Fleury, 1107.

Florence, 1055.

Florence, 1106.

Florence, 1439,
falselystyledlecunicmcal.

Session I.
Fob. 26.

Sessions
II. and 111.
March 2, 5.

799, by Eambald, archbishop of York, for the resto
ration of discipline. Five oecumenical councils were
acknowledged, and the proper time for the celebration
of Easter laid down. — Tom. vii. Cone. p. 1148. — Wil
kins, Cone. vol. i. p. 161.
FLEURY. {Conventus Floriacensis.] Held in
1107, in which the body of S. Benedict was taken up
in the presence of king Louis, and placed under the
altar erected to his honour. — Tom. x. Cone. p.
753. FLORENCE. {Concilium Florentinum.] Held about
Whitsuntide, a. d. 1055, by Victor II. in the presence
of the emperor, Henry III., against the errors of
Berenger, and the alienation of Church property. —
Tom. ix. Cone. p. 1079.
FLORENCE. Held in 1106, by Paschal II.,
against the errors of the bishop of Florence, who main
tained that Antichrist was born. The council came to
no conclusion, owing to the tumult made by the people,
who flocked to Florence, attracted by the dispute. —
Mansi, Supp. to Labbe, Tom. ii. col. 221, 222.
FLORENCE. Held in 1439. This council was
nothing more than a continuation of that assembled by
pope Eugene at Ferrara4, which, owing to the plague
having broken out at the latter place, he transferred to
Florence. The pope himself was present, with John
Paleologus, the Greek emperor, Joseph, patriarch of
Constantinople, and many Greek prelates.
In the first session the patriarch of Constantinople
being ill was unable to attend, and the discussion was
chiefly carried on between the emperor, who is reported
to have been a man of learning and ability, and cardinal
Julian. The conclusion arrived at was, that both par
ties should strive to facilitate a re-union, and that the
Greeks should in private discuss the question how the
union could be best effected, and report their opinion in
the next session; nothing, however, could be thus
arranged, and they subsequently returned to their public
discussion. The question concerning the procession of the Holy
Spirit was continued. John, the provincial of the
Dominicans in Lombardy, proved from Scripture and
tradition, that the Holy Spirit proceedeth from the

* See C. Ferrara.

FLORENCE.

247

Father and the Son. He explained what is meant
by the word "procession;" and said, that to "pro
ceed," meant to receive existence from. To this
Mark of Ephesus agreed. And John proceeding with
his argument, said, that from whichever of the persons
in the blessed Trinity the Holy Spirit received ex
istence, from that same person he proceeded ; but He
received existence from the Son, therefore He proceeded
from the Son, in the proper acceptation of the term.
To this Mark answered, by denying that the Holy
Spirit received existence from the Son ; and John then
proceeded to adduce proofs to that effect.
In the following session John continued his argument,
adducing a passage from the third book of S. Basil
against Eunomius, to prove that this holy doctor had
taught in distinct terms the procession of the Holy
Ghost from the Son as well as from the Father. John
had brought with him from Constantinople several
copies of the works of S. Basil.
The passage adduced from S. Basil, was discussed in
the three following sessions.
In the eighth and ninth sessions Mark of Ephesus
absented himself, but John continued to speak, and
endeavoured to show that of all the Greek fathers who
have spoken upon the subject of the procession of the
Holy Spirit, many have said, either in direct or in
equivalent terms, that He proceedeth from the Father
and the Son ; and that those who state that He pro
ceedeth from the Father, have never so spoken as to
exclude the Son. After some further discourse, he
handed in an analysis of his speech.
After this no other session was held before the
departure of the Greeks, who were much divided
upon the subject of the addition to the creed. Several
meetings were held amongst themselves ; at one of
which, held at the residence of their patriarch, they
were plainly told that they must arrange some means
of union between the two Churches upon this subject,
or find their own way back to their country as best
they could. One of them declared that he would
never be guilty of betraying the faith of his Church, for
the sake of being sent home again at the expense
of the pope ; adding, " Mori malo, quam unquam latin-
izare." Many, however, amongst whom were the em
peror and Bessarion, were for union ; others, headed by
m 4

Florence, 1439. <

Session IV.
March 7.

Sessions
V. VI. VII.
March 10.
14,17.
Sessions
VIII. IX.
March 21,
25.

248 FLORENCE.
Florence, Mark of Ephesus, were opposed to it. The discussion
1439. was again opened, the discourse of John was examined,
and Mark of Ephesus charged it with heresy. Bes
sarion defended it, loudly declaring that they should
give glory to God, and confess the Latin doctrine to be
true, and agreeable to that of the old fathers of the
Greek Church. Subsequently, in a long discourse in
defence of the Latin doctrine, he urged his brethren to
union ; in which he was seconded by George Schol-
arius, a Greek theologian. As there seemed little
chance of any decision being come to, the emperor and
the pope, in concert, proposed that a certain number of
persons should be named on both sides, who might
deliberate upon the best means of effecting the union of
the Churches. After many unsuccessful endeavours,
they drew up a profession of faith upon the subject
of the procession of the Holy Spirit, in which they
declared as follows : — " That the Holy Spirit is from
all eternity from the Father and of the Son ; that He
from all eternity proceedeth from both, as from one
only principle, and by one only spiration; that by this
way of speaking, it is signified that the Son also is, as
the Greeks express it, the cause, or, as the Latins, the
principle of the subsistence of the Holy Spirit equally
with the Father. Also we declare, that what some of
the holy fathers have said of the procession of the Holy
Spirit from (ex) the Father by (per) the Son, is to be
taken in such a sense as, that the Son is as well as the
Father, and conjointly with Him, the cause or principle
of the Holy Spirit ; and since all that the Father hath
He hath, in begetting Him, communicated to his only
begotten Son, the paternity alone excepted ; so it is
from the Father from all eternity that the Son hath
received this also, that the Holy Spirit proceedeth from
the Son as well as from the Father."
In the same decree the council declared that it was law
ful to consecrate unleavened bread as well as that which
bad been leavened ; and upon the subject of purgatory,
that the souls of those who die truly penitent in the love
of God, before bringing forth fruit meet for repentance,
are purified after death by the pains of purgatory, and
that they derive comfort in those pains from the prayers
of the faithful on earth, as also by the sacrifice of the
mass, alms, and other works of piety.
Concerning the primacy of the pope, they confessed

FLORENCE. 249
the pope to be the sovereign pontiff and vicar of Jesus Florence,
Christ, the head of the whole Church, and the father 1439-
and teacher of all Christians, and the governor of the
Church of God, according to the sacred canons and acts
of the oecumenical councils, saving the privileges and
rights of the eastern patriarchs.
After various conferences, the decree of union was
drawn up in due order, in Greek and in Latin ; it was
then read and signed by the pope, and by eighteen
cardinals, by the Latin patriarchs of Jerusalem and
Grenada, and the two episcopal ambassadors of the
duke of Burgundy, eight archbishops, forty-seven
bishops, (who were almost all Italians,) four generals of
monastic orders, and forty-one abbots. On the Greek
side, it was signed by the emperor John Paleologus, by
the vicars of the patriarchs of Alexandria, Antioch, and
Jerusalem, (the patriarch of Constantinople had lately
died,) and by several metropolitans. This decree was
published on the 6th of July, 1439, after which the
Greeks, to the number of thirty, left Florence, and
arrived at Constantinople, February 1, 1440.
After their departure, the council continued its
sittings ; and in the next session, held September 4th,
the fathers at Basle were declared to be heretics and
schismatics. In the second, November 22nd, a very
long decree was made upon the subject of the union of
the Armenians with the Roman Church. This decree
runs in the name of the pope only. Besides the true
faith concerning the blessed Trinity and the incarnation,
as set forth by the councils pointed out in it, it contains
the form and matter of each sacrament set forth in a
manner different from that to which the Greeks were
accustomed. In the third, March 23rd, 1440, the anti-
pope Amadeus, whom the fathers at Basle had elected,
was declared to be a heretic and schismatic, and all his
followers guilty of high treason; a promise of pardon
being held out to those who should submit within fifty
days. In the fourth session, 4th of February, 1441,
a decree for the re-union of the Jacobites of Ethiopia
with the Roman Church was published, signed by the
pope and eight cardinals. Andrew, the deputy of
John XL, the patriarch of Alexandria, received it in
the name of the Ethiopian Jacobites. In the fifth
session, 26th of April, 1442, the pope's proposal to
transfer the council to Rome was agreed to ; but only
m 5

250 FLORENCE.
two sessions were held there, in which decrees were
drawn up concerning the proposed union of the Syrians,
Chaldeans, and Maronites with the Church of Rome. —
, Tom. xiii. Cone. p. 223 and 1034.
inorenre, FLORENCE. Held in 1573, for the execution of
the decrees of the council of Trent.
Four sessions were held, in which sixty-three articles
were published, most of which contain several chapters.
Art. 1. After reciting the Nicene creed, decrees that
no interpretation of Holy Scripture be received, unless
confirmed by the tradition of the Church ; it also re
cognises seven sacraments ; receives the doctrine of
Trent upon original sin and justification ; maintains
the doctrine of transubstantiation and the offering of
Jesus Christ, both for the living and the dead ; also the
sufficiency of the holy sacrament under one kind, the
reality of purgatory, and the utility of prayer for the
dead ; approves of the worship of saints, and of honours
paid to the images of Jesus Christ, the Blessed Virgin,
and other saints ; also it asserts the utility of indul
gences, and the power of the Church in that respect ;
the primacy of the Church of Rome, as well as that
of him who presides over it ; in short, it approves of
all the acts of the council of Trent, and rejects every
thing which is contrary to them ; requiring them to be
sincerely believed and held by all who shall be ad
mitted to any office in the Church.
2. Treats of the permission necessary for reading
forbidden books, and the punishment of those who read
them without permission.
3. Treats of the manner in which relics are to be
preserved ; forbids the least appearance of cupidity in
showing them to the faithful.
4. Treats of the respect due to images ; desires that
none be set up without the bishop's sanction ; directs
that they shall never be exposed in indecent situations.
5. Forbids every sort of scenic representation, even
of sacred subjects, by the clergy, without the bishop's
written permission.
6. Treats of the publication of miracles.
7. Treats of the punishment due to those who consult
conjurors, &c, and to the clergy who practise exorcism
without permission.
8. Enjoins that Jews shall abstain from business on
festival days, and keep themselves at home during the

FLORENCE. 251
three days preceding Easter ; it likewise forbids all Klm-em
familiar intercourse between Jews and Christians. 15'3-
9. Forbids lay persons to argue with heretics, and
requires bishops to use every precaution to drive away
suspected persons from their flock.
11. Treats of the celebration of festivals.
12. Treats of the respect due to churches.
13. Treats of the immunities of churches.
14. Treats of the repair of churches, and the union
of two or more.
15. Treats of the government of a cathedral church,
when vacant.
16. Treats of the enquiries, &c, to be made con
cerning any one about to be elevated to the episcopate.
17. Treats of the duties of canons.
18. Treats of the due celebration of mass.
19. Relates to preachers.
20. Treats of the charge of the theologist [one of
the canons in a chapter, whose duty it is to teach theo
logy, and preach occasionally].
21. Treats of catechisms.
22. Of seminaries.
23, 24, 25, 26. Of collations to benefices ; of the
election to cures of souls ; of pluralities, and residence.
27. Episcopal visitations.
28, 29, 30, 31, 32, 33, 34, 35. The administration of
the sacraments.
36 and 37. Treat of the conduct, &c, of bishops and
clergy. 38. Of the punishment of adulterers.
39. Of the punishment of usurers.
41, 42, 43. Of simony, fasting, and tithes.
45. Of indulgences.
46. Of processions.
47. Of funerals.
48. Of burials.
49. Of the care to be taken of infants by nurses.
51. Of fraternities.
52. Contains various regulations for nunneries:
53. Requires medical men to warn sick persons to
attend to their spiritual affairs, and that not later than
the third visit.
54. Treats of the duties of notaries.
55, 56, 57. Relate to proceedings in the case of
ecclesiastics.
m 6

1002.

794.

252 FRANCFORT.
58. Recommends great caution in the fulmination of
censures. 59, 60, 61, 62. Relate to the right use of them.
These acts are subscribed by Antonio Altovita, me
tropolitan and president, by four bishops, and the
procurators of two bishops absent. — Mansi, Tom. v.
p. 915.
France, FRANCE. Several councils were held in the year
1002, in different parts of France; it was declared,
first, that the practice of fasting from Ascension-day to
Whit-sunday, as practised by many of the faithful, was
a thing indifferent ; secondly, that the monks should
continue to observe their custom of chanting " Te Deum"
on the three (or four) Sundays preceding Christmas and
during Lent, contrary to the Roman custom ; thirdly,
that the festival of the annunciation should be celebrated
on the 25th of March.— Tom. ix. Cone. p. 782.
Francfbrt, FRANCFORT. {Concilium Francofordiense.] Held
at Francfort on the Maine, about the month of June,
794 ; composed of the bishops of Germany, Gaul, and
Aquitaine. Bishops also attended from Spain, Italy,
and England, and two delegates from pope Hadrian.
The whole number amounted to upwards of three
hundred. The heresy of Elipandus, archbishop of Toledo, and
Felix, bishop of Urgel, was condemned, and fifty-six
canons were published, the second of which is the
memorable canon which condemns the worship of
images, as decreed by the second council of Nicea, in
787. It appears that after the termination of the council
of Nicea, the pope forwarded an authentic copy of the acts
of the council to France, to be approved by the Gallican
bishop, which, however, they entirely refused to do,
and declared, " Dum nos nihil in imaginibus spernamus
praeter adorationem .... non ad adorandum, sed ad
memoriam rerum gestarum et venustatem parietum
habere permittimus." Lib. Car. 1. iii. c. 16 5- The
! " Libri Carolini ." Four hooks so called, composed under the
name and by order of Charlemagne, in refutation of the acts of
the second council of Nicea. Some have attributed them to An-
gilran, bishop of Metz, others to Alcuin. Nothing can be stronger
than the opposition which they offer to every act of or appearance
of worship as paid to images ; even to bowing the head and burn
ing lights before them. Romanists pretend that the Gallican
bishops, as well as the author of these books, were deceived by a
false translation of the acts of the second council of Nicea, which,

FRANCFORT. 253
pope composed a reply to their view of the matter ; Franofnrt,
but their opinion remained unshaken ; and in 792, 794-
Charlemagne transmitted to England an authentic copy
of the acts of Nicea, which he had received from Con
stantinople, for the opinion of the English bishops, who
sent deputies to attend this council, to testify to their
opposition to the acts of Nicea.
Canon 1. Condemns Felix and Elipandus.
2. Condemns the second council of Nicea, and all
worship of images6.
6. Orders that bishops shall see justice done to the
clergy of their diocese ; if the clergy are not satisfied
with their judgment, they may appeal to the metro
politan in synod.
7. Forbids bishops to live out of their dioceses, and
priests to leave their benefices.
11. Orders all monks to abstain from business and
all secular employments.
15. Orders that in monasteries containing the re
mains of departed saints, a chapel be built, in which
the holy office shall be said both by day and night.
16. Forbids to take money for the ordination of monks.
they say, led them to fancy that the council had inculcated the
paying divine honour and worship to images, and that it was thi»
false notion which induced them to condemn the council ; but this
is evidently untrue, since it is an historical fact, that authentic
copies of the acts of the council were sent into France by the
pope ; as also, that Charlemagne received another copy direct
from Constantinople. — Palmer's Treatise on the Church of Christ,
part iv. chap. x. sect. 4.
Roger 1 lovodcn has tho following : — " In the year 702, Charles,
king of the Franks, sent into Britain " [to Offa, king of the Mer
cians] "a synodal book, sent to him from Constantinople, in
which, alas ! were found many things inconvenient, and contrary
to the true faith; especially in this, that it was established by
unanimous consent of almost all the doctors and bishops of the
East, no less than three hundred, that images ought to be wor
shipped " [imagines adorari debere], " which the Church of God
doth altogether abominate " [execraturj. " Against which Al-
binus" [Alcuinus] " wrote an epistle, fortified with the authority
of the holy Scriptures." Matthew of Westminster, upon the
year 792, has the same.
6 " Allata est in medium quoestio de nova Grecorum Synodo,
quam de adorandis imaginibus Constautinopoli fecerunt, in qua
scriptum habebatur ut qui imaginibus sanctorum, ita ut deificEe
Trinitati, servitium aut adoratiouem non impenderent, anathema
judicarentur. Qui supra sanctissimi patres nostri omnimodis
adoratiouem et servitutem renuentes contempserunt atque con-
seutientes condemnaverunt."

254 FRIULI.
17. Directs that no abbot be elected without the
consent of the bishop of the diocese.
18. Forbids the mutilation of a monk for neglect of
his rule.
19. Forbids the clergy and monks to frequent taverns
to drink.
21. Orders that the observance of Sunday shall com
mence at vespers on the preceding day.
30. Constitutes the bishop, conjointly with the
magistrates of the place, judge in every cause between
a layman and ecclesiastic.
38. Forbids the clergy of the king's chapel to com
municate with those of the clergy who have quarrelled
with their bishop.
41. Forbids bishops to leave their dioceses for a
longer space than three weeks.
47. Charges the bishop to overlook the conduct of
abbesses, and to report any ill-behaviour to the king,
that they may be deposed.
48. Orders the bishops to distribute the oblations
made in the churches, — Tom. vii. Cone. p. 1013.
Freisingbcn, FREISINGHEN. {Concilium Frisingense.] Held
144 "• at Freisinghen, in the archbishopric of Saltzbnrg, in
1440, by Nicodemus de Scala, bishop of the place.
Twenty-six regulations were published.
5. Renews the decree of Basle against the con
cubinage of the clergy.
10. Deprives of Christian burial persons killed at
tournaments and spectacles ; also those who die sud
denly, not having made confession during the previous
year. 16. Forbids to say mass without lights, and to
elevate the host before consecration, lest the people
thereby be led to commit idolatry.
25. Forbids to excommunicate either layman or
clerk without a previous canonical monition. — Tom.
xiii. Cone. p. 1283.
Friuli FRIULI, (Citta da). {Concilium Forojuliense.]
796 ' Held in 796, by Paulinus, or Paulus, patriarch of
(or 791, Aquileia, and his suffragans. The errors of those who
Labbe). maintained that the Holy Spirit proceedeth from the
Father only, and of those who declared that the Son of
God made man, was only the adopted Son of God, were
condemned. A definition of faith was published, and fourteen

GANGRA. 255
canons were made. 1. Condemns simony. The others
relate to the lives and conversation of the clergy, mar
riage, &c. Canon 13 relates to the proper observance
of Sunday ; bids all Christians to commence the ob
servance of it from vespers on Saturday, by abstaining
from all evil, and every carnal work, and by giving
themselves to prayer, and going to Church. — Tom. vii.
Cone. p. 991. G.
GANGRA. {Concilium Gangrense.] Held some- Gangra,
time between the years 325 and 380. Dom Ce\\\er7 *et,ee"
would assign it to a year subsequent to 379, in which
S. Basil died, because that father, who in various places
speaks of the excesses of Eustathius of Sebaste, says
nothing at all about his having been condemned in this
council ; whence Cellier infers that it was not holden
till after his death. And further, it appears that Peter,
the brother of S. Basil, occupied the see of Sebaste, in
Armenia, in 380, from which he thinks that he was
elected in the place of Eustathius, deposed in this
council, about the end of the year 380.
But it is necessary to prove that the Eustathius con
demned in this council was the same with Eustathius
of Sebaste of whom Basil speaks. Socrates and Sozo-
men, the most ancient ecclesiastical historians, plainly
assert that it was so ; and, moreover, what they say of
Eustathius and his doctrine agrees exactly with what
we read in the synodal letter of Gangra. The letter
does not, indeed, distinctly term him bishop of Sebaste,
but it indirectly accuses him of having spread his errors
in Armenia, since it is addressed to the bishops of that
country. Added to the testimony of Socrates and Sozo-
7 " Basilius, in Ep. 74, quam scripsit ad occidentales contra
Eustathium Sebastanum, Gangrensis Concilii nullam mentionem
facit. Ex quo manifeste colligitur, tunc cum Basilius earn Epis-
tolam conscriberet, scripsit autem sub Valente, nondnm cele-
bratum fuisse Gangrense Concilium." — Valesius ad Soc. lib. ii.
cap. 43.
Valens reigned from 364 to 378. If, however, as Pagi asserts,
Hosius of Cordova was present in the council, so late a date as
A.D. 3110 cannot be assigned to it. Hosius died in 357 ; but there
is sufficient reason to doubt his presence. See note, Baron, torn.
iv. a.d. 319, p. 3. About 324 is the date given by Labbe and
Cnssart, Collection of Councils. Not later than 340, according to
Johnson, Clergyman's Vade Mecum, vol. ii. p. ^G.

256 GANGRA.
Gangra, men, we have that of S. Basil, who relates that the
. *!etwe!" disciples of Eustathius of Sebaste rendered an ascetic
'life odious by their hypocrisy, and false piety. This
agrees with the idea which the canons of Gangra give
us of the conduct of Eustathius and his followers there
in condemned. There can, then, be little doubt that
the Eustathius of the council is identical with Eusta
thius of Sebaste. And if this be so, the most probable
date of the council of Gangra is perhaps just before, if
not after, the death of S. Basil, i. e. about 379.
This Eustathius, towards the end of his life, originated
the notion that it is unlawful to marry, and to eat
certain meats. He separated several married persons ;
advised those who disliked the public offices of the
Church to communicate at home. Himself wore, and
made his followers also wear, an extraordinary dress.
Obliged women to cut off their hair ; said that it
was quite unnecessary to keep the prescribed fasts of
the Church, and ordered his followers, on the contrary,
to fast on Sundays. And maintained that they should
avoid, as the greatest profanation, the communion and
the benediction of a married priest living with his
wife. In order to arrest the course of these dangerous
errors, an assembly of bishops was held at Gangra,
the metropolis of Paphlagonia, in which twenty-one
canons were published, in opposition to the error of Eus
tathius and his followers. Fifteen bishops subscribed
them, and addressed them, together with a synodal let
ter, containing briefly the causes which led to the
assembling of the council, to the bishops of Armenia.
1. Condemns with anathema those who blame mar
riage, and who say that a woman living with her hus
band, cannot be saved.
2. Condemns with anathema those who forbid the
eating of meat, even when the directions given by the
apostolic council at Jerusalem are complied with.
3. Anathematizes those who teach that slaves may
quit their masters, and forsake their servitude, under
pretence of religion.
4. Anathematizes those who separate themselves
from the communion of a married priest, and refuse to
partake of the holy communion consecrated by him.
5, Anathematizes those who despise the house of
God, and the assemblies of the saints therein held.

GANGRA. 257
6. Anathematizes those who hold private conventi- Gangra,
cles, and perform there ecclesiastical functions without 325^ 380
the presence of a priest or the consent of the bishop.
7. Anathematizes those who appropriate the offerings
made to the Church to their own use.
8. Anathematizes those who dispose of the oblations
without the bishop's consent, or the consent of those
to whom he has given the charge 8.
9. Anathematizes those who embrace the state of
virginity or continence, not for the sake of perfection,
but from a horror of the married state.
10. Anathematizes those who, having themselves
embraced the state of virginity, insult married persons.
11. Anathematizes those who despise the agapae
or love-feasts, and refuse to participate in them.
12. Anathematizes those who, under pretence of
extraordinary strictness, wear a peculiar dress, and
condemn those who wear ordinary clothing.
13. Anathematizes women who under the same pre
tence of religion * wear men's clothes.
14. Anathematizes those who forsake their husbands
through a false horror of marriage.
15. Anathematizes those who, under pretext of lead
ing an ascetic life, forsake their children, without pro
viding for their sustenance or conversion.
16. Anathematizes children who, upon the same
plea, desert their parents.
17. Anathematizes women who, from a like motive,
cut off the hair, which God has given to them as a
memorial of the obedience which they owe to their
husbands. 18. Anathematizes those who make the Sunday a
fast-day. 19. Anathematizes those who despise the fasts re
ceived in the Church by tradition.
20. Anathematizes those who speak against the
memory of martyrs, or the assemblies held, or offices
celebrated, in their honour.
21 is drawn up in these terms : — We have ordered
8 This and the preceding canon appear to be almost identical.
Johnson conjectures that the former may refer to what was given
for the maintenance of the clergy, while the other may apply to
what was given for the poor.
9 See the explanation of this in Johnson's Clergyman's Vade
Mecum, vol. ii. p. 79.

258 GAUL.
these things, not to cut off from the Church those who
wish to live in the exercise of such acts of piety as the
holy Scriptures direct ; but those persons who make
such exercises the occasion of exalting themselves with
arrogance over others who lead a more simple life, and
of introducing novelties contrary to Scripture and the
canons. We admire the state of virginity ; we approve
of continence, and of separation from the world ; if
only these states of life be accompanied by humility
and modesty ; but we also honour marriage. And we
do not despise wealth, if united to justice and liberality.
We approve of simplicity of apparel, suited to the
wants of the body ; we honour the houses of God, and
the assemblies held in them, without, at the same time,
meaning altogether to shut up piety within their walls ;
we also commend the great liberality which the
brethren extend to the poor, through the medium of the
ministry of the Church. In short, we wish that all
men should put in practice all that is taught us in holy
Scripture and in the apostolical traditions.
These canons were received by the whole Church,
and are contained in the codes both of the Greek and
Latin Churches. — Tom. ii. Cone. p. 413.
Gaul, 429. GAUL. {Concilium Gallicanum.] A council, very
numerously attended, was held in the autumn of the
year 429, in Gaul (probably at Troyes in Champagne),
against the errors of Pelagius ; and in consequence of
the prayer of the bishops of the British Church, that
some one should be sent them capable of combating
these errors, S. Germanus of Auxerre and S. Lupus
of Troyes were, by the unanimous consent of the
assembly, commissioned to proceed to England to sup
port the true faith there. — Tom. ii. Cone. p. 1686.
Gaul, 451. GAUL. Held somewhere in Gaul, probably at
Aries, in the year 451. Forty-four bishops, composing
the council, signified their assent to the celebrated
letter of pope Leo to Flavianus ; and sent to him a
synodal letter upon the subject, highly eulogistic. See
C. Constantinople, a. d. 950.
Gaul, 1041. GAUL. In the year 1041, many councils were held
in various parts of the country, for the establishment of
the " Treve de Dieu1 ;" which ordered that from Wed
nesday evening to Monday morning, no person should
1 See note, C. Elne.

GERONA. 259
take anything by force, or take vengeance for any
injury, or a pledge from a surety. Whoever broke
this truce, was sentenced to pay the legal compensation
(in money) for a capital crime, or to be excommuni
cated and banished. — Tom. ix. Cone. p. 940.
GENTILLY. {Concilium Gentiliacense.] Heldon Gentilly,
Christmas-day, a. d. 767. Six legates from Rome, six 767-
ambassadors from the emperor Constantine Coprony-
mus, several Greek bishops, and most of the bishops of
Gaul and Germany, were present, together with king
Pepin and many of his nobles. The question of the
procession of the Holy Spirit was discussed, the Greeks
accusing the Latins of having added the words " filio
que" to the creed of Constantinople : the question
about images was also debated, but the decision of the
council is not known. — Tom. vi. Cone. p. 1703.
GERMANY. {Concilium Germanicum.] Held some- Ge™,|n>'-
where in Germany in the year 742 ; the place is un
known (perhaps Ratisbonne). This council was assem
bled by order of Carloman, April 21st, who in the act
of convocation states, that by and with the advice of
God's servants and the peers of his court, he had sum
moned the bishops of the kingdom with their priests to
learn from them how the laws of God might best be en
forced, and the discipline of the Church, which had
grievously fallen into decay, be restored. Six bishops
were present, viz. those of Cologne, Augsburg, Wirtem-
burg, Utrecht, Strasburg, and Eichstat. Seven canons
were published, relating chiefly to the conduct of the
clergy, and enforcing the canons. Boniface, who pre
sided, wrote to Cuthbert, archbishop of Canterbury, an
account of all that passed in the council. — Tom. vi.
Cone. p. 1533 and 1565. Baronius in Ann.
GERONA. {Concilium Gerundense.] Held in 517, Gerona,
during the reign of Theodoric, John, bishop of Tarra
gona, presiding, at the head of six bishops of that pro
vince. John had previously written to pope Hormis-
das, requesting him to address the bishops of Spain
upon the subject of discipline, which was greatly neg
lected amongst them. This he did in a letter, in which
he urges them to observe the canons, and to hold coun
cils at least once a year. In this council ten canons
were published.
1. Directs that the order of celebrating mass and the

1068.

260 GERONA.
holy office observed in the metropolitan church shall be
adhered to strictly throughout the province.
2. Orders two Litany seasons to be observed an
nually, with abstinence from meat and wine ; viz. one
in the week after Whit-Sunday, and the second begin
ning on the first Thursday in November, each to consist
of three days.
4. Confines the administration of holy baptism to the
seasons of Easter and Whitsuntide, except in cases of
illness. 5. Allows the baptism of infants on the day of their
birth, if they be in danger.
7. Forbids any women to live in the same house with
a clergyman, except his mother and sister.
10. Enjoins all bishops and priests to say the Lord's
Prayer daily after matins and vespers.— Tom. iv. Cone.
p. 1567.
ficrona, GERONA. Held in 1008, by the Roman legate
cardinal Hugo the White, who in it confirmed, by the
pope's authority, the " Treve de Dieu," under pain of
excommunication to all who should infringe it. Four
teen canons were published, chiefly directed against the
abuses of the times. Eight bishops and two archbishops
subscribed the acts.
Geroua, GERONA. In a council held in the year 1261,
several regulations relating to the conduct of the clergy
were drawn up, recommending to them care and atten
tion in the performance of the holy offices ; forbidding
them to exercise the functions of their holy office with
out first exhibiting their letters of orders ; forbidding
bishops to receive clergymen from another diocese
without testimonials from the bishop of that diocese ;
forbidding all games of chance, &c. &c. &c.
rierona, GERONA. In another council, held in 1274, seve-
1274. raj regulations were published ; amongst others it is
forbidden to laymen to bury any corpse in a churchyard,
under pain of excommunication. The decrees of the
council of Lerida were received, and their strict ob
servance enjoined. It was ordered that no beneficed
clergyman should be ignorant of Latin. All clergymen
convicted of living in a state of concubinage were
ordered to be suspended. The dress, tonsure, conver
sation, amusements, and everything relating to the out
ward life of the clergy, was regulated ; they were also

GOA. 261
forbidden to take any part in judgments involving the
death of the party accused, &c. &c. &c.
These two last councils were taken by Mansi from a
MS. in the library of M. Colbert ; he also mentions
two others of minor importance.
GLOUCESTER. {Concilium Glocestriense.] Held Gloucester,
by Simon Sudbury, archbishop of Canterbury, Novem- ' '
ber 6th, 1378, in the monastery of SS. Peter and Paul
at Gloucester. Four constitutions were made.
1. Enacted that they who celebrated Annals for the
souls of deceased persons should have seven marks per
annum stipend, or diet and three marks ; others who
served the cure of souls eight marks, or diet and four
marks. 2. Forbids fornication, and orders that a priest negli
gent in enforcing this shall himself be, as the canons
direct, punished as a fornicator, or one who connives at
the sin.
3. Orders that the confessions of women be taken in
an open place, where they may be seen, though not
heard, by the people ; that the laity be exhorted to
confess in the very beginning of Lent, and immediately
after sin ; forbids a priest to enjoin masses as part of
penance. 4. Orders that confessions be heard three times a
year, viz. Easter, Pentecost, and Christmas, and enjoins
previous abstinence ; orders that they who neglect to
confess once in the year, and to receive the communion
at Easter, shall be forbidden entrance into church whilst
living, and Christian burial when dead. — Johnson, Ecc,
Canons, a. n. 1378. Tom. xi. Cone. p. 2051.
GOA. Gaspard, archbishop of Goa, convoked a Goa, 1567.
council there in the year 1567, but being deposed in
September in that same year, George Temudo, bishop of
Cochin, his successor, confirmed his decree for the con
vocation of the council, and presided at it. Several
regulations for the propagation of the faith were drawn
up, which were afterwards confirmed by Pius V. in a
bull bearing date January 1, 1570. The acts of this
council were also confirmed in another, convoked for Another,
the purpose of enforcing them, at which moreover all '
idolatrous ceremonies were forbidden in the territories
belonging to Portugal.
GOA. Held in 1585 in the cathedral church of Goa. Goa, 1585.

262 GUASTALLA.
Vincent de Fonseca, archbishop of Goa presided. Mar-
Abraham, a Syrian prelate, in this council renounced
Nestorianism ; shortly after, however, he returned to
his error. — Sousa, Orien. Conq. part ii.
Gran, in GRAN in Hungary. See C. Strigonia.
HG°atlea' GRATLEA. {Concilium Grateleanum.] Held about
925 or 928. the year 925 by king Ethelstan, Wulfhelm archbishop
of Canterbury, and other bishops, being present.
Twenty-six laws were made, of which the seven fol
lowing are ecclesiastical.
1. Directs, by the king's order, that certain alms, &c.
be given daily at his cost for the good of his soul.
2. Forbids church-breaking.
3. Is directed against witchcraft, secret acts of mur
der, &c.
4. Concerns the coin of the realm ; appoints coiners
at Canterbury, two of whom shall be the bishop's and
one the abbot's ; at Rochester, one of the bishop's ; at
London,?. Winchester/, Lewes,.?, Hastings, /, Chichester,/.
Hampton^Werham^-Exeter^haftesbury^-and at others,
one coiner.
5. Relates to ordeals.
6. Forbids all marketing on Sundays, under pain of
forfeiting the goods and payment of thirty shillings.
7. Forbids to receive the oath of a man once per
jured, and to bury him in consecrated ground, unless he
hath during his life made satisfaction.
The Latin copies add certain other ecclesiastical laws
and regulations, which were probably made in some
subsequent council. — Johnson, Ecc. Canons. Tom. ix.
Cone. p. 582. Wilkins, Cone. vol. i. p. 205.
Guastalla, GUASTALLA. {Concilium Guastallense.] Held in
on1{^Po' October, 1106, by pope Pascal II. A large body of
bishops and other ecclesiastics was present, together
with the ambassadors of Henry, king of Germany, and
the princess Matilda. The province of Emilia was se
parated from the metropolitan of Ravenna, on account
of the insubordination of the latter towards Rome. A
decree was passed against investitures by laymen, and
the schismatical consecration of bishops and clerks
allowed in those cases in which they had not been guilty
of usurping their sees, of simony, or any other grievous
crime. — Tom. x. Cone. p. 748.

HALLE. 263

H.

HABAM. {Concilium Habense.] Held about the Habam,
year 1014, at Habam, or Badam (a place not identi- about 10R
fied), in England, in the reign of Ethelred. Eight
canons were enacted.
1. Enacts that God be loved and honoured before
all things, and his mercy and assistance invoked with
fasting, alms, confession, and abstinence from evil ; that
the king be obeyed ; that one penny be paid for every
ploughland, and that every hierman' (parishioner) pay
one penny, and every thane pay tithe of all that he
hath. 2. Enacts that every Christian, of age, shall fast on
bread and water, and raw herbs, before the feast of S.
Michael for three days, during which time every man
shall go to confession and to church barefoot, and
every priest and his people shall go in procession ;
every priest shall say thirty masses, and every deacon
and clerk thirty psalms ; all servants shall be during
these three days excused from work, and food be given
by each person to the poor. There are many other
regulations upon the same subject.
3. Orders the mass styled " Contra Paganos " be
sung every morning for the king.
4. Orders the payment of church-shot and tithe.
5. Forbids to sell any one out of his native country
under anathema.
6. Forbids robbery, and orders restitution when rob
bery has been committed.
7. Orders the payment of alms money at Michaelmas.
8. Relates to the office and duty of a judge. — John
son, Ecc. Canons, a. d. 1014. Tom. ix. Cone. p. 807.
Wilkins, Cone. vol. i. p. 295.
HALLE. {Concilium Hallense.] A council was Halle, in
held at Halle, in the ecclesiastical province of Mag- Suabia,1176.
deburg, in the year 1176, by Wigbertus, the metropo
litan. The object of the council was to discover some
means of checking the mania for tournaments which
then prevailed, and which no ecclesiastical censures had
been found sufficient to restrain. The immediate sub
ject before the council was the case of a nobleman, called
Conrad, who had died in consequence of wounds re
ceived in such a meeting. It was decided that Chris
tian burial should be refused to his body, unless clear

1406.

6110.

264 HERTFORD.
proof of his penitence should be given, and unless all the
lords who implored this favour for him would take an
oath to abstain in future from all toumays, and to
discourage the passion for them in their dependants. —
Mansi, Supp. Coll. Cone. torn. ii.
Hamburg, HAMBURG. {Concilium Ilamburgense.] Held in
1406, by the archbishop of Bremen, in which the con
duct of certain Franciscan friars was strongly con
demned, who had taught the ignorant in the neighbour
hood of Lubeck that every person dying in the habit of
their order was undoubtedly saved, and that upon the
yearly descent of S. Francis into purgatory they were
taken out of its torments, and carried into heaven, how
ever short a time they might have been there. — Mansi,
Supp. Tom. iii. Coll. 771 and 772.
Hatfield, HATFIELD. {Concilium Hedfeldense.] In Septem
ber, 680, a council was held at Hatfield, in Hertfordshire ;
Theodore, archbishop of Canterbury, presided. The first
five oecumenical councils were received, and the decrees
of the Church of Rome, 649, against the Monothelites,
agreed to. In this council Theodore styles himself arch
bishop of the Island of Britain — Johnson, Ecc. Canons.
Tom. vii. Cone. p. 577. Wilkins, Cone. vol. i. p. 51.
Hertford, HERTFORD. {Concilium Hertfordiense.] Held
on the 24th September, 673, by Theodore, archbishop
of Canterbury ; the bishops of East Anglia (Bise), Ro
chester (Putta), Wessex (Lutherius), Mercia (Winfred),
together with the deputies of Wilfred of Northumbria,
and several canonists, were present ; ten canons were
drawn up.
1. Commands the observance of Easter day on the
Sunday after the fourteenth day of the moon in the first
month. 2. Commands that no bishop shall intrude upon the
parish (parochiam) of another bishop, but shall rest
contented with the government of the people intrusted
to him.
3. Enacts that it shall not be lawful for any bishop
in any way to disturb or plunder any monastery.
4. Forbids monks to emigrate from one monastery to
another without the permission of the abbot.
5. Forbids clerks to leave their own bishop and
to wander about ; forbids to receive thein any where
except they shall bring letters commendatory from
their bishop.

C73.

HOLMPATRICK. 265
6. Bishops and other clergy coming from another
Church, to be contented with the hospitality shown
to them, and not to presume to perform any office
in the church without the permission of the bishop
of that church.
7. Orders the holding of synods twice in every year;
and adds, that since many things may operate to hinder
this, one shall at any rate be called every year, on the
kalends of August, in the place called Cloveshooh (or
Cliffshoe). 8. Orders that bishops shall take precedence accord
ing to the date and order of their consecration.
9. Declares that the question was raised, whether the
number of bishops ought to be increased in proportion
to the increase of the faithful, but that nothing was
determined. 10. Relates to marriages: forbids all unlawful mar
riages ; forbids incest, and to divorce a wife except for
fornication ; forbids a man divorced from his wife to
marry another woman. — Johnson, Ecc. Canons, a. d.
673. Baronius, a. d. 672. Tom. vi. Cone. p. 535.
Wilkins, Cone. vol. i. p. 43.
HIERAPOLIS. Held about the year 197, by Hicrapolis,
Apollinarius, bishop of the see, and twenty-six other 197.
bishops, who separated Montanus, Maximilian, and
Theodotus, from the communion of the Church. — Tom.
i. Cone. p. 599.
HIPPO. See Council of Africa for this year. Hippo,393.
HIPPO. {Concilium Hipponense.] Held in 426, Hippo, 426.
on Sunday, September 26. In this council S. Augustin,
assisted by two bishops and seven priests, appointed
Eradius his successor, with the assent of all the inhabi
tants of the place. He required that Eradius should
abide in the priestly office until the time of his own
death, in order to comply with the canon of Nicea,
which forbids to consecrate any one to a see in the life
time of the actual bishop, which had been done, against
his will, in the case of Augustin himself, who was, in a
council held at Hippo in 395, consecrated bishop in the
life-time of Valerius.
HOLMPATRICK. Held at Holmpatrick, in Ire- H°JjmPiI-
land, in 1148, by the advice of the pope Innocentius II., j,'^;
under the following circumstances : Malachy O'Mor-
gais, formerly archbishop of Armagh, having for some
cause resigned the archiepiscopal chair, and retired

266 ILLYRICA.
to the bishoprick of Down, journeyed to Rome to
petition the pope to grant the pall to the archbishops of
Armagh and Cashel. He was well received by Inno-
centius, who, however, advised him to return to Ireland,
and to convoke a national synod to consider the ques
tion, promising, upon a request from the synod, that the
palls should be granted. In consequence, this synod
was assembled, at which fifteen bishops and two hundred
priests attended. The result was a formal petition
to pope Eugenius III. (who had succeeded Innocentius,
who died in the interim), which Malachy was com
missioned to convey to Rome. — Bp. Mant, Hist, of
the Irish Church, pp. 5, 6.
Huesca, HUESCA. {Concilium Oscense.] Held in 598,
lni&aln' two canons only are extant, one orders that the diocesan
synods, composed of the abbots, priests, and deacons of
the diocese, be held annually, in which the bishop shall
exhort his clergy upon the duties of frugality and con
tinence ; the second orders the bishop to inform himself
whether the priests, deacons, and sub-deacons, observe
the law of continence. — Tom. v. Cone. 1604.

L
Iconium, ICONIUM. {Concilium Iconiense.] Held about
30- 230 !- Composed of the bishops of the provinces of
Cappadocia, Galatia, Cilicia, and of others in that
vicinity. Baptism conferred out of the Church was
declared to be absolutely null and void. — Tom. i.
Cone. p. 751.
Ilh£Jca> ILLYRICA. {Concilium Illyricum.] Held about
372, according to some, in 365, by order of the empe
ror Valentinian. A large number of bishops were
present. After a long and profound investigation of
the subject, they declared, in a synodal letter to the
Churches of Asia, &c, that they recognized the con-
substantiality of the Three Divine Persons, and utterly
rejected with anathema those who denied it. A decree
was published, containing the faith as set forth at
Nicea, in which the fathers declared that they held the
same faith with the councils lately convoked at Rome

372.

' According to Labbe, in 256 or 258, during the time when
Stephen was bishop (or pope) of Rome.

IRELAND. 267
and in Gaul, viz., that there is one only and the same
substance of the Father, the Son, and the Holy Ghost,
in Three Persons. — Tom. ii. Cone. p. 830.
INGELHEIM. {Concilium Ingelenheimense.] Held Ingelheim,
June 27, 948, in the presence of the emperor, Otho I., 948-
and king Louis Outremer. Marinus, the Roman legate,
presided ; and thirty-two bishops, together with many
abbots, canons, and monks, attended. King Louis
complained of the persecution which he endured from
Hugo, count of Paris ; also Artalidus of Rheims made
complaint against Hugo, his competitor in the see of
Rheims. Sigebold, the deacon of the last-mentioned
Hugo, was deposed by the council as a calumniator,
Hugo excommunicated, and Artalidus re-instated. It
was also decreed that Hugo, count of Paris, should
be excommunicated, unless he would submit to the
judgment of the council. Ten canons were pub
lished. The three first relate to the above-mentioned ex
communication of Hugo de Vermandois and his deacon,
and to the threatened excommunication of the count of
Paris. 4. Forbids any layman to present any clerk to a
church, or to dispossess him of it, without the consent
of the bishop.
6. Orders that the whole of Easter-week be kept as a
festival, and the three days following Whit-Sunday.
7. Orders that S. Mark's day be kept with fasting,
on account of the great Litany, as was done on the
rogation days preceding the feast of the Ascension.
9. Orders that all differences as to tithe be settled in
an ecclesiastical synod, instead of in the civil courts.
See C. of Vernum and Monson.— Tom. ix. Cone.
p. 623.
IRELAND. {Concilium Hibernieum.] Held about ltf™A<
456. The canons of this council are thirty-four in
number, and have the names of S. Patrick and two
other bishops, one named Auxilius, and the other Jese-
rinus (or Iserninus), at their head. They are addressed
to the priests, deacons, and other clergy.
6. Orders that those of the clergy, from the ostiarius
to the priest, who do not dress with proper decency,
and who do not keep their hair cut short, after the
Roman fashion, or whose wives go about unveiled,
shall be separated from the Church.
k2

268 IRELAND.
Ireland, 7. Enjoins all clerks, unless in a state of slavery 3, to
be present every day and night at the holy office.
9. Forbids all suspicious intercourse between monks
and nuns, not allowing them to frequent the same
hostelry, or to drive about the eountry in the same
carriage. 10. Is directed against those of the clergy who are
careless and negligent in saying the office, and who
wear their hair long.
11. Excommunicates those who receive excommuni
cated clerks.
12 and 13. Forbids to receive alms from an excom
municated person, or to receive the offerings of the
heathens. 14. Orders one year of penitence for the sins of
homicide or fornication, and for consulting wizards.
15. Orders six months' penance for a theft, twenty
days of which term are to be spent fasting upon bread
alone. 18. Refuses an entrance into the Church even on
Easter night, to all excommunicated persons who have
not been admitted to penance.
19 and 22. Excommunicates a woman who leaves
her husband, and marries another man ; and her father
also, if he is consenting to the act.
20. Excommunicates those who refuse to pay their
debts. 21. Excommunicates a Christian who, having a
cause against another Christian, brings it before the
civil courts instead of referring it to the Church.
23. Orders that if a priest have built a church, he
shall not oiler there until the bishop have consecrated it.
24. Forbids a stranger establishing himself in any
place to baptize, or to celebrate the communion, or to
consecrate, or even to build a church, without first
obtaining the bishop's permission.
25. Directs that during the time which the bishop
shall pass at each church in his diocese, all the offerings
then made by the faithful shall be at his disposal, to be
applied either to his own use, or to that of die poor.
29. Orders that all candidates for holy baptism shall
fast for forty days previously, and forbids that sacra
ment to be administered to them otherwise.
•> " Nisi forte jugo servitutis sit detcntus."

same time.

IRELAND. 269
30. Allows a bishop to celebrate the holy Eucharist
when out of his own diocese on Sundays, but forbids
him to ordain without the diocesan's permission.
33. Forbids all British clergymen, coming over to
Ireland, to exercise their functions, unless they bring a
letter from their bishop. — Tom. iii. Cone. p. 1478.
Wilkins, Cone. vol. i. p. 2.
IRELAND. Another council was held somewhere Ireland,
about the same time. Attributed also to S. Patrick, ao°<it>hc
although the heading of it bears neither his name, nor
that of any other bishop ; and there is no decisive
evidence to determine either the place of holding or the
date. The mention in the second canon of a heathen
population still existing, shows that it is to be referred
to a period not very remote from the last.
Thirty-two canons in all were published.
1. Forbids all communication with sinners, pro
bably meaning excommunicated persons.
2. Forbids to receive any thing at the hand of the
heathen (" iniquorum"), except food and clothing, when
absolutely necessary ; because a lamp takes only the
oil it needs to support it.
7. Forbids to rebaptize any who have received the
outward form, by whomsoever administered ; since the
iniquity of the sower infects not the seed itself.
9. Forbids the ministers of the Church who have
fallen into any sin forbidden by the canons, to be
ever again admitted to the exercise of their functions ;
but permits them to retain their ecclesiastical title.
16. Declares the election of a bishop, not made as the
apostle enjoins, by another bishop, to be null and void.
17. Directs that the monks shall live in solitude, with
out worldly riches, under the controul of the bishop
or abbot, renouncing every thing beyond the bare
necessaries of life, as being called upon to suffer cold,
and nakedness, and hunger, and thirst, and watchings,
and fastings.
18. Bishops and doctors are here declared to be the
seed that brought forth a hundredfold ; clergymen and
chaste widows, that which produced sixtyfold ; and
laymen perfectly believing the Holy Trinity, that which
increased thirtyfold. There are none but these in
the Lord's harvest, and monks and nuns are ranked in
the highest class.
n 3

270 ITALY.
19. Prescribes eight days for catechising before bap
tism ; and fixes the season for administering that holy
sacrament at Easter, Whitsuntide, and Epiphany.
22. Declares that person to be an infidel who refuses
to communicate on Easter-night.
25. Forbids to marry a brother's wife ; because the
wife being one flesh with her husband, she is, in fact,
sister to the husband's brother. — Tom. iii. Cone. p. 1482.
Wilkins, Cone. vol. i. p. 4.
Ireland, IRELAND. Another council was held in Ireland
684- in the year 684, according to Mansi, who adds, that the
canons of this and of other councils held about this time,
form together the code known as the " Irish Code V
The canons of this council are chiefly directed against
sins of impurity, for which they appoint various kinds
of penance. — Mansi, t. i. Supp. col. 513 and 514.
Ireland, IRELAND. Held in 1097. In this council, a
1097- petition was drawn up and sent to Anselm, archbishop
of Canterbury, by the king of Ireland, Murchertacus,
and by the Irish bishops and others, that he would
erect the city of Waterford into a bishopric, on account
of its increasing population, which he did ; Malchus, a
monk, was consecrated the first bishop of that see. —
Labbe, x. p. 613. Wilkins, Cone. vol. 1. p. 374.
Isle, 1288. ISLE (in Comptat Venaissin). {Concilium In-
sulanum.] Held in 1288, by Rostang de Capoc, arch
bishop of Aries, assisted by four bishops and the deputies
of four who were absent. They republished many of
the canons made in the former councils of the province,
and added one new one, to the effect that a god-parent
should give to the infant only the alb, or white dress, in
which it was to be christened.
Italy, 381. ITALY. {Concilium Italicum.] Held by S. Am
brose. The acts of this council remaining to us are
only two letters, addressed to the emperor Theodosius,
which may be seen in S. Ambrose, Ep. 13 and 14. —
Sozom. vii. c. ii.
4 Part of this code is given in the Spicilegium of D'Achery,
torn. i. p. 491. In chap, ix., amongst other qualifications neces
sary for a bishop is the following : " Qui vero accessu adolescen-
tiue usque ad trigesimum annum tetatis sum probabiliter vixerit
una tantum uxore, virgine sumpta, contextus, quinque annis sub-
diaconus, et quinque annis diaeonus, quadragesimo anno pres
byter, quinquagesimo episcopus stet."

JERUSALEM. 271
J.
JASSY. Held at Jassy, in Moldavia, in 1642, Jassy, 1642.
under Parthenius, patriarch of Constantinople. The
eighteen articles of the confession attributed to Cyril
Lucar were condemned, and the orthodox confession
of Peter Mogila, as revised by Meletius Syrica at Con
stantinople, examined and approved ; three prelates and
several priests were present 5.
JACA. {Concilium Jacceianum.] Held in 1060. Jaca, 1060.
In this synod the see of Huesca was transferred to
Jaca, and the Roman ritual introduced to the place
of the Gothic. — Tom. ix. Cone. p. 1111.
JERUSALEM. {Concilium Hierosolymitanum.] The Jerusalem,
first ecclesiastical council was that mentioned in the 50'
fifteenth chapter of the Acts of the Apostles ; it was
assembled at Jerusalem about the year 50, under S.
James the less, bishop of Jerusalem, in consequence of
the schism in the Church of Antioch upon the subject
of circumcision, stirred up (it is probable) by Cerinthus.
S. James pronounced the decision of the council, which
charged the members of the Church to abstain : —
1. From meats which had been offered to idols.
2. From blood and things strangled.
3. From fornication.
The first of these prohibitions is plainly directed
against the slightest participation, even in appearance,
with the idol worship of the heathen.
The second appears to have been intended to prevent
offence to the Jewish converts, and to draw together
the Jews and Gentiles.
The third was directed against the prevailing vice of
the Gentile world.
JERUSALEM. Held in 349, by Maximus, bishop of Jerusalem,
Jerusalem, and about sixteen other bishops, upon the re- 349-
turn of S. Athanasius to Alexandria after the death of the
intruder Gregory. In this council the bishops received
Athanasius with great respect, and professed deep regret
for having formerly been compelled to sign the decree
against him ; finally, they drew up a synodal letter to
the Church in Alexandria. — Tom. ii. Cone. p. 724.
JERUSALEM. Held in 399, in consequence of a Jerusalem,
5 See C. Constantinople, a.d. 1642.
n 4

272 JERUSALEM.
synodal letter received from Theophilus of Alexandria,
making known the decree which he had passed in
council against the Origenists. The bishops of the
patriarchate of Jerusalem replied by a common letter,
in which having expressed their grief for the evils
which the followers of Origen had caused to the
Catholics, they assured Theophilus that they agreed in
the above-mentioned judgment. And concluded by
stating their resolution not to admit to their communion
any whom he had condemned for believing the Son to
be, in any sense, inferior to the Father. — Mansi, Supp.
t. 1, coll. 271.
Jerusalem, JERUSALEM. Held in 453, upon the re-establish-
453- ment of Juvenal, and expulsion of Theodosius. Juvenal,
who had been deposed for his concurrence in the op
pression of Flavianus in the Latrocinium at Ephesus,
was afterwards, in the oecumenical council of Chalce
don, restored. But during his absence a monk named
Theodosius, a zealous advocate of the Eutychian heresy,
taking advantage of the opportunity, published various
calumnious statements against the council of Chalcedon,
and prejudiced both the empress Eudoxia and all the
monks of the patriarchate against Juvenal ; by such
means he succeeded in intruding himself into the see of
Jerusalem ; and for twenty months he retained pos
session of it, committing every kind of excess and
wickedness. In this year, however, the emperor Mar
cian re-established Juvenal, and Theodosius fled to
mount Sinai.
Jerusalem, JERUSALEM. Held in 518, under the patriarch,
John III., composed of thirty-three bishops, gathered
from the three Palestines. All the acts of the council
of Constantinople were confirmed, and the Severians
and Eutychians condemned, in a synodal letter ad
dressed to John of Constantinople. — Baronius. Tom.
iv. Cone. p. 1588.
Jerusalem, JERUSALEM. Held in 536, September 19, under
S3S- the patriarch Peter, composed of forty-five bishops,
who approved the acts of the council of Constantinople
of the same year, in the matter of Anthymus, patriarch
of the latter see, and a Monothelite, who had been
deposed, and Menai elected in his stead. Severus,
Peter, and Zoaras, and other Acephalists, were also
condemned. — Tom. v. Cone. p. 275.

518.

KIEFF.

273

JERUSALEM. Held in 553, in which all the
bishops of Palestine received the acts of the fifth
oecumenical council at Constantinople, with the ex
ception of Alexander of Abilene, who, in consequence,
was deposed. — Tom. v. Cone. p. 739.
JERUSALEM. Held in 634; in this council
Sophronus, the patriarch, addressed a synodal letter to
the different patriarchs, informing them of his election,
and urging them to oppose the heresy of the Mono
thelites. JERUSALEM. Held in April, 1443, under Ar
senius, metropolitan of Cesarea, in Cappadocia ; Philo-
theus of Alexandria, Dorotheus of Antioch, and Jo
achim of Jerusalem, being present. It was decreed
that no clerk, ordained by the oriental bishops in com
munion with Rome, should be permitted to exercise his
office, until he had in the presence of the orthodox
bishops satisfactorily proved his piety and adhesion to the
faith of the Greek Church. — Mansi, Note to Raynaldus,
Tom. ix. p. 420.
JERUSALEM. See C. Bethlehem, a.d. 1672.
JUNCA, in Africa. {Concilium Juncense.] In
the year 524, a council was held at Junca or Junga, in
Africa, at which Fulgentius, bishop of Ruspa, presided.
The subject brought before it was the case of Vin
centius, a bishop, who had extended his jurisdiction
over places which did not belong to his diocese. — Tom.
iv. Cone. p. 1627. K.

Jerusalem, 553.

Jerusalem, 634.

Jerusalem, 1443.

Jerusalem, 1672.
Junca,
in Africa,
524.

KELLS. Held at Kells, in Ireland, March 9th, Kells, 1152.
1152, by John Paparo, cardinal, priest, and legate
apostolic of Eugenius III., whom the latter had sent
into Ireland to confer the pall upon four archbishops,
of Armagh, Dublin, Cashel, and Tuam, which was done
in this synod. Some of the Irish bishops as well as of
the inferior clergy, refused to obey the legatine sum
mons, and to sanction by their presence this innovation.
(See Council of Holmpatrick, a.d. 1148.) — Bp. Mant.
Hist. Irish Church, p. 6. Tom. x. Cone. p. 1130.
KIEFF. Held about 1147, by order of Isagaslaff II., Kieff, 1147.
prince of Kieff; Onuphrius of Chemigoff presided.
Theodore of Bielgorod, and several other bishops were
n 5

274 KINGSTON.
present, who proceeded to the election of a metropolitan,
in the place of Michael II. With the exception of
Niphont of Novogorod, they all agreed to take the
election into their own hands, without allowing to the
patriarch of Constantinople the exercise of his right
either to nominate or confirm. Niphont strongly pro
tested against the step, but without effect. The choice
of the synod fell upon Clement, a monk of Smolensko.
As a substitute for the patriarchal consecration, Onu-
phrius proposed that the hand of S. Clement of Rome,
whose relics had been brought from Cherson, should be
placed upon his head.
This election led to great disorder ; and subsequently
the patriarch, Luke Chysoberges, consecrated Con
stantine metropolitan, who condemned the acts of this
synod, and suspended, for a time, all the clergy or
dained by Clement. — Mouravieff's Hist. Russ. Church,
by Blackmore, p. 35.
Kieff, 1622. KIEFF. Held by Job, metropolitan of KiefF, in
1622. Meletius, archbishop of Polotsk, at one time
a most zealous defender of the orthodox Church in
Russia, had been obliged to flee into Greece, upon a
groundless suspicion of having been concerned in the
murder of Jehoshaphat, the Uniate archbishop of Polotsk,
and urged by fear, had given himself up to the Uniate
party, and written an apology in censure of the orthodox
Church ; in this council he was called to account — made
to perform open penance, and to tear his book.
Soon after he entirely apostatized; and, going to
Rome, had the title of archbishop of Hieropolis con
ferred on him. — Mouravieff, p. 179.
Kieff, KIEFF. Held by the celebrated Peter Mogila,
about 1636. metropolitan of Kieff, in order to revise his book, en
titled, " The Orthodox Confession of Faith," written to
confirm his people, distracted by contradictory doctrines,
in the true faith.
Khugbury, KINGSBURY. {Concilium Kingsburice.] Held in
851, at Kingsbury, under Bertulphus, king of the
Mercians ; Ceolnoth, archbishop of Dover, and other
Mercian bishops being present. A charter was granted
by the king to the abbey of Croyland, containing very
extensive privileges. — Tom. viii. Cone. p. 73.
Kington, KINGSTON. {Concilium Kingstonice.] Held in
838. Egbert, king of the West Saxons, being present,

LAMBETH. 275
and Ceolnuth, archbishop of Dover, (or Canterbury,)
presiding. In it Egbert and his son made a free dona
tion of the manor of Mailing, in Sussex, to the Church
of Christ, and those who should at any future time dare
to violate this gift, were declared to be separated from
God, and it was prayed that their lot might be with the
devil and his angels. Tom. vii. Cone. p. 1769.
KIRTLINGTON. {Concilium Kirtlingtonense.] Kirtlington,
Held about Easter, 977, in the presence of king Edward, 977.
Dunstan presiding. The chief event recorded in this
council 6 was the sudden death of Sideman, bishop of
Crediton, in Devonshire, in which church the deceased
had provided in his last will that he should be interred ;
but Dunstan and the king commanded him to be buried
at St. Mary's Abingdon, where he was honourably in
terred in the northern part, in the porch of St. Paul. —
Wilkins, Cone. vol. 1. p. 262. ,

LAMBESSE. {Concilium Lampesanum.] Held Lambesse,
in 240, at Lambese, or Lambesse, in Numidia, com- 24°-
posed of ninety bishops, who condemned Privatus, the
bishop of the see, accused of heresy and other crimes. —
Cyp. Ep. 39, adv. Corn. Tom. i. Cone. p. 650.
LAMBETH. {Concilium Lambethense.] Held Lambeth,
May 13, 1261, by archbishop Boniface. Twenty con- 1261,
stitutions were published.
1. Forbids prelates to appear before any secular
court, when called there by the king's letters to answer
upon matters which are known to concern merely their
office and court ecclesiastical; directs them in such
cases, either in person or by letter, to inform the king
of their inability to obey his order ; declares that any
sheriff or bailiff making any such attachment, &c, shall
be excommunicated (or suspended, if a clerk). This
constitution contains much more on the same subject.
2. When a man has recovered his right of advowson
in the king's court, the bishop shall admit the clerk
presented by him, if the living be vacant ; if not, he
shall excuse himself to the king accordingly.
* The transactions of this council are, according to Inett, as
little known as the place itself.
N 6

276 LAMBETH.
Lambeth, 3. Forbids lay investitures; excommunicates and
1261' deprives, ipso facto, those who have been admitted to
benefices by laymen, &c.
4. Directs that excommunicated persons, who have
been released from prison by the civil powers without
due satisfaction made to the Church, shall be again
solemnly excommunicated with bells tolling and candles
lighted ; also that the officer who released them shall
be excommunicated, or otherwise punished, at the dis
cretion of the ordinary ; also directs that when the king
shall refuse to execute a writ " de excommunicato
capiendo," after a monition from the bishop, all his
cities, castles, &c, in that diocese, shall be put under
an interdict.
5. Orders that those who, when required by the
ordinary to do so, refuse to surrender clerks of known
good character accused of any crime, shall be excom
municated ; and that the places where such clerks are
so detained shall be put under an interdict.
Enacts the same with respect to wandering clerks
unknown, who are so seized ; forbids prelates to compel
clerks to pay fines inflicted by secular judges ; pro
nounces censures upon those who caused clerks to be
hanged, or shaved their heads whilst in custody, in order
to erase the mark of their clerkship.
6. Relates to the evasion of contracts made by lay
men with the clergy, by means of the king's prohibition,
&c. 7. Directs that Jews offending against ecclesiastical
things and persons, shall be compelled to answer before
an ecclesiastical judge, by being forbidden to traffic or
converse with the faithful.
8. Forbids to hinder necessary food from being
brought to those who have taken refuge in a church ;
enacts that they who drag such persons from their
sanctuary, or kill them, shall be punished with all
the punisment of sacrilege7. Forbids any lay power
to set guards over them that have fled for refuge into a
church. 9. Relates to the invaders and disturbers of Church
property. 7 The ecclesiastical punishment was excommunication ; by the
ciyil law, sacrilegious persons were sometimes hanged, or burnt
alive, or banished.

LAMBETH. 277
10. Declares that frequently the houses of the clergy, Lambeth,
though within sanctuary, were seized by the great men, 12fil-
their servants driven out, their goods consumed, &c.
Enacts that all such offenders shall be excommunicated
until they have made restitution.
11. Relates to the plunder of vacant Churches in the
king's guardianship, made by his escheators and bailiffs,
and orders the prelates who have the jurisdiction, publicly
and solemnly to forbid such acts, and to excommunicate
all offenders ; and adds further, " if our lord, the king,
upon a monition, do not make, or cause to be made,
competent restitution for the damages done by his
officers, let him be proceeded against as hath been or
dained in other cases touching the king (see Constitu
tion 1).
12. Permits archbishops and bishops to appear by
their attorneys when summoned to attend the king's
justices, and orders that if any justice shall condemn
any such prelate on account of his not appearing in
person, the attachers and distressors shall be proceeded
against. Also relates to the case of prelates and clergy
men called upon to show by what right they use the
liberties long enjoyed by their Churches, &c.
13. Enacts that those lay persons shall be visited
with Church censures who endeavour to compel the
clergy holding lands in Frank Almoine8, to do suit and
service for the same.
14. Relates to the case of judges who defrauded
Churches, &c, of their possessions, by perverse inter
pretations of the original deeds of gift.
15. Relates to the effects of a deceased person, wills,
and their administration. Forbids any religious to act
as executor of a will without licence of the ordinary ;
excommunicates a man hindering any woman, married
or single, or his own wife, from making her will.
16. Excommunicates persons making false sugges
tions to the king against prelates and ecclesiastical
judges, whereby the latter receive damage.
17. Declares that the king and other great men
did often hinder the prelates from doing their duty
against offenders, by forbidding laymen to take the
oaths for speaking the truth, and by refusing to permit
8 See note to Constitutions of Clarendon.

278 LAMBETH.
the said prelates to impose corporal or pecuniary
punishment on their vassals; declares that they who
do so shall be coerced by sentences of excommunica
tion and interdict; and that they who refuse to take
the oaths shall be excommunicated.
18. Forbids, under pain of excommunication, to
hinder any one who desires it, from having the sacra
ment of confession and penance administered, especially
forbids so to hinder its administration to prisoners.
19. Forbids the beadles and apparitors of deans and
archdeacons, when in execution of any order they enter
the houses of any of the clergy, to exact any procura
tions, Sic, and orders them to receive thankfully what
is given to them ; also forbids them to employ any
sub-officials, and to pass sentence of excommunication,
interdict, or suspension, of their own mere will.
20. Orders that bishops in their synods, and arch
deacons in their chapters, and all parochial clergy, shall
three times a year give public notice that all clerks
must be decently clipped, and have a shaven crown.
21. " With a special injunction," ordains that there
shall be two prisons in every diocese, sufficiently large
and secure for the incarceration of refractory and
immoral clerks, and for the perpetual imprisonment
of such of them as have committed crimes for which
they would have forfeited their lives if laymen.
Some copies add another constitution, concerning the
conferring the benefices of the holy water upon poor
clerks, and directs that such benefices shall be in the gift
of the rectors, or vicars, of the respective parishes,
and not the parishioners. There is a doubt whether
this is not to be attributed to archbishop Winchelsea.
— Johnson, Ecc. Canons. Tom. xi. Cone. p. 803.
Lambeth, LAMBETH. Held October 11th, 1281, by John
Peckham, archbishop. In this council the acts of the
council of Lyons (1274), the constitutions of the council
of London (1268), and those of the preceding council
of Lambeth (1261), were confirmed, and twenty-seven
fresh canons were published.
1. Orders that all priests shall consecrate at least
once a week; that the holy sacrament shall be kept
in the pyx locked up in the tabernacle ; that a bell shall
be sounded at the elevation of the host, that those who
cannot attend mass may kneel, whether they be at home

LAMBETH. 279
or abroad, that the people shall be taught that Christ is Lambeth,
entire in either species. 128'-
2. Relates to masses for the dead.
3. Forbids to baptize those who have received the
right form of baptism at the hands of laymen or women ;
permits the conditional form to be used where the priest
doubts whether the true form was employed ; forbids
lascivious names to be given to children, and directs
that when such has been the case, the bishop shall
change them at confirmation.
4. Denies the holy communion to persons not con
firmed. 5. Forbids to confer on any one holy orders at the
same time with the four lesser orders ' ; and desires that
when it may be, the lesser orders shall not be received
at one and the same time.
6. Denies absolution to hardened sinners (while they
continue in sin), and to those who persist in holding
more than one benefice. Forbids, under pain of ex
communication, any one to hear confessions without the
licence of the bishop.
7. Orders public penance for notorious sins, reserves
the absolution of wilful murder to the bishop only.
8. Renews the regulation directing that in each
deanery there shall be a general confessor for all the
clergy. 9. Treats of the instruction to be given by the clergy
to their flocks, and directs them to explain four times a
year in the vulgar tongue, the creed, the ten command
ments, the two evangelical precepts, the seven works of
mercy, the seven mortal sins, the seven cardinal virtues,
and the seven sacraments. Then follows a brief exposi
tion of them all.
10. Orders the publication of sentences of excommu
nication published by archbishop Peckham and his pre
decessor. 11. Orders rectors to exercise due hospitality, at
least to relieve the extreme necessities of the poor and
those who travel to preach the word of God (i. e. the
friars). 12. Relates to the certificates given by the rural
deans. 9 The four lesser orders are, the ostiary, the lector or reader,
the exorcist, and the acolyth ; the superior or holy order, the
sub-deacon, deacon, and priest.

280 LAMBETH.
13. Is directed against the fraudulent methods em
ployed to get possession of benefices during the absence
of their possessors.
14. Relates to the same.
15. Renews the sixteenth canon of Langton, at Ox
ford, 1222, against farming churches.
16. Orders all the houses of Augustines to assemble
together in the general chapter.
17. Excommunicates those who attempt the chastity
of nuns.
18. Forbids nuns to stay more than three days
together in any house, even in that of their parents,
and then requires that they shall have a sister nun
with them. Declares that both nuns and monks who
have observed for a year the monastic life, and have
worn the habit, shall be considered ipso facto professed.
19. Provides for the reclamation of relapsed re
ligious. 20. Forbids monks to become executors to wills.
21. Strictly forbids clergymen to dress like soldiers
and laymen, and to wear coifs or hairlaces in order to
hide the crown upon their heads.
22. Forbids the sons of rectors to succeed immedi
ately to their fathers in churches where they ministered.
23. Orders bishops to give to every clerk upon his
admission to a benefice, letters patent testifying his
admission, &c.
24. Forbids pluralities ; and orders those who pos
sess more than one benefice to resign them within six
months. 25. Relates to the office of advocate.
26. Orders that when an archbishop, or bishop, dies,
every priest, regular or secular, under his jurisdiction
shall say one mass for his soul ; and the other bishops
in their next congregation say an office for the dead in
his behalf. — Tom. xi. Cone. p. 1156. Johnson, Ecc.
Canons.
LT33o"'' LAMBETH. Held in 1330, by Simon Mepham,
archbishop. Ten canons were published.
1. Provides that the linen used at the altar shall be
frequently washed; that the priests shall not proceed to
say mass until they have said matins, lauds, prime,- and
tierce; that no clerk shall serve at the altar during
mass without a surplice, and that mass shall not be said
without one or two lights.

LAMBETH. 281
2. Prescribes rules for the regulation of confessions.
3. Forbids priests guilty of mortal sin to celebrate
the holy communion before having confessed, and
orders that there shall be a confessor for the clergy
in every deanery.
4. Directs that the holy chrism shall be reverently
carried to the sick, and shall be kept under lock and
key. 5. Relates to marriage and the publication of banns.
6. Relates to the conferring of holy orders and to the
examination of candidates.
7. Forbids the alienation of Church property by lay
men without the bishop's sanction.
8. Forbids to let benefices to lay persons to farm ;
also forbids the clergy to build houses for their children
or concubines upon a lay fee, out of the revenue of the
church. 9. Forbids any person to embrace a recluse life
without the bishop's permission.
10. Orders an annual publication, three or four times,
of the general sentence of excommunication against
sorcerers, perjurers, incendiaries, usurers, thieves, &c. '
— Tom. xi. Cone. p. 1784. Johnson, Ecc. Canons,
a. d. 1330.
LAMBETH. Held in 1351, by Simon, archbishop Lambeth,
and legate, to oppose the encroachments of the secular
judges, who violated the privileges of the clergy, and
condemned to death clerks found guilty of heavy
crimes ; at the same time severe rules were laid down
for the treatment of guilty clerks handed over to the
Church for punishment by the secular powers. — Tom.
xi. Cone. p. 1927. Johnson, Ecc. Canons.
LAMBETH. Held in 1362, by Simon Islip, arch- La»,b«lh.
bishop, a constitution was drawn up in condemnation of
the avarice and idleness of the priests ; at the same
time the rate of payment for chaplains and curates
having cure of souls, was fixed. — Johnson, Ecc. Canons,
a. d. 1362.
LAMBETH. Held about 1367, by Simon Lang- ^'.'i'"1'
ham, archbishop of Canterbury, probably at Lambeth.
Three constitutions were published.
1 Johnson says that it may be justly doubted whether arch
bishop Mepham had any share in the making of these constitu
tions ; they bear no date, and are attributed to Mepham by Sir
II. Spelman, p. 498.

282 LANDAFF.
1. Relates to mortuaries.
2. Forbids scot-ales and drinking bouts ; declares
that when any number of men exceeding ten stay long
together in the same house for drinking sake, it is a
drinking bout. Offenders to be suspended from en
trance into church and participation in the sacrament
till they should have humbly done penance.
3. Forbids any priest to celebrate mass twice a day,
except on Christmas-day and Easter Sunday, and when
he has a corpse to bury in his own church. Offenders
to be suspended.
These three constitutions are attributed by Sir H.
Spelman (vol. ii. p. 133) to archbishop Langton, and
are by him said to have been made a. d. 1206, and are
so given in the Coll. Councils, Tom. ix. p. 30 ; but
Johnson attributes them to the above archbishop Lang-
ham, for this reason, that the first constitution refers to
a statute previously made by " our predecessor Robert
concerning mortuaries," viz. Robert Winchelsea, a. d.
1305. — Johnson, Ecc. Canons. Preface to Langton' s
Constitutions, a. d. 1222, and a. d. 1367.
Lambeth, LAMBETH. Held by the same archbishop in
1368, in which thirty erroneous propositions were con
demned. Tom. xi. Cone. p. 2034. Wilkins, Cone.
vol. iii, p. 75.
Lampsacus, LAMPSACUS. {Lampsacenum Conciliabulum.] Held
Pseudo- by t^e Semi-Arians in 364, and lasted two months.
Council. The acts of the pseudo-council of Constantinople, under
Acacius of Cesarea and Eudoxus of Antioch, in 360
were annulled. The Formulary of Antioch (a. d. 341)
was confirmed, and that of Ariminum condemned. It
was further ordered that the bishops who had been de
posed by the Arians should be re-established in their
sees. Eudoxus and Acacius were cited to appear, and
upon their refusal were deposed. — Tom. ii. Cone.
p. 829.
Landaff,560 LANDAFF. {Concilium Landavense.] About the
\/TilMns\ year 5^° three councils were held by Oudoceus, third
bishop of Landaff, in one of which he excommunicated
Mouricus, king of Glamorgan. — Tom. v. Cone. p. 828
— 830. Wilkins, Cone. vol. i. p. 17.
Landaff 895 LANDAFF. Held about the year 895. The num-
WOkins). Der °f b's^ops present is unknown, but they appear to
have been men of bold and intrepid spirit, neither
cloaking the vices of their great men, nor sparing the

LANGRES.

283

infliction of the canonical censures which their sins had
deserved. Thus a certain petty king called Theudur
was excommunicated by Gurvanus, tenth bishop of
Landaff, for homicide and perjury, in this or some
other synod held about this time. — Pagi, note vi. Baron,
a. d. 895. Wilkins, Cone. vol. i. p. 196.
LANDAFF. Held about the year 950 by Peter,
bishop of Landaff, in the case of a deacon who, after
murdering a peasant, had fled to the altar for sanctuary,
and was there put to death. — Tom. ix. Cone. p. 637.
Wilkins, Cone. vol. i. p. 222.
LANDAFF. Held in 988, in which a certain king
Arthmailus, who had killed his brother, was excommu
nicated, until he should have performed the required
penance. Gucaunus, bishop of Landaff, presided. —
Spelman. Tom. ix. Cone. p. 732. Wilkins, Cone.
vol. i. p. 264.
LANDAFF. Held in 1056, by Hergualdus, twenty-
ninth bishop of Landaff, in which the family of king
Cargucaunus was excommunicated, on account of some
violence offered by them to a nephew of the bishop, a
physician, whom they cruelly treated during the festival
of Christ's nativity, when they were in a state of in
toxication. Tom. ix. Cone. p. 1083. Wilkins, Cone.
vol. i. p. 3142.
LANGEAIS. {Concilium Langesiense.] Held in
1 278, by John de Montsoreau, archbishop of Tours, in
which sixteen canons were published.
8. Forbids to let out benefices to farm without the
consent of the diocesan.
9. Forbids to excommunicate generally all persons
communicating with the excommunicated.
12. Forbids to receive into any religious house more
inmates than its funds will maintain.
13. Orders that there shall be more than one monk
in each priory. — Tom. xi. Cone. p. 1038.
LANGRES. {Concilium Lingonense.] Held in 859,
April 9, Reroigius of Lyons and Agilmar of Vienne
presiding. Sixteen canons were drawn up, which were
read and approved at the council of Savonieres, or

Landaff, 950
(or 955,
Wilkins).

Landaff, 988
(or 982,
Wilkins).

Landaff, 1056
(or 1059,
Wilkins).

LangeaiB, 1278.

Langres, 859.

1 There are several other synods at Landaff mentioned by Wil
kins ; but since almost all of them exhibit similar scenes of out
rage on the part of the petty princes, and excommunication on
that of the Church, it is needless to notice more of them.

284 LAODICEA.
Tousi, in the same year (which see). — Tom. viii. Cone.
p. 673, 690.
LL°d'Cea' LAODICEA (in Lydia or Phrygia). {Concilium
Phryri'a °r Laodicenum.] The year in which this council was as-
between 314 sembled is disputed. Baronius and Binius assign the year
and 372. 3,4. pagij 3e3 . Hardouin places it as late as 372,
and others even in 399. Beveridgu adduces some pro
bable reasons for supposing it to have been held in
365. Thirty-two bishops were present, from different
provinces of Asia, and sixty canons were published,
which are received into the code of the universal Church.
1. Permits the holy communion to be administered
to those persons who have married a second time, after
they shall have spent some time in retreat, with fasting
and prayer.
2. Directs that the holy communion shall be given to
those who have completed their course of penance.
3. Forbids to raise neophytes to the sacerdotal order.
4. Forbids usury amongst the clergy.
5. Forbids to confer holy orders in the presence of
those who are in the rank of hearers.
6. Forbids all heretics to enter within the church.
7. Directs that when any of the Novatians, Pho-
tinians, or Quartodecimani are to be received into the
Church, they shall be made to abjure every heresy, be
instructed in the true faith, anointed with the holy
chrism, and afterwards be admitted to communion.
8. Orders that all Cataphrygians or Montanists shall
be instructed and baptized before they are received.
9. Excommunicates those of the faithful who go to
the places of worship or burial grounds of heretics.
10. Forbids the faithful to give their children in mar
riage to heretics.
11. Forbids the ordination of priestesses (jrpcafiu-
tiSeq). 12. Orders that the bishops shall be appointed by
the metropolitan and his provincials.
13. Forbids to give the election of priests to the
people. 14. Forbids to send the holy things (i. e. the conse
crated elements) into other parishes at Easter by way of
eulogiae. 15. Directs that only those chanters whose names
are inscribed in the church roll shall ascend the pulpit
and chant.

LAODICEA. 285
16. Directs that the Gospels shall be read as well as Laodicea,
the other books of Scripture on Saturday. between 314
17. Directs that a lesson shall be read between each ari '
psalm. 18. Directs that the same prayer shall be repeated at
nones as at vespers.
19. Directs that after the bishop's sermon, shall be
said separately the prayers for the catechumens, then
those for the penitents, and lastly, those of the faithful ;
after which the kiss of peace shall be given, and after
the priests have given it to the bishop, the lay persons
present shall give it to each other ; and that ended, the
administration of the holy eucharist shall proceed. It
orders further, that none except the priests shall be
permitted to approach the altar in order to communicate.
20. Forbids a deacon to sit in the presence of a priest
without permission of the latter. The same conduct is
enjoined to sub-deacons and all inferior clergy towards
the deacon.
21 and 22. Forbids the sub-deacon to undertake any
of the functions of the deacon, to touch the sacred ves
sels, or to wear a stole.
23. Forbids the same to chanters and readers.
24. Forbids all the clergy, and those of the order of
ascetics, to enter a tavern.
25. Forbids the sub-deacon to give the consecrated
bread and to bless the cup.
26. Prohibits persons not appointed thereto by a
bishop, to meddle with exorcisms.
27. Forbids the carrying away of any portion of the
agapa?, or love-feasts.
28. Forbids the celebration of the agapae, or love-
feasts, in churches.
29. Forbids Christians to observe the Jewish sabbath.
30. Forbids Christian men, especially the clergy, to
bathe with women.
31. Forbids to give daughters in marriage to heretics.
32. Forbids to receive the eulogiae ," of heretics.
33. Forbids all Catholics to pray with heretics and
schismatics. 34. Anathematizes those who go after the false
martyrs of heretics.
3 " Eulogio? .-" portions of the consecrated elements were so
called, which, in the early ages, were sent from one bishop to
another, as tokens of intercommunion.

286 LAODICEA.
Laodicea, 35. Forbids Christian persons to leave their church
and 372 'n or^er t0 attend private conventicles in which angels
were invoked ; and anathematizes those who are guilty
of this idolatry.
36. Forbids the clergy to deal in magic ; and directs
that all who wear phylacteries be cast out of the Church.
37. Forbids to fast with Jews or heretics.
38. Forbids to receive unleavened bread from Jews.
39. Forbids to feast with heathen persons.
40. Orders all bishops to attend the synods to which
they are summoned, unless prevented by illness.
41 and 42. Forbid clergymen to leave the diocese to
travel abroad, without the bishop's permission and the
canonical letters.
43. Forbids the porter of the church to leave the
gate for a moment, even in order to pray.
44. Forbids women to enter into the altar.
45. Forbids to receive those who do not present
themselves for the Easter baptism before the second
week in Lent.'
46. Orders that all catechumens to be baptized shall
know the Creed by heart, and shall repeat it before the
bishop or priest on the fifth day of the week.
47. Those who have been baptized in sickness, if
they recover, must learn the Creed.
48. Orders that those who have been baptized shall
be anointed with the holy chrism, and partake of the
kingdom of God.
49. Forbids to celebrate the holy eucharist during
Lent on any days but Saturdays and Sundays.
50. Forbids to eat any thing on the Thursday in the
last week of Lent ; or during the whole of Lent, any
thing except dry food.
51. Forbids to celebrate the festivals of the martyrs
during Lent; orders remembrance of them on Satur
days and Sundays.
52. Forbids to celebrate marriages and birth-day
feasts during Lent.
53. Enjoins proper behaviour at marriage festivals,
and forbids all dancing.
54. Forbids the clergy to attend the shows and dances
given at weddings.
55. None of the clergy or laity to club together for
drinking parties.
56. Forbids the priests to take their seats in the

LATERAN.

287

Lateran, 649.

sanctuary before the bishop enters, except he be ill or
absent. 57. Directs that bishops shall not be placed in small
towns or villages, but simply visitors, who shall act
under the direction of the bishop in the city.
58. Forbids both bishops and priests to celebrate the
holy eucharist in private houses.
59. Forbids to sing uninspired hymns, &c, in church,
and to read the uncanonical books.
60. Declares which are the canonical books of Scrip
ture. In this list the Apocrypha and the Book of the
Revelation are omitted. — Tom. i. Cone. p. 1495.
LATERAN. {Concilium Lateranense.] Also known
as the council of Rome, held in 649, against the heresy
of the Monothelites, and its promoters, Cyrus, Sergius,
Paul, and Pyrrhus. The pope S. Martin was present,
and presided over about one hundred and four bishops,
from Italy, Sicily, Sardinia, and Africa. They held five
sessions (or secretarii), the first being on the 5th Octo
ber, and the last on the 31st of the same month.
In the first S. Martin explained the errors of Mono-
thelism, introduced eighteen years back by Cyrus of
Alexandria, and approved by Sergius of Constantinople,
Pyrrhus, and Paul, who taught that there is in our
Lord Jesus Christ but one operation of the divinity and
humanity. In the second session the petition of Stephen, bishop Session II.
of Doria, was read. Several Greek abbots, priests,
and monks, who were at Rome, came forward and de
manded that the type or formulary of Constans * should
be anathematized, in which they declared that the Lord
Jesus Christ was represented as being without operation
and without will, in fact, without a soul.
In the third session the writings of the accused parties Session III.
were produced, and amongst others the book of Theo- °ct- *?¦
dorus, bishop of Pharan, in which he taught the doctrine
of one operation only, asserting the Divine Word to be
the source, and the humanity only the instrument.
S. Martin refuted these errors, and showed with
exactness the meaning of the term " theandric opera
tion 5," which he said implied plainly two operations of

Session I.
Oct. 5.

* An edict published by the emperor Constans, in 648, by the
advice of Paul of Constantinople, in which all parties were en
joined to observe strict silence upon the subject.
5 " Operatio Deivirilis."

288

LATERAN.

Session IV.
Oct. 19.

Session V.
Oct. 31.

Lateran, 1105.

Lateran, 1112.

one person ; and he stated that S. Dionysius had used
it only to express the union of them in one and the same
person, adding that the property of that union is to per
form humanly divine actions, divinely human actions.
In the fourth session the definitions of the five oecume
nical councils upon the subject were read, and the type
of Constans examined and condemned.
In the fifth the passages from the fathers relating to
the matter were read ; the tricks and shifts of the Mo
nothelites were exposed, and the Catholic doctrine
soundly and luminously set forth. The Ecthesis of
Heraclius 6 was condemned as impious.
The council, after having cited a large number of
passages gathered from the fathers, pronounced its judg
ment in twenty canons, in which it condemns all who
do not confess in our Lord Jesus Christ two wills and
two operations.
The acts of this council were transmitted by S. Martin
to all Catholic bishops, with a synodical epistle addressed
to all the faithful. The council was received every
where with the five oecumenical councils.- — Tom. vi.
Cone. p. 75.
LATERAN. Held in Lent, 1105. Pascal II. excom
municated in this council the count de Meulan and his
confederates, who were accused of confirming and en
couraging the king of England in his conduct concern
ing the investitures. It was also probably in this council
that Pascal reprimanded Bruno of Treves for having re
ceived investiture at the hands of the emperor Henry.
It does not appear that the pope complained of Bruno's
attachment to Henry, excommunicated though the latter
was ; this, amongst other examples, shows that men
were not esteemed worse Catholics, even by the holy
see, for not executing in all their rigour the judgments
pronounced against heresy; in other words, that the
pope's power in temporal matters was at that time by
no means an article of faith, but in order to be a good
Catholic it needed only to obey the pope in spiritual and
the king in temporal matters. — Tom. x. Cone. p. 741.
LATERAN. A numeous council was held on the
8 In C39, the emperor Heraclius promulgated an edict, com
posed by Sergius of Constantinople, and called the Ecthesis, or
exposition of faith, by which all controversies upon the subject of
the two wills in Jesus Christ were strictly forbidden, though the
edict itself plainly recognized but one will.

LATERAN. 289
28th March, 1112, composed of about one hundred
bishops, several abbots, and an innumerable multitude
of other clergy and of laymen. Pascal II. here revoked
the right of investiture which the emperor Henry V.
had the year before forced him, whilst a prisoner, to
grant to him. He also cleared himself from the sus
picion of heresy, which some had attempted to fix upon
him, by making open confession of his faith before the
council, The emperor was excommunicated. — Tom. x.
Cone. p. 767.
LATERAN. Held March 6th, 1116. In this Lateran,
council Pascal II. again revoked the privilege which *
the emperor had extorted from him, under a perpetual
anathema ; the emperor himself was not excommuni
cated in this council, but the acts of the several councils
held by the pope's legates, in which this sentence had
been passed upon him, were approved ; the prohibition
to give or receive investiture was renewed. — Tom. x.
Cone. p. 806, and Appendix, 1834.
LATERAN. Held in 1123, March 25, under Ca- Lateran,
lixtus II., and composed of more than three hundred faiseivstyiod
bishops and six hundred abbots ; the ambassadors of Ninth 03cii-
the emperor Henry were also present. menical.
For the sake of peace it was agreed that the emperor
should no longer give investiture by ring and staff, but
that the bishop or abbot, having been freely elected,
should receive from him only the investiture of the fief,
by the baton or sceptre. The indulgence granted by
Urban II. to those who proceeded to the assistance of
the Christians oppressed by the infidels, was renewed,
and twenty-two canons were published.
1. Forbids simony.
3. Forbids the clergy to have wives, to keep mis
tresses, or to live with any women, except as specified
by the canon of Nicea.
4. Forbids princes, and any of the laity, to take upon
themselves to dispose of Church property.
7. Forbids all persons to give a cure of souls or pre
bend without the bishop's consent.
9. Forbids to receive into communion persons who
have been excommunicated by their own bishop.
10. Forbids to consecrate a bishop elected uncanoni-
cally. 11. Grants indulgences to those who should assume
the cross for the Holy Land ; places their persons, pro-
o

290 LATERAN.
perty, and families under the protection of the blessed
apostle S. Peter and the holy Roman Church ; enjoins
all who, after having assumed the cross, either for the
Holy Land or for Spain, have laid it aside, to resume it
and to begin their voyage within the year, under pain of
excommunication, and, if the offenders be princes or
lords, of having their lands placed under an interdict.
14. Forbids the laity, under pain of excommunica
tion, to appropriate to their own use offerings made to
the Church, and to shut up the approaches to churches
(eeclesias incastellari).
15 and 16. Excommunicate those who made or
passed bad money, and who pillaged pilgrims.
17. Forbids abbots and monks to administer penance
publicly, to visit the sick, to administer extreme unc
tion, or to sing solemn and public masses ; it also en
joins them to receive from their bishop the holy chrism
and oils, and their orders.
19. Orders that monasteries shall continue to render
to the bishops the same services and dues as have been
rendered since the time of Gregory VII.
21. Declares the marriages of priests, deacons, sub-
deacons, and monks, to be null and void.
22. Declares all alienations of Church property, and
all orders conferred by intruding bishops, simoniacally
obtained, or not conferred according to the canons, to
/ be null and void.
None but bishops of the Latin Church were sum
moned to this council, nor have its decrees ever been
received in the east as oecumenical. — Tom. x. Cone.
p. 891.
Lir{qn' LATERAN. Convened by pope Innocentius II., who
falselystyled Presided at it, in 1139 (April 2). About one thousand
Tenth CEcu- prelates (i. e. archbishops, bishops, and abbots) were
memcal. present 7. In this council the anti-pope Peter (Ana
cletus II.) and Arnold of Brescia were condemned ; the
last, who was a disciple of Abelard, for his violent
declamations against the pope, the bishops, the clergy,
and the monks. Certain bishops, who had been schis
matical ly ordained by Anacletus, were deposed ; the
7 Amongst them were five English bishops, viz. Theobald of
Canterbury, Ernulphus of Rochester, Simon of Winchester, Roger
of Coventry, and Robert of Exeter ; also four abbots, who went
as the representatives of the other bishops and the abbots of
England.

LATERAN. 291
pope calling them by name, and taking from them the Lateran,
crozier, ring, and pall, after having addressed them lm
upon the grievousness of their fault. Thirty canons
of discipline were published.
1 and 2. Deprive all ecclesiastics simoniacally or
dained. 3. Forbids, under pain of excommunication, to re
ceive those who have been excommunicated by their
bishop. 4. Directs that ecclesiastics who, after monition from
their bishop, do not reform their costume, and dress
decently, shall be deprived of their benefices.
6. Is directed against the marriage and concubinage
of sub-deacons.
7. Forbids to hear mass celebrated by a married
priest, or by one living with a mistress ; and declares
the marriages of priests, as well as those of monks and
canons, to be null and void, and orders them to sepa
rate from their wives.
9. Forbids regular canons and monks to learn civil
law or medicine, for profit, and excommunicates bishops,
abbots, and priors, who give them permission to do so.
10. Orders lay-persons possessed of Church-tithes,
to restore them to the bishop under pain of excommuni
cation ; and warns them that they are guilty of sacrilege,
and liable to eternal damnation.
11 and 12. Relate to the Treve de Dieu.
13. Condemns usury.
14. Forbids tournaments and military combats, and
orders that persons killed in such melees, be denied
Christian burial ".
15. Excommunicates, without permitting the bishops
to absolve them, persons who maltreat clerks or monks :
also forbids to touch those who have sought an asylum
within a church or in a churchyard, under pain of
excommunication. 18 and 19. Relate to incendiaries and their abettors,
whom they sentence to excommunication, and to go to the
Holy Land or to Spain to serve the cause of the Church.
8 " Detestabiles autem illas nundinas vel ferias, in quibus milites
e condicto convenire solent, et ad ostentationem virium suarum
et audacia? temerariro congredhintur, unde mortes hominum et
animnrum pericula scope proveniunt, omni modo fieri interdicimus.
Quod si quis eorum ibidem mortuus fuerit, quamvis ei poscenti
pcenitentia et viaticum non negetur, Ecclesiastica tamen careat
sepultura."
o 2

292 LATERAN.
21. Forbids to confer holy orders upon the sons of
priests, except they bind themselves to a monastic
or regular life.
23. Condemns the heresy of the Manichaeans ".
27. Forbids nuns to be present in the same choir
with the monks and canons, at the chaunting of the holy
office. 28. Directs that no bishopric shall be permitted to
remain vacant for more than three months.
29. Anathematizes slingers and archers who exercise
their profession against Christians.
30. Annuls all the ordinations made by Peter of
Leon (Anacletus II.), and other heretics and schis
matics. — Tom. x. Cone. p. 999.
This council has no title to be considered as oecume
nical, for the reasons mentioned in the last.
Lateran, LATERAN. Held March 2, 1179, under pope
falselystyled Alexander III., who presided, at the head of two hun-
Eleventh dred and eighty bishops, collected from many countries :
<Ecumcni- from tne j^st a few Latin bishops, with the abbot
Nectarius, attended, but none from the orthodox eastern
Churches. The object of the council was to correct
abuses which had sprung up during the long schism,
then just brought to a close by the treaty of peace
between Alexander and the emperor Frederic, at
Venice, in 1177. It consisted of three sessions; the
first March 5, the second March 14, and the third
March 19. Twenty-seven canons were published, of
which the following are the chief.
1. Declares that from that time the election of the
pope should be confined to the college of cardinals, and
that two-thirds of the votes should be required to make
a lawful election, instead of a majority only as hereto
fore. 3. Directs that a person to be elected to a bishopric,
shall be not less than thirty years of age, legitimate by
birth, and well spoken of as to learning and morality ;
also that no benefice, having cure of souls, shall be
given to an ecclesiastic under twenty-five years of age.
4. Regulates the number of horses, &c, which a
prelate might take with him, when visiting his diocese ;
allows the archbishop forty or fifty, cardinals twenty-
five, bishops twenty or thirty, &c.
• The followers of Peter de Bruis.

LATERAN.

293

7. Forbids any fee to be taken for inducting to a
living, burying the dead, blessing the newly married,
or administering the sacraments.
8. Forbids to present to, or even to promise, bene
fices before they are vacant; and directs collators to
present within six months after vacancy.
9. Forbids the Knights Templars and other fra
ternities to receive tithes, churches, &c., from any lay
hand, without the authority of the bishop : to receive
excommunicated persons, &c.
10. Forbids to receive monks into monasteries for
money ; forbids monks to possess property under pain
of excommunication.
11. Forbids ecclesiastics to retain women in their
houses, and to frequent nunneries, without necessary
cause. 13 and 14. Forbid pluralities, and order residence.
15. Orders that the property of ecclesiastics, saved
out of their church-preferment, shall, at their death, go
to the particular church they have served, whether
they have otherwise disposed of it by will or not.
18. Orders the appointment of a school-master in all
cathedral churches, who may instruct the youth and
the poor clergy.
20. Condemns tournaments, &c.
21. Enjoins, under pain of excommunication, the
observation of the " Treve de Dieu" (Treuga Domini).
23. Grants to lepers the privilege of having a
church, churchyard, and priest, where they are in
sufficient numbers to demand it, and provided they do
not injure the parochial rights of the mother-church.
24. Excommunicates those who in any way assist
the Saracens with weapons, &c. ; and also those who
make away with the property of shipwrecked persons.
25. Directs that usurers shall be shut out from com
munion during life, and forbidden Christian burial when
dead. 27. Is directed against the Albigenses. — Tom. x.
Cone. p. 1503.
This council was not oecumenical in its convocation,
nor was it ever received as such by a large portion of
the Catholic Church.
LATERAN. Held 11th November, 1215, in the
church of S. Saviour, under pope Innocentius III

Lateran, 1179.

Lateran, 1215,

fill 961 V Stvl6<l
who, in his bull of convocation, declares his reasons for Twelfth
o 3

294 LATERAN.
(Ecumeni- assembling the council, viz. the evils of the Church,
Cil1, and the great depravation of morals, of which he
draws a lively picture. The council commenced its
sittings on the 11th November, and ended on the 30th
of the same month. Four hundred and twelve bishops1,
eight hundred abbots and priors, the ambassadors of
many Catholic princes, were present ; also two Latin
patriarchs from the East, viz. Gervais of Constantinople
and the patriarch of Jerusalem.
The pope opened the assembly with a sermon upon
S. Luke xxii. 15, relating to the recovery of the Holy
Land and the reformation of the Church.
Subsequently seventy chapters, which Innocentius
himself had drawn up, relating to the extirpation of
heresy, the reform of the Church, peace between
Christian princes, the succour of the Holy Land, and
the re-union of the Greek and Latin Churches, were
read. These chapters are to be regarded simply as the
constitutions of Innocentius himself, who drew them up ;
no debate followed upon them, and the silence of the
bishops was taken for their assent : not having been
made in the council, nor discussed ".conciliariter,"
they are, therefore, not entitled to the same respect
with synodal canons. They are, indeed, spoken of
rather as the decrees of Innocentius than as those of
the council of Lateran, and were not published as the
canons of Lateran for more than three hundred years
afterwards, viz. by Cochlseus in 1538.
Chapter 1. Contains an exposition of the Catholic
faith, principally with reference to those sects who still
retained the Manichaean heresy : it sets forth that there
is but One God, Father, Son, and Holy Ghost, who at
the first made all things, both spiritual and material,
out of nothing, not excepting the devils themselves,
who at the first were created good. In order to
establish the authority of the Old Testament, which
these heretics rejected, it asserts that the same God
who at first delivered to mankind the doctrines of sal
vation by Moses, and the prophets, afterwards more
clearly pointed out the way of life by his Son, whom
He caused to be born of the Virgin.
It further declares that there is but one universal
1 Amongst them were the bishops of Moray, Glasgow, and
Caithness.

LATERAN. 295
Church, out of which there is no salvation ; that there Lateran,
is but one sacrifice, viz. that of the mass ; that in it ,215-
Jesus Christ Himself is both the Priest and the Victim ;
that " his Body and Blood, in the sacrament of the
altar, are truly contained under the species of bread and
wine ; the bread being, by the Divine Omnipotence,
transubstantiated into his Body, and the wine into his
Blood ; that for completing the mysterious union be
tween Christ and his Church; we may receive his
Human Nature, as he was pleased to take ours2."
That this sacrament can only be celebrated by a priest,
lawfully ordained, in virtue of that ecclesiastical power
granted by our Lord to his Apostles and their succes
sors. It then declares the efficacy of baptism, both of
infants and adults ; and that they who fall after bap
tism, may be restored by the sacrament of penance.
Chapter 2. Condemns the treatise of the abbot Joa
chim against Peter Lombard, upon the subject of the
blessed Trinity, which encouraged Tritheism ; also, it
condemns the errors of Amauri.
Chapter 3. Anathematizes all heretics who hold any
thing in opposition to the preceding exposition of faith ;
and enjoins that after condemnation, they shall be de
livered over to the secular arm ; also excommunicates all
who receive, protect, or maintain heretics, and threatens
with deposition all bishops who do not use their utmost
endeavours to clear their dioceses of them.
Chapter 4. Exhorts the Greeks to unite with, and
conform to, the Roman Church.
Chapter 5. Regulates the order of precedence of the
patriarchs : — 1. Rome. 2. Constantinople. 3. Alex
andria. 4. Antioch. 5. Jerusalem. And per
mits these several patriarchs to give the pall to
the archbishops of their dependencies, exacting from
themselves a profession of faith, and of obedience to the
Roman see when they receive the pall from the pope.
Chapter 6. Enjoins ordinaries to be careful in reform
ing their clergy.
Chapter 7. Orders that provincial councils be held
every year.
2 This is the first appearance of a synodical authorization of
the doctrine of Transubstantiation ; and indeed, considering that
these constitutions were not the work of the council, but of Inno
centius alone, the doctrine can hardly be said to have had the
sanction of this council.
O 4

296 LATERAN.
Lateran, Chapter 8. Regulates the manner of proceeding
1215. against ecclesiastics.
Chapter 9. Orders bishops to provide that all in their
dioceses shall use the same rites.
Chapter 10. Directs that bishops shall be careful
to provide the churches of their dioceses with persons
capable of preaching the word of God.
Chapter 11. Confirms and extends the canon of the
council of Lateran (1179), which provides for a school
master in every cathedral church, to teach the poor
clerks and others.
Chapter 12. Enjoins that abbots and priors shall hold
chapters every three years, without prejudice to the
rights of the bishops of the dioceses.
Chapter 13. Forbids the establishment of new re
ligious orders ; also forbids an abbot to preside over
more than one religious house.
Chapters 14, 15, and 16. Forbid to the clergy incon
tinence, drunkenness, hunting, keeping sporting dogs
or birds, secular pursuits, attendance at plays or farces,
and frequenting of taverns (excepting when travelling);
also orders propriety of apparel, and the tonsure suitable
to their rank.
Chapter 17. Forbids feasting.
Chapter 18. Forbids the clergy to be present at the
execution of criminals, to pronounce any judgment tend
ing to the shedding of blood, to fight duels, and to give
the blessing for the ordeal by hot or cold water, or hot
iron. Chapter 19 and 20. Relate to churches and their
proper vessels, order that chrisms be kept locked up.
Chapter 21 3. Enjoins all the faithful of both sexes,
having arrived at years of discretion, to confess all their
sins at least once a year to their proper priest, and to
communicate at Easter.
Chapter 22. Orders all medical persons to warn the
sick to send for the priest before prescribing for them.
Chapter 23. Orders that no cathedral nor regular
3 This is the celebrated canon known (from the words with
which it commences) as the canon " Omnis utnusque sexus." It
also adds, that confession may be made to any other priest with
the consent of the parish priest. This is the first canon known
which orders generally sacramental confession. Probably the
doctrine of the Albigenses — that neither confession nor satisfac
tion were requisite in order to obtain remission of sin— led to its
enactment.

LATERAN. 297
church shall remain vacant more than three months, Lateran,
after which time the right of presentation to lapse to 12!5-
the immediate superior.
Chapters 24, 25, and 26, relate to elections.
Chapter 27. Forbids to ordain illiterate persons.
Chapter 28. Declares that they who have asked leave
to resign their benefices, shall be compelled to do so.
Chapter 29. Confirms the canon of the third council
of Lateran, which forbids pluralities.
Chapter 30. Forbids to give benefices to incapable
persons. Chapter 31. Excludes bastards from benefices.
Chapter 32. Orders patrons to find a sufficient main
tenance for the curates.
Chapters 33 and 34. Restrict episcopal and archi-
diaconal procurations when in visitations.
Chapters 35 to 44. Relate to appeals, the procedure
of ecclesiastical judges, &c.
Chapters 45 and 46. Provide for the discharge of the
goods and persons belonging to the Church.
Chapters 47 and 48. Regulate the form of excom
munication. Chapter 49. Regulates that of recusancy.
Chapters 50, 51, and 52. Relate to matrimonial im
pediments, &c.
Chapters 53, 54, 55, and 56. Provide for the pre
serving and enjoying of the tenths, even upon monks'
lands. Chapter 57- Restrains the privilege of regulars being
always buried in holy ground.
Chapter 58. Allows the clergy and monks to cele
brate divine service in their churches in a low voice
during an interdict, providing that no bells be rung and
no excommunicated or interdicted persons be allowed to
be present.
Chapter 59. Forbids the religious to borrow or to
become sureties without the abbot's leave.
Chapter 60. Restrains the encroachments of abbots.
Chapter 61. Confirms the twenty-fifth canon of the
council general of Lateran (1139).
Chapter 62. Forbids to exhibit relics already recog
nized out of their case, (extra capsam,) to sell them, and
to honour new ones except they be first approved by
the pope.
Chapters 63, 64, and 65. Abolish certain abuses.
o 5

298

LATERAN.

Lateran, 1215.

Lateran, 1512,
falsely
styled CEcu
menical.

Session I.
May 10.

Session II.
May 17.

Chapter 66. Forbids all fees for burials, marriage
blessings, &c., without prejudice, however, to existing
customs and pious usages.
Chapter 67. Is directed against the excessive usuries
of the Jews.
Chapter 68. Directs that Saracens and Jews shall
wear a peculiar kind of dress, to distinguish them from
Christians, and orders princes to take measures to hin
der the utterance of blasphemies against our Lord Jesus
Christ. Chapter 69. Forbids to give any public office or
situation to Jews and Saracens.
Chapter 70. Directs that converted Jews be pre
vented from observing Jewish ceremonies.
After these canons of Innocentius had been read, the
council proceeded to publish a decree for the crusade to
the Holy Land, in which the time of rendezvous was
fixed for the first day of June, and the place Sicily.
Whilst treating of the question of the Albigenses, the
affairs of Raymond, count of Toulouse, were discussed.
The count himself appeared, accompanied by his son
and the count de Foix, to demand the restitution of his
lands, which had been taken from him by the crusaders.
His request was refused, and his territory declared to be
alienated from him for ever. His wife, however, was
permitted, on account of the high reputation which she
enjoyed, to retain the lands forming her dowry. Lastly,
in this council the union of the Maronites with the
Roman Church was discussed ; Jeremiah, or Jonah,
their patriarch being present. — Tom. xi. Cone. p. 117.
LATERAN. Held in 1512, under Julius II. This
council held its first session on the 10th day of May,
1512, and was dissolved on the 16th March, 1517,
under pope Leo X.
The opening was made May 3rd, the pope presiding
at the head of fifteen cardinals, eighty Italian arch
bishops and bishops, and six abbots or generals of
orders. In the first session the eleventh canon of Toledo was
read, enjoining modesty, silence, and union in all eccle
siastical synods. The officers of the council were
named. The bull of convocation having been read, Cajetan,
general of the Dominicans, spoke against the council of
Pisa, and an edict was promulgated annulling all its

LATERAN. 299
acts ; also an edict postponing the third session to Lateran,
December, to allow time for the arrival of the bishop
of Guerk on the part of the emperor.
The third session was held on the 3rd of December. Session III.
The pope renewed his bull annulling all the acts of Dec- 3'
the councils of Pisa and Milan, and placed the kingdom
of France under an interdict. The bishop of Guerk, on
the part of the emperor, declared his approval of the
council ; about one hundred and twenty prelates attended
this session.
The letters patent were read, which Louis XI. of Session IV.
France had formerly addressed to Pius II., by which Dec- 10-
the Pragmatic sanction was abrogated; by a bull its
supporters were cited to appear before the council
within sixty days, to show their reasons for opposing its
abrogation. By another bull the council declared the
abrogation of the Pragmatic sanction.
The pope being seized by illness, cardinal S. George, s~s[on,y'
bishop of Ostia, presided. A new citation to the same 15J3 '
parties, for the purpose mentioned above, was decreed.
Pope Julius being dead, his successor, Leo X., pre- Sj30".^L
sided, who declared himself unwilling that the above pn
citation should be carried into effect, and desired that
all peaceable means should be first tried.
In the interval between this and the following session,
ambassadors arrived from Louis XII., declaring, in his
name, that he would renounce the council of Pisa, and
adhere to that of Lateran, upon condition that the car
dinals who had been degraded should be re-established,
and the acts directed against his kingdom annulled.
The letters of the cardinal Bernadin, of Carvajal, and Session VII.
Frederick, cardinal of St. Severin, were read, in which
they renounced the schism, condemned all the acts of
the council of Pisa, approved those of Lateran, promised
to obey Leo, and acknowledged that Julius had justly
deposed them from their rank of cardinal ; upon which
they were restored to their office.
The pope presided ; twenty-five cardinals and one J^'M'q
hundred and twenty-two prelates attended. The act of
Louis XII. was presented by his ambassador, by which
he declared his adhesion to the present council of
Lateran, and revoked his approval of that of Pisa.
A petition having been presented against the parlia
ment of Provence, accusing that assembly of interfering
with the jurisdiction of the Church of Rome, and of
06 -4-

300

LATERAN.

Lateran, 1512.

Session IX.
May 5,
1514.

Session X.
May 4,
1515.

setting itself up against the pope's authority, a monitory
letter was issued to the members of that parliament,
requiring them to appear before the council within three
months. 3. A decree was read directed against certain philo
sophers, who taught that the reasonable soul was mor
tal ; and against others, who, allowing the immortality
of the soul, asserted that there was but one soul per
vading all human bodies.
4. It was ordered that no persons in holy orders
should employ more than five years in the study of
philosophy, without, at the same time, applying them
selves to theology and the canon law, in order to correct
the ill effects of such reading upon their mind.
5. Three bulls were published: 1. Exhorting to
peace and unity amongst Christian princes. 2. Ad
dressed to the Bohemians, and offering them a safe-
conduct to induce them to come to the council. 3. Di
rected against the exactions of the officers of the court
of Rome, and relating to the reformation of the Church.
In the ninth session an act of the French prelates,
signed by five bishops, was read, in which they excused
themselves for not attending the council, and renounced
the council of Pisa ; besides this, a long decree was read,
concerning the reformation of the court of Rome.
The next session did not take place until the 4th of
May in the following year. The pope presided ; and
twenty-three cardinals, together with several arch
bishops, bishops, abbots, and doctors, were present.
Four decrees were read — 1. Approving of the " Monts
de Piete," established in Italy and elsewhere ; which
were public offices, where money was lent for a specified
time to persons in need, upon security of property
deposited at the office, which property was sold when
the time allowed had expired. 2. Relates to the clergy,
and ordered that the commissioners of the holy see
should punish those exempted chapters, which availed
themselves of their privilege to commit irregularities
with impunity ; it also gave permission to the bishop
of the diocese to visit once a year nunneries under
the immediate control of the holy see. 3. Orders that
all books printed at Rome, should be submitted to the
revision of the pope's vicar and the master of the
palace ; and that those printed in other places, should
be examined by the bishop of the diocese, or by some

LATERAN. 301
one appointed by him. 4. Relates to the Pragmatic Lateran,
sanction. 1SI2-
In the eleventh session the Maronites were admitted Session XI.
to the pope's obedience ; and a confession of faith was ^fg19,
read before the council, in which they recognized the
procession of the Holy Spirit from the Father and the
Son, &c.
Then the celebrated bull was read, which substituted
for the Pragmatic sanction, the Concordat made between
Leo X. and the king of France, Francis I'., at Bo
logna. Several of the articles of the Pragmatic were
retained, but most of them were altered, and some
abolished altogether.
Article 1 was entirely contrary to the Pragmatic;
the latter had re-established the right of election ; the
Concordat, on the contrary, declares that the chapters of
cathedrals in France shall no longer proceed to elect
in case of vacancy, but that the king shall name to the
pope, within six months, a doctor or licentiate in theo
logy, of at least twenty-seven years of age, whom the
pope shall nominate to the vacant see ; and that in case
of the king's persisting in the appointment of an
improper person, the right of appointing shall lapse to
the pope.
By this article the pope reserved to himself the right
of appointing directly to bishoprics vacant " in curia"
(i. e. becoming vacant by the death of the possessor
whilst at Rome).
2. Declares the abolition of all expective graces and
reservation of benefices. See C. Basle.
3. Defends the rights of graduates, and enacts that
all benefices falling vacant during four months in each
year, shall be given to graduates. It also fixes the
period of study necessary for attaining to the several
degrees, viz. ten years for that of doctor or licentiate in
theology ; seven years for that of doctor or licentiate in
canon or civil law, or for the degree of M.D. ; five
years for that of master or licentiate in arts ; six for
that of B.D. ; and five for that of bachelor in civil or
canon law. For noblemen three years only are re
quired. 4. Gives to the pope, where a patron has ten bene
fices, the right of presenting to one of them; when he
has fifty, to two ; provided that they be not two pre
bends in the same Church.

302 LATERAN.
Lateran, 5. Relates to suits and appeals, and resembles the
1512. regulation made in the Pragmatic ; it declares that all
suits shall be terminated on the spot by those judges
who have the right, either by prescription or privilege,
to take cognizance of them, excepting in certain cases,
and forbids to appeal to the highest authority, " omisso
medio." The four articles following are the same with those
upon the like subjects in the Pragmatic, viz. these : —
6. Upon peaceable possession.
7. Upon concubinage amongst the clergy.
8. Upon intercourse with the excommunicated.
9. Upon interdicts.
10. On the decree " Sublatione Clementines Litteris."
No mention is made in the Concordat of the articles
in the Pragmatic, concerning the annates and the num
ber of cardinals.
Subsequently the decree abolishing the Pragmatic
sanction was read in the council, and was received by
all but the bishop of Tortona in Lombardy, who had
the courage to oppose it ; saying, that the respect due
to the council of Basle and the assembly at Bourges,
ought to hinder them from touching upon a subject of
such importance.
The opposition which the Concordat received from
the parliament, the universities, and the Church at
Paris, is well-known, as well as the disputes and
divisions which its execution occasioned.
In this session, moreover, was read the bull relating
to monastic privileges, by which the pope granted
to all ordinaries the right of visiting all parish-churches
in the hands of the regulars, and of celebrating mass in
them ; also the right of examining monks to be em
ployed in the ministry. It also declared that those
persons who should confess to monks approved by
the ordinary, should be considered to have satisfied the
canon " Omnis utriusque sexus '

, * »>

4 The business of the council through tho last three or four
sessions was greatly hindered, and much delay caused, by the
complaints brought by the bishops against the cardinals and
monks ; the former they accused of exalting themselves unduly
at the expence of the episcopate, and of lording it over the
bishops. So far was this quarrel carried, that the whole of the
bishops came to the determination, previous to the ninth session,
either to refuse to attend the council or to negative every propo
sition, until their grievances had been redressed. This disagree-

LAUSANNE. 303
The last session was held on the 16th March, 1517. Lateran,
The Latin patriarchs of Antioch, Alexandria, and ge98;on xn
Aquilaea, eighteen cardinals and eighty-six archbishops, March 6,
being present. A bull was published, confirming all 1617-
the acts of the preceding sessions, and granting a sub
sidy of a tenth on all ecclesiastical property in aid
of the war against the Turks. — Tom. xiv. Cone. p. 1 —
346. L' Hist, de la Prag. S. et Concordat, par Pithon.
LAUSANNE. {Concilium Lausanense.] Held in Lausanne,
1449. Felix V., who had been elected to the pontifi-
cate by the fathers at Basle, having renounced the
popedom, April 9, 1449, they re-assembled at Lau
sanne, in continuation of the council of Basle. Here
they ratified by two decrees his resignation, with all the
clauses and conditions which had been agreed on
between himself and Nicholas V. The pope, on his
side, by a bull given at Spoleto, June 18, declared that
God having restored peace to the Church, and his
venerable and very dear brother Amadeus, premier
cardinal of the Roman Church, known as Felix V., in
his obedience, having renounced all claims to the sove
reign pontificate, and those who had assembled at
Basle, and afterwards at Lausanne, under the style of
an oecumenical council, having decreed and published
that Nicholas V. should be thenceforth obeyed as the
sole and indubitable pontiff; and having at iength dis
solved the aforesaid council of Basle, therefore, con
tinues the pope, wishing, as far as God gives us the
power, to procure peace amongst all the faithful, we do
ourselves approve the same, and for tho good and the
unity of the Church, of our plenary apostolic power,
with the counsel and consent of our brethren, we do
ratify and confirm all elections, confirmations, pro
visions, and benefices whatever .... made or given
on account of persons, and in places in the obedience of
Felix V., and those who were assembled at Basle and
Lausanne, as well as all that the ordinaries may have
done by their authority.
By a second bull Nicholas re-established all persons
of whatsoever state or condition, who had been deprived
ment was partially healed by the bull published in the ninth ses
sion. The complaint made against the monks related to their
exorbitant privileges, which tended to bring the episcopal office
into contempt, and, indeed, to render it useless. This gave rise
to the bull mentioned above.

304

LEON.

Lavaur, 1213.

Lavaur, 1368.

Leon,
in Spain,
10l2.

of their benefices or jurisdiction by pope Eugenius, on
account of their adherence to Felix and the council of
Basle. And again, in a third bull, he declares all that
had been said or written against Felix or the council of
Basle, to be null and void. — Tom. xiii. Cone. p. 1335.
LAVAUR. {Concilium Vaurense.] Held at Lavaur,
in Languedoc, in 1213, by the archbishop of Narbonne,
legate, to consider the demand of Peter, king of
Arragon, that the lands taken from Raymond, count of
Toulouse, and the counts of Foix and Comminges,
should be restored to them. The decision of the coun
cil was against the demand.- — Tom. xi. Cone. p. 81.
LAVAUR. Held July 6, 1368 ; Peter, archbishop
of Narbonne, presiding, at the head of thirteen bishops.
They published one hundred and thirty-three canons,
a great part of which are taken from the acts of the
councils of Avignon in 1326 and 1337. Amongst
other things, it is ordered that every priest saying mass
in his church, shall be attended by at least one other
clerk in a surplice ; that every collegiate and cathedral
church shall send two of its body to study in canon law
or theology, who shall not by such absence be de
prived of their share of the distributions. Many of the
other articles relate to the temporalities of the Church,
her rights and jurisdiction, &c.
The second and six following articles relate to the
order and ceremonies to be observed in the celebration
of the provincial councils.
In the 90th canon, all clerks are warned to abstain
from flesh on Saturdays, in honour of the blessed Virgin
Mary. 8
By canons 123, 124, indulgences were granted to
those who attended the mass of the blessed Virgin on
Saturdays, who prayed for the pope. An indulgence
was also granted to such persons as contributed to the
Church of Lavaur. — Tom. xi. Cone. p. 1957.
LEON (in Spain). {Concilium Legionense.] Con
voked by king Alphonso V. and his wife, who were
present. Forty-seven statutes were drawn up, seven
only of which relate to ecclesiastical subjects. The
first of these orders that causes and other matters re
lating to the Church shall be discussed first in councils.
These councils were, strictly speaking, mixed assemblies,
in which both spiritual and temporal matters were trans
acted. — Tom. ix. Cone. p. 817.

LILLE. 305
LEON (in Spain). Held in 1091, by Regnier, Leon,
cardinal and legate for Spain, and Bernard, metro- '"jq^'"'
politan of Toledo. Various regulations relating to the -
rites and offices of the Church were made ; amongst
others, it was ordered that divine service should be
celebrated throughout Spain, according to the use of
S. Isidore, and that all ecclesiastical acts should thence
forth be written in the Gallic character instead of the
Gothic, which was in use at Toledo. — Tom. x. Cone.
p. 482.
LERIDA. {Concilium Ilerdense.] Convoked in 524, Lerida, 524.
by Theodoric, king of the Ostrogoths ; eight bishops
were present, who published sixteen canons.
1. Suspends and deprives for two years ecclesiastics
who shed human blood under any pretext whatever :
assigns them two years of penitence, and forbids their
elevation to any higher order.
2. Assigns seven years penitence to adulterers : if
clerks, deprives them for ever of exercising their
functions. 3. Renews the canons of Agde and Orleans, con
cerning monks.
4. Forbids persons living in incest to remain in
church after the dismissal of Catechumens ; forbids
Christians to eat with them.
8. Deprives of their rank, until they should have
done penance, those of the clergy who have seized or
ill-used their slaves, who have fled to a church for
asylum. 9. Following the canon of Nicea, assigns seven years
of penance among the Catechumens, aud two years
amongst the faithful, to those who had been re-baptized
in heresy.13. Rejects the offerings made by Catholics who
suffer their children to be baptized by heretics. —
Tom. iv. Cone. p. 1610.
LILLE. {Concilium Insulanum.] A council was Lille, 1251.
held at Lille, in Provence, in 1251, by Jean de Beaux,
archbishop of Aries, and his suffragans, in which thir
teen canons of discipline were drawn up ; amongst which,
1 . Orders the frequent preaching of the Catholic faith.
3. Makes over to the bishop the property of heretics.
6. Directs persons to make their wills in the presence
of the parish priest (probably to hinder them from bene
fiting the cause of the heretics by legacies).

306 LIMOGES.
13. Forbids clandestine marriages. — Tom. xi. Cone.
Appen. 2348.
Lille, 1288. LILLE. Held in 1288, by Rostang, archbishop of
Aries, and his suffragans. Eighteen canons were pub
lished, of which the first thirteen are but a repetition of
those of the preceding council.
14. Is directed against those who give poisons or
drugs to procure abortion.
15. Forbids to carry wheat before the tithe be paid.
17. Directs that in order to hinder the great expense
ordinarily made, at baptism, by which many persons
were induced to leave their children unbaptized, (who
consequently often died without that sacrament), it
should not be lawful in future to give any thing beyond
the white dress or albe. — Tom. xi. Cone. p. 1335.
Lillebonne, LILLEBONNE. {Concilium Juliobonense.] Held at
108°- Whitsuntide, in 1080, by order and in the presence of
William the Conqueror. William, archbishop of Rouen,
presided, at the head of the bishops and abbots of Nor
mandy. Thirteen canons were published ; they enforce
the observance of the Treve de Dieu ; order that if a
church be given to any monastery, a sufficient allowance
shall be provided out of the revenue for a priest, and
the proper celebration of divine service ; inflict penalties
upon those who marry their relations, upon persons
guilty of simony, &c. &c. — Tom. x. Cone. p. 391.
Bessin in Cone. Normanice.
Lima, LIMA (in Peru). A council was held at Lima in
"lSBS™' 1583, under the archbishop Mogroveyo. Several
canons of discipline were published. At the same time
a certain professor of theology was condemned, who,
allowing himself to be deceived by a woman whom he
believed to be possessed, declared that he was visited
by a familiar angel, who told him all things ; that he
had often conversed with the Almighty, that he should
be pope, and would transfer the holy see to Peru. —
Acosta, 1. 2, de noviss. c. 2.
Limoges, LIMOGES. {Concilium Lemovieense.] Held August
1029. 4> 1029, to decide the question whether the title of
" apostle " ought to be given to S. Martial of Limoges,
as the Limosins desired, or that of " confessor,"
as others maintained. The decision of the council
appears to have been that S. Martial was an apostle '.
— Tom. ix. Cone. p. 860.
5 S. Martial was the first bishop of Limoges, and was sent into

LIPTINES. 307
LIMOGES. Held November 18, 1031, under Limoges,
Aymon de Bourbon, archbishop of Bourges, who pre-
sided, upon the same subject. Nine bishops were
present. The acts of S. Martial, which at this time
passed for genuine, were read, and in them S. Martial
was declared to have been baptized by S. Peter, and to
have received the Holy Spirit with the apostles on the
day of Pentecost. The apostleship of S. Martial was
again confirmed.
After this Jordan, bishop of Limoges, made heavy
complaints against the great men and the military in
this diocese, whereupon the council established the
" Treve de Dieu," as had been already done in many
other councils. A terrible sentence of excommunica
tion 6 was pronounced against those who would not pre
serve the peace and act justly, according as the council
had prescribed. — Tom. ix. Cone. p. 869.
LINLITHGOW. Held by Hamilton, archbishop Linlithgow,
of S. Andrew's, in 1553, in which all who maintained 1553-
opinions contrary to the teaching of the Roman Church
were condemned, and the decrees of the council of
Trent [made during the pontificate of Paul III.] were
received. Some acts were also passed for reforming
the corrupt lives of the clergy. — Bishop Skinner, Ecc.
Hist. Scot. vol. ii. p. 40. Wilkins, Cone. vol. iv. p. 78.
LIPTINES or LESTINES. {Concilium Liptinense.] Liptincs,
Held in 743, by order of Carloman, Bonifacius presiding. or ^jj"68'
Four canons were published. The bishops, earls, and
governors promised in this council to observe the de
crees of the council of Germany (see C. Germany,
a. d. 742). All the clergy, moreover, promised obe
dience to the ancient canons ; the abbots and monks
received the order of S. Benedict, and a part of the re-
Gaul about the middle of the third century. He preached
throughout the provinces of Aquitaine, and especially at Li
moges. His legend (or acts), purporting to have been written
by Aurelianus, his successor, is a fabrication of the tenth century,
and full of falsehoods, as the account of the next council indicates.
6 " Cursed be they and their abettors ; cursed be their arms
and their horses ; may they be with Cain the murderer of his
brother, with Judas the traitor, and with Dathan and Abiram,
who went down alive into hell ; and may their joy be for ever
put out in the sight of the holy angels, even as these lights are
extinguished before your eyes, unless before their death they
make satisfaction and due penance," &c. Upon this all the
bishops and priests present cast down upon the ground the lighted
tapers which they had in their hands.

308 LONDON.
venue of the Church was assigned for a time to the
prince, to enable him to carry on the wars then raging.
Mansi gives 744 as the date of this council. — Tom. vi.
Cone. p. 1537-
Lombez, LOMBEZ. {Concilium Lumberiense.] Held at Lom-
ll7G- bez, probably in the diocese of Alby in Languedoc, in
1176, by the archbishop of Narbonne, against the sect
called " Bonshommes " {boni homines], who were Ma-
nichaeans. — Dom Vaissette Hist, de Languedoc, t. 3, 1.
19, No. 1 and note. Tom. x. Cone. p. 1470.
London, LONDON. {Concilium Londinense.] Held Septem-
' ber 8, 948. Turquetel was here made abbot of Croy-
land, after having refused two bishopricks, which the
king had offered him. The act is subscribed by two
archbishops, four bishops, and two abbots, one of whom
was St. Dunstan. — Wilkins, Cone. vol. i. p. 217.
London LONDON. Held in 971- King Edgar here con-
)• fjln)eci the privileges granted to the abbey of Glaston
bury, reserving, however, to himself and his successors
the power of conferring the pastoral staff upon the elect
brother who might be chosen abbot. — Wilkins, Cone.
vol. i. p. 256.
London, LONDON. Held in 1065, in presence of S.
1065. Edward the Confessor, who herein granted full immu
nities to the abbey of Westminster. The charter was
subscribed by the king, queen, two archbishops, ten
bishops, and five abbots, on the 28th December, 1066,
the year beginning at Christmas. — Pagi. Wilkins,
Cone. vol. i. p. 316.
'To7?n' LONDON. A national council was held in the
church of S. Paul, at London, in the year 1075, Lan-
franc of Canterbury presiding. Thomas, archbishop of
York, William of London, Wakelin of Winchester,
Herman of Sherbourn, Wulstan of Worcester, Walter
of Hereford, Giso of Wells, Remigius of Dorchester
(or Lincoln), Herfast of Helman (or Norwich), Stigand
of Selsea, Osbourn of Exeter, and Peter of Lich
field, were present ; the bishop of Durham was alone
absent, having a canonical excuse, the see of Ro
chester being at the time vacant. Besides these
English bishops, Goisford, bishop of Constance, was
present, and having large possessions in England, was
permitted to sit with them. Many abbots and other reli
gious also attended. Nine fresh canons were published,
and many of those enacted in former councils renewed.

LONDON. 309
1. Ordains, in accordance with the decree of Milevi,
Braga, and the fourth of Toledo (a. d. 633), that Bishops
shall take precedence according to the date of their con
secration, unless privilege of precedence belongs to their
sees by ancient custom. It was also decreed that the
archbishop of York should sit on the archbishop of Can
terbury's right hand, the bishop of London on his left ;
Winchester next to York, but if the archbishop of York
were absent, London should take his place, and the
bishop of Winchester sit on the archbishop of Canter
bury's left.
2. Orders monks to observe their order, according to
the rule of S. Benedict and the dialogue of S. Gregory ;
forbids them, under heavy penalties, to have any thing
of their own.
3. By royal favour, and the authority of the synod,
leave was granted to three bishops to remove from vil
lages to cities, viz. Herman from Sherbourn to Salis
bury, Stigand from Selsea to Chichester, and Peter from
Lichfield to Chester.
4. Orders that no one shall ordain or receive a clerk
or monk not belonging to him, without letters com
mendatory. 5. Permits no one, except the bishops and abbots,
to speak in council without the licence of the metropo
litan. 6. Forbids to marry any one of kin, or any of the
kindred of a deceased wife.
7. Forbids simony.
8. Forbids to hang up the bones of dead animals to
drive away pestilence from cattle, forbids sorcery, divi
nations, and other works of the devil.
9. Forbids any bishop, abbot, or clergyman, to sit as
judge in a cause implicating the life or limbs of the
accused. These canons were subscribed by fourteen arch
bishops and bishops, twenty-one abbots, and the arch
deacon of Canterbury. — Johnson's Ecc. Canons. Wil
kins, Cone. vol. i. p. 363. Tom. x. Cone. p. 346.
LONDON. Held in August, 1107, upon the sub- London,
ject of investitures. After long disputes between the 1107.
king Henry I. and Anselm, the king finding that the
pope was against him, assembled all the bishops, abbots,
and great men at London, where the dispute was com
promised by the two following articles :

1108.

310 LONDON.
1. That for the future none be invested by the king
or any lay hand, in any bishoprick or abbey, by deliver
ing the pastoral staff or ring.
2. None elected to any prelacy to be denied conse
cration on account of homage done to the king.
The king is also said at the same time to have pro
mised in future to deliver vacant bishopricks and abbeys
forthwith to the successors; also the dispute between
the archbishops of Canterbury and York concerning the
primacy was again settled for a time, Giraud of York
swearing subjection to Anselm. — Johnson's Ecc. Can.
mcvii. Wilkins, Cone. vol. i. p. 386.
London, LONDON. Held May 24, 1108, by Anselm of
Canterbury, Thomas the elect of York and all the
bishops of England being present, with the king Henry
I. and his barons. Ten canons were published.
1. Forbids priests, deacons, and sub-deacons, to keep
any women in their houses, except such as are nearly
related, according to the canon of Nicea.
2. Orders those who have kept or taken women
since the prohibition at London (1102), and have cele
brated mass, wholly to discard them, so as not to meet
with them knowingly in any house.
3. Orders that, if they must speak with them, it
shall be out of doors and before two witnesses.
4. Orders such as by two or three lawful witnesses
or by public report are accused of transgressing this
statute, to clear themselves by other witnesses, or they
will be deemed guilty.
5. Such priests as choose to live with women to be
deprived, put out of the choir, and pronounced infamous.
6. Excommunicates those who without leaving their
women celebrate mass, except they reform and give
satisfaction within eight days.
7. Makes the above statutes binding upon arch
deacons and canons.
8. Archdeacons and deans to swear not to take bribes
in order to connive at transgressions of these statutes.
9. Those priests who leave their women, and desire
to serve at God's altar, to have vicars to officiate for
them during the forty days of penitence, in which they
must desist from the exercise of their office.
10. Orders bishops to take away all the moveable
effects of such priests, deacons, sub-deacons, and canons
as shall offend in future, and also their concubines with

LONDON. 311
their goods.— Wilkins, Cone. vol. i. p. 387. Johnson's
Ecc. Canons, mcviii.
LONDON. Held in 1136. The wants of the London,
Church and state were discussed in the presence of ,13G-
king Stephen, who by a charter then given made very
fair promises to the clergy of the quiet enjoyment of
their goods, with the power of disposing of them after
their death ; he also engaged that vacant sees should be
under the guardianship of the clergy, all which promises
he soon violated. — Tom. x. Cone. p. 991. Wilkins,
Cone. vol. i. p. 412.
LONDON. Held in 1166. The bishops of Eng- London,
land in this council appealed to the pope from the le- 1166'
gatine authority and the sentences of S. Thomas of
Canterbury, who had fled to France in October 1164.
See C. Clarendon and C. Northampton. — Tom. x.
Cone. p. 447-
LONDON. Held May 19, 1175, by Richard, the London,
successor of S. Thomas a Becket in the see of Canter- ,l75'
bury. Eleven English bishops, with the bishop of S.
David's, and four abbots, were present besides the pri
mate. Henry II. and his son also attended, and gave
their consent to the acts of the council. Eighteen
canons were published, all of which, except the sixth
and ninth, are attributed to some pope or council.
1. Every beneficed priest or clerk in holy orders re
fusing to put away his mistress after three monitions, to
be deprived. All clerks under the rank of sub-deacon
to keep their wives, unless they separate by mutual
consent. Sons not to be instituted into their fathers'
benefices unless some one succeed between them.
2. Clerks in holy orders not to eat and drink in
taverns (unless compelled by the necessities of a jour
ney), under pain of deposition.
3. Clerks in holy orders to take no part in judgments
concerning blood, nor to inflict deprivation of any mem
ber. Pronounces anathema against the priest who takes
the office of sheriff or reeve.
4. Clerks wearing long hair to be clipped by the
archdeacon even against their will ; not to indulge in
any peculiarity in their clothes or shoes.
5. Orders conferred by foreign bishops upon those
who despair of obtaining them from their own bishop, are
declared null, and such clerks not to be admitted to the
exercise of any ecclesiastical function, under pain of ana-

312 LONDON.
'-¦""don, thema ; the bishop so conferring orders (if under the
jurisdiction of Canterbury), to be suspended from con
ferring that order till he make due satisfaction.
6. Forbids all secular causes concerning blood and
corporal punishment to be tried in churches or church
yards. 7. Forbids to demand any thing for orders, chrism,
baptism, extreme unction, burial, communion, or the
dedication of a church ; offerings freely made may be
received. The offender to be anathema.
8. No demand to be made for the reception of any
monk, canon, or nun, who enters a religious life ; the
offender to be anathema.
9. Forbids the transfer of a church to another by
way of portion, or to take any money from the person
presented. 10. Forbids monks and clerks to trade for gain, and
laymen to take ecclesiastical benefices to farm.
11. Ecclesiastics not to wear arms, to dress suitably ;
offenders to be degraded.
1 2. Vicars who lift themselves up against the parsons,
and assume to themselves a parsonage, to be no longer
allowed to officiate in the same bishoprick.
13. Enjoins that all who refuse to pay tithes be ad
monished according to the precept of the pope to yield
tithe of grain, wine, fruits of trees, young animals,
wool, lamb, butter, cheese, flax, hemp, &c. ; offenders
to be anathematized. Also in suits between clerks, he
that is cast to be condemned in costs.
14. Declares that only ten prefaces are found in the
sacred catalogue, viz. 1. For Low Sunday (albis pas-
chalibus) ; 2. Ascension-day ; 3. Pentecost ; 4. Christ
mas-day ; 5. The Apparition of our Lord'; 6. For the
Apostles ; 7. For the Holy Trinity ; 8. For the Cross ;
9. For the Lent fast only ; 10. For the Blessed Virgin ;
all further additions forbidden.
15. Forbids to administer the holy eucharist sopped.
16. Forbids to consecrate the holy eucharist in any
chalice not made of gold or silver ; forbids the bishop to
bless a chalice made of tin.
17. Enjoins all the faithful to be married publicly,
by receiving the priest's benediction ; a priest guilty, of
7 " I do not know what should he meant by the apparition of
our Lord, except it be his Epiphany, or else his Transfigura
tion." — Wheatly, on the Common Prayer, chap. vi.

LONDON. 313
marrying any parties privately to be suspended for three
years. 18. Marriage null without mutual consent : boys and
girls not to marry until both parties shall have attained
the legal and canonical age.
Roger, archbishop of York, refused to be present at
this council, but by some of his clergy claimed the right
of having his cross borne before him in the province of
Canterbury ; the claim was disallowed, and an appeal
made to Rome.
Moreover, in this council the clergy of the diocese of
S. Asaph desired that their bishop Godfrey should be
restored to them. He had been driven by the fury of
the Welsh to seek a maintenance in England, and was
appointed guardian of the vacant abbey of Abingdon.
He resigned his see, and a successor was appointed.
— Johnson's Ecc. Canons, a. d. 1175. Tom. x. Cone.
p. 1461. Wilkins, Cone. vol. i. p. 476.
LONDON. Held in 1185; in which it was de- London,
clared to be most convenient and proper that the king,
instead of going in person to the Holy Land, should re
main at home to defend his own country. — Hoveden,
quoted by Henry, Hist, of England, book iii. chap. ii.
sect. 3. (vol. v. p. 407.)
LONDON. Held in the cathedral of S. Paul, at h™<^«>
London, on the 19th, 21st, and 22d of November, 1237,
by Otto or Otho, cardinal deacon, legate from pope
Gregory IX. This assembly was attended, in spite of
the dreary season, and a fearful storm, which terrified
both legate and council, by all the bishops of England ;
Edmund, archbishop of Canterbury, sitting on the le
gate's right hand, and Walter of York on the left, not
withstanding that the latter had renewed the ancient
claims of his see 8-
On the first day the legate himself did not attend, but
at the request of the bishops the decrees to be passed
were privately submitted to them.
8 The legate wisely endeavoured to heal this disreputable
schism between the two primates, by referring to the position of
the figures of the apostles S. Peter and S. Paul, on the right and
left side of the cross which was depicted in the middle of the
pope's bull. " Between so great saints," he says, " contention
has never arisen, for both of them are in co-equal glory." The
account of a similar dispute between the archbishops of Armagh
and Dublin may be found in Wilkins, Cone. vol. iv. p. 80.
p

1237.

314 LONDON.
London, The second day, the legate being present, a prohibi-
123?- tion was sent by the king, Henry III. to inhibit the
council from enacting any thing against his crown and
dignity ; then the instrument of Otto's legation was
read, as also was a bull for keeping the feasts of S.
Edward. Moreover, by the pope's command, the
canonization of SS. Francis and Dominic was notified.
The following twenty-nine constitutions were read in
the second and third sessions, and approved.
1. Orders the consecration of all cathedral, conven
tual, and parochial churches, by the diocesan bishop,
within two years from the date of their completion ; if
such places be not so consecrated, no masses to be
solemnized in them. No old churches to be pulled
down upon any pretence without the bishop's leave.
This decree not to apply to little chapels, &c.
2. Forbids to demand any fee for administering the
holy sacraments (of which it enumerates seven) ; directs
that all persons entering upon the cure of souls, or
priest's orders, be chiefly examined upon the subject of
the sacraments, and that the archdeacons at every meet
ing of their deaneries do instruct the priests principally
in these matters.
3. Orders that holy baptism be administered on the
Sabbath-days ' before Easter-day and Whit-sunday, as
ordered by the canons ; and because a popular delusion
had gained ground, by which the people were led to
think that some danger would happen to their children
if they were baptized on those days, viz. Easter-eve, or
that of Pentecost, the priests are ordered to dispel this
delusion by frequent preaching, and also to learn them
selves carefully, and to explain in the vulgar tongue to
their parishioners the form of baptism, in case it should
be necessary to baptize any one suddenly without the
priest. 4. Orders that priests who demand any fee for
penance and the other sacraments shall be deprived.
5. Approves the tenth of Lateran, a.d. 1216, which
enacts that bishops shall appoint faithful men in every
deanery to act as confessors for the clergy.
6. Forbids to confer orders upon idiots, illegitimates,
irregulars, illiterate persons, foreigners, and any without
a bona fide title ; the bishop to make diligent search
9 That is, the Saturdays.

LONDON. 315
into these matters, and the names of those which are London,
approved to be set down in writing, and called over at 123' ¦
the beginning of ordination, carefully and distinctly ;
the list itself to be preserved in the bishop's palace or
in the cathedral.
7. Reprobates the practice of farming churches, &c.
8 and 9. Upon the same subject.
10. No one under the rank of priest to be admitted
to a vicarage, unless he be a deacon ready for ordina
tion at the next Ember week ; orders that he shall
resign every other benefice with cure of souls, and
swear to reside in person ; vicars already instituted
to cause themselves to be made priests within the
year. 11. Declares that some priests have violently and
fraudulently obtained possession of benefices, which
they coveted, during the lifetime of the real possessors,
either by pretending their death when absent, and so
getting themselves appointed to their livings, or by
violently turning them out of their benefices, and keep
ing possession by force of arms, &c. ; forbids to confer
benefices upon any mere report of the death or cession
of an absent man, otherwise the prelate to make good
all damage to the real possessor.
12. Orders that no one Church be for the future
divided into several parsonages or vicarages, and that
such as hitherto have been divided be made whole
again, as soon as opportunity offers, unless they were
thus ordered of old ; in which case the bishop must
take care that a proper division be made of the income,
&c. ; orders also that one be constantly resident upon
the church, and faithfully and honestly perform divine
service, and administer the sacraments, &c.
13. Forbids to hold several dignities, parsonages,
and benefices, without a special dispensation from the
apostolic see ; confirms the thirteenth of Lateran, a.d.
1179. 14. Orders that bishops compel their clergy to con
form to the sixteenth of Lateran, a.d. 1216, in their
apparel and the trappings of their horses, so as to wear
garments of decent length, and those in holy orders,
close capes, especially in the church, and before their
prelates, and in assemblies of the clergy ; those that
have rectories to wear such every where in their
parishes ; bishops to take care that all these things be
r 2

316 LONDON.
^'low"' observed, in the first place, by the clergy about their
own persons.
15. Orders that married clergymen retaining their
wives or other women be wholly deprived, and forbids
to apply any of their goods acquired after their mar
riage to the use of their children or wives ; but orders
such to be made over to the churches which they had,
or in which they were beneficed ; forbids to admit their
sons to any benefice.
16. Orders all clerks keeping concubines entirely to
forsake them within a month, upon pain of suspension
until they have afforded satisfaction ; otherwise they
are declared ipso jure deprived.
17. Forbids the sons of clerks to succeed to their
fathers' benefices upon their death, without an inter
mediate successor ; orders that all who have already
gotten such benefice be deprived by this statute.
18. Orders the excommunication of all persons shel
tering robbers, and keeping them in their houses after
three monitions.
19. Approves of the determination arrived at by the
abbots of the order of S. Benedict in chapter, that ac
cording to their rule, all, except the infirm, should
abstain from flesh ; orders that novices, at the end of
their year of probation, shall be compelled, by canonical
censures, to make profession ; extends this to nuns and
canons. 20. Directs archdeacons to visit faithfully, to make
enquiry as to the sacred furniture and vestments, the
performance of the diurnal and nocturnal services, &c. ;
forbids them to burden the churches with superfluous
expenses ; orders them to demand moderate procura
tions, to take no stranger with them, and to be modest
in their retinue, &c. ; forbids them to receive money
for not visiting or punishing ; orders them to be pre
sent frequently in the chapters of every deanery, and
there diligently to instruct the priests, amongst other
things, to live well and to understand the canons of the
mass and of baptism.
21. Strictly forbids all prelates, archdeacons, deans,
and officials to hinder parties willing to compound their
disputes and to be reconciled, from withdrawing from
their judicature.
22. Exhorts bishops to do their duty and be a
pattern to their flocks, to reside upon their cathedral

LONDON. 317
churches, to celebrate mass decently there, on the
principal festivals, and on the Lord's day, in Lent and
Advent ; to visit their dioceses, and to consecrate
churches ; enjoins them to cause the profession which
they made at their consecration, to be read to them
twice a-year, viz. at Advent and the greater Lent '.
23. Orders that matrimonial causes be judged by
prudent and skilful men, well exercised in such ques
tions ; forbids those to whom privilege or custom per
mits the cognizance of such causes to pass any definitive
sentence without having first consulted with the bishop
of the diocese.
24. Orders that the oath of calumny 2, in all eccle
siastical causes, and of speaking the truth in spiritual
causes, be for the future taken in the kingdom of
England, notwithstanding any custom to the contrary
whatever. 25. Relates to proctors.
26. Relates to letters of summons ; orders that they
shall not be served by the party obtaining them, but by
an officer of the judge.
27. Forbids all falsification in drawing up sealed in
struments; declares such to be forgery, and subjects
the offender to the penalties for forgery.
28. Orders archbishops, bishops, and their officials,
abbots, priors, deans, archdeacons, and their officials,
also rural deans, cathedral chapters, colleges, and con
vents, to have a seal, with the name of their dignity,
office, or college, and their own proper names, engraven
on it in plain letters ; enjoins them to be very careful
in keeping their seals, and very cautious in setting them
to any writing.
29. Relates to ecclesiastical judges and their duties \
On the third day, the lord legate solemnly began
" Te Deum," all standing up, and after the Antiphon,
" In viam pacts," the Benedictus, and the Blessing, as
Matt. Paris says, with little joy, all departed. — Johnson,
Ecc. Canons, a.d. 1237. Tom. xi. Cone. p. 528. Wil
kins, Cone. vol. i. p. 647- London,
LONDON. Held May 17, 1238. The legate 1238-
1 The canon law mentions three Lents.
2 This oath was taken by the plaintiff and defendant, and was
to the effect, that the party believed his cause to be just, that he
would use no false evidence, nor cause needless delay, nor give
any bribe. — Johnson.
3 Sir H. Spelman's copy divides this last constitution into three.
P 3

318 LONDON.
Otto, in this council, demanded satisfaction for an insult
committed against him by the university of Oxford, on
account of which he had laid the city of Oxford under
an interdict, and suspended the university from the
exercise of all its functions. Satisfaction having been
made by the archbishop of York and the other bishops
present, Otto removed the interdict and the inhibition.
— Wilkins, Cone. vol. i. p. 663.
London, LONDON. Held April 23rd, 1268, by Othobon4,
1268. ' cardinal deacon of S. Adrian, legate of the apostolical
see, in the cathedral church of S. Paul, London ; Boni
face of Canterbury, and Walter of York, with all the
bishops of the English, Welsh, Scotch, and Irish
branches of the Church being present. Thirty-six
Legatine constitutions were published.
1. Urges upon the clergy the importance of fre
quently preaching upon the duty of bringing infants to
holy baptism at the canonical times : viz. on the Sab
baths before the Resurrection and Pentecost, and of
disabusing the people of the popular error, that danger
would befal their children if baptized on those days ;
orders parish priests to teach their people the form of
baptism. 2. Forbids simony and the extortion of money for
administering tho sacraments ; orders confessors to
absolve their penitents in these words, " By the au
thority of which I am possessed, I absolve thee from
thy sins ; " forbids gaolers to deny their prisoners the
grace of confession before execution.
3. Relates to the consecration of churches, &c. (See
Constitution 1, London, 1237.)
4. Declares that the holy synod, abominating the
enormities of those clergymen who, forgetting God and
their own credit, dare to bear arms and to associate
themselves with highwaymen and robbers, and share in
their plunder, ordains that all clerks bearing arms be
ipso facto excommunicated ; and in case they do not
make satisfaction at the bishop's discretion, if beneficed,
they be deprived of all preferment ; if not beneficed,
that they be incapable of holding any preferment for
five years.
5. Relates to the dress, &c, of clerks, and confirms
1 This Othobon had formerly been archdeacon of Canterbury,
and subsequently was chosen to the popedom, and took the name
of Adrian V.

LONDON, 319
the 14th of London, 1237, under Otto. Declares it to be London,
scandalous that a clerk should not be distinguishable from 528f'-
a layman, and continues, " we ordain and strictly charge
that no clergyman wear garments ridiculous or remark
able for their shortness, but reaching to below the
middle of the leg ; their ears visible, and not covered
with hair ; and that they wear decent crowns, of an
approved breadth  Let them never wear coifs in
their churches, and before prelates, or publicly, except
in travel. Let all priests, deans, and others having cure
of souls, wear close capes, except when journeying, &c."
Offences against this constitution to be visited with sus
pension. Orders archbishops, bishops, and archdeacons
to make diligent inquiry. Orders regulars, when ad
vanced to the episcopate, to continue to wear their
monastic dress.
6. Forbids all rectors of churches, perpetual vicars,
and priests, to accept of a secular jurisdiction from a
secular person. Orders all such as have accepted this
to relinquish it within two months ; all offenders to be
ipso facto suspended from office and benefice.
7. Forbids clergymen to exercise the office of advo
cates in a secular court in a cause of blood, or any other
cause except those allowed by law. Offenders to be
suspended. 8. Relates to the continence of the clergy. (See 16th
constitution of London, 1237.)
9. Renews the 10th constitution of London, 1237
(which see).
10. Renews and extends the 11th constitution of
London, 1237 (which see).
11. Renews and extends the 12th constitution of
London, 1237 (which see).
12. Relates to the inviolability of sanctuary, and
enacts that if any one do by violence, directly or indi
rectly, drag away any one that flees to a church, church
yard, or cloister, or prohibit him needful food, or carry
or cause to be carried away what others have placed for
him, he shall be ipso facto excommunicated ; and unless
satisfaction be made within the time appointed by the
diocesan, his land shall be laid under ecclesiastical in
terdict. Declares the same penalty against burners and
breakers of churches, plunderers of the property of
ecclesiastics, &c. Orders the publication of this con
stitution in all churches.
r4

320 LONDON.
London, 13. Forbids to hinder the solemnization of matrimony
lawfully contracted in the face of the Church.
14. Relates to the care of last wills and testaments.
15. Orders the revenues of vacant benefices to be
disposed of, not to the profit of the prelates to whom
they are subject, but according to canon ; unless the
prelate can in any case plead a right and privilege.
Forbids all uncanonical sequestrations, and orders that
the prelate making such sequestrations shall be sus
pended from the use of the Dalmatic tunic and sandals
till he shall revoke them.
16. Declares that all permissions to erect private
chapels in another man's parish, shall be accompanied
by the clause, " so that it be done without prejudice to
the right of another;" and therefore enacts, that the
chaplains ministering in such chapels as have been
granted, saving the rights of the mother church, shall
restore to the rector of that church all oblations, &c,
which, but for the erection of the said chapel, would
have come to the mother church. Offenders to be sus
pended until restitution.
17. Orders that all clergymen shall take care to
repair decently the houses and other edifices belonging
to their benefices. If the incumbent, after a monition
from his bishop or archdeacon, neglect for the space of
two months to repair, the bishop shall cause what is
required to be done out of the revenue of the benefice.
Also orders that the chancels of churches shall be
repaired by those whose duty it is to do so. Charges
all archbishops, bishops, and other inferior prelates, to
keep their own houses, &c, in repair.
18. Forbids to demand procuration without visiting ;
also forbids bishops and others to make visitations with
too large a retinue, so as to burden their clergy, See
20th constitution of London, 1237 5.
19. Renews the 20th constitution of London, 1237
(which see).
20. Renews the 7th constitution of London, 1237,
against farming Church revenues, &c.

5 This constitution bids visitors follow the " moderation " en
joined by the Lateran council, under Alexander 11 [., which allows
an archbishop to visit with forty or fifty horses or niuii, a bishop
with twenty or thirty, the archdeacon with live or seven, and a
rural dean with two.

LONDON. 321
21. Renews the 22nd constitution of London, 1237 London,
(which see). 1268-
22. Strictly forbids bishops to confer churches sub
ject to them on another bishop, monastery, or priory,
by right of appropriation, except for very sufficient
cause. " Some also," it is added, " that they may
swallow the whole of the profits of a church that used
to be under a rector, but is now granted to them, leave
it destitute of a vicar ; or if they do institute a vicar,
leave him but a small portion, insufficient for himself,
and for the charges of the living." Orders that if such
impropriators refuse to assign to their vicar a sufficient
portion, according to the value of their churches, the
diocesan shall thenceforth take care to do it. Orders
those that have churches to their own use, to build
houses for the reception of the visitors.
23. Relates to the distribution of the effects of per
sons dying intestate.
24. Enacts that archbishops, bishops, and other ordi
naries shall commit causes to none but persons of
dignity or office.
25. Renews and extends the 26th constitution of
London, 1237 (which see).
26. Renews and extends the 29th constitution of
London, 1237 (which see).
27. Renews and extends the 21st constitution of
London, 1237 (which see).
28. Orders that when any one is released from sen
tence of excommunication, suspension, or interdict,
some person be commanded to notify the same at
proper times and places.
29. Renews and extends the 12th and 13th consti
tutions of London, a.d. 1237, concerning pluralities and
residence. 30. Is directed against the practice of holding vacant
churches in commendam, which it most vehemently
reprobates ; it revokes all existing grants of churches
in commendam, unless made for the advantage of the
Church ; then regulates with what restrictions com-
mendams be granted in future.
31. Enjoins that when the confirmation of an epis
copal election is demanded, inquiry shall be made,
amongst other things, whether the elect held, before his
election, more than one benefice with cure of souls ;
and whether in that case he was lawfully dispensed
p 5

322 LONDON.
with. If the inquiry be unsatisfactory, confirmation of
the election to be denied.
32. Is directed against the mock resignations, prac
tised by those who, wishing to obtain a vacant church,
and fearing to be defeated on account of already holding
more than one benefice, resigned them into the hands of
the collators, upon condition that they should be re
stored to them, if unsuccessful. This constitution for
bids to restore them.
33. Forbids any money to be given on account of a
presentation. 34. Forbids to hold markets or carry on any busi
ness in any churches.
35. Orders that a solemn public procession be made
every year on the morrow after the octave of Pentecost,
(Trinity Monday,) in which all the faithful, both re
ligious and secular, may return thanks to God, and
pray for peace, and the restoration of the Holy Land
to the worshippers of Christ.
36. Orders all archbishops and bishops to be dili
gent in defending churches and ecclesiastical persons ;
charges them to observe the constitutions of the fathers
and the Roman pontiffs ; and orders that a copy of
these constitutions be kept by all archbishops, bishops,
abbots, priors, exempt and cathedral chapters, and that
publication of them be made annually in all provincial
and diocesan synods.
Besides these, there are fifteen (or seventeen) other
constitutions assigned by some to this council, relating
solely to the regulars, but they appear not to have been
read in open council ; the legatine constitutions evi
dently end with the injunction for their publication. —
Johnson, Ecc. Canons, a.d. 1268. Tom. xi. Cone.
p. 525. Wilkins, Cone. vol. ii. p. 1.
Ll2U(in' LONDON. Held April 30, 1286. John Peck-
ham, archbishop of Canterbury, assisted by three bishops
and several doctors, condemned various erroneous
propositions concerning the body of our Lord after his
death. — Wilkins, Cone. vol. ii. p. 123.
London, LONDON. Held January 14, 1297, by Robert of
- ' ¦ Canterbury and his suffragans ; who, during eight days,
deliberated upon the demand made by king Edward, of
¦Vnotherin a ,subsidv from tbe clergy» without, however, being
the same ab'e to arrive at any settlement. On the 26th March,
year. the archbishop convoked another council at S. Paul's,

1328.

LONDON. 323
in which two advocates and two preaching friars en
deavoured to prove that it was lawful for the clergy to
aid the king with their property in time of war, notwith
standing the pope's prohibition. — Wilkins, Cone. vol. ii.
p. 225.
LONDON. Held on the Friday after the feast L™'™>
of the conversion of S. Paul, in the church of S. Paul,
in London, by Simon Mepham, archbishop of Canter
bury. Nine constitutions were published.
1. Enacts and ordains that the holy day of prepa
ration, in which our Saviour, after being scourged, laid
down his precious life upon the cross for the salvation
of men, be celebrated as a festival ", according to the
rites of the Church, in reading with silence, in prayer
with fasting, in compunction with tears, and forbids
that any attend to their servile work on that day.
Exempts the poor from the operation of this law, and
allows the rich to afford their customary assistance to
the poor in tilling their lands, for charity's sake.
2. Orders the solemn observation of the feast of the
conception of the blessed Virgin.
3. Is directed against the violators of ecclesiastical
liberty and persons.
4. Sentences to excommunication all who obstruct
the testaments or last wills of villains appertinent to
lands, and others of a servile condition.
5. Forbids ordinaries to take any thing by way
of fee for the insinuation7 of the will of a poor man,
whose goods do not exceed one hundred shillings sterl
ing 8 (about £23).
6. Repeals a constitution made in a council at Ox
ford, in which it is forbidden frivolously to appeal from
any judicial grievance before definitive sentence.
7. Excommunicates all who directly or indirectly
hinder the collection of offerings, tithes, and other
church dues ; reserves their absolution to the diocesan.
8. Relates to the publication of banns, and confirms
the fifty-first chapter of Lateran, a.d. 1216, (by which
it is forbidden to marry without publication of banns
first made on several solemn days.) Inflicts suspension for
6 " Festive, id est, ad instar diei Festi."
7 That is, the opening and publishing of it before the ordinary.
, — Johnson. 8 According to Lyndwood, the old English penny had the im
pression of a starling upon it, whence tho origin of the phrase.
p 6

1342

324 LONDON.
three years on all priests present at marriages otherwise
contracted. Suspends for one year every priest, regu
lar or secular, present at a marriage solemnized any
where but in the parish church, unless there be special
licence. 9. Inquisitions concerning defects of houses and other
things belonging to ecclesiastical benefices, to be made
by credible persons, sworn in form of law. The
diocesan to see to the expenditure of the sum taxed for
the repairs, &c.
In this council also there' was a complaint made
of the poverty of the university of Oxford, occasioned
by litigation in defence of its rights, and a pastoral let
ter is extant of John Drokenesford, bishop of Bath and
Wells, enjoining a collection for the relief of its necessi
ties, to be made in that as in other dioceses.- — John
son, Ecc. Canons, a. d. 1328. Wilkins, Cone. vol. ii.
p. 551 and 552.
London, LONDON. Held October, 1342, by John Strat
ford, Archbishop of Canterbury. Thirteen constitutions
(by some called the Extravagants) were published.
1. Suspends from the celebration of Divine service,
for the space of one month, any priest celebrating mass
in any oratory, chapel, house, or place being uncon-
secrated, without licence of the diocesan. Restricts the
granting of such licences by bishops, to the case of
great and noble men dwelling far from the parish
church (i. e. more than one mile), or notoriously sick
and infirm.
2. Forbids the clerks of archdeacons and officials
to receive more than twelve-pence for writing letters of
inquest, institution, collation, &c. ; and more than six
pence for letters upon taking any sacred order. For
bids various other fees, such as for sealing letters to
door-keepers, barbers9, &c.
3. Orders that archdeacons, their officials, and all
such as are bound to induct clerks, be content with
moderate charge ; i. e. forty-pence for the archdeacon,
if he induct in person, or two shillings for his official.
Suspends offenders from office, and forbids their en
trance into the Church until they have made resti
tution. ' " Barbers :" these barbers were to see that the cut of the
clerk's hair was precisely canonical before he wont into the
bishop's presence.

LONDON. 325
4. Complains that the monks of the province having London,
appropriated churches, and eagerly endeavouring to 1?42-
apply their revenues to their own purposes, did not give
any thing in charity to the poor ; and that such conduct
tended to make the payers of tithe and ecclesiastical
dues not only indevout but invaders and destroyers, and
consequently enacts, that all religious persons having
ecclesiastical benefices shall be compelled by the bishops
to distribute every year to the poor parishioners a cer
tain portion of their benefices in alms, at the discretion
of the bishops, and under pain of sequestration for dis
obedience. 4. Declares, that though parishioners, by laudable
custom, are bound to make and repair at their own cost
the bodies, roofs, and steeples of their churches, with
the altars, images, and glass windows in them, &c. yet
the religious, and others having estates, farms, and rents
within the bounds of the several parishes, unjustly
refuse to contribute towards such expences (although
such burdens for the most part were taxed in proportion
to the farms and estates) ; enacts that all the religious,
having any such estates, rents, &c. in any parish, shall
be compelled by the ordinaries, by ecclesiastical cen
sures, to bear their due share of all such burdens.
5. Relates to the fees taken for the insinuation 1 of
the will of a deceased person, and letter of acquittance.
(See fifth London, a. d. 1328.)
6. Relates to the irregularities and extortion practised '
by some archdeacons and other ordinaries upon visita
tion, declares that they did often exact procurations
without ever seeing the inside of the church ; that they
by contrivance arranged so as to lodge at the houses of
the rectors or vicars on the night before the visitation-
day, bringing with them cumbersome retinues and dogs
for hunting, to the great cost of the incumbents, without,
however, in the least abating their demand for procura
tions in consideration of such expences ; prohibits,
under pain of suspension, these and similar abuses on
the part of visitors.
7. Enacts that every consistory, session, and chapter,
held by the officials of bishops, archdeacons, and other
ordinaries, shall be held in the most eminent places of
the several jurisdictions and deaneries, where victuals
1 See note to Constitution fifth of London, a.d. 1328.

326 LONDON.
may be easily procured, and all expences paid by their
principals ; so that the rectors and vicars of rural parishes
may not be burdened with the maintenance of such
officials in remote places where provisions were dear.
Annuls the former law which ordered primary citations
to be served upon their parishioners by rectors, vicars,
or parish priests ; orders that they shall be executed by
the officials, deans, apparitors, or other ministers of the
ordinary. 8. Relates to the extortions practised by the appari
tors of ordinaries ; permits only one riding apparitor
for every diocese, and one foot apparitor for every
deanery, who shall stay with the rectors and vicars only
one day and one night in every quarter. Offenders to
be suspended, the deputers from office and benefice,
and the persons deputed from their office of apparitor.
9. Forbids to commute corporal penance for money,
where the offender has relapsed more than twice.
10. Relates to the purgation of persons defamed for
crimes ; forbids to appoint a remote spot, and a large
number of compurgators.
11. Forbids archdeacons and their officials to receive
more than one penny for inserting in the matiicula * the
names of assisting priests [i. e. priests who had neither
institution nor licence to serve the cure from the bishop].
12. Is directed against intruders into benefices during
the life-time of the incumbents, and those who intrude
them ; renews the tenth constitution of London, 1268.
133. Forbids to hinder the exercise of their right of
patronage by those who have recovered it in the king's
court, provided the benefice be vacant. — Johnson, Ecc.
Canons, a. d. 1342. Wilkins, Cone. vol. ii. p. 696.
Tom. xi. Cone. p. 1876.
London, LONDON. Held March 20, 1343, in the cathedral
of S. Paul, by John de Stratford, archbishop of Can
terbury, with eleven of his suffragans, viz. Radulph
of London, Roger of Lichfield and Coventry, John of
Exeter, Robert of Salisbury, Robert of Chichester,
Thomas of Hereford, Radulph of Bath, Simon of Ely,
Thomas of Lincoln, Wolstan of Worcester, David of
1 The archdeacon's list, in which the names of these mass-
priests, or assisting-priests, were kept.
3 There were only twelve constitutions, according to the record
preserved in Wilkins, and they are somewhat differently ar
ranged.

1343.

LONDON. 327
Bangor. The other bishops appeared by their proxies. London,
Sixteen constitutions were published. 1343-
1. Excommunicates all malefactors and disturbers of
the peace of the Church and the king, and other such
unruly persons ; reserves the absolution of such to the
ordinaries. 2. Declares that beneficed men, and even those in
holy orders, despised the tonsure, and let their hair
fall down their backs ; that they apparelled themselves
rather like soldiers than clerks, with an upper jump,
short and wide, with long hanging sleeves, not covering
the elbows ; that they had their hair curled and pow
dered, and wore caps, with tippets of a wonderful length,
and long beards, and rings on their fingers; that they
were girt with girdles exceedingly large and costly,
and having purses enamelled with figures, and knives
hanging like swords ; that their shoes were chequered
with red and green, and immensely long and variously
pinked ; moreover, that they had cruppers to their
saddles, and baubles like horns on their horses' necks,
and wore fur edging to their cloaks ; declares that all
offenders in this way be suspended at the end of six
months from the time of admonition, except they re
form in the interim ; provides also against similar
excesses in unbeneficed men.
3. Renews and extends the seventh constitution of
London, a.d. 1237, and the twentieth of London, a.d.
1268, against letting out churches to laymen to farm.
4. Is directed against the various tricks and acts of
roguery, by which tithe-payers tried to elude the pay
ment of their tithe : sentences offenders to excom
munication. 5. Declares that a real predial tithe of all ceduous
woodlands is to be paid to the mother churches, and
defines a ceduous woodland to be that which is kept on
purpose to be felled, and which being cut down from
the roots grows up again : those who refuse to be com
pelled by Church censures.
6. Sentences to excommunication all laymen what
soever who seize or dispose of any oblations made in
any church or chapel, &c, under any pretext whatever.
7. Renews and explains the fifteenth constitution of
Lambeth, a.d. 1261, against those lords of the fees,
who refuse to permit the debts of persons dying in
testate to be paid out of their moveables, and their

328 LONDON.
London, goods to be distributed for the use of their wives,
1343. children, &c. ; also against those who obstruct the free
making and execution of wills and testaments, by such
as are tenants in villainage, unbetrothed women and
others : declares all offenders to be excommunicated.
This constitution regulates many other points relating
to wills and testaments, executors, &c.
8. Relates to the wills and testaments of benehced
clerks, and to the disposal of their property when they
die intestate.
9. Forbids persons in danger of death to give away
and alienate all their goods, to the injury of the Church,
the king, their creditors, and wives and families;
offenders against this statute, both those who give and
those who receive, to be excommunicated ipso facto,
and the former to be further denied Christian burial.
10. Forbids, under pain of excommunication, to ob
serve night-watches in behalf of the dead, before their
burial, on account of the abuses to which these nocturnal
meetings gave rise.
11. Declares all persons contracting illegal marriages,
and priests wilfully solemnizing such marriages, or any
marriage between persons not belonging to their own
parishes, and all others aiding such marriages, and all
those present at them, to be ipso facto excommunicated ;
explains the eighth constitution of London, a.d. 1328,
and states that it includes parochial chapels as well as
churches. 12. Pronounces such great men and secular poten
tates to be involved in a sentence of greater excom
munication, as hinder prelates from making enquiry
into offences, &c. ; also all persons who, by tumult, &c,
terrify the judges and parties litigant in the ecclesiastical
courts, and generally all those who obstruct the eccle
siastical courts and bishops exercising their proper
jurisdiction : orders such offenders to be publicly de
nounced as excommunicated four times a-year, in every
parish church in the province.
13. Relates to the case of excommunicated persons,
who, having been taken up upon the prelate's certificate,
and lodged in gaol, are unlawfully released, without
making satisfaction for their offences, by the king's
writ, upon their giving security to stand to the com
mands of the Church and to obey the law, which,
however, they did not mean to do : orders persons so

LONDON. 329
making their escape from prison, to be publicly de
nounced as excommunicated in the most solemn manner,
with bells tolling and candles lighted, to their greater
confusion and shame. Forbids all persons, under pain
of being smartly punished, to have any communication
with them.
14. Forbids lay persons, under pain of excommuni
cation, to cut down or apply to their own use, or that
of the Church itself, or that of others, the trees, or grass,
growing in churchyards, without the rectors' consent.
15. Excommunicates those who violate4 sequestra
tions lawfully laid by bishops, or their vicars general,
and officials.
16. Declares to be ipso facto excommunicate all clerks,
or lay persons, who directly, or indirectly, fraudulently
and maliciously obtain the king's warrant upon false
accusations against innocent persons, whom they wish
to injure, and so cause them to be banished, outlawed,
&c. — Johnson, Ecc. Canons, a. d. 1343. Tom. xi.
Cone. p. 1876.
LONDON. Held in 1382, by William Courtenay, London,
archbishop of Canterbury, assisted by seven bishops
and several doctors and bachelors in theology, and
in canon and civil law. Ten propositions of Wiclif
were declared heretical ; viz. First, that in the sacra
ment of the altar, the substances of the bread and wine
remain after consecration. Second, that the accidents
cannot remain after the consecration without the sub
stance. Third, that Jesus Christ is not actually and
really in his proper corporeal presence in the eucharist.
Fourth, that no priest or bishop in mortal sin may
ordain, or consecrate, or baptize. Fifth, that outward
confession is not necessary to those who duly repent.
Sixth, that no passage can be adduced from the Gospels
showing that our Lord instituted the mass. Seventh,
that God must obey the devil. Eighth, that if the pope
be an impostor, or a wicked man, and consequently a
member of the devil, he hath no power over the faithful,
except such as he may have received from the emperor.
Ninth, that after the death of the present pope, Urban
VI., no pope ought to be recognized, but people should
* That is, apply to their own use such chattels as are, by the
judge of the court, put into the keeping of a third party, pending
the suit.

1382.

330

LONDON.

London, 1396.

London, 1413.

London, 1415.

London, 1416.

live, like the Greeks, according to their own laws'.
Tenth, that it is contrary to Holy Scripture for ecclesi
astical persons to hold temporal possessions.
The council declared fourteen other propositions
erroneous, and the archbishop obtained of the king
authority to arrest and imprison all persons teaching
and maintaining their opinions. The king's letter is
dated July 12.— Tom. xi. Cone. p. 2052. Wilkins,
Cone. vol. iii. p. 157.
LONDON. Held in 1396, at St. Paul's cathedral,
by Thomas Arundel, archbishop, who in it condemned
eighteen articles from the trialogus of Wiclif. — Wilkins,
Cone. vol. iii. p. 229.
LONDON. Held in September, 1413, by the arch
bishop of Canterbury, against Sir John Oldcastle, who
denied any change in the substance of the bread in the
sacrament of the altar, the necessity of confession to a
priest, and the duty of reverencing images ; and who,
moreover, maintained that the pope himself, with the
archbishop and prelates, were the head and tail of Anti
christ. He was condemned and declared to be a con
victed heretic, and, as such, delivered to the secular
arm, whilst all his abettors were excommunicated. — Wil
kins, Cone. vol. iii. p. 353. Tom. xi. Cone. p. 2323.
LONDON. Held in 1415, by Henry Chichley,
archbishop of Canterbury. Four bishops0 were, ac
cording to ancient custom, chosen to represent the
Anglican Church in the council of Constance. — Collier,
Ch. Hist. vol. i. p. 641.
LONDON. Held in 1416, by Henry Chichley,
archbishop, in the cathedral church of S. Paul. In this
synod (or convocation) it was enacted that all bishops
of the province and their archdeacons, should, by them
selves or by their officials, diligently twice a year at
least, make inquiry in every rural deanery after persons
suspected of heresy, and cause three or more men of
good report, in every deanery or parish, where heretics
were supposed to dwell, to swear to give information of
5 Collier's translation (Ch. Hist. vol. i. p. 573) is, " all Christ
endom ought to live independently, like the Greek Church." At
all events, this passage proves how little claim the Church of
Rome had to the title of the " Catholic Church," even in those
times. 0 The bishops of Salisbury, Bath, and Hereford, the abbot of
Westminster, and the prior of Worcester, were chosen, as Col
lier states.

LONDON. 331
any heretics keeping private conventicles, or differing
in their life and manners from the generality of the
faithful, or having suspected books written in the vulgar
tongue ; orders archdeacons, commissaries, and dio
cesans, respectively to take steps against persons so
accused ; and directs that persons found guilty, but not
handed over to the secular court [to be burnt] should
be committed to perpetual or temporary imprisonment.
This constitution was published by the archbishop,
July 1st, 1410.
Another constitution was made in this convocation,
regulating the probate of wills and administration. —
Johnson, Ecc. Canons, 1416. Tom. xii. Cone. p. 299.
Wilkins, Cone. vol. iii. p. 377.
LONDON. Held February 20th, 1430, at S. Paul's, London,
by II. Chichley, archbishop. In this synod (or con- 14:!0-
vocation) a constitution was made, excommunicating all
persons using or keeping illegal weights, especially that
called " Auncel," " Scheft," or " Pounder ; " and de
clares that many persons were in the habit of buying of
simple folks their goods by the greater or "Auncel"
weights, and selling their own commodities by lesser
measure or weight, called " Avoir de poys," or " Lyg-
gyng Wyghtys." — Johnson,Ecc. Canons, 1430. Tom. xii.
Cone. p. 439. Wilkins, Cone. vol. iii. p. 517-
LONDON. Held October 7th, 1434, at S. Paul's, by London,
H. Chichley, archbishop, in which a form of publishing 1434.
the articles of the sentence of excommunication in the
vulgar tongue was read, and appointed to be declared
at high mass, yearly, in every church, on the first
Sunday in Lent, on the Sunday after Trinity, and on
the first Sunday in Advent. — See Johnson, Ecc.
Canons, 14.34. Wilkins, Cone. vol. iii. p. 523.
LONDON. Held July 6th, 1463, in S. Paul's, by London,
Thomas Bouchier, archbishop of Canterbury, the pre- 14°3-
lates and clergy of the province being there convocated.
Two constitutions were published.
1. Prohibits, under pain of excommunication, any
secular officer to arrest or force out of any sacred place,
particularly the church of S. Paul in London, (especially
while divine service is there celebrated,) any person
whatever. 2. Declares that although the preachers of God's
word had sufficiently declaimed against the newly-
contrived fashions in apparel, yet few, either of clergy

332 LONDON.
or people, had desisted ; therefore enacts, that no priest
or clerk in holy orders, or beneficed person, do wear
publicly any gown or upper garment but what is close
before, and without bordering of furs ; and that no one
but a graduate of some university do wear a cap with
a cape [caputium penulatum], nor a double cap, nor
a single one with a cornet, nor a short hood, after the
manner of prelates and graduates, nor any thing gilt on
their girdle, sword dagger, or purse ; and that none of
the aforesaid, nor any one in the service of a prelate,
abbot, dean, &c, do wear ill-contrived garments scan
dalous to the Church, nor " bolsters ' " about their
shoulders in their doublet, coat, or gown, nor an upper
garment so short as not to cover their middle parts, nor
shoes monstrously turned up at the toes ; orders all
offenders to be deprived of the profits of their benefices,
if they have any, and if they have none, to be deprived
of the exercise of their offices (whether they be clerks
or laics), until they reform. — Johnson's Ecc. Canons,
a.d. 1463. Tom. xiii. Cone. p. 1419. Wilkins, Cone.
vol. iii. p. 585.
London, LONDON. Held February 13th, 1486, in S. Paul's,
148°- by John Morton, archbishop of Canterbury, and his
suffragans. One constitution was published ; which
enacts that every bishop of the province shall cause a
service and six masses to be said for the soul of a de
parted bishop, within a month from the time of their
hearing of his death.
On one day during the synod, several doctors, both
secular and religious, who were in the habit of preach
ing God's word at S. Paul's Cross, appeared before the
archbishop and other prelates, and were admonished,
for the future, not to preach against the Church or
against ecclesiastics before the lay-people. If any
spiritual person behaved himself ill and wickedly, the
ordinary was to be informed of it ; but if the ordinary
did not correct such offender, the archbishop was to be
appealed to, and finally, if he did not punish the de
linquent, then it was the said prelate's will, that the
preachers would declaim against him, and no other
person. — Wilkins, Cone. vol. iii. p. 618. Tom. xiii.
Cone. p. 1466. Johnson, Ecc. Canons.
L1547."' LONDON. Held in the church of S. Paul, by
7 This word is expressed in English.

LONDON. 333
Thomas Cranmer, archbishop of Canterbury. The
questions of repealing the " Six Articles, " made in the
previous reign, of restoring the communion in both
kinds, and of the celibacy of the clergy, were discussed
and settled. — Cardwell, Synodalia, vol. ii. p. 419.
Wilkins, Cone. vol. iv. p. 15.
LONDON. Held in 1552, by Thomas Cranmer, London,
archbishop of Canterbury. Forty-two articles were 15S2-
sanctioned, intended to remove the diversity of opinions
in the Church in matters of faith.
1. Of faith in the blessed Trinity.
2. Of the incarnation of our Lord.
3. Of the descent of Christ into hell :
" As Christ died and was buried for us, so also it is
to be believed that He went down into Hell ; for the
body lay in the sepulchre until the resurrection, but his
Ghost departing from Him, was with the Ghosts that
were in prison or in hell, and did preach to the same,
as the place of S. Peter doth testify."
4. Of the resurrection.
5. Of the sufficiency of the doctrine of Holy Scrip
ture to salvation.
6. That the Old Testament is not to be rejected.
7. That the three creeds are to be received.
8. Of original sin.
9. Of free-will.
10. Of grace.
11. "Justification by only faith in Jesus Christ, in
that sense as it is declared in the homily of justification,
is a most certain and wholesome doctrine for Christian
men." 12. Of works done before justification.
13. Of works of supererogation.
14. That there is no man without sin but Christ alone;
15. Of sin against the Holy Ghost.
16. " Blasphemy against the Holy Ghost is when a
man, of malice and stubbornness of mind, doth rail upon
the truth of God's word manifestly perceived, and being
enemy thereto, persecuteth the same ; and because such
be guilty of God's curse, they entangle themselves with
a most grievous and heinous crime, whereupon this kind
of sin is called and affirmed of the Lord unpardonable."
17. Of predestination and election.
18. That eternal salvation is to be obtained only by
the name of Christ.

334 LONDON.
London, 19. " All men are bound to keep the moral com-
1552. mandments of the law.
" The law which was given of God to Moses, al
though it bind not Christian men as concerning the
ceremonies and rites of the same : neither is it required
that the civil precepts and order of it should of neces
sity be received in any common weal ; yet no man (be
he never so perfect a Christian) is exempt and loose
from the obedience of those commandments which are
called moral : wherefore they are not to be hearkened
unto who affirm that Holy Scripture is given only
to the weak, and do boast themselves continually of
the Spirit, of whom (they say) they have learned such
things as they teach, although the same be most
evidently repugnant to the Holy Scripture."
20. Of the Church.
21. Of the authority of the Church.
22. Of the authority of general councils.
23. Of "the doctrine of school authors" concerning
purgatory, pardons, &c.
24. That none may minister in the congregation
except he be called.
25. " It is most seemly and most agreeable to the
Word of God, that in the congregation, nothing be
openly read or spoken in a tongue unknown to the
people, the which thing S. Paul did forbid, except some
were present which should declare the same."
26. Of the sacraments :
" Our Lord Jesus Christ hath knit together a com
pany of new people, with sacraments most few in
number, most easy to be kept, most excellent in sig
nification, as in baptism and the Lord's supper.
" The sacraments were not ordained of Christ to be
gazed upon or to be carried about, but that we should
rightly use them ; and in such only as worthily receive
the same they have a wholesome effect and operation,
and yet not that of the work wrought [ex opere operato],
as some men speak ; which word, as it is strange and
unknown to Holy Scripture, so it engendereth no godly,
but a very superstitious sense. But they that receive
the sacraments unworthily, purchase to themselves
damnation, as S. Paul saith.
" Sacraments ordained by the Word of God be not
only, &c  our faith in Him," [the same with
the first paragraph of art. 25, a.d. 1562].

LONDON. 335
27. That the wickedness of the minister does not London,
take away the effectual operation of God's ordinances.
28. Of baptism.
29. Of the Lord's supper.
The same with art. 28, a.d. 1562, as far as the words,
" hath given occasion to many superstitions ; " it then
proceeds thus : —
" Forasmuch as the truth of man's nature requireth
that the body of one and the self-same man cannot be,
at one time, in divers places, but must needs be in
some one certain place ; therefore the body of Christ
cannot be present at one time in many and divers
places ; and because (as the Holy Scripture doth teach)
Christ was taken up into heaven, and there shall con
tinue unto the end of the world, a faithful man ought
not either to believe or openly to confess the real and
bodily presence (as they term it) of Christ's flesh and
blood in the sacrament of the Lord's supper."
The sacrament of the Lord's supper was not com
manded by Christ's ordinances to be kept, carried about,
lifted up, nor worshipped.
30. Of the perfect oblation of Christ made upon the
cross. 31. That the single state is commanded to no man
by God's word. [The same with art. 32, a.d. 1562,
as far as the words " to abstain from marriage."]
32. That excommunicated persons are to be avoided.
33. Of the traditions of the Church. [The same
with art. 34, of 1562, as far as the words "woundeth
the conscience of the weak brethren."]
34. " The homilies of late given and set out by the
king's authority be godly and wholesome, containing
doctrine to be received of all men, and therefore are
to be read to the people diligently, distinctly, and
plainly." 35. That the book of prayers and ceremonies, and
the book of ordering ministers, given to the Church of
England by the king's authority, are godly, and in no
point repugnant to Holy Scripture.
36. Of civil magistrates :
" The king of England is supreme head in earth,
next under Christ, of the Church of England and Ire
land. The bishop of Rome hath no jurisdiction in this
realm of England.
" The civil magistrate is ordained and allowed of

336 LONDON.
London, God . therefore we must obey him, not only for fear of
155"" punishment, but also for conscience sake.
" The civil laws may punish Christian men with
death for heinous and grievous offences.
" It is lawful for Christians, at the commandment of
the magistrate to wear weapons, and serve in lawful
wars." 37. That the goods of Christians are not common.
38. That Christian men may take an oath.
39. " The resurrection of the dead is not yet brought
to pass." The resurrection of the dead is not as yet brought
to pass as though it only belonged to the soul, which
by the grace of Christ is raised from the death of sin,
but is to be looked for at the last day ; for then (as
Scripture doth most manifestly testify) to all that be
dead their own bodies' flesh and bone shall be restored,
that the whole man may (according to his work) have
either reward or punishment, as he hath lived virtuously
or wickedly."
40. " The souls of them that depart this life do
neither die with the bodies nor sleep idly.
" They which say that the souls of such as depart
hence do sleep, being without all sense, feeling, or per
ceiving, until the day of judgment ; or affirm that the
souls die with the bodies, and at the last day shall be
raised up with the same ; do utterly dissent from the
right belief declared to us in Holy Scripture."
41. Against the heretics called Millenarii.
42. " All men shall not be saved at the length.
" They also are worthy of condemnation who en
deavour at this time to restore the dangerous opinion,
that all men, be they never so ungodly, shall at length
be saved, when they have suffered pains for their sins
a certain time appointed by God's justice." — Cardwell,
vol. i. pp. 1. 19. Wilkins, Cone. vol. iv. p. 73.
London, LONLTON. Held in October, 1553, at S. Paul's
1553. cathedral, the bishop of London presiding, in which
the restoration of some of the doctrines abandoned in
the previous reign was discussed, especially the doc
trine of the real presence in the eucharist, and that of
transubstantiation, both of which were assented to by
the two houses of convocation, with the exception of
some few members of the lower house. The " Cate
chism," published in the reign of Edward VI., was

LONDON. 337
Condemned; and" four questions were framed, to be
disputed at Oxford, against archbishop Cranmer and
bishops Ridley and Latimer. — Cardwell, vol. ii. p. 425.
Wilkins, Cone. vol. iv. p. 88.
LONDON. Held in 1554, in obedience to a royal London,
mandate, addressed to the bishops of London, Chichester,
Hereford, Bath and Wells, Gloucester, Lincoln, S.
David's and Rochester ; Edmund, bishop of London,
presiding. It was first summoned to Oxford, and then
altered to London. April 5th, eight clerks, by name
Weston, Oglethorp, Chedseye, Seton, Cole, Jeffery,
Fecknam, and Harpesfeld, were chosen to proceed to
Oxford, in order to confer with Cranmer, Ridley, and
Latimer, on certain points of faith ; and on the 27th of
the same month, the account of the examination of the
deprived bishops, under the seal of the university, was
presented. On the 30th day of April, one Walter Phillips re
canted before the bishops certain views which he had
maintained, upon the subjects of the real presence and
transubstantiation. — Cardwell, vol. ii. p. 427. Wilkins,
Cone. vol. iv. p. 94.
In another convocation, held towards the end of this London,
year, an address was presented from the lower house 1554-
of convocation to the bishops, in which they petitioned
for various things, contained in twenty-eight articles.
Art. 2. Demands that all books, both Latin and
English, containing heretical doctrines, should be burnt
and destroyed : naming Cranmer's book against the
Sacrament of the Altar, the book of Common Prayer,
and the book of Ordering of Ecclesiastical Ministers,
as well as suspected translations of Holy Scriptures.
4. Requires the enforcement of the laws made against
heretics, Lollards, and false preachers.
5. Requires that the residence of beneficed clergy
men be enforced.
7. Prays that her ancient liberties, &c, be restored
to the Church, according to the article of the great
charta, called " Magna Charta."
10. Requires the repeal of all statutes made during
" the time of the late schism" against the liberties of
the Church.
13. That those who do violence to clerks may be
punished by the canon law. Q

338 LONDON.
London, 14. That beneficed clergymen may be compelled to
1554. wear their proper priestly habit.
15. That married priests may be compelled to forsake
the women whom they have taken as their wives.
21. That the reparation of chancels be strictly en
forced. 24. That such priests as were lately married, and
refuse to reconcile themselves to their order, and to be
restored to administration, may have some especial
animadversions, whereby, as apostates they may be
discerned from others.
25. That religious women who have married may be
divorced. 28. That all ecclesiastical persons concerned in the
late spoliation of cathedrals, chmches, &c, may be
compelled to make full restoration.
They also petitioned that bishops and their officials
might be permitted without loss or obstruction : —
1. To compel lay impropriators to sustain the bur
dens of their churches.
2. To increase the stipend of vicars.
3. To compel parishioners to furnish the ornaments
and other things necessary for the service of their
churches. 4. To compel parishioners to pay the annual stipend
to the minister of the church [commonly called the clerk
(clericum)], as had been customary before the schism.
5. To compel the restitution of lands and other pro
perty belonging to the Church unlawfully occupied or
detained. 6. They also prayed that payment of tithe of ceduous
wood should be compelled as formerly.
7. That it should be lawful to take, on oath, the
answers of those who were brought into a court of law
on account of their own personal tithes.
8. That the canons, and other unmarried ministers, in
the newly-erected cathedrals, should be compelled to
have a common table.
9. That free leave to marry should be granted to
those women which had been of late regarded as the
wives of clergymen.
10. That rectors, vicars, and proprietors of churches
should be compelled to have a certain number of
sermons preached in their churches annually.

LONDON. 339
11. That the sin of simony, then most prevalent in
the Church, should be severely punished.
12. That the same amount in money which was
formerly paid by the rector to monasteries should now,
in like manner, be paid by the lay impropriator.
13. That priests should not go to taverns and wine
shops, unless for the sake of procuring necessary food.
14. That rectors and vicars should not be permitted
to let out their benefices to farm without the bishop's
consent. 15. That bishops should have power to unite small
parishes. 16. That in future no fair should be allowed to be
held on the greater festivals and on Sundays.
Moreover, in this convocation, viz. in the seventh
session, held December 7th, the bishops agreed upon
a protest addressed to the king and queen, upon the
subject of the state of the Church, in which they
entreated their majesties to use their influence with
cardinal Pole, that in dealing with the plunderers of
Church property, he would consult the general peace
and quiet, and consider rather the salvation of souls
than the restoration of the temporalities ; at the same
time they promised to abide by his decision. They
also entreated that the full enjoyment of their proper
jurisdiction and ecclesiastical liberty might be restored
to them, without which it was impossible for them to
discharge their pastoral office. — Cardwell, vol. ii. p.
429 — 442. Wilkins, Cone. vol. iv. p. 94.
LONDON. Held in October and November, 1554, London,
by cardinal Pole, to whom license under the great seal "j^4 *
was granted for the purpose ; the archbishopric of Can- iyi/t,i,'s.)
terbury being still vacant, Edmund, bishop of London,
presided in the upper house.
In the second session, October 25th, the lower house,
having been instructed to do so, elected ten deputies to
appear before the bishops, and to hear the causes of
assembling the convocation, which the bishop of Ely
declared to be : —
1. The granting of a subsidy to the king and queen,
who were in want of money, and who had deserved
well of the clergy, by remitting the first-fruits and per
petual tenths, and by freely restoring all livings and
benefices which had formerly been the property of
monasteries and colleges.
Q2

340 LONDON.
2. The consideration of a plan concocted by cardinal
Pole for disposing of these things.
He further recommended them to select learned men
from amongst their body, who might examine the canons
of the Church, in order to select from them those which
might prove useful ; and that new ones might be enacted
if it should be necessary.
In the third session, held October 30th, the lower
house sent a message to the bishops, to inform them
that they had agreed to the subsidy ; and to submit to
their notice three things, in which they desired their
assistance, one of which was, that the law should be
abrogated, which enacted that citizens of London re
fusing to pay tithe should be cited before the mayor of
London, and requiring that such causes should be heard
and decided before the ordinary.
An article was also made permitting non-residence,
and enumerating the various causes which rendered
such a relaxation of the strictness of the canonical
sanction necessary. — Cardwell, vol. ii. p. 442 — 447.
Wilkins, Cone. vol. iv. p. 120.
London, LONDON. Held in January, 1557, by Reginald
Pole, archbishop of Canterbury, and cardinal, to consult
upon the best means to be adopted for recovering the
city of Calais, and upon the defects of the cathedral
churches, rectories, vicarages, and the state of the
Church generally, within the province of Canterbury.
The bishops of London, Rochester, S. David's, Peter
borough, and Gloucester, were specially commissioned
to consider the question of Church reform ; and on the
28th of January, the first mentioned prelate delivered
in writing a list of such things as appeared to himself
and the other bishops to need reform in their respective
dioceses. In the subsequent session, a subsidy to the queen
was unanimously granted, and the following articles
agreed upon for the purpose of removing the difficulty
experienced in supplying poor benefices :
1. That no priests be taken up to serve the wars.
2. That two small benefices might be held in com
mendam, and served " alternis vicibus."
3. That parishioners of chapels annexed might be
compelled to attend the parish church during the
vacancy of the chapels.
4. That the bishops should receive the pope's per-

1557.

LONDON. 341
mission to confer orders at other than the canonical London
seasons. 1So7-
The articles of reform, from which the following
are taken, were probably those presented to convo
cation by the bishop of London and other bishops,
as stated above, and by the lower house, which was
also enjoined to consider the question, and to deliver
the result of their deliberation in writing ; whether they
were confirmed by the synod is unknown.
Chapter 1 relates to doctrine, and requires that the
people should, as far as possible, be instructed by
preachers ; and that four different kinds of short ser
mons, in English, should be drawn up for use in those
places where preachers could not be had.
The first kind to relate to the holy Eucharist,
penance, auricular confessions, &c.
The second kind to contain expositions upon the
articles of faith, the Lord's prayer, and the like.
The third to contain brief discourses concerning time,
and the saints.
The fourth upon the nature, use, &c, of the cere
monies prescribed by the Church ; and also, concerning
the different virtues and vices.
This chapter also recommends that a short catechism
should be drawn up for young people, in Latin and
English. 2. Relates to matters connected with prayer. Re
commends that the book containing the Hours of the
Blessed Virgin, the penitential Psalms, and other pious
prayers, be published in Latin and English ; also a
form for grace, to be said at dinner and supper. De
sires that the breviaries and missals should be cor
rected, and made uniform throughout the kingdom ;
that the same ceremonial should be observed in every
diocese ; and that all persons during Divine service
should give themselves to prayer, or leave the Church.
3. Refers to the ornaments, vestments, and vessels of
the Churches — orders silver chalices, decent thuribles,
and a cross with a banner, that the altars be properly
ornamented, that there be the books proper for God's
worship, clean corporals and surplices, a crucifix, &c.
Also desires that the vestments, vessels, &c, which
had been profaned, should be re-consecrated ; that in
every church the altar which had been destroyed,
S3

342 LONDON.
London, should be built up again, and all parts of the church
and churchyard properly repaired.
4. Relates to the restoration of ecclesiastical dis
cipline and the reformation of the lives of the clergy.
Requires that in every synod the conduct of rectors,
vicars, &c, during the past year should be inquired
into ; that no priest should keep a suspected woman in
his house, nor exercise any trade.
That a bishop, priest, deacon, and sub-deacon found
guilty of fornication, perjury, or theft, should be pun
ished or deposed ; if guilty of drunkenness or gam
bling, after admonition, should either desist, or be de
posed. That if a priest shall marry, he shall be deposed.
That those who, after ordination, had married, but had
separated from their wives, should not be permitted to
officiate in the same diocese, and if they should be
caught but speaking to their wives, they should be
canonically punished.
It further requires that the sin of simony should be
entirely put a stop to, and forbids patrons to sell livings ;
prohibits to excommunicate upon trifling grounds.
5. Treats of cathedral and other churches, and
allows a plurality of benefices to learned men alone, as
a reward for their learning.
6. Treats of the dress proper for the clergy, directs
that all the clergy shall wear the proper clerical dress. It
also enjoins the bishops to search after those who hid
themselves in the woods and other concealed places, in
order not to be compelled to attend their parish church
on the appointed days.
7. Treats of universities and schools ; enjoins that no
one shall be admitted to orders who has not spent at
least three years in the university, and proceeded to the
degree of bachelor.
Then follow chapters referring —
1. To the duties of bishops.
2. To the qualifications to be required in candidates
for orders.
3. To the fitness of persons to be admitted to bene
fices. 4. To the case of curates appointed to supply the
places of beneficed men.
5. Relates to the not admitting to benefices by proxy.

LONDON. 343
6. Relates to the not permitting mere " ex-officio" London,
citations before the ordinary. !557-
7. Refers to persons non-resident on the plea of
tudy. 8. To those who left their own benefices to serve
others. 9. To preachers.
10. To heretics and heretical books8.
11. To clerks convicted of crime.
12. To the dress of the clergy.
13. To those of the clergy who were addicted to
field sports.
14. To those of the clergy and religious who had
fallen into carnal sins.
15. To simony.
16. To those who were guilty of making agreements
with the persons whom they presented to benefices.
17. To the honest conversation of clerks.
18. To schoolmasters.
19. To the inquiry to be made, especially in the
universities, after heretics and heretical teaching.
20. Directs that the full number of religious shall be
admitted into each monastery.
21. Refers to the education, &c, of the religious.
22. To the reception of apostates and other penitent
religious. 23. Declares that letters falsely obtained shall not
avail apostate religious.
24. Relates to impropriate churches and hospitals.
25. To the abuses committed in the churches and
chapels of the Knights Hospitallers, such as marrying
persons without banns, &c.

8 This chapter declares that certain arch-heretics, within the
province of Canterbury, had busily endeavoured to draw others
after them into infidelity, by publishing and circulating tracts,
both in Latin and English, which contained doctrines contrary to
the Catholic faith and the teaching of holy mother Church.
Amongst such it specifies the " Parable of the Mammon of Un
righteousness," " The Obedience of a Christian Man," " the trans
lation of the New Testament made by William Hychens, alias
Tyndal," " The Revelation of Antichrist," and some others. It
then strictly forbids to sell, buy, give, print, &c., any book or
tract, &c., containing in them sacred Seripturo or an interpreta
tion of it ; and condemns the Latin writings of Luthor, Lam-
bertus, Pomerianus, Zuinglius, fficolampadius, Bucer, Melanc-
thon, Carolstadius, and many others. 0.4

344 LONDON.
26. To dilapidations. — Cardwell, vol. ii. p. 448 —
489. Wilkins, Cone. vol. iv. p. 155.
London, LONDON. Held in January, 1558, during the
1S58' vacancy of the see of Canterbury ; the bishops of Lon
don, Worcester, Coventry and Lichfield, acting as com
missioners. On the 27th January the mass of the Holy
Spirit having been said in the choir of St. Paul's, they
adjourned to the chapter-house, where the objects for
which the synod had been convoked were declared.
On the last day of February the six articles following
were read, which had been drawn up in the lower
house, and which the bishops promised to present to
the house of lords on the following day.
In the exordium, they declare that they profess from
the heart the faith embodied in the following articles :
1. That in the sacrament of the altar, by virtue of
the word of Christ being duly pronounced by the priest,
the natural Body of Christ, born of the Virgin Mary, is
really present under the species of bread and wine,
and his natural Blood also.
2. That after consecration the substance of bread and
wine do not remain, nor any other substance but that of
God and man.
3. That in the mass the very Body and Blood of
Christ is offered as a propitiatory sacrifice for the living
and the dead.
4. That to the apostle St. Peter and to his legitimate
successors in the apostolic see, as Christ's vicars, is
given the supreme power of feeding and ruling the
Church of Christ on earth.
5. That the authority to discuss and define in mat
ters relating to the faith, the sacraments, and ecclesi
astical discipline, belongs solely to die pastors of the
Church, and not to laymen.
6. Entreats the bishops to notify this declaration
of their faith to the higher powers.
In a subsequent session the bishop of London in
formed the prolocutor and other clergy of the lower
house, that he had presented the above articles to the
lord chancellor, as speaker of the house of lords, who,
it appeared, received them favourably, but made no
answer. In a session held March 10, the bishop of London
informed the lower house, that all their articles, except
the last, had received the approbation of the universi-

LONDON. 345
ties of Oxford and Cambridge. — Cardwell, vol. ii.
p. 490 — 494. Wilkins, Cone. vol. iv. p. 179.
LONDON. Held on the 12th January, 1562, London,
Matthew Parker, archbishop of Canterbury, presiding. I562'
The first session was held in the chapter-house of
St. Paul's cathedral, but nothing of interest passed.
The second session was held on the following day. Session II.
The archbishop, in his cope, being met at the south Jan- 13-
door of the cathedral by the dean, canons, and others of
the clergy in surplices, was conducted to the sacristy,
whence he proceeded, accompanied by all the bishops
of the province, habited in their proper vestments, to
the choir, when the Litany was sung in English, and a
Latin sermon preached by William Daye, provost of
Eton. After which a psalm in English having been
chanted, the holy communion was celebrated by Ed
mund Grindal, lord bishop of London ; which being
ended, the archbishop proceeded to the chapter-house
and took his seat, surrounded by his suffragans, viz.
Edmund, London ; Robert, Winchester ; William,
Chichester ; John, Hereford ; Richard, Ely ; Edwin,
Worcester; Roland, Bangor; Nicholas, Lincoln; John,
Salisbury : Richard, S. David's ; Edmund, Rochester ;
Gilbert, Bath and Wells ; Thomas, Coventry and Lich
field ; William, Exeter ; John, Norwich ; Edmund,
Peterborough ; Thomas, S. Asaph ; Richard, Glouces
ter. The archbishop then addressed the fathers and clergy
present, pointing out to them how great an opportunity
was now offered to them of reforming what needed
correction in the Church of England, since the queen
herself and the chief persons of the realm were in
clined towards it.
In the following session the archbishop and seven- Session III.
teen bishops being present, the Litany and the other
customary collects having been said in Latin by the
archbishop himself, the election of Alexander Nowell,
dean of St. Paul's, to be prolocutor of the lower house,
was unanimously approved. After which the arch
bishop requested the fathers to consider with themselves
what things in their respective dioceses appeared to
them to need reform, to declare them in the next ses
sion. The next session was held in king Henry VII.'s Session IV.
chapel at Westminster. The same bishops were pre- Jiin- ]9-
o 5

346

LONDON.

London, 1562.

Session V.
Jan. 20,
at Westmin ster.

Session IX
Jan. 29.

Session X.
Feb. 3.
Session XI
Feb. 5.

sent, and the same prayers said as in the previous
session. A discussion upon certain articles of faith
took place ; and the prolocutor of the lower house
informed the bishops that certain members of that house
had brought forward papers concerning those matters
which, in their judgment, needed reform ; which, by
common consent, were referred to a committee of
learned members of their house for consideration. He
also declared that the articles drawn up in the synod of
London, tern. Edward VI., had been referred to a
committee of the lower house for their consideration
and correction, and that their opinion would be de
livered in a future session. All of which was ap
proved. In the fifth session, held at Westminster, the discus
sion concerning the faith, mentioned in the last session,
was resumed.
In the sixth session, held at St. Paul's, and in the
seventh and eighth, held at Westminster, the archbishop
and bishops held secret discussions.
In the ninth session the archbishops and bishops
being present as before, the Thirty-nine " Articles
of Religion ° " were unanimously subscribed by the
bishops, and sent thence down to the lower house.
In the tenth session, held at Westminster, the bishops
held a secret conference.
The eleventh session was held in the chapter-house
of S. Paul's ; Edmund, bishop of London, Robert of
Winchester, Edwin of Worcester, and Nicholas of Lin
coln, were appointed a commission to act for the arch
bishop, who was absent, and to devise a plan of reform
in discipline. The bishops of Salisbury, Lichfield and
Coventry, S. David's, and Exeter, were unanimously
appointed to form a committee to examine " The Cate
chism." After which the prolocutor of the lower house
appeared, and exhibited the book of the Thirty-nine
Articles, which had been sent down to the lower house
for approval, and which had been examined and sub
scribed by many of its members; he requested that
those who had not already signed, should be compelled
to do so. Whereupon the fathers unanimously agreed
that the names of those who had not subscribed should
be brought before them in the following session.
0 It is not necessary .to insert the Articles, which are to ho
found in every Book of Common Prayer.

LONDON.

347

In the following session the same book of articles
was produced by the prolocutor, and as some of the
members of the lower house still refused to subscribe
it, the bishops desired that their names should in the
next session be specified.
In the thirteenth, fourteenth, fifteenth, and sixteenth
sessions nothing requiring notice was transacted.
In the seventeenth session, held at S. Paul's, the
archbishop and other bishops were present ; certain
articles of inquiry were delivered to the prolocutor
of the lower house, to which they were required to
send their answer in writing, amongst these articles
were the following : —
Whether some benefices rateable, be not less than
they be already valued 1
How many benefices they find that are charged with
pensions of religious persons ?
To certify how many benefices were vacant in every
diocese. In the following session, held at Westminster, the
question of a subsidy to the queen was discussed, and it
was unanimously agreed to grant it ; which resolution
was also agreed to by the lower house in the following
session. In the next session, at S. Paul's, the prolocutor and
ten members of the lower house, viz. George Carewe,
dean of Windsor ; Pedder, dean of Worcester ; Salis
bury, dean of Norwich ; Latimer, dean of Peterborough ;
Cottrel, archdeacon of Dorset ; Kennall, archdeacon of
Exeter ; Chaundler, archdeacon of Salisbury ; Walker,
archdeacon of Stafford; Hewett, precentor of S. David's;
and Levar, archdeacon of Coventry ; in the name of
their house, presented to the bishops a book on the
subject of discipline, which was referred to the bishops
of London, Winchester, Chichester, Hereford, and Ely,
for examination.
In the twenty-first session, at Westminster, the pro
locutor declared that the lower house desired to add
certain other chapters to the book of discipline, which
they had presented in the last session, and leave was
granted to them.
In the next session, at Westminster, the lower house
sent up to the bishops for their inspection and approval,
the book entitled " Catechismus puerorum," written by
dean Nowell, which they had unanimously approved.
q 6

London, 1562.
Session XII.
Feb. 10.

Session XVII.
Feb. 19.

SessionXVIII.
Feb. 22.
Session XIX.
Feb. 24.
Session
XX.
Feb. 26.

Session XXI.
March 1.

Session XXII.
March 3.

348

LONDON.

London, 1562.
Session
XXIII.
March 5.

Session
XXVII.
March 15.

London, 1571.

In the twenty-third session, held at S. Paul's, the
lower house sent up to the bishops for their considera
tion the book on discipline, mentioned before, with the
additional chapters.
In the 24th, 25th, and 26th sessions, secret confer
ences were held by the bishops.
In the 27th session, William of Chichester was ap
pointed commissioner for the archbishop to act in his
absence. , . .
During the eight following sessions nothing requiring
notice was done, and on the 14th day of April, 1563, in
the 36th session, held at Westminster, the royal brief
proroguing the convocation was read.
In this council the Second Book of Homilies was sanc
tioned.— Cardwell, vol. ii. p. 495. Wilkins, Cone. vol.
iv. p. 232.
LONDON. Held April 3, 1571, in S. Paul's cathe
dral, by Matthew Parker, archbishop of Canterbury,
who presided. After the Litany had been chaunted, Dr.
Whitgift preached a Latin sermon upon the institution
and authority of ecclesiastical synods, the enemies of the
Church ; viz. the puritans and papists, the use of church
vestments and ornaments, &c.
In the next session, held April 7, the prolocutor of
the lower house having been elected, the archbishop
directed that such members of that house as had not yet
signed the thirty-nine articles of the synod of London,
1562, should at once do so, on pain of being entirely
excluded from the house '.
In the 3rd session, April 20, a subsidy to the queen
was unanimously granted, and Richard, bishop of Glou
cester, formally excommunicated for wilfully absenting
himself, without jnst cause, from the 1st and 2nd sessions
of the synod. The execution of this sentence was in the
next session entrusted to the archdeacon of Gloucester,
who, with the royal pursuivant, was directed to publish
it in the cathedral of Gloucester.

1 After the Articles of 15G2 had been newly subscribed in this
synod, they were committed to the editorship of bishop Jewel,
who made certain alterations in them, which may be seen in
Cardwell, vol. i. page 7t>, note. They appear then to have been
again read and confirmed, in their new form, by both houses in
this convocation. The puritanical accusation against Laud, of
having forged an interpolation of the 20th Article, is met and
disposed of by Collier, Church History, vol. ii. p. 48G. See also
Strype's Life of Parker, book iv. ch. v. p. 319.

LONDON. 349
In the 5th session, held May 4th (the day after the London,
bill for confirming the articles by statute had been sent 1571'
up by the House of Commons to the Lords), it was
ordered " that when the Book of Articles touching doc
trine shall be fully agreed upon, that then the same shall
be put in print by the appointment of my lord of Sarum,
and a price rated for the same to be sold. Item, that the
same being printed, every bishop to have a convenient
number thereof to be published in their synods through
out their several dioceses, and to be read in every parish
church four times every year."
On the 12th of May, the sentence of excommunication
against the bishop of Gloucester was temporarily re
moved, Anthony Higgins appearing as proctor for the
absent bishop, and pleading his sickness.
On the 30th of May, the convocation was dissolved.
In this synod a Book of Canons of Discipline was
published, which received the unanimous consent of the
bishops, but not that of the lower house, nor did it ever
receive the royal assent.
Chapter 1. Of bishops : directs that they shall dili
gently preach the gospel, not only in their own cathedral,
but in such churches of their respective dioceses as may
be most expedient; that they shall call all public
preachers before them and take from them their licences
to preach, and carefully seljct from amongst them those
to whom fresh licences shall be given, who shall subscribe
the thirty-nine articles.
That they shall be careful in the choice of the per
sons to be admitted into their service.
That their domestics shall dress modestly, &c.
That they shall not ordain any except he have been
well instructed either at an university, or at school, or
be sufficiently well-versed in Latin or divinity, and be
of the proper age, of good report, and not brought up to
agriculture or any common and sedentary craft. That
the said person to be ordained shall be provided with a
title ; that bishops should suffer none who by an idle
name called themselves readers, and had not received
imposition of hands.
That every archbishop and bishop shall provide him
self at home with a very large copy of the Holy Bible,
the Book of Martyrs, and other like books, which shall
be placed in the hall or eating room for the use of their
domestics and of strangers.

350 LONDON.
London, Chapter 2. Of the deans of cathedral churches : directs
1571- that they shall also provide themselves with the above-
mentioned books, to be placed in their cathedrals for the
use of the vicars, minor canons, and other ministers, as
well as of strangers.
That deans and prebendaries shall diligently teach
God's word.
That no dean, archdeacon, residentiary, &c, &c,
shall in future wear the dress commonly called the
Greek cloak (Graium amicium); that in their churches
they shall wear the linen vestment, still retained by
royal authority, together with the hood of their degrees.
That every dean shall reside at least four months in
the year.
That they shall take care that no other form than that
prescribed by the Book of Common Prayer be used in
singing or saying prayers, and in the administration of
the holy communion.
Chapter 3. Of archdeacons. Directs the same thing
concerning the books as above.
That they shall visit their province in person annu
ally. That they shall call their clergy to account as to how
far they have advanced in the study of Holy Scripture,
and if any of them have not attained to the degree of
M. A. in either University, they shall appoint them some
portion of the New Testament to be gotten by heart and
repeated at the next synod.
That they shall make a report of their visitation to the
bishop. That they shall annually carry to the bishop all the
original copies of wills proved before them in the
preceding year.
Chapter 4. Of chancellors, commissaries, officials.
Directs that they shall not in any cause proceed so far
as to pronounce sentence of excommunication, which shall
be done by the bishop or some fit person in holy orders
by him appointed [a form of excommunication is given].
That they shall do their utmost that all persons within
their jurisdiction do their duty. And first, they shall see
that rectors, vicars, &c, employ themselves in the study
of divinity, and that they buy proper books. That those
who are not masters of arts buy copies of the New Tes
tament in Latin and English, and learn by heart such
passages out of each as shall be selected by some one

LONDON. 351
of the bishop's appointing. That they observe the rules London,
and rites commanded by the Book of Common Prayer, 1S71,
both in reading and praying, and also in the administra
tion of the sacraments, without leaving out or adding
any thing either in matter or form. That they live
and dress decently and properly, do not frequent taverns,
&c., nor play at dice, nor cards, nor any other improper
games, but recreate themselves with archery in modera
tion and at proper times.
That no minister perform service any where without
the bishop's authority, nor at more than one church in
the same day.
That every minister before exercising his function do
subscribe the thirty-nine articles.
Orders that rectors, &c, shall annually present to the
bishop or his official the names of those who do not com
municate, and forbids any one but a communicant to act
as sponsor for a child.
That the sacred mystery shall be reverently, de
voutly, clearly, and distinctly celebrated on all Sundays
and holy days, so that the people may hear and under
stand and receive consolation and advantage, and that
when there is no sermon a homily shall be read, and
that care shall be taken that the young men who are
most inclined to neglect religion shall not disturb the
service by pulling the bells, walking about the church,
talking, laughing, and tittering scurrilous jests.
That the people be warned to communicate frequently,
and to prepare themselves beforehand, and in order that
all may learn their duty, the minister shall on all Sun
days and holy days come to church, and for two hours at
least teach the catechism, and read to adults as well as
boys and girls.
Chapter 5. Of Churchwardens, &c. Directs that
they be elected annually according to the custom of each
parish by the parishioners and minister ; shall give in
their accounts when they quit the office ; present all
offenders to the ordinary ; keep their churches in repair
and clean ; provide a large Bible, Prayer-book and Book
of Homilies, together with the Homilies lately written
against Rebellion, a communion table made of pieces of
wood joined, a clean carpet to cover it, and a pulpit and
"sacred font." Orders that all roodlofts shall be re
moved ; that no feastings, &c, be allowed in churches ;
that the bells be not superstitiously rung, either on the

352 LONDON.
London, eve of All Souls, or on the day after the Feast of All
Saints. That pedlars, &c., be not allowed to vend their
goods in church yards or porches, nor any where else on
festivals and Sundays whilst service is being celebrated.
Directs further, that churchwardens shall observe
whether parishioners attend church and communion,
that they shall note down in a book the names of
preachers and send it to the bishop.
Chapter 6. Of preachers. No one to preach without
license to do so from the queen, archbishop, or bishop.
Preachers to be careful that they teach nothing in their
sermons, as a matter of faith, which is not agreeable to
Holy Scripture and the old fathers and bishops. That
whilst preaching they shall wear a sober and decent
dress, such as is ordered in the " advertisements " of
1564 5; to receive no money for preaching, but to be
content with food and one night's lodging.
Chapter 7. Of Residence. Exhorts all pastors to
reside sixty days in each year.
Chapter 8. Of pluralities. Forbids to hold more
than two benefices at once, and allows that only when
they amount to less than a certain sum.
9. Of schoolmasters :
Directs that no one shall act as schoolmaster or
private tutor without the bishop's licence ; that the
bishop, before granting his licence, shall enquire con
cerning his orthodoxy, good conduct, &c. School
masters to teach no grammar except that set forth by
royal authority, and to use no catechism but that of
1570 ; to acquaint the bishop every year with the
names of their most promising pupils.
10. Of patrons and proprietors :
Directs bishops seriously to exhort patrons of bene
fices to have the wants of the Church, and the fear of
God, and of the last judgment, before their eyes, that
if any sort of simoniacal bargain hath been made by
them, directly or indirectly, with the person presented,
their wicked conduct shall be published and notified
both in the cathedral church and elsewhere ; and the
priest so presented shall be removed, not only from
such benefice, but from every ecclesiastical ministration,
and from the diocese.
3 See " articles for outwarde apparell of persons ecclesiasticall,"
in the " Advertisement," Wilkins, Cone. vol. iv. p. 249, or Ap
pendix to Strype's Life of Parker, p. 51.

LONDON. 353
That the queen be humbly petitioned to allow the
dilapidated chancels of her churches to be repaired,
and fit stipends allowed for ministers to serve in them.
That bishops take care that correct terriers of the
lands, &c, belonging to rectories, &c, be made, and
copies kept in their archives.
That the procurator of benefices shall have no power
to admit or dismiss the minister ; that the latter shall
not take less than 10Z. as his annual stipend.
That bishops shall have power to dissolve all
marriages contracted within the limits forbidden in
Levit. xviii., especially marriage contracted with the
sister of a deceased wife.
That no marriage be contracted contrary to the tables
set forth by the archbishop of Canterbury.
Signed by the two archbishops and twenty bishops,
either with their own hands or by proxy. — Wilkins,
Cone. vol. iv. p. 263.
LONDON. Held May 9th, 1572, at S. Paul's, by London,
Matthew Parker, archbishop of Canterbury, who opened 1572-
the proceedings with a Latin speech, in which, after de
tailing the causes which led to the convocation of the
synod, he exhorted the members of the lower house to
avoid quarrelling and disputes, and to carry on their
discussions with moderation and prudence, and further,
to choose from their body some learned, grave, and fit
men, who might consider what was requisite to be
reformed in the Church.
No business of any importance was transacted not
withstanding. — Cardwell, vol. ii. p. 532. Wilkins,
Cone. vol. iv. p. 270.
LONDON (or Westminster). Held February 10th London,
at S. Paul's, Edmund, bishop of London, presiding, in or West-
virtue of a commission, the see of Canterbury being 1575, '
vacant; but in the second session, held February 17th,
Edmund Grindal, the newly made archbishop of Can
terbury, presided, and directed the prolocutor, and other
members of the lower house, to take into their con
sideration the subject of ecclesiastical reform ; and on
the 17th of March, in a session held at Westminster,
fifteen articles, touching " the admission of apt and fit
persons to the ministry, and the establishing of good
order in the Church," were unanimously agreed to and
subscribed by the fathers.
1 . That none be hereafter made deacon or minister

354 LONDON.
London, without testimonials of his honest life, and consent to
1575.' the "Articles of Religion" (a.d. 1562); and he must
be able to give account of his faith in Latin : Deacons
to be, at least, twenty-three years of age, and to be
one full year in deacon's orders before admission to the
priesthood. Holy orders to be conferred only on a Sunday or
holy day, and after the form appointed by the book,
entitled " The Form and Manner of making and con
secrating bishops, priests, and deacons."
2. Bishops not to ordain men from other dioceses
without letter dimissory.
3. Unlearned ministers already made not to be here
after admitted to any cure or benefice.
4. Diligent search to be made after such as have
forged letters of orders, that they may be deposed.
5. Bishops to certify the names of such counterfeit
ministers to one another.
6. None to be admitted to holy orders without a title.
7. None to be admitted to any cure of souls, except
he be qualified according to article 1, nor to any dignity
or benefice of the yearly value of SOI. or upwards, in
the queen's books, unless he be a doctor in some
faculty, or a B.D. at least, or an allowed preacher.
8. All licences to preach granted by archbishops or
bishops within the province, before February 8, 1575,
to be void.
9. Bishops to take care that preachers within their
dioceses preach sound doctrine, and exhort to repent
ance, amendment of life, and liberal almsgiving ; none
to preach unless he be a deacon at least.
10. Bishops to see that the catechism be taught in
every parish church, and the homilies read in order on
every Sunday and holy-day when there is no sermon.
11. Directs that bishops shall see that parsons, &c,
have copies of the New Testament in Latin and Eng
lish or Welsh, and shall daily confer one chapter of the
same, &c. [See the direction for the same thing,
Chapters 3 and 4 of the book of Discipline, in the
synod of London, a.d. 1571.]
12. Directs that since doubt hath arisen by what
persons private baptism is to be ministered, " it is now
by the said archbishop and bishops expounded and re
solved, and every of them doth expound and resolve,
that the said private baptism, in case of necessity, is

LONDON. 355
only to be ministered by a lawful minister or deacon,
called to be present for that purpose, and by none
other." This exposition to be published in every parish
church in the province 3-
13. No commutation of penance into a pecuniary
mulct to be ordinarily allowed.
14. Archdeacons and other ordinaries to call before
them and examine all persons presented for offences,
and to punish those who shall be found guilty.
15. Allows marriages to be celebrated at all times of
the year, provided the banns have been first published
in church, during service, on three several Sundays or
holidays*. — Cardwell, vol. ii. p. 539, and vol. i. p. 182.
Wilkins, Cone. vol. iv. p. 284.
LONDON. Held 17th of January, 1580, at S. Paul's; London,
the bishop of London presiding as locum tenens for l58()-
Grindal, archbishop of Canterbury, who was seques
tered and confined.
In the first session, a humble address to the queen,
in favour of the archbishop, was drawn up by Toby
Matthew, dean of Christ Church.
In the third session, the heresies broached by a new
sect, called " The Family of Love," were brought be
fore the synod, but nothing definite determined.
On the 2nd of March, the bishop of London dissolved
the council. — Cardwell, vol. ii. pp. 541. 543. Wilkins,
Cone. vol. iv. p. 292.
LONDON. Held November 24th, 1584, in the London,
cathedral church of S. Paul, and afterwards adjourned 1S84-
to Westminster ; Whitgift, archbishop of Canterbury,
was not present ; but a commission was issued to
certain prelates and others to act in his place.
In the eighth session, a priest, named John Hilton,
was charged with divers errors, heresies, and blas
phemies ; and another man, named Shoveller, with
ministering, not being in holy orders. In the following
session Hilton confessed his guilt, declaring that he had,
in a sermon preached at S. Martin-in-the-Fields, uttered
horrible blasphemies against Christ, and declared him
self to be a heathen ; after this confession, and an
abjuration of all his errors made, the synod enjoined
' This Article was omitted when the Articles were published
by royal authority.
4 Tins Article was also disallowed by the queen, and omitted
in the Articles published by royal authority.

356 LONDON,
him a penance, viz. never again to hold or teach such
blasphemies, to attend on the preacher at Paul's Cross
on the following Sunday, with a faggot on his shoulder,
to recant his heresies in S. Martin's church during
sermon, and never to preach or exercise the ministry
again without the archbishop's special leave.
In the eleventh session seven articles were agreed
upon by both houses, which received the royal assent.
1. That fit persons shall be admitted into holy orders
and ecclesiastical benefices.
2. That, ordinarily, no pecuniary commutation of
penance shall be permitted.
3. That caution be used in granting dispensations for
marriages without publication of banns.
4. That sentences of excommunication be pronounced
by an archbishop, bishop, dean, &c., or at least by one
in holy orders.
5. Against pluralities.
6. Of fees to be taken by ecclesiastical officers and
their servants.
7. That bishops make diligent enquiry concerning
the clergy of their diocese ; amongst other matters, the
time when, and person by whom, they were admitted to
holy orders, were to be enquired. — Cardwell, vol. ii.
p. 552, and vol. i. p. 139. Wilkins, Cone. vol. iv. p. 315.
London, LONDON. Held October 16, 1586, at St. Paul's,
and adjourned to Westminster in the third session, held
in November. Nothing of interest passed in the first
twelve sessions ; in the thirteenth, held December 2nd,
the archbishop of Canterbury (Whitgift) presented eight
" orders for the better increase of learning in the inferior
ministers, and for more diligent preaching and cate
chising." In the same session two schedules were
brought from the lower house, one of which contained
a complaint of disorderly proceedings in the diocese of
Norwich. Amongst the heads of the complaint were
the following :
1 . That the canons were not observed.
2. That unworthy persons were ordained and insti
tuted. 3. That penances were improperly commuted.
5. Excommunications denounced for trifles.
6. That no care was taken of the poor ; and orderly
preachers were discouraged, while disorderly ones were
preferred.

1586. '

LONDON. 357
The other schedule referred to the Suffolk arch
deaconry particularly, and complained that,
1 . The communion-book was not at all, or only in
part, used and observed.
2. The wearing of the surplice was refused.
3. Holy days were not observed.
4. The communion was received by many sitting, and
those who conformed to the Church were called " time-
servers." 5. Stipendiary preachers and curates were mutinous
and disorderly.
6. Questmen were faulty in not presenting. — Card-
well, vol. ii. p. 559. Wilkins, Cone. vol. iv. p. 320. ,
LONDON. Held in November, 1588. In the London,
twelfth session the archbishop admonished the beneficed 1588.
clergy, that they should reside upon their livings, and
earnestly entreated the lower house to unite with the
bishops in affording the means of subsistence to two
Romish priests named Tyrrell and Tydder, who had
recanted at Paul's Cross in December in this year. In
the fifteenth session, held March 19th, the archbishop
introduced certain " orders," to be observed throughout
the province ; they are six in number, and refer to the
residence of beneficed clergymen, to immoral and in
competent clerks, &c. On the second of April the
synod was dissolved. — Cardwell, vol. ii. p. 570. Wil
kins, Cone. vol. iv. p. 335.
LONDON. Held October 25th, 1597, at St. Paul's, London,
archbishop Whitgift presiding. Twenty-nine sessions 159?.
were held, in which twelve chapters or ecclesiastical
constitutions were drawn up and received the royal
assent. 1. That fit and proper persons should be admitted to
holy orders and ecclesiastical benefices.
2. Restricts the granting of faculties for holding more
than one benefice to learned men, holding the degree of
M. A., and good preachers.
3. Orders that canons and prebendaries having bene
fices with cure of souls, shall not absent themselves
from such benefices on plea of their cathedral duties
beyond the necessary time, but shall study at home
and take care of their parishioners, and support the
poor. 4. Orders that the dean and canons shall, in their
turn, preach in their cathedral.

358 LONDON.
5. Of caution to be used in granting dispensations of
banns. 6. That sentences of divorce are not to be rashly
pronounced. 7. Of excommunications.
8. That the ordinaries take care that recusants and
excommunicated persons be publicly denounced, both
in their parish church and in the cathedral of the
diocese. 9. That ordinarily no pecuniary commutation of pe
nance be allowed.
10. Of fees.
11. That the number of apparitors be restricted.
12. Of church registers; orders their safe custody;
that the royal injunctions in this matter be carefully ob
served ; that the register shall be made of parchment,
and provided at the cost of the parishioners ; that the
names of persons christened, married, or buried, during
the week, together with the respective dates, be read
out, distinctly, by the minister on Sunday, after morning
or evening prayer, to prevent fraud and errors ; that
both minister and churchwardens should sign their
names at the bottom of each page ; that the registers
should be kept in a chest with three locks ; that a copy
be transmitted annually to the register of the bishop
within a month after Easter. — Cardwell, vol. ii. p. 579 ;
vol. i. p. 147. Wilkins, Cone. vol. iv. p. 352.
L?"ftjn' LONDON. Convoked by king James T. to meet in
S. Paul's cathedral, on the 20th of March, 1604. The
see of Canterbury being vacant, Richard Bancroft,
bishop of London, was commissioned to preside. No
thing was done until the fifth session, held April 13,
when the bishop of London ordered the royal licence to
be read, empowering the synod to draw up a code of
canons. In the same session a deputation was sent to
the speaker and other members of the house of com
mons, to answer certain charges preferred against the
clergy, and to declare the complaints urged by the
clergy against the laity. This, however, was subse
quently referred to the upper house of parliament.
In the eleventh session, held May 2, the president
delivered to the prolocutor of the lower house a book
of canons, to be read and deliberated upon. The same
day, three clerks, by name Egerton, Fleetwood, and
Wotten, presented a petition to the lower house for a

1604.

LONDON. 359
reformation of the Anglican liturgy; the bishop of
London, however, with the other prelates, admonished
them to obey, and declare their assent to the liturgy
as established, and appointed them the approaching
feast of S. John Baptist on whiph to do so. In sub
sequent sessions the thirty-nine articles of 1562 were
sent down by the king for the approval and subscription
of the synod. Much debating took place as to the use
of the sign of the cross in holy baptism (canon 30).
Complaint was made by the prolocutor of a breach of
privilege committed by two persons named Harrington
and Walker, in serving two subpoenas upon him ; they
were punished, and sued for pardon.
In the twenty-fourth session, the book entitled "Limbo-
maslix " was submitted to the council ; this was a book
by an anonymous author, pretending to show that
" Christ descended not in soul to hell to deliver the
fathers from thence;" it was dedicated to the parlia
ment, and called upon that body to reform the doctrine
and discipline of the Church.
In a subsequent session, the book of canons, known
as the canons of 1604, which had been discussed through
the previous sessions, was read and confirmed. These
canons being in number one hundred and forty-one,
were collected by bishop Bancroft out of the articles,
injunctions, and synodal acts published in the reigns of
Edward VI. and Elizabeth \
This new code was confirmed by the king's letters
patent under the great seal, but its authority over the
laity was warmly disputed, both in parliament and else
where. It seems to have been decided by the judges,
that without the sanction of the legislature these canons
are inoperative, except in the case of the clergy.
On the 6th March, 1606, the clergy of the province
of York met in synod, and confirmed the canons agreed
upon in this council of London. — Cardwell, vol. ii. p.
583 ; vol. i. p. 163 — 329. Wilkins, Cone. vol. iv. p. 378.
LONDON. Held in November, 1605, under Ri- London,
chard Bancroft, archbishop of Canterbury. In the 1605-
sixth session the archbishop produced the royal licence,
empowering the synod to proceed to the enactment of
ecclesiastical canons. In consequence forty-six canons
5 It seemed unnecessary to increase the bulk of this work
by giving an analysis of these canons, which are so easily pro
curable.

360 LONDON.
London, (commonly known as those of bishop Overall's Convo-
16l,S- cation Book) were drawn up, and in a session held in
the following year unanimously approved by both
houses". The royal assent, however, was expressly
refused. The original book consists of three parts, two
of them containing the canons and preparatory state
ments of facts and reasons ; the third giving similar
statements in connexion with the history of the papacy,
thirteen in number, but not followed by any correspond
ing canons.
2. Denies that civil power and authority is derived
from the people ; affirms it to be God's ordinance.
3. Affirms that Adam and Eve after their fall, and
all their posterity, are unable by their natural power to
please God ; that salvation cannot be had without faith
in Christ.
4. Affirms that the Son of God, having from the first
a Church on earth, did not leave mankind until the
flood without priests and priestly authority.
5. Affirms the truth of the general deluge, and that
all nations are descended from one of the sons of Noah.
6. Denies that the civil authority which Noah pos
sessed after the flood was given unto him by his sons
and nephews, and did not proceed from God.
7. Denies that the priestly power possessed by Noah
after the flood, and by Shem, Abraham, Isaac, and Jacob,
was conferred upon them by their children and nephews,
and did not proceed from God.
8. Affirms that those of Noah's posterity who altered
the manner or form of civil or ecclesiastical government
so appointed by God, by framing for themselves a new
kind of government or worship, did evil.
9. Affirms that the uniting of the children of Jacob
into one nation, and the severing of the civil and eccle
siastical functions from Reuben the first-born, was not
made by themselves.
10. Denies that the Israelites in Egypt were left by
God destitute of such directions and instructions as were
necessary for their civil or ecclesiastical estate, and that
the people took upon them the appointing of heads of
tribes, &c.
11. Affirms that the people of Israel were delivered
out of Egypt by God's direction and power alone, and
' And subsequently by the convocation of the province of
York.

LONDON. 361
not by their own ; that they could not lawfully have Loudon
left Egypt without Pharaoh's leave, except God had 1('('•,•
specially warranted it ; denies that Moses and Joshua
were chosen by the people.
12. Denies that the tribe of Levi, or Aaron and his
posterity, were chosen to their offices by the people.
13. Affirms that God raised up judges to rule the
Israelites after Joshua's death, without the consent of the
people thereto ; denies that the fact {factum] of the
Sichemites may be imitated by Christians.
14. Denies that the people had any power in them
selves to set up a king over them when they were so
earnest with Samuel to make them a king, and that
David was not as truly called to the kingdom by God
Himself, as Aaron to the priesthood.
15. Affirms that the kings in the Old Testament were
as strictly bound to observe God's laws as were Moses
and the judges, and that they had authority by the
example of Moses, &c. to appoint governors under
them, without their government becoming therefore
aristocratical, instead of truly monarchical.
16. Affirms that it was not more lawful in those
times for subjects, for any cause, to bear arms against,
or depose or kill their princes, than it would have been
for children to have rebelled against or murdered their
parents. 17. Denies that the calling of Moses, Aaron, Joshua,
or any of the judges and kings, received any essential
virtue or strength from the people, and affirms that
the latter were bound to obey the heir apparent as their
lawful king on the death of his predecessor.
18. Affirms that the priests in the Old Testament
were subject to the civil authority and laws.
19. Denies that Adonijah was ever lawful king of the
Israelites on account of the anointing of Abiathar, and
that the anointing of Solomon by Zadoc conferred upon
him any additional interest in his father's throne which
he had not before by the ordinance of God and by his
father's will ; asserts that Zadoc was bound to anoint
him at the command of David.
20. Affirms that kings and governors of Israel were
as much bound to bring up their subjects in the true
doctrine, as they were by the law of nature to make
them keep the moral law ; and that being so bound
they had equal authority to compel all their subjects to

362 LONDON.
London, observe the said laws as well of grace as of nature ;
1G05' that the institution of the priesthood did not prejudice
the authority of kings and fathers to bring up their sub
jects and "children in the fear of God, any more than
grace did abrogate the commandment and the obedience
of the law.
21. Affirms that godly princes in the Old Testament
did exercise their authority in ecclesiastical matters.
22. Denies that Urijah was bound to build the altar
as Ahaz commanded, and that the priests did wrong in
rebuking king Uzziah ; denies that they might lawfully
have used violence against him, either in preventing him
from burning incense, or compelling him, as a leper, to
live apart ; and that he was deprived of his kingdom
either by the stroke of God in sending leprosy upon him,
or by his so dwelling in a house apart ; and that any
priest before or after that time did forcibly resist or de
pose any of the kings of Israel or Judah, although many
of them were idolaters.
23. Denies that the example of Jehoiada, or any
thing else in the Old Testament, gave any authority to
the high priest to dispute or determine whether the
children of the kings of Judah should be kept from the
crown, or deposed on account of their fathers having
been idolaters.
24. Affirms that all the priests in the Old Testament
were bound to obey God's directions, delivered unto
them even by prophets of the tribe of Levi ; and that
the said priests might not punish false prophets, because
they had maliciously persecuted some that were true.
25. Affirms that the true prophets did well in re
buking sharply their sovereigns, but that their example
did not justify other men in doing so ; that no one,
without God's express command, might design or anoint
other than the lawful successors to be kings, or do vio
lence to the king's person.
26. Denies that the passage in Jeremiah i. 10, gave
any authority to the high priests to give away kingdoms,
or to depose their kings, however guilty.
27. Denies the murder of Eglon by Ehud gave any
authority to subjects to murder their kings ; and that
the high priests and priests might have encouraged
others, pretending God's command, to kill their kings,
however wicked, or however much they judged it for
the good of the kingdom or Church ; affirms that a

LONDON. 363
man to be held justified in doing so, must first prove London,
as clearly that God gave him authority to do it ; as it i6u5-
is clear that God commanded Ehud.
28. Affirms that they do wickedly who shake off the
yoke of obedience to their sovereigns, and set up a
government for themselves ; and that the fact of God
having used such rebellions, &c, to work out his good
purposes, by no means mitigates their wickedness.
Affirms that governments begun by rebellion, when
settled, are to be held as of God, and to be obeyed.
29. Affirms that the kings of Persia, after the Jewish
restoration, being still, by God's appointment, rulers of
the people, could not rightly be resisted. Affirms that
Zerobabel and Nehemiah were lawful princes, although
not elected by the people ; and that the priests would
have sinned grievously in not submitting to their rule
in ecclesiastical causes.
30. Denies that the high priests, subsequent to the
time of Zerobabel and Nehemiah, did lawfully bear the
sway which they did, and that Jaddus, the high priest,
did amiss in swearing obedience to Darius, &c.
31. Affirms that the Jews became the lawful sub
jects of Alexander, and could not lawfully bear arms
against him ; that they were bound to pray for, and to
be faithful to the successive kings and kingdoms under
whose subjection they lived.
32. Denies that the people were bound to obey the
high priests, when they commanded things repugnant to
the law of God.
33. Affirms that having submitted to the Roman
government, they were bound thenceforth to obey it,
and to pay tribute to, and to pray for, Caesar, &c.
34. Denies that it was lawful for any to move the
people to sedition, on account of anything done by the
civil power which they liked not, and to refuse the
oaths and taxes required by the Romans.
35. Affirms the Son of God to be the governor of all
the world, and that all earthly governors are appointed
and upheld by Him. Denies that He ever, after
Adam's and Noah's time, committed the government of
the world to any one man.
36. Affirms that the merits of Christ's death, then to
come, were sufficient to save all true believers under
the old dispensation ; that there was then a Catholic
Church ; that many Gentiles were always members
R 2

364 LONDON.
of it, that Christ was the sole head of it ; that Noah
did not appoint any man to be the visible head of the
Catholic Church ; that the high priest amongst the
Jews had no more authority over the Catholic Church
than David had over the universal kingdom of God.
The abridgment of the canons of the first book, given
above, will afford some idea of their nature ; the ten
canons contained in the second book, carrying on the
same argument under the New Testament, are far too
long for insertion in a work like the present, and from
their form incapable of abridgment.
In the twelfth session a person called Cartwright,
who had killed a clergyman, and received the king's
pardon, sought pardon and absolution of the bishops ;
on account of some informality, his case was postponed.
—Cardwell, vol. i. p. 330, vol. ii. p. 586. See also
Bp. Overall's Convocation Book.
London, LONDON. In a convocation held in February,
1623. 1623, under George Abbot, archbishop, a complaint was
brought in by the college of physicians against ministers
exercising physic ; it was ruled that no minister may
practise physic except in his own parish, and then for
charity only.
In this same synod the archbishop complained of the
irregular conduct of the clergy. — Cardwell, vol. ii.
p. 592. Wilkins, Cone. vol. iv. p. 467.
London, LONDON. Held at S. Paul's, on the 14th day of
April, 1640, by William Laud, archbishop of Canter
bury, who, habited in his cope and other pontifical
vestments, and accompanied by his officials, was met at
the north door of the cathedral by the dean and canons
residentiary, and other ministers in their surplices, and
conducted into the choir, the bishops of the province, in
the customary vestments, accompanying him. After
•" Te Deum" had been sung in English, a sermon was
preached by Thomas Turner, S.T.P., canon residen
tiary, who look for his text. S. Matt. x. 10.
A hymn having been chanted, the archbishop pro
ceeded from the choir to the chapter-house, and took
his seat, accompanied by the following bishops : — Wil
liam of London, Walter of Winchester, John of Salis
bury, Robert of Coventry and Lichfield, Godfrey of
Gloucester, Joseph of Exeter, John of S. Asaph, Wil
liam of Bath and Wells, John of Oxford, George of
Hereford, Matthew of Ely, Robert of Bristol, William

1640.

LONDON. 365
of Bangor, John of Rochester, Brian of Chichester, London,
John of Peterborough, Morgan of Llandaff. lb'40-
After which the royal brief was read, and the clergy
of the lower house instructed to elect their prolocutor.
The second session was held in Hemy VII.'s chapel Session II.
at Westminster ; the archbishop and bishops being Al"n 7'
present as before. After prayer had been said, the
election of Richard Steward, dean of Chichester,- as
procumtor of the lower house, was approved ; and a
letter from the king, under the great seal, read, au
thorizing the synod to proceed to the enactment of
certain constitutions relating to ecclesiastical matters,
true religion, and the good of the Anglican Church. '
In the third session a large subsidy to the king was Session HI.
proposed, and unanimously agreed to. Two chapters Am'1 22'
concerning the suppression of the Jesuits, priests, and
others belonging to the Romish Church, were drawn up,
and delivered to the prolocutor for consideration in the
lower house.
In the fourth session Godfrey of Gloucester and John Session IV.
of Oxford were commissioned to act for the archbishop April 24.
in his absence.
In the following session a synodical act was made, Session y.
forbidding any member of the convocation, under •APnl2'>-
severe penalties, to make any disclosures out of the
house concerning the proposed ecclesiastical canons.
A form of prayer to Almighty God, in behalf of the
parliament, which, at the king's command, had been
drawn up by Dr. Bray and Dr. Oliver, was read, and
ordered to be used in convocation daily, immediately
before the blessing.
In the four sessions following nothing worthy of notice
look place.
In the tenth session, after some conversation amongst Session X.
the bishops about the insecurity of the times, and the y
tumultuous and violent conduct of the lower orders in
London and the neighbourhood, the king's licence under
the great seal was read, renewing the authority which
he had granted to them to draw up and enact canons
and constitutions concerning ecclesiastical matters ;
after which the lower house having been recommended
by the archbishop to appoint a committee out of their
own body for the framing and consideration of such
constitutions, returned the names of fourteen persons
whom they had elected for that purpose. The arch-
r 3

366 LONDON.
London, bishop also proposed that a pontifical or book of eccle-
1640. siastical rites, for the use of the Anglican Church,
should be drawn up, containing, besides the form of
confirmation, and of consecrating bishops and ordering
of priests and deacons, already in force, the form and
manner of his majesty's coronation, another form for
the consecration of churches and churchyards, and a
third for reconciling such penitents as either had done
open penance, or who had turned Mahometans ; this
design, however, came to nothing.
Session XL in the following session Sir Henry Vane, knight,
ay ' appeared with a message from the king, and having
been seated on the archbishop's left hand, he declared
the king's will that they should proceed as quickly as
possible to the enactment of such canons and consti
tutions as the present wants of the Church required,
and that none of them should leave the synod until all
their business was finished.
Sel.flonj^11, On Saturday, May 16 (session twelve), the prolocutor
brought up to the bishops certain canons which had
been agreed upon in the lower house ; after which the
archbishop discoursed upon the injury done to the
poorer clergy by those who deprived them of the
oblations and fees for churching women, marrying, and
burying, and also upon the great injury done to the
clergy by the laity electing parish- clerks and guardians,
who disturbed and opposed them, to their great preju
dice and wrong ; whereupon by a vote of the house,
it was agreed to signify the matter to the king's attor
ney-general, and to request him to apply some remedy.
A benevolence to the king was also agreed to by both
houses. In the six following sessions the synod was employed
in the consideration of the canons proposed. In the
19 th session, Godfrey, bishop of Gloucester, declared
that he should refuse his consent to the canons proposed
to be enacted, on the plea that the synod itself was
unlawful. After this, the houses were employed through
three sessions in framing the canons, and in the 23rd
session (May 27th) the archbishop informed both
houses that the canons agreed upon in the sacred synod
had been read before the king and before the privy
council, and unanimously approved, and that his ma
jesty had commissioned him to express his thanks to
both houses for the great pains and labour which they

LONDON. 367
had bestowed upon the work. Other canons were London,
subsequently proposed and agreed to, and in the last
session, held May 29th, the whole book, containing Session
seventeen chapters of canons, was produced and read j^' go'
aloud by the archbishop, after which it was subscribed
by him and all the other bishops (with the exception of
the bishop of Gloucester'), and by all the members of
the lower house. The bishop of Gloucester was then
thrice required by the archbishop to subscribe, and
having each time refused to do so, it was decreed by
the majority of prelates that he should, for his con
tumacy and disobedience, be deprived, whereupon he
offered to sign, and in fact did so, but still refused
to declare that he had signed voluntarily and without
equivocation. Sentence of suspension was then passed
upon him by the unanimous vote of both houses.
1 . Concerning the regal power.
Enacts that every parson, vicar) curate, or preacher,
shall, under pain of suspension, on four Sundays in each
year, at morning prayer, read certain explanations of the
regal power, to the effect : —
(1) That the sacred order of kings is of Divine right,
that a supreme power is given by God in Scripture to
kings to rule all persons civil and ecclesiastical.
(2) That the care of God's Church is committed to
kings in the Scripture.
(3) That the power to call and dissolve national and
provincial councils within their own territories is the
true right of princes.
(4) That it is treason against God and the prince for
any other to set up any independent co-active power,
either papal or popular, within the prince's territory.
(5) That subjects who resist their natural prince
by force resist God's ordinance, and shall receive dam
nation. (6) That as tribute is due from subjects to their
prince, so those subjects have not only possession of,
but a true and just title to, all their goods and estates ;
that as it is the duty of subjects to supply their king, so
is it his duty to defend them in their property.
Forbids, under pain of excommunication, all persons
to preach or teach any thing contrary to the tenor of
these explanations.
2. For the better keeping of the day of his majesty's
most happy inauguration.
r 4

368 LONDON.
London, Orders all persons to keep the morning of the said
]640' day in coming diligently to church, and that due
inquiry be made by bishops and others as to how
the day is observed, in order that off'enders may be
punished. 3. For suppressing the growth of popery.
Orders all ecclesiastical persons, bishops, &c, having
exempt or peculiar jurisdiction, and all officials, and
others having the cure of souls, to confer privately with
the parties, and by Church censures, &c, to reduce
those who are misled into popish superstition to the
Church of England.
Such private conferences to be performed by the
bishop himself, or by some one or more persons of his
appointment. The said ecclesiastical persons to inform themselves
of all persons, above the age of twelve years, in every
parish, who do not come to church, or receive the holy
eucharist, and who say or hear mass.
Ministers, churchwardens, &c, to present all such
persons. If neither private conferences nor Church censures will
avail with such offenders, their names shall be certified
by the bishop of the diocese unto the justices of assize.
Marriages, burials, and christenings of recusants,
celebrated otherwise than according to the form of
the Church of England, to be declared by church
wardens and others at visitations.
Diligent enquiry to be made as to who are employed
as schoolmasters of the children of recusants. Church
wardens to give upon oath the names of those who send
their children to be brought up abroad,
4. Against Socinianism.
Forbids any one to print, soil, or buy any book con
taining Socinian doctrines upon pain of excommunica
tion, and orders all ordinaries to signify the names of
offenders to the metropolitan, in order to be by him
delivered to the king's attorney-general, that proceed
ings may be taken against them.
No preacher to vent such doctrine in a sermon, under
pain of excommunication, and for a second offence
deprivation. No university student or person in holy
orders, except graduates in divinity, to have any Soci
nian book in his possession ; all books so found to
be burned ; diligent inquiry to be made after offenders.

LONDON. 3C9
5. Against sectaries. London,
Declares that all the enactments of the canon against 1U4°-
popish recusants shall, as far as they are applicable,
stand in full force against all Anabaptists, Brownists,
Separatists, Familists, and other sects.
That the clauses in the canons against Socinianism,
referring to Socinian books, shall stand in full force
against all books devised against the discipline and
government of the Church of England.
Orders all church and chapel wardens and quest men
to present at visitations the names of those disaffected
persons who neglected the prayers of the church, and
came in for sermon only, thinking thereby to avoid the
penalties enacted against such as wholly absented them
selves. 6. An oath enjoined for the preventing of all innova
tions in doctrine and government.
Declares that all archbishops, bishops, and all other
priests and deacons shall, to secure them against sus
picion of popery or other superstition, take the oath
which it prescribes.
Offenders after three months' delay granted them, if
they continue obstinate, to be deprived.
Orders that the following shall also be compelled to take
the prescribed oath, viz. all masters of arts, bachelors
and doctors in divinity, law, or physic, all licensed prac
titioners of physic, all registrars, proctors, and school
masters, all graduates of foreign universities who come
to be incorporated into an English university, and all
persons about to be ordained or licensed to preach or
serve any cure.
7. A declaration concerning some rites and cere
monies. Declares the standing of the communion table side
ways under the East window of every chancel or chapel,
to be in its own nature indifferent, and that therefore no
religion is to be placed therein, or scruple to be made
thereof. That although at the Reformation all popish altars
were demolished, yet it was ordered by queen Eliza
beth's injunction, that the holy tables should stand
where the altars stood, and that, accordingly, they
have been so continued in the royal chapels, most
cathedrals, and some parish churches, that all churches
and chapels should conform to the example of the

370 LONDON.
London, cathedral mother churches in this particular, saving
°- always the general liberty left to the bishop by
law during the time of administration of the holy
communion. Declares that this situation of the
holy table does not imply that it is or ought to be
esteemed a true and proper altar, whereon Christ is
again really sacrificed ; but it is, and may be, by us
called an altar in that sense in which the primitive
Church called it an altar.
Orders that in order to prevent profane abuses of the
communion table, it shall be railed in.
Orders that at the words "draw near," &c, all commu
nicants shall with all humble reverence approach the
holy table.
Recommends to all good and well affected members
of the Church, that they do reverence and obeisance
both at their coming in and going out of the church,
chancel, or chapel, according to the custom of the primi
tive Church and the Church of England in the reign of
Elizabeth. 8. Of preaching for conformity.
Orders all preachers, under pain of suspension, to
instruct the people in their sermons twice a year at
least, that the rites and ceremonies of the Church of
England are lawful and commendable, and to be sub
mitted to.
9. One Book of Articles of inquiry to be used at all
parochial visitations.
Declares that the synod had caused a summary or
collection of visitatory articles (out of the rubrics of the
service book and the canons and warrantable rules of
the Church), to be made and deposited in the records of
the archbishop of Canterbury, and that no bishop or
other ordinary shall, under pain of suspension, cause to
be printed, or otherwise to be given in charge to the
churchwardens or others which shall be sworn to make
presentments, any other articles or forms of inquiry
upon oath, than such as shall be approved by his metro
politan. 1 0. Concerning the conversation of the clergy.
Charges all clergymen carefully to abstain from all
excess and disorder, and that by their Christian and
religious conversation they shine forth as lights toothers
in all godliness and honesty.
Requires all to whom the government of the clergy

LONDON. 371
is committed, to set themselves to countenance godliness, London,
and diligently to labour to reform their clergy where 164°-
they require it.
1 1 . Chancellor's patents.
Forbids bishops to grant any patent to any chancellor,
commissary, or official, for longer than the life of the
grantee, nor otherwise than with the reservation to
himself and his successors of the power to execute the
said place, either alone or with the chancellor, if the
bishop shall please to do so ; forbids, under the heaviest
censures, to take any reward for such places.
12. Chancellors alone not to censure any of the clergy
in sundry cases.
All cases involving suspension or any higher censure
to be heard by the bishop or by his chancellor, together
with two grave, dignified, or beneficed ministers of the
diocese. 13. Excommunication and absolution not to be pro
nounced but by a priest.
No excommunications or absolutions to be valid,
unless pronounced by the bishop, or by some priest ap
pointed by the bishop ; such sentence of absolution to
be pronounced either in open consistory, or, at least, in
a church or chapel, the penitent humbly craving it on
his knees.
14. Concerning commutations and the disposing of
them. No chancellor or other to commute penance without
the bishop's privity ; or if by himself, he shall render
strict account of the moneys received, which shall be
applied to charitable and public uses.
15. Touching concurrent jurisdiction.
That in places wherein there is concurrent juris
diction, no executor be cited into any court or office
for the space of ten days after the death of the testator.
16. Concerning licences to marry.
No licence shall be granted by any ordinary to any
parties, except one of the parties have been living in
the jurisdiction of the said ordinary for one month im
mediately before the licence be desired.
17. Against vexatious citations.
No citations grounded only upon pretence of a breach
of law, and not upon presentment or other just ground,
shall issue out of any ecclesiastical court, except under
certain specified circumstances, and except in cases of
r6

372 LONDON.
London, grievous crime, such as schism, incontinence, mis-
1,i4°- behaviour in Church, &c.
These canons were ratified by the king under the
great seal, June 30th, 1640, and therefore have the
same force with the canons of 1604. It is true that
an attempt was made at the time to set aside their
authority, upon the plea that convocation could not
lawfully continue its session after the dissolution of
parliament, which took place on the 5th of May ; but
the opinion of all the judges taken at the time was
unanimously in favour of the legality of their proceed
ing, as appears by the following document : — •
" The convocation being called by the king's writ
under the great seal, doth continue until it be dissolved
by writ or commission under the great seal, notwith
standing the parliament be dissolved.
" 14th May, 1640. " Jo. Finch.
" C. S. H. Manchester.
" John Bramston.
" Edward Littleton.
" Ralphe Whitfield.
" Jo. Bankes.
" Ro. I-Ieaih."
An act of parliament, passed in the thirteenth year
of Charles II. leaves to these canons their full canonical
authority, whilst it provides that nothing contained in
that statute shall give them the force of an act of
parliament. The acts of this convocation were unanimously con
firmed by the synod of York. — Cardwell,vo\. ii. p. 593,
vol. i. p. 380. Wilkins, Cone. vol. iv. p. 538.
London, LONDON. Held at S. Paul's, May 8th, 1661, by
William Juxon, archbishop of Canterbury; Gilbert,
bishop of London, acting as his locum tenens. After
the customary solemnities, and a sermon, by Thomas
Pierce, S.T.P., the bishops left the choir and assembled
in the chapter-house of the cathedral, viz. Gilbert of
London, Matthew of Ely, William of Bath and Wells,
Robert of Oxford, John of Rochester, Henry of Chi
chester, George of Worcester, Homfrey of Salisbury,
Benjamin of Peterborough, Edward of Norwich, Nicho
las of Hereford, and William of Gloucester. The arch
bishop's letter and the royal brief were then read, and
the lower house declared that they had elected Henry
Fearne, S.T.P., to be their prolocutor.

1661.

LONDON. 373
In the second session, held at Westminster, the same London,
bishops being present, with the exception of Nicholas, ges6i„n'ii.
bishop of Hereford, together with the bishops of May 6.
S. Asaph and S. David's ; the bishops of Ely, Ox
ford, Peterborough, and Salisbury, together with eight
members of the lower house, were commissioned to
draw up a form of prayer to be used annually on the
anniversary of the king's birthday, and of his happy
restoration to his kingdom ; also the bishops of Ro
chester, Chichester, Worcester, and Norwich, together
with eight members of the lower house, were com
missioned to prepare a form of prayer to be used on
the 30th day of January.
In the following session the bishop of Ely delivered Session III.
the form of prayer for the king's birthday and restora- Ma-V 18-
tion ; after which the bishops of Salisbury, Peterborough,
and S. Asaph, together with six clerks of the lower
house, were appointed to draw up a form for the bap
tism of adults.
In the seventh session the form for adult baptism was Session vl1-
presented by the bishop of Salisbury, and unanimously aj
approved. In the following session, the royal licence, under the Session
great seal, was presented by Richard Aldworth, esquire, . * v.
empowering the convocation to correct and amend ex
isting canons, and to enact fresh ones ; subsequently
the attorney-general's proclamation, addressed to the
bishops, concerning a fast to be observed on the 12th
of the month, was read, and four bishops appointed to
draw up the requisite form of prayer.
In the tenth session the king's letters patent were Session X.
read, authorizing the convocation, or the greater part
of them, (the bishop of London, or Ely, or Bath and
Wells, always to be one,) to propose, confer, treat,
debate, &c, upon the exposition or alteration of any
existing canon, and to make new canons ; upon which
twelve bishops, and twenty-four members of the lower
house, were chosen to proceed with the business, to
meet at the Savoy twice a-week until it was completed.
In the eleventh session the archbishop of York and Session XI.
the bishops of Durham and Chester were present ; six June 21-
bishops were nominated to draw up a book of visitation
articles, and the bishops of Durham, Carlisle, and
Chester were requested to assist them. xxv"
In the twenty-fifth session, the king's letter to the Nov. 21.

374 LONDON.
London, archbishop of Canterbury, under his private seal, was
1G61- read, granting to the convocation liberty and authority
to enter upon a revision of the book of common prayer,
whereupon the bishops of Durham, Ely, Oxford, Ro
chester, Salisbury, Worcester, Lincoln, and Gloucester,
were unanimously chosen to revise the Prayer-book,
which revision occupied the following twenty-three
sessions ; and in the forty-eighth session, held Decem
ber 20th, the revised prayer-book having been already
approved and subscribed by the primate, was unani
mously received and subscribed by the bishops and
members of the lower house.
In the following sessions the revision of the canons
was continued, and certain alterations made in the book
of common prayer by the parliament were submitted to
the consideration of the synod and revised ; also a
book of visitation articles, drawn up by the bishop of
Durham, was presented and unanimously received, and
referred to the primate. Dr. Sancroft was appointed
to superintend, and Messrs. Scattergood and Dilling
ham to correct, the printing of the book of common
prayer.
Session The bishop of London, in the seventieth session,
_tLX.x- announced to both houses that the revised copy of the
1662." prayer-book had been graciously received by the house
of lords, and that the loid chancellor, in his own name,
and in that of the whole house, had testified his thanks
to the bishops and members of the lower house of con
vocation, for the great care and pains which they had
bestowed upon the work.
In the seventy-eighth session it was enacted, that no
ordination should be held by any bishop except at the
four Ember seasons. In that held on the 26th of April,
John Earle, dean of Westminster, and John Peirson,
S.T.P., were appointed to translate the revised book
of common prayer into the Latin tongue. Nothing
especially requiring notice was transacted in the follow
ing sessions, except, that in the one hundred and fortieth
session, the president charged all the prelates present
to use all diligence that every rector, vicar, and minister
in their respective dioceses, should, in their surplices,
read prayers according to the order described in the
revised copy of the book of common prayer, without
any omission in any part of it. — Cardwell, vol. ii.
p. 631. Wilkins, Cone. vol. iv. p. 570.

LONDON. 375
LONDON. Held November 25th, 1710, under London,
Thomas Tenison, archbishop of Canterbury. The heads 1710,
of business to be transacted, by the queen's direction,
were as follows : —
1 . To draw up a representation of the state of religion
in the country, with regard to the late excessive growth
of infidelity and heresy.
2. To regulate matters concerning excommunication.
3. To prepare a form for the visitation of prisoners,
and for admitting converts from the Church of Rome.
4. To establish rural deans where they were not,
and increase their efficiency where they already exist.
5. To make provision for more exact terriers.
6. To consider the regulation of licences for mar
riage. But the most important matter treated of in this
synod was that of Whiston, whose book, entitled " An
Historical Preface to Primitive Christianity," and dedi
cated to the archbishop and convocation, was (March
16th) formally presented by the lower house to the
hotice of the prelates, declaring, that in their judgment,
it contained assertions opposed to the fundamental
articles of the Christian religion, and praying the
bishops to consider in what manner the synod ought to
proceed on the occasion.
On the 19th of March, the bishops came to the re
solution that some notice should be taken of the book,
and submitted the matter to the archbishop of Canter
bury for consideration, who, in April, addressed a letter
to the house, expressing some doubt about the extent of
the power possessed by convocation in such a matter.
Accordingly, on the 22nd of April, a humble address
was sent by the bishops to the queen, setting forth, that
whereas William Whiston, a presbyter of the Church of
England, who had been expelled in the preceding Oc
tober from the university of Cambridge for teaching
erroneous doctrines, had since advanced certain damn
able and blasphemous assertions against the doctrine
and worship of the ever-blessed Trinity, defaming the
whole Athanasian creed, the convocation were anxious
to call him before them, in order to his amendment or
correction. That they, nevertheless, were hindered in
so doing from some doubt concerning their power so to
act, and that they consequently entreated her majesty to
lay the case before the judges for their opinion how far

,376 LONDON.
London, the convocation would be justified, inlaw, in proceeding
7 • to examine and condemn such tenets as are declared to
be heresy by the laws, together with the maintainors of
them. The opinions of the twelve judges appear to have
been divided, eight of them, together with the attorney
and solicitor-general (Northey and Raymond), decided
that the convocation possessed by law the necessary
powers, whilst four of them gave a contrary opinion.
Notwithstanding this want of unanimity, the queen de
clared to the synod that there was no doubt of their
jurisdiction, and directed them to proceed in the matter,
which they did, and shortly published their judgment,
in which they set forth certain passages out of Winston's
writings ; and having declared tliein to contain false and
heretical assertions injurious to our Saviour and the
Holy Spirit, repugnant to Holy Scripture, and contrary
to the decrees of the two first general councils, and
to the Liturgy and articles of the Anglican Church, they
earnestly beseech all Christian people to take heed how
they give ear to such false teaching.
They moreover notice the assertion made by Whiston
concerning the " apostolical constitutions," which he pre
tended to be a part of the canon of Scripture, and even
superior to the received Epistles of the Apostles, and
they declare his assertion to be highly absurd and
impious. This censure was presented to the queen, but the
royal assent was never given to it, and Whiston thus
escaped without any synodical censure. On the 12th of
June, 1711, the synod was prorogued. — Cardwell, vol.
ii. p. 724. Wilkins, Cone. vol. iv. p. 638.
London. LONDON. Held in December, 1711, in which a
1711- declaration was proposed to be made, setting forth the
irregularity of lay-baptism, but declaring the validity of
all baptism in or with water in the name of the blessed
Trinity. Sharp, archbishop of York, refused to sign it,
and it was sent with the signatures of archbishop Teni
son and most of the bishops of his province to the mem
bers of the lower house, who would not so much as
take it into consideration. — Cardwell, vol. ii. p. 770,
note.
London, LONDON. Held in 1714, in which (June 2,) a
l'H- petition was sent by the lower house to the bishops, in
which they most earnestly beseech their lordships to

LONDON. 377
take into consideration a book entitled The Scriptural
Doctrine of the Trinity, by Dr. Samuel Clarke. The
bishops having requested them to forward to them such
passages as they considered to be heretical, on the
23rd of June the lower house sent up a list of passages
extracted from Dr. Clarke's book. On the 2nd July,
Clarke put in a declaration in defence, in which he pro
fesses to believe in the co-eternity of the Son and Holy
Spirit with the Father, and expresses sorrow for the
offence his book had given, declaring at the same time
his purpose never to write again on the subject of the
blessed Trinity. With this declaration the bishops pro
fessed themselves to be satisfied, and ceased all further
proceedings against him.
In this convocation a form was drawn up " for admit
ting converts from the Church of Rome ;" also an ex
hortation was agreed upon, to be read in Church to per
sons about to be excommunicated. — Cardwell, vol. ii.
p. 785. Wilkins, Cone. vol. iv. p. 657.
LONDON. Held in March, 1715, under archbishop London,
Tenison. A form of consecrating churches, chapels, and ' "
churchyards, was drawn up, but never confirmed. —
Cardwell, vol. ii. p. 816. Wilkins, Cone. vol. iv. p.
668. LONDON. Held in 1717, under William Wake, London,
archbishop of Canterbury.
On the 3rd of May, a representation was made by the
lower house to the archbishop and bishops about the
sermon of Hoadley, bishop of Bangor, on the kingdom
of Christ, in which they declare the tendency of the
doctrines and positions contained in the said sermon to
be:- 1. To subvert all government and discipline in the
Church of Christ.
2. To impugn the regal supremacy in causes ecclesi
astical. They then proceed to give extracts from the sermon,
with remarks upon them at some length.
Before the representation could be brought before the
bishops, the king (George I.) thought fit to prorogue
the convocation by special order, and up to the present
time it has not again been allowed to enter upon any
business. — Cardwell, vol. ii. p. 828. Wilkins, Cone.
vol. iv. p. G72.

1717.

378 LUCCA.
Loreis, 843. LORRIS. {Concilium apud Lauriaeum.] Held in
October, 843. Four canons only were published.
1. Anathematizes those who despise ecclesiastical
authority. 2. Anathematizes those who conspire in any way
against the royal dignity.
3. Anathematizes those who refuse to obey the king.
4. Anathematizes those who violate these canons. —
Tom. vii. Cone. p. 1790.
Lucca, 1062. LUCCA. {Concilium Luceense.] Held in 1062, by
pope Alexander II., who presided. The case of Eritta,
abbess of the monastery of S. Justina, at Lucca, was ex
amined. She was accused of having introduced a clerk
into her monastery, and of having had improper intercourse
with him. Eritta was called into the assembly, and the
charge carefully sifted and examined, when it proved to
be groundless and calumnious. Her innocence being
thus fully established, the women who had urged the
accusation against her were, according to the canon,
sentenced to receive the same punishment which would
have been awarded her had she been found guilty, viz.
they were dismissed from their convent and shut up in
prison. — Mansi, Supp. Coll. Cone. Tom. i. col. 1367.
Lucca,1308. LUCCA. Held about 1308, under Henry, bishop of
the diocese, seventy-seven articles of regulation were
published, many of which are entirely lost, and some
partially. Amongst those which we have may be no
ticed the following : —
6. Directs that the host and chalice be incensed at
mass. 9. Regulates the dress of ecclesiastics.
17. Is directed against those who being illegitimate
have obtained orders by deceit, and against other
abuses. 24. Forbids, on pain of suspension, a clerk to keep
with him in his house any woman except his mother or
aunt. 28. Excommunicates every ecclesiastic guilty of
usury. 33. Forbids chapters, under pain of excommunica
tion, to augment the prebends during the vacancy of the
bishopric. 34. Forbids to elect to any ecclesiastical dignity a
man ignorant of letters.

LYONS. 379
38. Prohibits the clergy to play at any game of dice
within their own diocese.
39. Orders that those clerks should pay a fine who
by any sign or gesture shall show disrespect to God or
the saints.
40. Forbids the clergy to carry arms in the environs
of their residence.
52. Excommunicates those who oppose the execution
of the last wishes of the dying.
55. Excommunicates those who do violence to
churches, tombs, religious persons, &c.
56. Not only prohibits usury, but forbids to hire a
house of an usurer.
57. Orders that all the faithful, of fifteen years of
age complete, shall make annual confession.
68. Directs that medical men shall warn the sick to
take care of their spiritual sickness rather than that of
the body.
65. Orders the residence of beneficed clerks.
58. Forbids all clerks to sell or cause to be sold,
bread or wine in the houses appertaining to their
churches, or even in any other without the bishop's
special permission.
70. Forbids to absolve a public usurer even in death,
except he will give security that he will make restitu
tion of his usurious gains.
72. Forbids all assemblies of clergy except those
made according to the will of the bishop.
76. Excommunicates those who intercept or tear, or
in any way offer indignity to the letters of bishops. —
Mansi, Suppl. Tom. iii. col. 307, &c.
LUGO. [Concilium Lucense.] Two councils were Lugo,
held at Lugo ; one by king Theodomir, in 569, in which 5gg a^pdas7'2
the division of Spain into dioceses and parishes was
effected, and their respective limits assigned.
Another in 572, when eighty-four chapters or canons,
sent by S. Martin, bishop of Braga, were read. These
canons were chiefly taken from the Greek code, to
which he added several made from Latin synods. —
Baronius. Tom. v. Cone. pp. 875 and 902.
LYONS. {Concilium Lugdunense.] Held about the Lyons,_
year 197, by S. Irenaeus, bishop of Lyons, in which the about 197>
decree was confirmed, which settled that the celebration
of Easter-day should take place on the Sunday following

380 LYONS.
the 14th day of the March moon. A letter was written
by S. Irenseus to Victor of Rome, in which he exhort
ed him to follow the example of his predecessors, and
not toj-efuse communion with the Quartodecimani. [See
C. Nicea.] — Tom. i. Cone. p. 598. Baluze.
Lyons, 199. LYONS. Two years after, viz. about 199, another
council was held by S. Irenseus, against the Valentinian
heresy and the Marcionists.— Tom. i. Cone. p. 599.
Lyons, 517. LYONS. Held in517. Viventiolus(or Avitus), bishop
of Lyons, presided at the head of ten bishops. A man
named Stephen was condemned and excommunicated in
this council, for an incestuous marriage with Palladia,
his deceased wife's sister. Six statutes were drawn
up. The first and the last relate to the case of Stephen
mentioned above.
The fourth forbids all intermeddling on the part of
the bishops with the concerns of other Churches,
The fifth forbids to aspire to any bishopric during the
life-time of the actual bishop, and pronounces sentence
of perpetual excommunication against those who are
consecrated under such circumstances, and all who are
concerned in such consecration. — Tom. iv. Cone. p.
1584.
Lyons, 567. LYONS. Held in 567, by order of king Guntram.
The archbishops of Lyons and Vienne presiding. Four
teen prelates, eight in person and six by deputy,
attended. Salonius, bishop of Embrum, and another
were condemned, and six canons published.
1. Orders that the differences between bishops of the
same province shall be settled by the metropolitan and
other bishops of the province ; but if the dispute be be
tween two bishops of different provinces, the two metro
politans shall settle it.
4. Enacts that no one excommunicated by his
bishop shall be received into communion until he be
absolved. 6. Orders that Litanies shall be said in all churches
and parishes in the first week in September, as well as
in that before Ascension-day. — Tom. v. Cone. p. 847.
Lyons, 583. LYONS. Held in 583, under king Guntram ; Priscus,
archbishop of Lyons, presiding ; eight bishops and the
deputies of twelve others were present; six canons were
published, one of which enacts that bishops shall not

LYONS. 381
celebrate the festivals of Christmas and Easter out of
their own churches, except in case of sickness, or by the
king's order. — Tom. v. Cone. p. 973.
LYONS. Held in 1055, by Hildebrand, cardinal Lyons,1055.
and legate of Victor II. In this council an archbishop
accused of simony, who could not pronounce the name
of the Holy Spirit before the assembly, was deposed :
and several other bishops, moved by this miracle, con
fessed the same sin and voluntarily resigned their sees.
Tom. ix. Cone. p. 1080. Fleuri. Pet. Dam. Opusc.
LYONS. Held in 1245, by pope Innocentius IV. Lyons, 124S,
The causes which led to its convocation were the fol- Thirteenth
lowing : Gregory IX. had excommunicated the emperor (Ecumeni-
Frederick, deposed him from the imperial dignity, and ral-
released his subjects from their oath of allegiance. The
solemn publication of this sentence was made on Holy
Thursday, 1239. The apparent cause of the pope's
anger against the emperor was the non-fulfilment of a
vow made by the latter in sickness, to proceed to the
aid of the Holy Land. After the death of Gregory,
Innocentius IV. convoked this council of Lyons, to
which he invited all Christian princes, and at the same
time cited the emperor to appear.
At the time appointed for the meeting of the council,
the bishops assembled, to the number of about 140
(including archbishops and bishops) ; amongst them
were the three Latin patriarchs of Constantinople, An
tioch, and Aquileia; Baldwin, emperor of Constanti
nople, and Raymond, count of Toulouse, were also
present. Besides the prelates who were present, deputies were
sent by many of those who were absent, and from
several chapters ; amongst them was one from the abbey
of S. Alban's, in England.
In a congregation held before the first session, the
ambassador of Frederick made ample offers to conciliate
the pope, declaring his willingness to oppose the Tar
tars, the Corasmians, the Saracens, or any other enemies
of the Church, or to go, at his own expense, to deliver
the Holy Land from the hands of the infidels : all these
offers were, however, rejected by the pope on the plea
that no faith could be given to the emperor's professions.
The pope having on his right hand the emperor of Session I.
Constantinople, made a speech concerning the irregulari- June 28-
ties of the bishops and people, the insolence of the

382 LYONS.
Lyons, 1245. Saracens, and the Greek schism, the cruelties of the
Tartars, and the evil conduct of the emperor Frederic
towards his predecessor Gregory.
a</ Frederick's ambassador, Thaddeus of Sue/ia, in his
answer most eloquently defended his master, and showed
that the emperor was no longer bound by his promises,
the pope having himself failed on his part to perform his
engagements.
Session II. In the second session several bishops, especially the
July 5. Spaniards, spoke with great warmth against the emperor,
and demanded his condemnation, but were shortly an
swered by Thaddeus. In the end a delay of twelve
days was given him in which to appear.
Session III. In the third, it was decreed that the octave of the
Jul?817 or festival of the nativity of the blessed Virgin should be
observed. Ten articles of regulation were drawn up,
relating chiefly to judicial proceedings. The pope or
dered that succour should be provided for the empire of
Constantinople, and that a part of the revenue of all the
benefices should be appropriated to that purpose.
Further, the English ambassadors, Hugo Bigod, Wil
liam de Chanteloup, and Philip Basset, in the name of
the whole kingdom, presented a written complaint relat
ing to two grievances : First, " That king John had,
contrary to the will of his people, made a donation of
the kingdom of Ireland to the pope, which act they
maintained to be altogether null and void. And second,
That the most insupportable exactions were made by
the legates, nuncios, and other ministers, whom the pope
sent into England." In the letter which they presented
to the council, it was set forth that the predecessors of
Innocentius, wishing to enrich the Italians, had presented
them to benefices of which they took no sort of care, that
they totally neglected the cure of souls, and the duties
of hospitality and almsgiving ; in short, that they thought
only of enjoying the revenues of their preferments, and
of carrying them out of the kingdom, to the great pre
judice of the native clergy who ought to have possessed
these benefices.
It stated that the sum thus carried out of England by
these Italians amounted to more than 60,000 silver
marks ; and that in spite of these enormous exactions,
the legate Martin, whom the pope had sent into Eng
land, was endeavouring to push matters further, and to
dispose of other preferments in the same way, by reserv-

LYONS. 383
ing them for the disposal of the holy see when vacant ; Lyons, 1245.
that he impoverished the monks by his excessive de
mands upon them, and lavished excommunications and
interdicts upon all who attempted to oppose his pro
ceedings ; that it was impossible to believe that he had
the pope's sanction for so doing, and that they con
sequently implored the latter to take steps to check him.
When the reading of this letter was finished, all the
bishops present maintained a deep silence ; and the
pope, being embarrassed, merely replied, that the ques
tion required mature consideration7. Thaddeus then
declared, that as the pope persisted in the proceedings
against his master, he appealed to an oecumenical
council. Then Innocentius, after asserting the present
council to be oecumenical, pronounced against Frederick
sentence of excommunication and deposition, depriving
him of his kingdom, absolving all his subjects from their
oath of allegiance, and threatening with excommunica
tion all persons whatever who should give him help or
counsel. The crimes imputed to this prince, as set
forth in the sentence, were perjury, sacrilege, heresy,
and felony. It is to be remarked, that the heading of
this sentence does not state, in the usual form, that the
sentence was passed with the approbation of the council,
but simply, that it was done in the presence of the
council ; in fact, the prelates, there is reason to believe,
took no share in the matter.
Seventeen other decrees were published.
1 and 2. Of rescripts.
3. Of elections.
4. Of the office and power of a judge-delegate.
5 and 6. Of judgments, &c.
7. Of contumacious persons.
8. Of rescripts.
9. Of those who are put into possession causa rei
servanda. 10. Of confessions.
11. Of appeals, &c.
12. Of sentences of excommunication.
13. Of usurers.
14. Of aid to be given to the empire of Constantinople.
15. That prelates admonish their people as to the
disposal of their property.
7 According to Matthew Paris, the pope neither raised his
eyes nor uttered a word, hut " preserved a strict silence."

384

LYONS.

Lyons, 1274.
falselystyled Fourteenth (Ecumeni cal.

Session I.
May 7.

Session II.
May 18.

Session III.
June 7.

Session IV.
July 6.

16. Of the Tartars.
17. Of the crusade.
This council was not received by the eastern Church ;
and the question of its being oecumenical is disputed
still amongst those of the Roman Church ". — Tom. xi.
Cone. p. 633.
LYONS. Convoked by Gregory X. of Rome, and
held in 1274. Five hundred Latin bishops, seventy
abbots, and about one thousand other ecclesiastics at
tended B. The council was held in the metropolitan
church of S. John. The pope himself presided in full
pontifical robes, assisted by several cardinals. The two
Latin patriarchs of Constantinople and Antioch had
seats in the middle of the church ; on one side sat the
cardinal-bishops, amongst whom were S. Bonaventura
and Peter bishop of Ostia ; and on the other side, the
cardinal-priests ; then the other prelates in order. There
were also present ambassadors from France, England,
Germany, Sicily, &c., the grand-masters of the Hos
pitallers and Templars, and the deputies of chapters.
In the" first session, after the usual prayer, the pope
delivered a kind of sermon to the assembly, in which
he explained the causes which had led to the convoca
tion of the council : viz. the need of succour for the
Holy Land, the reunion of the Greek and Latin
Churches, and the reformation of morals.
Between the first and second sessions, the pope obtained
from the bishops and abbots the grant of a tenth of the
ecclesiastical revenues.
In the second session were published certain consti
tutions concerning the faith, and the deputies of chapters,
abbots, and other inferior prelates were discharged from
attendance. In the third session twelve constitutions were pub
lished, relating to the election of bishops, the ordination
of the clergy, and the moral conduct, &c. of the clergy
generally. In the fourth session the ambassadors of the emperor,
Michael Palaeologus, were present, viz. Germanus,
formerly patriarch of Constantinople, Theophanus of
8 The privilege of wearing the red hat was first granted to the
cardinals in this council. — Nich. de Curbio, in Vita Inn, e. xxii.
0 The numbers present are very variously stated ; one writer
declares that they amounted altogether to 100,000, which, as
Mansi truly observes, " vix credibile est."

LYONS. 385
Nicea, George Acropolita, and many other persons of Lyons, 1274.
rank. The pope laid before them the three chief
objects of the convocation of the council. The letter
of the emperor was read, containing the profession of
faith sent seven years before to him by Clement IV.
" This faith," the emperor writes, " we recognise as
the true catholic and orthodox faith, and we promise
to hold it inviolably, only we desire that our Church
may repeat the creed as she did before the schism, and
may retain her own customs." After this, a letter from
thirty-five Greek bishops was read, expressing their
anxiety for unity, and recognizing the primacy of Rome.
This done, George Acropolita, in the name of the em
peror, took an oath, by which he abjured the schism,
received the Roman confession of faith, and recognized
the primacy of the Roman see. Te Deum and the
Creed having been chanted in Latin, the patriarch and
the other Greek ecclesiastics also chanted them in Greek,
the word " Filioque" being chanted twice over.
In the fifth session fourteen constitutions were pub- Session V.
lished ; of these, one relates to the election of the y
Roman pontiff; others enact that persons who have
married twice shall be shut out from the enjoyment of
every ecclesiastical privilege ; that usurers shall not
be permitted in any Christian country ; that nothing
unbecoming the place shall be allowed in any church ;
that all things necessary and proper to excite piety, &c.
shall be provided in them ; that during divine service,
at the name of Jesus every one shall bow the head ;
that they shall be censured who do not abstain from the
company of excommunicated persons. And on the fol
lowing day, in the sixth and last session, two others Session VI.
were drawn up, one of which was for the purpose of y '"
checking the multitude of religious orders ; the other is
lost. After which the pope addressed the assembly,
saying, that as to the other objects proposed by holding
the council, viz. the reformation of morals, if the
bishops would correct themselves, it would be un
necessary to draw up any new constitutions upon the
subject in council ; that he was astonished at the con
duct of some who persisted in an irregular course of
life, and declared that if they did not correct their way
of living, he would himself visit their conduct with
severity, adding that the prelates were the cause of
the depravity of the world ; he also promised to remedy

386 MACON.
Lyons, 1274. various other abuses ; which promise, however, he for
got to perform. The affairs of the Holy Land were also
discussed. The pope afterwards caused a collection of
the constitutions made in this council to be drawn up in
thirty-one articles, which were inserted in the text of
the decretals.
1. Declares the procession of the Holy Spirit from
the Father and the Son, as from one principle and by
one only spiration.
2. Relates to elections to the papacy.
3. Directs that those who oppose any election shall
give their reasons in their letter of appeal, and forbids
them to bring forward others afterwards.
4 — 12. Relate to elections, &c.
13. Declares the collation of persons under twenty-
five years of age to benefices to be null and void ;
obliges residence, and orders that all holders of benefices
shall take priests' orders within a year from their pre
ferment. 14. Orders that no one be preferred who is not of
the canonical age.
15. Suspends from the power of ordaining, those
bishops who shall have ordained clerks belonging to
another diocese.
18. Forbids pluralities.
21. Moderates the Clementine about vacant livings
in the court of Rome, the collation of which belongs to
the pope, by allowing ordinaries to confer them within
a month. 23. Dissolves all begging orders established since
the council of Lateran (1215), under Innocentius III.,
unless they have received the pope's approval.
26 and 27. Are directed against usury.
The last three relate to excommunication. — Tom. xi.
Cone. p. 937.
This council was never considered as oecumenical in
the East. M.
Macon, 581. MACON. {Concilium Matisconense.] Held in 584,
by order of king Gontram ; the archbishops of Lyons,
Vienne, Sens, Bourges, Besan^n, and Tarantaise were
present, together with fifteen other French bishops ;
Priscus of Lyons presiding. Nineteen canons were
published.

MACON. 387
The first three relate to the intercourse of the clergy
with women, nuns, &c.
4. Excommunicates those who kept back legacies left
to the Church.
5. Forbids the clergy to dress like laymen, and sen
tences to thirty days' imprisonment, with no food but
bread and water, those who dressed immodestly, and
who carried arms.
7. Forbids a judge to imprison a clerk without xthe
bishop's permission, except in a criminal case.
8. Forbids the clergy to carry their suits, &c, before
lay judges.
9. Directs the clergy to fast three times a week
from the feast of S. Martin to that of Christmas, and
upon these fast-days they were to read the canons.
10. Orders the clergy to obey their bishops, and to
celebrate the festivals with them.
13. Forbids Jews to act as judges amongst Chris
tians. 14. Forbids the Jews to appear in the streets from
Maundy Thursday until Easter Monday.
17. Deprives false witnesses of communion until
death. 19. Relates to the case of a nun named Agnes, who
having escaped from her convent, endeavoured to per
suade some persons of influence, by the offer of a large
part of her property, to let her return into the world :
she herself and all who should offer or accept such
bribes, are declared excommunicate. — Tom. v. Cone.
p. 966.
MACON. Held by order of king Gontram, or Gun- Macon, 585.
theram, October 23, 585. Priscus, archbishop of Lyons,
presided, and forty-three bishops and the deputies of
twenty others, absent, besides three bishops who were
without sees, attended. Faustianus, whom Gnndobald,
the enemy of Gontram, had made bishop of Aix, was
deposed, and Nicetius put into his place ; also Ursicinus
who had harboured Gundobald, was suspended from
the exercise of his ministerial functions '. Twenty
canons were published.
1. Enacts penalties suited to the different ranks of
1 He was first excommunicated, but upon confession of his
fault, he was put to three years penance, during which time he
was forbidden to shave his beard, cut his hair, eat meat, or drink
wine. s 2

388 MACON.
Macon, 585. life, for infringing the holiness of the Lord's-day : thus,
it decrees that an advocate shall be driven from the bar,
a peasant shall be flogged, a clerk or monk shall be
deprived of the society of his brethren, and excommuni
cated for six months 2.
2. Orders the due observation of Easter, and forbids
all servile work to be done at that season for six days.
3. Forbids to baptize infants except at Easter, unless
in cases of sickness : one reason given for this is, that
they may be admitted to the honour of the priesthood
in after years, if they shall prove worthy ; from which
it appears, that to have received holy baptism at any
other time than at Easter was a bar to admission to
holy orders.
4. Orders all persons, both men and women, to offer
bread and wine at the holy altar every Sunday, in order
to do away with their sins, and to give them a share in
the merits of Abel and all other righteous offerers.
6. Orders the priest to celebrate the communion
fasting, and that what remains of the eucharist, dipped
in wine, shall be given to the children on Wednesday
and Friday after mass.
8. Forbids to remove by force those who have fled
for sanctuary into churches.
9 and 10. Relate to actions at law in which the
clergy are concerned, and forbids the civil courts to take
cognizance of them.
13. Forbids bishops to keep sporting dogs and
hawks. 15. Treats of the respect which the laity ought to
show towards the clergy, and enjoins, that if a layman
on horseback shall meet a clergyman on foot, he shall
immediately get off his horse to salute him 3.
* " Keep ye the Lord's day, which gave to us a second birth,
and freed us from all sin. Let no one engage in law pleas, or
put the yoke upon his beasts ; but let all spend their time in
hymns and in praising God, intent both in body and mind ; let
those who are near the church hasten there ; let your hands and
eyes be all the Lord's during tho whole day," &c.
3 " Statuimus ut si quis siecularium quempiam clericorum in
itinere obviam habuerit, usque ad inferiorem gradum honoris
veneranter (sicut condecet Christianum) illi colla subdat, per
cujus officia et obsequia fidelissima Christianitatis jura promeruit.
Et si quidem ille seecularis equo vehitur, clericusque similiter
spculans galerum de capite auferat, et clerico sinceras saluta-
tionis munus adhibeat. Si vero clericus pedes graditur et stecu-
laris vehitur equo sublimis, illico ad terram defluat et debitum
honorem pruedicto clerico sincerm caritatis exhibeat."

MALINES. 389
19. Forbids the clergy, upon pain of being deposed,
to be present at the examination of persons accused of
capital crimes, or at their execution.
20. Directs that a national synod shall be held every
three years, to be convoked by the bishop of Lyons, or
by the king. — Tom. v. Cone. p. 979. Greg. Turon.
Hist. France, 1. 8. c. 7.
MADRID. {Concilium Madritense.] Held in Madrid,
January, 1473, by cardinal Roderick, the pope's legate,
with several prelates. The object of the council was
to remedy the ignorance and disorderly conduct of the
clergy of Spain, of whom scarcely any understood
Latin, and the greater part were wholly given up to
riotous living and debauchery. — Tom. xiii. Cone. p.
1465. Aguirre, T. 3.
MAGFIELD. {Concilium Maghfeldense.] Held Magficld,
in 1362, by Simon Islip, archbishop of Canterbury, in
which a list of festivals to be observed strictly was
drawn up, and the celebration of Sunday ruled to begin
on Saturday night at vespers.
The following are the feasts specified, on which all
people in the province of Canterbury are charged to
abstain from every kind of work : —
All Sundays.
The feasts of the Nativity, S. Stephen, S. John, In
nocents, S. Thomas the Martyr, Circumcision, Epiphany,
Purification of the Blessed Virgin Mary, S. Matthias,
Annunciation of the Blessed Virgin Mary, Easter and
three following days, S. Mark, SS. Philip and Jacob,
Invention of the Cross, the Ascension, Pentecost and
three following days, Corpus Christi, Nativity of
S. John the Baptist, SS. Peter and Paul, Translation
of S. Thomas, S. James, Assumption of the Blessed
Virgin Mary, S. Lawrence, S. Bartholomew, Nativity
of S. Mary, Exaltation of the Holy Cross, S. Matthew,
S. Michael, S. Luke, SS. Simon and Jude, All Saints,
S. Andrew, S. Nicholas, Conception of the Blessed
Virgin Mary, S. Thomas ; as well as the feast of the
dedication of each church, 'and of the saints to whom
the parish church is dedicated, and other feasts enjoined
by the ordinary. — Tom. xi. Cone. p. 1933. Johnson,
Ecc. Canon. Wilkins, Cone. vol. ii. p. 560.
MALINES. {Concilium Mechliniense.] Held in Malinee,
1570, in June, Martin Rithovius, bishop of Ypres, pre- 1S70-
siding, in the absence of the archbishop of Malines.
s 3

390 MANTUA.
The decrees of Trent were received, and all the bishops
of the province ordered not to allow any profession of
faith differing from the one laid down in that council ;
the bishops were also ordered to visit all churches in
their dioceses, even-, those which were exempt. The
following subjects were also discussed, and regulations
relating to them drawn up : — Baptism, orders, the
celebration of festivals, the duty of bishops' residence,
the life and conversation of the clergy, seminaries and
schools4, catechism, monks, and nuns. The regulations
upon all these matters are contained in nine chapters. —
Tom. xv. Cone. p. 789.
M1607CS' MALINES. Held in 1607, by Matthias, archbishop
of Malines, who presided at the head of six bishops, his
suffragans ; several regulations were drawn up under
twenty-six heads.
The second and eight following relate to the seven
sacraments and to indulgences.
11. Directs that care be taken that there shall be
preaching and catechizing every Sunday and holiday.
12. Relates to the proper celebration of divine
service. 13. Relates to fast-days and festivals.
14. Relates to relics and images ; proscribes those of
the latter which have not been approved by the ordinary,
or which are immodest, obscene, or worldly.
15. Forbids any person to exorcise without the per
mission of the bishop.
24. Relates to monks and nuns, and orders that no more
persons be received into a monastery than the revenue,
or the usual alms, will support ; orders an extraordinary
confessor for nuns three or four times a year. — Tom. xv.
Cone. p. 1534.
Mans, 1188. MANS. {Concilium Cenomanense.] Held in 1188,
by the king of England, Henry II. ; many bishops and
nobles from the provinces under the rule of England
attended, and a tenth of all their revenues and goods
was granted towards the expenses of the holy war. —
Tom. x. Cone. p. 1760.
^loir"1 MANTUA. {Concilium Mantuanum.] Held in
* This synod provided for the institution of Sunday schools,
for the instruction of those who were hindered by their worldly
calling from attending during the week. It allowed them to be
held in churches, when no other fit place could be found.

MARSIAC. 391
1067. In this council Alexander II. cleared himself by (0r 1064,
an oath of the charge of simony brought against him, Labbe).
and sufficiently proved the validity of his election,
whereupon the bishops of Lombardy, who had opposed
him, yielded. The antipope, Cadatous, on the contrary,
who had taken the style of Honorius II., was condemn
ed, unanimously, as simoniacal. — Sigebert, A. d. 1067.
Tom. ix. Cone. p. 1179.
MARSIAC. {Concilium Marsiacense.] Held De- Marsiac,
cember 8th, 1326, by William de Flavacour, archbishop '"i^c'''
of Audi, and his suffragans ; they published fifty-six
canons, amongst which are the following : —
2 and 3. Forbid to receive the clergy of another
diocese without letters from their own bishop ; excom
municate those who permit such clerks to administer the
holy sacrament.
4, 5, and 6. Relate to the offices of archdeacon,
legate, and ordinary.
8. To the immunities of the church and clerks.
18. Renews the old canon upon the subject of the life
proper to be led by clerks, monks, and lay-persons.
19. Directs all clerks in holy orders and monks to be
present at the saying of the seven canonical hours. Or
ders the same service as usual to be performed daily
during an interdict, but in a low voice, with the doors
closed and without any sound of the bells.
20. Forbids clerks to walk at night after the bell or
trumpet has been sounded without a light, to avoidscandal.
21, 22, and 23. Forbid clerks and monks to endea
vour to persuade persons to choose their burial-places
with them. Forbid lay-persons to be buried within
the church without leave of the bishop and rector. Re
commend moderation in funeral pomp ; and forbid all
loud cries and lamentations which interrupt the service.
34. Orders bishops to provide for the subsistence of
poor rectors.
36. Declares that the curates of parishes in the gift
of the regulars, shall not be removed without suffi
cient cause, and by the same bishops who have insti
tuted them ; that monks, being incumbents of livings,
shall submit in all things to the bishop, notwithstanding
any privilege to which they may lay claim.
38 and 39. Relate to archidiaconal visitations, and
restrain the great expense to which the clergy were put
on these occasions. Forbids the archdeacons to take
s 4

392 MAYENCE.
with them, when visiting, more than five horses and five
footmen, or any dogs or birds for sport.
40. Orders that a church or churchyard in any way
polluted shall be purified, by the bishop with holy
water. 41, Provides for the celebration of the feasts of
saints, and for the due veneration of relics.
42. Establishes the feast of S. Martha, the sister of
S. Mary Magdalene, on the fourth of the calends of
August. 57. Of interdicts.
58. Forbids to lay a place under interdict on account
of pecuniary debt. — Tom. xi. Cone. p. 1747.
Mayence, MAYENCE. {Concilium Mogunlinum.] Held June
9th, 813, by order of Charlemagne ; composed of thirty
bishops and twenty-five abbots ; Hildebald, archbishop
of Cologne and arch-chaplain, presided. The object of the
council was to restore the discipline of the Church ; to
this end the gospels, the canons of the Church, and cer
tain of the works of the fathers were read, amongst
others the pastoral of S. Gregory. The abbots and
monks also read the letter of S. Benedict. Fifty-six
canons were published, the three first treat of faith,
hope and charity.
2. Orders the administration of holy baptism after
the Roman use, and restricts it to Easter and Pentecost,
except in cases of necessity.
6. Orders bishops to take care of disinherited
orphans. 9. Orders canons to eat in common, and to sleep in
the same dormitory.
11. Relates to the life of the monks.
13. To that of nuns.
22. Is directed against vagabond clerks,
23, Gives entire liberty to clerks and monks who
have been forced to receive the tonsure.
28. Orders all priests at all times to wear the stole to
mark their sacerdotal character.
32. Defines the difference between the exomologesis and
litania; the former it states to be solely for confession of
sin, the latter to implore help and mercy.
33. Orders the observance of the great Litany by all
/ Christians, barefooted with ashes.
'Ph. 35. Confirms nineteeyf canonj( of Gangra on fasting,
36 and 37. Relate to holydays and Sundays.

MAYENCE. 393
43. Forbids mass to be said by a priest alone ; for
how can he say Dominus vobiscum, and other like things,
when no one is present but himself ?
47. Orders godparents to instruct their godchildren.
52. Forbids all interments within the church except
in the case of bishops, abbots, priests, or lay-persons
distinguished for holiness of life.
54. Forbids marriage within the fourth degree.
55. Forbids parents to stand as sponsors for their
own children, and forbids marriages between sponsors
and their godchildren, and the parents of their god
children. 56. Declares that he who has married two sisters, and
the woman who has married two brothers, or a father
and son, shall be separated, and never be permitted to
marry again. — Tom. vii. Cone. p. 1239.
MAYENCE. Held about the 1st of October, 847, Mayence,
by order of Louis of Germany, under Rabanus, arch- 847-
bishop of Mayence, assisted by twelve bishops, his suf
fragans, and several abbots, monks, priests, and others
of the clergy, including the chorepiscopi. Thirty-one
canons were published.
2. Warns bishops to be assiduous in preaching the
word of God.
7. Leaves the disposition of church property to the
bishops, and asserts their power over the laity.
11. Forbids to endow new oratories with the tithes or
other property belonging to churches anciently founded,
without the bishop's consent.
13. Relates to the life to be observed by clerks and
monks. Forbids joking, gaming, unsuitable ornaments,
delicate living, excess in eating or drinking, unjust
weights or measures, unlawful trades, &c.
14. Orders all monks holding livings to attend the
synods and give an account of themselves.
15. Forbids the clergy to wear long hair, under pain
of anathema.
30. Forbids marriage within the fourth degree. —
Tom. viii. Cone. p. 39.
MAYENCE. Held in 848, in October, under the Mayence,
same Rabanus. A monk, named Gothescalcus, present- Kill
ed a paper upon predestination, in which he asserted
that as the Almighty had, before the creation of the
world, irrevocably predestinated all the elect to eternal
life, of His own free grace, so had He also predestinated
s 5

394

MAYENCE.

M.'.vence, 888.

Mayence, 1028.

Mayence, 1049.

Mavencc, 1071.

Mayence, 1075.

the wicked to eternal damnation He reprimanded Ra
banus for saying that the wicked are not by any means
predestinated to eternal death, but that it is only fore
seen in their case. The doctrine of Gothescalcus was
condemned, and he himself remitted to Ilincmar of
Rheims for judgment. Rabanus recommended that he
should be imprisoned. — Baronius, a.d. 848, Tom. viii.
Cone. p. 52.
MAYENCE. Held in 888 ; three princes, the arch
bishops of Cologne, Mayence, Treves, and Rheims, and
nineteen bishops (amongst whom was Thiadmar of Salis
bury) were present. In the preface the bishops attribute
the public calamities to private sins and to the interrup
tion of provincial councils, and they drew a wretched
picture of the state of the Church ; twenty-six canons
were published, taken for the most part from those of
the preceding council. — Tom. ix. Cone. p. 401.
MAYENCE. [properly Concilium Geizletense.]
Held at Geizlete, a place near to Mayence, in 1028, in
which a man of gentle blood accused of the murder of
the count Sigefroi, cleared himself by undergoing the
ordeal of hot iron, from which, in the judgment of the
council, he escaped unscathed. — Tom. ix. Cone. p. 860.
Mansi, Supp. torn. i. coll. 1241.
MAYENCE. Held in 1049 ; the emperor, Henry
the Black, was present, and about forty bishops. Sta
tutes were drawn up against simony, the marriage of
priests, and other abuses. — Tom. ix. Cone. p. 1046.
MAYENCE. Held on the 15th of August, 1071,
upon the affair of Charles, canon of Magdeburg, who
succeeded to the bishopric of Constance, upon the death
of Rumoldus, and whom the clergy of Constance refused
to receive, upon the plea that he had been guilty of
simony and sacrilege. Charles, after some discussion,
gave back the ring and pastoral staff into the hands of
the king, saying that, in accordance with the decrees of
pope Celestine, he would not be the bishop of those who
were unwilling to receive him. — Tom. ix. Cone. p.
1204. MAYENCE. Held in 1 075, by Sigefroi, archbishop
of Mayence, assisted by the bishop of Coire, legate of
the holy see. Here the decree of the council of Rome of
the preceding year was published, which enjoined the
archbishop, under pain of deposition, to oblige the pre
lates and other clergy of his province to give up either

MAYENCE.

395

their wives or the service of the altar. The clergy
present, however, were so enraged against him, that
fearing for his life, the archbishop gave up the attempt,
and left the execution of the decree to the pope. — Tom.
x. Cone. p. 345.
MAYENCE. Held in 1225, by Cardinal Conrad,
legate of Honorius III. It is by some called a synod
of Germany. Fourteen canons were published, which
relate to the incontinence of the clergy, and simony.
6. Declares that excommunicated priests who dare to
perform any clerical function whilst under excommuni
cation shall be deposed both from their office and bene
fices without hope of being ever restored, shall be treat
ed as infamous, deprived of the power of leaving their
property by will, and never again permitted to hold any
kind of ecclesiastical benefice.
In this council Frederic, count of Isemburg, was ex
communicated for the murder of S. Engelbert, arch
bishop of Cologne, whose corpse was brought into the
assembly — Tom. xi. Cone. p. 294.
MAYENCE. Held in 1233, against the heretics
called Stadinges, from the city of Stade in Germany ;
these men were a sect of Manichaeans, and prac
tised the most horrible impurities. Doctor Conrad of
Marbourg, who had given crosses to those who were
willing to arm against them, and who it seems had
caused " innumerable heretics " to be burned, was mur
dered on his way from the council.
This gave rise to another council at Mayence in the
same year, in which those who had been suspected of
heresy were absolved, and the murderers of Conrad sent
to the pope to obtain absolution. — Tom. xi. Cone. p.
478. MAYENCE. Held in 1261, by the archbishop of
Mayence, in obedience to the pope's order to take mea
sures for opposing the Tartars. Several regulations
were published for the augmentation of Divine service
and the reformation of the clergy. — Tom. xi. Cone. p.
816. MAYENCE. Held in 1310, by Peter, archbishop
of Mayence. In this council an abridgement of the
canons of the preceding councils was drawn up, and the
affair of the Templars, by the pope's direction, discuss
ed. Count Hugo, with twenty other Templars, sud
denly rushed into the council during their deliberation,
s 6

Mayence, 1225.

Mavcnce, 1233.

Mayence, 1261.

Mayence. 1310.

396 MAYENCE.
and solemnly and earnestly protested against the cruel
persecution set on foot against their order. He utterly
denied the truth of the horrible charges brought against
them ; reminded the bishops present that numbers of the
Templars had died at the stake protesting their inno
cence, and finally he appealed to a future pope.
The archbishop, for the sake of peace, admitted his.
appeal, and promised to forward it to Rome, and to do
his best that they should be left in peace and quietness.
During the course of this year several councils or
assemblies were held upon the same subject in different
places, and great numbers of the Templars were burnt
to death, e. g. fifty-nine at Paris, and nine at Senlis,
not one of whom confessed the crimes imputed to them.
At the council of Ravenna in 1311 they fared better. —
Tom. xi. Cone. p. 1536.
Mayence, MAYENCE. Held in 1549 by Sebastian Heusen-
stein, archbishop of Mayence, with the deputies of the
bishops of his province and the principal of his clergy.
Forty-seven canons were published concerning the faith,
and fifty-seven canons of discipline. Amongst the first
we find an exposition of the mystery of the Sacred
Trinity, according to the faith of the Church ; it is fur
ther stated that man was created with righteousness, and
endued with grace, but that he was possessed of free
will ; afterwards the fall of man and his justification
are spoken of, and it is declared- that this justification
proceeds from the grace of God ; that it is given before
any merit ; that this justification is given when man re
ceives the Holy Spirit, with faith, hope, and charity,
which gifts it declares to be inherent in him, and not
merely imputed, so that man is not only accounted
righteous, but is so in reality, yet not through his own
merits, but by God's grace and righteousness communi
cated to him ; that the charity which justifies must be
accompanied by good works, of which grace is the
source and principle. (Canons 7 and 8.)
The council, moreover, in the canons of faith set
forth the doctrine of the sacraments, and decided, against
the heretics, that they are not bare ceremonies, but
effectual signs of grace, which they are, by divine
operation, the means of conveying to those who receive
them worthily.
With regard to ceremonies, it is decreed that such
ought to be retained as incite the people to meditate

MEAUX. 397
upon God ; amongst these are reckoned the sacraments,
churches, altars, images, holy vestments, banners, &c.
As to images, the council decrees that the people should
be taught that they are not set up to be worshipped," and
that none ought to be set up in churches which are
likely to inspire worldly and carnal thoughts, rather
than piety. Curates are also enjoined to remove the
image of any saint to which the people flocked, as if
attributing some sort of divinity to the image itself, or
as supposing that God or the saints would perform what
they prayed for by means of that particular image, and
not otherwise. Afterwards the following matters are
treated of: devout pilgrimages, worship of saints,
prayer for the dead, and the law of fasting.
Amongst the fifty-six canons of discipline and mo
rality, we find it ruled (by canon 61), that when the
lesser festivals fall on a Sunday, they shall be kept on
some day following or preceding ; that apostate monks
upon their return to their duty shall be kindly treated ;
that nuns shall not leave their convent without the
bishop's permission ; that preaching shall not be allowed,
nor the holy sacraments administered, in chapels at
tached to private houses ; that care shall be taken that
all school-masters be sound Catholics, &c.
Finally, it is declared that the council received the
acts of the holy oecumenical councils, and yielded entire
submission to the catholic, apostolic, Roman Church in
all things. — Tom. xiv. Cone. p. 667.
MEAUX. {Concilium Meldense.] Held June 1 7, Meaux, 845.
845. Venilon, archbishop of Sens, Hincmar of Rheims,
and Rodolph of Bourges, were present with their suf
fragans. They made a selection from the canons made
in the councils of Coulaines (Colonia), Theonville,
Lorris (a. d. 843), and Beauvais, to which they added
sixty-six others.
1 and 2. Declare that the residences of bishops ought
to be holy houses, and that worldly persons and women
ought not to be introduced there. This law was di
rected against a practice of the kings and great men
of those times, who in the course of their journeyings
stopped at the bishops' houses and brought all sorts of
persons into them.
9. Suspends bishops who without just cause absent
themselves from a council.

398 MELUN.
12. Recommends residence, and that the clergy
should avoid female society.
16. Relates to the dilapidated state of the religious
houses founded by the Scotch for those of their people
who came over to France ; declares that not only
strangers could not be admitted, but that even the
religious residing in them had been turned out, and
compelled to go from door to door begging, owing to
the funds having been alienated.
20. Forbids the chorepiscopi to administer confirma
tion, consecrate churches, or confer orders, which it
states to be functions peculiar to the episcopate.
22 and 23. Direct that when a bishop is ill or unable
to discharge his duty, he shall write to the metropolitan
for instructions how to act.
24. Forbids the clergy to baptize out of the church,
if there be a font, and at any other than the appointed
seasons. 26. Forbids to receive the clergy of another diocese
without letters.
The king's consent to these regulations appears not to
have been given. — Tom. vii. Cone. p. 1813.
Mclfi, 1089. MELFI. {Concilium Melfitanum.] Held in 1089 by
pope Urban II. assisted by seventy bishops and twelve
abbots. Duke Roger did homage to the pope, and six
teen canons were published.
1. Is directed against simony.
2. Enjoins continence upon all clerks from the period
of their being received into the order of subdeacons.
3. Excludes from holy orders persons who previous
to their subdeaconate have been twice married, and all
persons not of approved chastity.
4. Forbids to ordain a sub-deacon under fourteen,
a deacon under twenty-four, and a priest under thirty
years of age.
8. Forbids lay investitures.
11. Forbids to confer holy orders upon slaves.
13. Condemns a luxurious way of living amongst the
clergy. 15. Forbids to receive those who have been excom
municated by their bishop.
16. Of false penance.— Tom. x. Cone. p. 476.
Mehm, MELUN. {Concilium Melodunense.] Pope Innocent
III. having written to the archbishop of Sens and his
suffragans to inform them of the sentence of excommu-

MERTON. 399
nication passed against king Philip Augustus, on account
of the aid he had given to his son Louis in his attempt
to take the crown of England from king John, the great
men of the kingdom assembled in council (1216), and
protested that they should not regard the king as ex
communicated until they were better assured of the
pope's will upon the subject. As for Louis and all his
followers, they were solemnly excommunicated by the
pope in the month of June in this year. — Tom, xi.
Cone. p. 240.
MERIDA. {Concilium Emeritense.] Held November Merida, 666.
6, 666, in the reign of king Receswinthus. Twelve
bishops were present, Proficius, the metropolitan of Me
rida, presiding. Twenty-three canons were published.
3. Directs that mass be said and prayers offered daily
for the king and his army in time of war.
5. Forbids a bishop, hindered by lawful business
from attending a synod, to send a simple deacon as his
deputy ; directs that he shall send a priest, who shall
sit behind the bishops.
6. Charges all bishops to obey their metropolitan
when summoned to celebrate the festivals of Easter and
Christmas with him.
7. Orders the holding of annual councils, suspends for
a year bishops who refuse to attend without good cause.
8. Relates to differences about the extent of dioceses,
and directs that thirty years' possession be considered as
giving right.
9. Forbids all compulsory fees for the holy chrism
and baptism.
13. Orders that all offerings made in churches be
divided into three parts, one for the bishop, another for
priests and deacons, and the third for the inferior
clerks. 16. Directs that a third part of the revenue of each
church be spent in repairs.
17. Enacts various penalties against persons speaking
evil of deceased bishops.
18. Orders priests who by the bishop's permission
hold two or more poor parishes together, to maintain at
their own expence clerks to say for them the holy office
every Sunday. — Tom. vi. Cone. p. 497.
MERTON. {Concilium Mertonense.] Held at Merton,
Merton, in Surrey, 1305, by Robert de Winchelsey, 130S-
archbishop of Canterbury. Six constitutions were pub
lished.

400 MERTON.
Merton, 1. Relates to tithes, . orders an uniform demand of
1305. tithe throughout the province, unless the parishioners
redeem them at a competent rate. This constitution
orders that tithe be paid of the profits or wages of
handicraftsmen and merchants, masons, victuallers, &c. ;
* and that in demanding a mortuary (or principal legacy),
the custom of the province, with the possession of the
Church, be observed. Rectors, vicars, &c, who either
for fear or favour of men, do not demand their tithes
effectually, as aforesaid, to be punished.
2. Relates to certain difficulties in taking tithe or
sheep removed from parish to parish, and other similar
matters. 3. Ordains that if a man, at his death, have three or
more animals among his chattels, the second best shall
be reserved for the church where he received the sacra
ments when alive.
4. Declares what things the parishioners are bound
to provide for the service and repairs of their church,
viz. a legend5, an antiphonar 6, a graduale7, a psal
ter, a troper", an ordinal", a missal, a manual1, a
chalice, the principal vestment 2, with a chesible 3, dal
matic J, tuniclu i, a choral cope with all its appendages °,
a fontal for the high altar, three towels, three surplices,
one rochet ', a cross for processions, a cross for the
5 " Legend," or " Lectionary," contained the lessons to be read
throughout the year.
0 " Antiphonar," containing all that was appointed to be sung
or said at the seven hours, except the lessons. Johnson estimates
the cost of one of these books at about 40?. of our money (thirteen
marks). The common price of a muss book was five marks,
equal to a curate's stipend.
7 " Graduale," " Gradual," containing all that was appointed to
be sung by the choir at high mass.
8 " Troper," contained the sequences only, which were not in
serted in every Graduale.
9 " Ordinal," the book containing the manner of conducting the
service. 1 " Manual," containing the offices for baptism and the other
sacraments, the form for blessing the holy water, &c.
3 The " principal vestment " Johnson explains to be the best
' cope, used on festivals.
3 " Chesible," a vestment used instead of the cope.
4 " Dalmatic," the deacon's garment.
4 " Tunicle," the sub-deacon's garment.
6 Appendages of the eope, viz. alb, amice, stole, maniple, and
girdle. 7 " Rochet," a surplice without sleeves.
As one book only of each sort is ordered, Lyndwood infers

MERTON. 401
dead, a censer, a lanthorn, a hand-bell to carry before Merton,
the host to the sick, a pyx for the body of Christ, 1305-
a decent veil for Lent, banners for the rogations, bells
with ropes, a bier, a vessel to hold the blessed water,
an osculatory (or Pax), a candlestick for the wax-taper
at Easter, a font with lock and key, the images in the
church, the chief image in the chancel, the enclosure of
the churchyard, the repairs of the body of the church,
within and without, with the images, windows, books,
and vestments. All things else to be done at the
expense of the rector or curate.
5. Forbids stipendiary priests, i. e. such as had no
share in the tithe of the parish, but were maintained by
saying masses, &c, and others similarly maintained, to
take any part of the fees, offerings, &c, without the
incumbent's permission, under pain of excommunication ;
orders such priests to be present in the chancel, and
not in the body of the church, or fields, at matins,
vespers, and other offices, in surplices purchased at
their own cost, and to join in the reading, singing, and
psalmody. Forbids them on Sundays, festivals, and
days of funerals, to begin their masses until the gospel at
high mass is ended. Provides that they shall take an
oath on the holy Books, not in any way to injure the
churches or chapels, or their incumbents, &c, and
especially to abstain from raising scandal and con
tention between rectors and parishioners. Forbids them
to receive the confessions of the people belonging to
the several parishes, &c., of the churches in which they
minister, and to frequent taverns, stews, and bad
houses. 6. Orders the clergy to enforce the payment of tithe
as undermentioned, viz. of milk, and of the profits of
woods, mast, trees, if sold, parks, fish in stews, rivers,
or ponds, fruits, cattle, pigeons, seed, beasts in warren,
fowling, gardens, court-yards, wool, flax, wine, grain,
turfs, swans, capons, geese, ducks, eggs, hedge-rows,
bees, honey, wax, lambs, calves, colts, and mills ; also of
what is caught in hunting, and profits of handicraftsmen
and merchants. Orders that payment be enforced un
der pain of suspension, excommunication, and interdict.
— Johnson, Ecc. Canons. Tom. xi. Cone. p. 1435 —
1438. Wilkins, Cone. vol. ii. p. 278.
that where more were required, they were bought at the expence
of the incumbent.

402 METZ.
Metz, 590. METZ. {Concilium Metense.] Held in October,
590 ; in which GSgidius, archbishop of Rheims, was
deposed and banished for high-treason against king
Childebert. In this council the two rebellious nuns,
Chrodielde and Basina, who had been excommunicated,
are said to have been absolved ; and Basina returned
into her convent. Chrodielde, however, would not
reform, and was again excommunicated in a council
held at Poictiers in 593. See Note to C. Poictiers,
593.— Tom. v. Cone. p. 1596.
Metz, 835. METZ. A council was held in the church of S.
Stephen, in 835, in which Louis le Debonnaire, who had
been unjustly excommunicated by Ebbo, archbishop of
Rheims, was absolved. In the following year another
council was held in the same church, in which the empe
ror Louis le Debonnaire was crowned by seven arch
bishops. Ebbo himself standing up in the pulpit, and
proclaiming aloud the injustice of the former sentence of
excommunication. — Tom. vii. Cone. p. 1694.
Metz, 859. METZ. Held in 859, to procure peace between
Charles the Bald and Louis the German. Three arch
bishops and six bishops were deputed to Louis at
Worms, to bear to him the conditions, contained in
twelve chapters, upon which they consented to absolve
him. The deputation failed of its end, as Louis de
clined to give any answer without first consulting the
bishops of his kingdom. — Tom. viii. Cone. p. 668.
Metz. 888. METZ. Held May 1, 888, by Ratbodus, arch
bishop of Treves, and three bishops, many priests being
also present, in the church of S, Arnold. Thirteen
canons were published.
2. Enjoins the payment of tithe to the priest who
serves the church, and forbids patrons to retain any for
themselves. 3. Enacts that no priest shall possess more than one
church, except it be an ancient chapelry attached to the
parish church.
6. Directs the priests to show to their bishops at the
next synod the sacred books and vestments ; orders
them to keep the chrism sealed up ; forbids clerks to
dress like laymen ; and relates, further, to god-parents.
7. Forbids Christians to eat and drink with Jews.
8. Forbids to say mass in unconsecrated places ;
orders that churches consecrated by chorepiscopi only
be consecrated again by a bishop. — Tom. ix. Cone.
p. 412.

MILAN. 403
MEXICO. {Concilium Mexicense.] The first Ame- Mexico,
rican council was held in 1524, by Ferdinand Cortez ; 1S24-
Martin, the pope's legate, presiding over nineteen
priests. It was decreed that Mexicans converted to
the Catholic faith should separate from all their wives
except one whom they shall choose, to whom they
should be united in Christian wedlock.
MEXICO. Held in 1585, by Peter Moya de Con- Mexico,
trevas, archbishop of Mexico, assisted by six of his 1S85-
suffragans. A code of regulations, of great length, was
drawn up, taken from the canons of Trent and of other
councils, contained in five books. — Tom. xv. Cone.
p. 1192—1378.
MILAN. {Concilium Mediolanense.] After the Milan, 346.
Arian synod held at Antioch in 345, the bishops there
assembled sent the new formulary of faith, the paKporrn-
X"£, to the western bishops, assembled at Milan, by the
hands of four of their order, viz. Demophilus, Mace
donius, Eudoxius, and Martyrius. This new formulary
the western bishops altogether rejected, declaring that
they desired nothing beyond the Nicene Creed ; and,
on their part, required the oriental deputies to sign
a condemnation of the Arian heresy ; which the latter
not only refused to do, but left the council in anger.
This council was convoked by the emperor Constans,
and met in 346. — Sozom. 1. iii. c. xi. Pagi, Note III.
on Baronius, a. d. 344. Liberius Ep. ad Const. Tom.
ii. Cone. p. 614.
MILAN. A numerous council, collected from the Milan, 347.
provinces of Milan and from Italy, was held in 347, to
consider the means of putting into execution the decrees
of the council of Sardica. What else passed is not
certain, but it is supposed that Photinus, bishop of
Sirmium, was called upon in this council to give
account of his faith ; he was condemned, and denounced
as a heretic, for denying the Divinity of our Lord, and
declaring that He was a mere man. Sentence of depo
sition was passed upon him, which for a long time could
not be executed, owing to the great affection which his
people had towards him. It is also believed that
Ursaces and Valens, Arian bishops, in this council
pretended, in a written document, to recant ; and,
according to S. Hilary, were re-united to the Church.
See C. Sardica, a. d. 347. — Pagi, ad Baron, a. d.
345, Note V. Tom. ii. Cone. p. 720.

404 MILAN.
Milan, 355. MILAN. The Eusebians, as well as Liberius the
pseudo- pope, having demanded of the emperor Constantius the
council. convocation of a council, it was assembled at Milan in
the year 355. The object of the Eusebians was to
effect the condemnation of S. Athanasius, and all the
influence of the emperor was given to them. More
than three hundred bishops from the West attended, but
very few from the East ". The Eusebian bishops acted
throughout with extreme violence, and a total dis
regard of all ecclesiastical usage. They, in the first
place, brought forward an imperial edict containing all
the venom of their heresy ; upon this the papal legates
demanded that the doctrine of Arius should be con
demned, but Constantius declared this doctrine to be
Catholic, and told them that he did not require their
advice. S. Eusebius of Verceil having received the
emperor's order to sign the condemnation of S. Atha
nasius, refused, but expressed his -willingness to sub
scribe the Nicene Creed. All passed with great
clamour and disturbance.
In the second session S. Eusebius of Verceil, Lucife
rus of Cagliari, Dionysius of Milan, and the two
Roman legates were violently urged to sign the act of
condemnation, but constantly refused.
The third session was held in the palace, the Arian
party fearing the violence of the people, who had de
clared openly in favour of the Catholics. The emperor
himself then sent for the three above-mentioned bishops,
and commanded them either to sign the document, or
to prepare for banishment ; they, on their part, earnestly
entreated him to remember the account he would be
called upon to give in the day of judgment, and be
sought him not to introduce the heresy of Arius into
the Church ; but all was of no avail, and Eusebius,
Dionysius 9, and Luciferus standing out widiout flinching
" This is supposed by some writers to be an error, and that the
number was not so great. The synudal epistle was signed by
thirty only.
8 The fact is said to have been as follows. Dionysius, during
the absence of Eusebius from the council, had been induced to
Bign the condemnation of Athanasius ; but quickly repenting of
his crime, he contrived with Eusebius, by the following trick, to
erase his signature. When Eusebius was urged, with threats, to
sign his name after that of Dionysius, he refused, upon the plea
that being senior to Dionysius, both by age and by rank in the
Church, it would ill become him to sign alter the latter ; where-

MILAN. 405
from the truth, were sentenced to be banished. After
this Ursaces and Valens1 excited the Arian eunuchs
against Hilary the deacon, the pope's legate, whom they
seized, stripped, and cruelly beat.
With regard to the other bishops, most of them suc
cumbed and signed the condemnation of S. Athanasius,
the most violent measures having been taken to compel
them ; many, however, after the council did all in their
power to repair their crime, and some were exiled, or
thrown into prison. — Tom. ii. Cone. p. 771.
MILAN. Held in 390, S. Ambrose presiding. It Milan, 390.
is commonly supposed that in this council the sentence
of the Gallic bishops against Ithacius Ursacius (who
had caused the death of the Priscillianists by their fiery
zeal against their errors) was confirmed by the bishops
of Italy. Baronius (as well as the collection of coun
cils) states that this same council condemned Jovinian,
the author of a new heresy, which decried the merit of
virginity. S. Jerome reduces his doctrine to the four
following heads : 1. That virgins, widows, and married
women, being baptized, have the same degree of merit,
if there be no difference between them in other respects.
2. That they who have been regenerated in baptism
cannot be overcome by the devil. 3. That there is no
difference, in point of merit, between those who abstain
from meat and those who partake of it with thanks
giving. 4. That all those who have kept their bap
tismal state shall have the same glory in heaven. From
these principles other errors were deduced, viz. that
there is no difference of degree in sin, that fasting is not
requisite, that there will be no distinction of merits in
heaven. The fathers of the council condemned the
opinions of Jovinian and his followers, and they were
driven out of the city — Tom. ii. Cone. p. 1040. S.
Jerome. MILAN. Held in 451, convoked by Eusebius, Milan, 451.
bishop of Milan, at the request of S. Leo the Great. All
the suffragans of Milan were present, in all twenty
bishops, amongst whom were Crispinus of Pavia,
Maximus of Turin, Abundius of Como, Optatianus of
Brescia. The letter of the pope to Eusebius was read ;
upon the Arian party, caught by the hope of getting the name of
such a man, eagerly erased the name of Dionysius ; after which,
Eusebius refused constantly to sign.
1 See the preceding council.

406 MILAN.
the legates then made a report of what was passing in
the East, and especially of the miseries arising from
the acts of the Latrocinium at Ephesus ; afterwards the
celebrated letter of S. Leo to Flavianus was read, and
the council unanimously declared that it contained the
true doctrine of the Catholic Church upon the subject
of the Incarnation, and that it was built upon the teach
ing of the prophets, evangelists, and apostles. At the
same time, they decreed that all who should oppose
this doctrine should be anathematized. Finally, a sy
nodal letter was addressed to the pope, filled with ex
pressions of esteem and respect. — -Tom. iii. Cone. p.
1486.
Milan, 1287. MILAN. Held September 12th, 1287, by Otto, the
archbishop, assisted by eight of his suffragans and the
deputies of all the chapters of the province ; ten canons
were published, in which they ordered the observation
of the papal constitutions and the laws of the emperor,
Frederic II., against heretics. Abbots and Abbesses,
monks and nuns, were ordered to observe the rule of S.
Benedict, or that of S. Augustine, and monks were for
bidden to enter nunneries. The power of building
churches and oratories was declared to be solely in the
hands of the bishop. — Tom. xi. Cone. p. 1333. Mura-
tori, Rer. Ital. t. iv.
Milan, 1291. MILAN. Held November 27th, 1291 , by archbishop
Otto Visconti, with his suffragans, to take measures for
the recovery of the Holy Land, which had been lost by
the capture of Acre, May 18th, in this year. Twenty-
nine canons relating to the crusades to the East were
published. — Tom. xi. Cone. p. 1361. Muratori, vol.
viii. [Milan, 1726.]
Milan, 1565. MILAN. The first of the provincial councils of
Milan, under S. Charles Borromeo, was held in Sep
tember, 1565. It was composed of cardinal Guy Fer-
raro, the bishops of Alba, Vigevano, Tortona, Casal,
Cremona, and others. Borromeo, who presided, al
though very young at the time, directed all the decrees,
and encouraged the older bishops to observe them, and
to watch over their flocks and their churches.
In the first session, Borromeo made a Latin speech
upon the need of provincial councils. The decrees of
Trent were confirmed, and the execution of them re
commended. Several statutes and ordinances concern
ing ecclesiastical discipline and the reform of the

MILAN. 407
Church were drawn up, amongst which all that con
cerns the life and conduct of bishops is especially laid
down. The constitutions of the council are divided
into three parts. In the first, comprising twelve chap
ters, are contained excellent rules for the preaching of
God's word ; others treat of the worship due to images,
and of the proper method of keeping the festivals ;
others forbid any sort of scenic representation of our
Lord's passion, whether in church or elsewhere. In
the second part are contained sixty-eight articles upon
the sacraments, the life of bishops and clerks, &c, and
matters relating to ecclesiastical duties. The third
relates to places of charity and piety, such as hospitals,
monasteries, and the duties of nuns, &c. ; forbids all
intercourse with Jews. Penalties were enacted against
those who should violate these constitutions. The
three last contain fifteen chapters. — Tom. xv. Cone.
p. 242.
MILAN. The second provincial council of Milan, Milan, 1569.
under S. Charles Borromeo, was held April 24th, 1569.
Three chapters were published.
1. Contains twenty-nine decrees upon various sub
jects, viz. the administration of the sacraments, the duty
of bishops to cause a good Catechism to be printed for
the use of children, the qualifications of godparents, the
denial of Christian burial to public usurers, &c. ; the
prohibition of Pius V. to physicians to visit a patient
more than three times who will not confess was re
moved. 2. Contains thirty-six decrees concerning the mass
and the holy offices. Amongst other things ruled, it is
decreed, that clerks may not pass from one diocese to
another without the bishop's leave ; that churches may
not be ornamented with tapestry and indecent pictures ;
that old and worn-out copies of the Sacred Scriptures in
churches be burned, and not put to any profane use ;
orders bishops to take care that lay persons do not
build their houses against the walls of the church ;' that
the bishop shall visit his seminary every three months.
3. Contains twenty-two regulations concerning the
temporalities of the Church and her rights; it is declared
that a bishop ought not to accept indifferently all resig
nations ; that he ought to hinder the appropriation to
any other purpose of funds intended for the fabric of
the church.

408 MILAN.
Three decrees relate to nuns ; two direct the bishop to
forbid, under anathema, to take or receive any sum on
account of taking the veil, and that the bishop shall
prescribe after the woman has taken the veil what sum
shall be paid for her maintenance. — Tom. xv. Cone. p.
337.
Milan, 1573. MILAN. The third provincial council of Milan,
under S. Charles Borromeo, was held April 24th, 1573;
twenty canons were published relating to the proper
observation of festivals, the establishment and visiting of
schools, the administration of the sacraments, the cele
bration of the holy office, the duties of curates, canons,
monks, &c.
Canon 15. Strictly forbids women to enter the
church without a veil. — Tom. xv. Cone. p. 365, &c.
Milan, 1576. MILAN. The fourth provincial council of Milan,
under S. Charles Borromeo, was held May 10th, 1576.
Eleven bishops were present with the apostolic visiter
general. The acts of the council are divided into three
parts : —
Part 1. Relates to the faith and points of doctrine,
and contains twenty-six canons, of which : —
2. Treats at length of relicks, the bodies of saints,
miracles, and images.
11. Treats of churches, forbids any window so built
that a person outside may be able to see the celebration
of the holy mysteries. Orders the holy water stoop to
be within the church on the right hand.
13. Of sepulchres; forbids them in churches without
the bishop's permission, and on no account whatever in
the choir.
14. Orders the erection of a cross in every church
yard. 15. Directs that there shall be at least two bells in
every parish church.
17. Allows to teach children in church the rudiments
of the Christian faith, but forbids all secular teaching.
24. Orders that the church bells be rung in time of
storm and tempest, both to drive off the visitation, and
that the people hearing them may come to church
to pray, or at least may pray at home.
25. Of preaching the word of God.
Part 2. Treats of the administration of the sacra
ments, of pilgrimages, of processions, funerals, and dis
tributions.

MILAN. 409
Part 3. Relates to bishops and other clergymen, their
duties, studies, way of life, &c, &c, and contains four
teen canons.
In canon I. Bishops are ordered always to dress in
black on Fridays, and other minute distinctions are
given concerning their life and conversation.
2. Relates to the life, &c., of clerks.
4. Of the provincial synod.
5. Of the diocesan synod.
10 and 11. Of regulars. — Tom. xv. Cone. p. 408.
MILAN. The fifth provincial council of Milan, Milan, 1579.
under S. Charles Borromeo, was held in 1579. The
acts of this council are also divided into three parts.
Part 1. Contains eleven chapters, comprising instruc
tions as to preaching, doctrine, vows, indulgences, &c,
and treating of each sacrament singly.
Part 2. Containing thirty chapters, treats of the care
due to the sick in time of the plague, of the duty of
curates, magistrates, monks, and fathers of families
under such circumstances to provide both spiritual and
temporal assistance ; treats also of the course to be
adopted in monasteries attacked with this scourge. No
thing that could be done under such a visitation was
omitted to be laid down by the archbishop, who had had
ample experience in the matter.
Part 3. Contains twenty chapters. After speaking in
detail of the sacraments, of orders and marriages, goes
on to speak of seminaries, the duties of examiners, the
life of the clergy, residence, the care of churches and
their furniture, synods and visitations, and episcopal
officers. Fifteen bishops subscribed the acts of this council, and
all the estates of the province were present. — Tom. xv.
Cone. p. 556.
MILAN. The sixth provincial council of Milan, Milan, 1582.
under S. Charles Borromeo, was held in 1582, and was
attended by nine bishops. In opening the council the
archbishop exhorted the bishops present to lead an
apostolic life. The decrees of the council are contained
in thirty-one chapters. The most remarkable are those
which condemn the readers of bad books, and all inter
course with heretics, and those relating to the conduct
of Divine service, the sacraments, visiting the sick, pro
cessions, funerals, synods, the instructions to be given
to soldiers, &c. One article condemns to excommuni-
i

410 MILEVI.
cation nuns who shall admit any one, man or woman,
within their walls to converse, unless with the bishop's
permission 2. — Tom. xv. Cone. p. 706.
Milevi, 402. MILEVI. {Concilium Milevitanum.] Held August
27th, 402, Aurelius of Carthage presiding. The canons
of Hippo and Carthage were confirmed, and five canons
of discipline published, which are contained in the Afri
can code.
1. Confirms the ancient rule of the African Church,
that the younger bishops shall give place to those of
older standing, excepting the primates of Numidia and
Mauritania, who always took precedence of all other
primates of whatever standing. — Tom. ii. Cone. p. 1323.
Milevi, 416. MILEVI. Held in 416, towards the autumn. This
was a provincial council of Numidia, and sixty-one
bishops of the province attended. These bishops hav
ing learned the proceedings at the council of Carthage of
the same year, wrote a synodal letter to pope Innocen
tius, in which, after enlarging upon the enormity of the
heresy which denied the necessity of prayer in adults,
and of baptism for children, and after showing how
worthy it was of the notice and censure of the Church,
they entreated him, since the salvation of Pelagius and
Celestius could not be secured, that he would at least
provide for that of others by condemning these heretics.
Amongst the names attached to this letter are those of
Silvanus, primate of the province (Numidia), Alypius,
S. Augustine, Severus of Milevi, Fortunatus of Citha,
and Possidius. S. Augustine also wrote to the pope
another letter.
Innocentius, in reply to the letters of the fathers at
Carthage and Milevi, praised the zeal and pastoral care
of the African bishops, briefly established the true doc
trine of grace, and condemned Pelagius and Celestius
with their followers, declaring them to be separated
from the Catholic Church. He also replied to the
letters which S. Augustine and the four bishops, Aure
lius, Alypius, Evodius, and Possidius, had addressed to
him. These letters of Innocentius were written in a
council held at Rome upon the subject in January, 417.
— Tom. ii. Cone. p. 1537.
2 It is impossible, in a work of this nature, to give any adequate
analysis of the statutes published in these six synods of Milan,
owing to their extent and minuteness of detail ; but they are, in
many respects, admirable.

MONTPELLIER. 411
Twenty-seven canons of discipline, found in the col
lections under the name of canons of Milevi, are attri
buted to this council.
MONTPELLIER. {Concilium Montispessulani.] Montpcllicr,
Held in 1162, by pope Alexander III., assisted by ten 1162-
bishops. Here the antipope, Victor (Octavianus), and
his followers, were a second time excommunicated. At
the same time the pope issued a bull withdrawing the
monastery of Veselisse from the jurisdiction of that of
Clugny, which had taken part against him. — Tom. x.
Cone. p. 1410.
MONTPELLIER. Held in December, 1195 ; Mi- Montpcllier,
chael, the pope's legate, with many prelates of the pro- 1195-
vince of Narbonne, attended. Several regulations were
published ; the observation of the " Treve de Dieu "
ordered, indulgences granted to those who marched into
Spain to fight against the infidels. Modesty in dress
and frugality at table were recommended to the clergy,
especially at that time, in order to appease the wrath of
God. The bishops were left to use their own discretion
as to employing interdicts to exterminate the heresy of
the Albigenses. — Tom. x. Cone. p. 1796.
MONTPELLIER. Held in January, 1215, by the Montpcllier,
legate, Peter of Beneventum ; the archbishops of Nar- ,™.
bonne, Auch, Embrun, Aries, and Aix, twenty-eight Labbe).'
bishops, and several barons were present. Count Simon
of Montford, who could not attend the council owing to
the hatred which the people of the place had towards
him, betook himself every day to a house of the Tem
plars, just outside the town, and here the bishops con
sulted with him. The question before the council was
the disposal of the city of Toulouse and the other places
conquered by the Crusaders, and it was decided that they
should be granted to Simon of Montfort, the pope con
senting. Forty-six canons were published, relating partly
to the immodest dress of some monks or secular clergy.
Bishops were ordered to wear a long dress with the ro-
chette whenever they walked abroad, and even at home
when giving audience to strangers. The clergy were
forbidden to dress in green or red, and the regular
canons are directed always to wear the surplice over
their dress. Canons and beneficed clergymen were
forbidden to use bridles or leggings embroidered with
gold. Canon 22, directs monks to give away what remains
t 2

412 MOPSUESTIA.
from their table. — Tom. xi. Cone. p. 183, and Append.
p. 2330.
Montpcllier, ' MONTPELLIER. Held in August, 1224, com
posed of all the bishops of the province, under the arch
bishop of Narbonne, to consider of the propositions of
peace made by Raymond, count of Toulouse, and the
Albigenses. Raymond promised to keep the Catholic
faith, and to cause it to be held throughout his ter
ritories, to purge out from them all heretics, to restore
the Church to her rights, to preserve her liberties, and to
pay within three years fifteen thousand marks as an in
demnification for what she had suffered, upon this con
dition, that the count of Montfort should relinquish his
pretensions to the lands of the county of Toulouse ; but
Amauri, who pretended to be count of Toulouse, in vir
tue of a decree of Innocentius III. given in the council
of Lateran, wrote to the bishops, and represented to
them, that as he hoped to be able to bring the Albi
genses into subjection, it would be a scandal to the
whole Church should they enter into any agreement
with Raymond.
The council appear to have acquiesced in his view of
the matter, and the offer of Raymond was rejected. —
Tom. xi. Cone. p. 289, and Append. 2334.
Montpellicr, MONTPELLIER. Held on September 6th, 1258,
1258. Dy jan]eS) archbishop of Narbonne. Eight statutes were
published. 1. Excommunicates ipso facto all who usurp the
property of the Church, and insult the persons of the
clergy. 2. Forbids bishops to give the tonsure or holy orders
to persons not of their own diocese.
3. Declares that clerks not living as clergymen
ought, or carrying on any business, shall lose their
privileges. 5. Forbids Jews to exact usury.
6. Forbids bishops to give letters to mendicant friars
to authorize their begging before the friars have
obtained leave of the metropolitan. — Tom. xi. Cone. p.
778. V
Monsucstia, MOPSUESTIA. {Concilium Mopsuestanum.] Held
June 17, 550, by order of the emperor Justinian, on ac
count of the troubles excited by the three chapters ; nine
bishops were present. Examination was made whether the
name of Theodore of Mopsuestia was to be found in the

MOSCOW. 413
dyptychs of that church, and if not, whether it had been
there within the memory of man. It appeared from the
testimony of irreproachable witnesses far advanced in
years, that his name either had never been inserted, or
had been erased before their time. Notice of this was
sent to the pope and the emperor — Tom. v. Cone. pp.
406 and 491.
MOSCOW. {Concilium Moseoviense.] The metro- Moscow,
politan Simon held a synod at Moscow about the year aD0Ut lfiu0-
1500. It was decreed that monasteries for men and
for women should be separated ; monks were forbidden
to perform divine service, and widower clerks to conse
crate the holy mysteries in the latter; unworthy clerks
were sentenced to be degraded ; all payments on account
of ordination were forbidden. — Mouravieffby Blackmore,
p. 92.
MOSCOW. Held in 1551, by the czar, John the Moscow,
Terrible ; all the Russian bishops attended, and the me- I551-
tropolitan of Moscow ; Macarius presided. The czar
himself opened the synod by a speech, in which he
exhorted the bishops to use all the understanding,
knowledge, and ability each one possessed in their
deliberations ; promising that he would be ready to join
and support them in correcting what was amiss, or in con
firming what was well established, according as the Holy
Spirit should direct them. He then put them in mind
how in the year in which he was crowned he had
charged all bishops and hegumens to collect the lives of
the saints of their various dioceses or monasteries, and
how that twenty new names had been in consequence
glorified as saints in the church.
The council then repeated and confirmed the decree,
ordering that the memory of these saints should be
celebrated in the Church.
After this the czar required of the council a reply to
various questions relating to the external and internal
discipline of the Church ; whereupon they delivered a
long answer, divided into one hundred chapters, which
caused this assembly to be known ever after by the
name of "the Council of the Hundred Chapters."
These chapters appear not to have been signed by any
Russian bishop, nor to have been submitted to the
oecumenical patriarch for approval ; and it is curious
that Macarius himself, who presided at the council,
makes no mention of it in his Books of the Genealogies,
t3

414 MOSCOW.
in which he relates the history of affairs both in Church
and state. These chapters give countenance to some
superstitious customs and local errors, which in after
years produced lamentable schisms.
In this council, moreover, the correction of the
Church books, which was afterwards actually performed
by the patriarch Nikon, was first proposed. — Moura-
vieff, Blackmore's trans, p. 103.
Moscow, MOSCOW. Held in the palace of the czar at
1655. Moscow in 1655, by the czar Alexis; Nikon, the
patriarch of Moscow, presiding. The object of the
council was the correction of the service-books, &c, of
the Russian Church. Nikon, soon after his appoint
ment to the patriarchate, had his attention drawn to the
great alterations which had crept into the books then in
use, which in many places, and even in the creed
itself, differed from the ancient Greek and Sclavonic
copies ; he, therefore, induced the czar to convoke this
council, at which the following metropolitans, Macarius
of Novogorod, Cornelius of Cazan, Jonah of Rostoff,
Silvester of the Steeps, and Michael of Servia were
present, together with three archbishops and one bishop.
The unanimous decision of the council was, that " the
new books should be corrected by the old Sclavonic
and Greek MSS., and that the primitive rule of the
Church should be in all things adhered to."
This decision was confirmed in a council of Greek
bishops, convened at Constantinople by the patriarch
Paisius, whose judgment the Russian bishops had re
quested. Upon this the czar and the patriarch pro
cured an immense number of MSS. and books from
Mount Athos, by means of which and other assistance,
the revision of the Russian service-books was com
pleted. — Mouravieff, p. 204.
Moscow,. MOSCOW. Held in 1666 or 1667. Nikon, the
about 166/. patriarch, having by means of his enemies, fallen into
disgrace with him who had formerly been his great
friend and patron, the czar Alexis, had some years
before in a moment of irritation abruptly renounced the
patriarchate. This step had given rise to such dis
orders in the Church, that Alexis, in order to re
establish peace, was obliged to invite the eastern
patriarchs to form a court for his trial. Two of whom,
viz. Paisius of Alexandria and Macarius of Antioch,
accordingly arrived, and were received with great

MOUSON. 415
honour. Besides the eastern patriarchs, there were
present at this council four Russian metropolitans, viz.
Pitirim of Novogorod, Laurentius of Kazan, Jonah of
Rostoff, and Paul of the Steeps ; six Greek metro
politans, viz. those of Nicea, Amasia, Iconium, Trebi-
zond, Varna and Scio ; the metropolitans of Georgia
and Servia ; six Russian and two other archbishops ;
and, lastly, five bishops, and fifty archimandrites, hegu
mens, and arch-priests, besides monks and others.
Before this council Nikon was solemnly cited to appear,
and having made every preparation as for death, he
came in his character of patriarch, with his cross borne
before him ; finding no place prepared for him upon a
level with the seats of the eastern patriarchs, he re
fused to sit, and remained standing. His accusation
was read, with tears, by Alexis himself; it was to the
effect, that he had, by his unlawful retirement and
capricious conduct been the cause of grievous evils and
disorders in the Church. A week was spent in de
liberating upon his case, and in searching for pre
cedents which had occurred in the Church of Con
stantinople. After which Nikon was summoned before
the council ; having heard his accusation read, sentence
Was passed upon him, to the effect that he should be
degraded, retaining only the rank of a monk, and that
he should pass the rest of his life in penance in a
remote monastery. One voice only, that of an excel
lent bishop, Lazarus of Chernigoff, was raised in oppo
sition to this cruel judgment. — Mouravieff, p. 227.
MOUSON. {Concilium Mosomense.] Held January Monsnn,
13, 948. Ruotbcrt, archbishop of Treves, his suf- 34n-
fragans, and some other bishops, decreed that Artaud
should keep possession of the see of Rheims ; and that
Hugo, who refused to appear at the council, as he had
previously refused at Verdun, should be deprived of it,
until he should appear before the general council
(appointed to be held on the 1st August), and justify
himself. See C. Verdun, 947  Tom. ix. Cone. p. 622.
MOUSON. Held June 2, 995. John XV., of- Mouson,
fended at the deposition of Arnulphus, and the election
of Gerbert (afterwards pope Sylvester II.) to the see of
Rheims, sent Leo, abbot of S. Bonifacius, into France
as his legate, who assembled this council. No other
prelates, however, attended but the archbishop of Treves
and the bishops of Verdun, Liege, and Munster, all of
t 4

416 NANTES.
them from Germany. The legate took his seat in the
midst of them, and the archbishop Gerbert, being the
party accused, was placed opposite to him. Gerbert
defended himself with eloquence, and declared that he
had been raised to the archbishopric without his own
concurrence. The sentence of the council was, that he
should abstain from the exercise of his archiepiscopal
and sacerdotal functions until the matter should have
been brought before the council of Rheims, convoked
for the following July. This council, however, was
not held so early, and whilst Hugo Capet lived,
Gerbert remained archbishop, and Arnulphus a prisoner
at Orleans. See C. Rheims, 991. — Tom. ix. Cone.
p. 747. N.
Nantes, 660. NANTES. {Concilium Nannetense.] Held about
^ the year 660, as Pagi has shown. (According to
Labbe about 658.) S. Nivardus of Rheims presided.
Twenty canons were published.
1. Directs parish priests to send away wanderers
from neighbouring parishes who came to their churches
on Sundays and holy days to the neglect of their own
pastors ; also directs them to drive out of the church
those who refused to be reconciled with their enemies.
3. Forbids priests to live in the same house with any
women whatever ; also forbids women to go near the
altar, or to wait upon the priests there, or to be seated
within the chancel rails.
5. Forbids to give absolution to the sick, except
upon condition that they promise to do suitable penance,
in case of their recovery.
6. Forbids any fee for burials.
8. Forbids a priest to have charge of more than one
church. 9. Orders that some of the bread offered for the holy
eucharist be blessed, and given to the non-communi
cants. 10. Orders that all oblations and tithes be divided
into four portions.
12. Permits divorce in case of adultery, but forbids
the husband to marry again during the life of his wife
so divorced on account of adultery. Orders seven
years' penance for the sin of adultery.

NANTES.

417

19. Declares it to be offensive to the laws of God
and man, for women to attend public meetings without
necessity, and forbids nuns and widows to do so without
their bishop's permission. — Tom. vi. Cone. p. 486.
NANTES. Held about the year 1127, under the
count Conon; Hildebert, archbishop of Tours, pre
siding. It was ruled that children by an incestuous
marriage should have no share in the succession of
their parents. That the children of priests should not
receive holy orders except they should first have taken
monastic vows. Anathema was pronounced against
those who plundered shipwrecked property. — Tom. x.
Cone. p. 918.
NANTES. Held in 1264; Vincent, archbishop of
Tours, presiding. Nine canons were published.
2. Forbids the number of monks in any priory or
abbey to be diminished.
5. Forbids to set more than two dishes before the
bishop in visitation, and orders that if more have been
prepared they shall be given to the poor.
6. Forbids pluralities.
7. Forbids, under pain of excommunication, to de
mand toll of the clergy. — Tom. xi. Cone. p. 826.
NAPOLI (in Palestine). {Concilium Neapolitanum.]
Held in 1120, at Napoli or Naplouse, supposed to be
the ancient Samaria, convoked by the patriarch Guer-
mondus and king Baldwin ; about ten prelates and some
lords attended. An exhortation was made to the people
to reform their lives, in order to appease the anger of
Heaven ; also twenty-five canons were published, which
are lost. — Tom. x. Cone. p. 884. Guill. Tyrr.
NARBONNE. {Concilium Narbonense.] Held in
589 ; composed of eight bishops, from that part of
Gaul which was in the hands of the Goths, whose king
was Reccaredus ; Migetius, archbishop of Narbonne,
presided. The acts of the council of Toledo (589)
were received ; and fifteen canons were published.
1. Forbids the clergy to wear purple.
2. Orders the Gloria Patri to be sung at the end of
each psalm, and at the end of each division of those
psalms which, on account of their length, were divided.
[This was ordered as being a concise declaration of the
true faith against the Arians.]
3. Suspends and excommunicates those of the clergy
who loiter in public places chattering.
t 5

Nantes,
about 1127.

Nantes, 1264.

Napoli, in
Palestine, 1120.

Narbonne, 589.

418

NARBONNE.

Narbonne, 791.

Narbonne, 1054.

Narbonne, 1227.

4. Inflicts a fine upon a freeman doing any servile
work on Sunday, and if a slave, sentences him to receive
one hundred lashes.
5. Forbids clerical conventicles or private meetings
of the clergy.
9. Forbids Jews to sing psalms whilst carrying their
dead to the grave.
12. Forbids the priest, except on account of illness,
to leave the altar during mass.
14. Excommunicates those who keep conjurors in
their houses, and commands to sell conjurors, after
having publicly beaten them, and to give their price to
the poor. — Tom. v. Cone. p. 1027.
NARBONNE. Held in 791 \ against the heresy
of Felix of Urgel, who taught that our Lord was merely
the adopted Son of God according to the flesh, but the
true Son of God as to his divinity. This error was
condemned subsequently in the councils of Ratisbon,
Francfort, and Rome. Twenty-six bishops and the
deputies of two others attended ; but it does not appear
that Felix, who was present, was condemned. — Tom. vii.
Cone. p. 964.
NARBONNE. Held August 25th, 1054; ten
bishops, a large number of abbots, clerks, nobles, and
laymen being present. The "Treve de Dieu" was
confirmed, and twenty-nine canons published, in which
temporal penalties were joined to spiritual. — Tom. ix.
Cone. p. 1072.
NARBONNE. Held in Lent, 1227 ; Peter, arch
bishop of Narbonne presiding ; twenty canons were
published. The second, third, and fourth relate to
excommunicated persons and to the Jews : the latter, in
canon 3, are directed to carry upon the bosom the figure
of a wheel to distinguish them ; are forbidden to work
on Sundays and festivals. Canon 4 orders them to pay
yearly at Easter a certain sum for each family, as an
offering to the parish church.
13, 14, 15, 16. Are directed against heretics, and
charge the bishops to station in every parish spies to
make enquiry into heresies and other notorious crimes,
and to give in their report to them. Count Raymond,
the count de Foix, the viscount Besiers, the people of

3 Tho date assigned to this council in the Collection of Coun
cils, is 788.

NARBONNE. 419
Toulouse, and all heretics and their abettors, were
publicly excommunicated, and their persons and pro
perty given up to the attacks of the first aggressor. —
Tom. xi. Cone. p. 304.
NARBONNE. Held in 1235. The archbishops of Narbonne,
Narbonne, Aries, and Aix, assisted by several other 123a
prelates, by the pope's command, drew up a grand rule
concerning the penances, &c. which the preaching friars,
(lately appointed inquisitors in those parts,) should im
pose upon heretics, i. e. upon those whom they had
exempted from prison on account of their having sur
rendered themselves within the specified time of grace,
and given information against themselves and others.
They were directed to come to church every Sunday,
bearing the cross, and to present themselves to the
curate between the singing of the epistle and gospel,
holding in their hands the rod with which to receive
discipline ; to do the same at all processions ; to be
present every Sunday at mass, vespers, and sermons ;
to carry arms at their own expense in defence of the
faith and of the Church against the Saracens, &c.
Those heretics who had not so surrendered themselves,
or who in any other way had rendered themselves un
worthy of indulgence, hut who nevertheless submitted
to the Church, were ordered to be imprisoned for life ;
but as their number was so great that it was impossible
to build sufficient prisons to contain them, the preaching
friars were permitted to defer their imprisonment until
they had received the pope's instructions. As for those
who refused obedience, who would neither enter the
prison nor remain there, they were abandoned to the
secular arm without further hearing, as were also the
relapsed. The rest of these twenty-nine canons are
conceived in the same cruel spirit, — a spirit very con
trary to that of the Church and of the early councils,
and equally wanting in wisdom, mildness, and charity.
— Fleury. Tom. xi. Gone. p. 487.
NARBONNE. Held April 15th, 1374; Peter, Narbonne,
archbishop of Narbonne, presiding. Twenty-eight 1374-
canons were published. The first four relate to the
holding of provincial councils ; the fifth directs that
they who take upon themselves to preach, &c, without
mission shall be seized.
16. Enacts penalties against those who do not inform
against blasphemers of God, the Virgin, and the saints.
t 6

420

NEOCESAREA.

Narbonne, 1551.

Narbonne, 1607.

Ncoccsarc

26. Forbids burial to the excommunicated.
27. Grants an indulgence to those who pray for the
pope. — Tom. xi. Cone. App. 2493.
NARBONNE. Held in 1551 ; Alexander Zerbinet,
vicar-general of the cardinal-archbishop of Narbonne,
presiding. Sixty-six canons were published, with a
preface. 1 . Contains a confession of faith.
The eight following relate to the qualifications of
candidates for orders.
10. Forbids to ordain men who are the victims of
any noxious disease, or who are maimed, or who cannot
speak plainly.
13 to 24. Relate to the habits, life, &c, of the clergy ;
order the tonsure to be large ; long dresses ; forbid
them to frequent taverns, to play with dice, &c.
27. Insists on residence.
36 and 37- Command the attendance of all parish
ioners at mass, and forbid preaching without the bishop's
permission. 45. On the celebration of mass, the hours, and other
divine services.
46 and 47. Forbid shows, dances, &c, in churches on
festival days.
52. Directs medical men to exhort their patients to
confess to their priests. — Tom. xv. Cone. p. 5.
NARBONNE.— Held in 1607, by Louis de Vervins,
archbishop of Narbonne, and seven other bishops.
Forty-nine canons of faith and discipline, similar to
those enacted in most of the synods held after the
council of Trent, were published.
Canon 2. Forbids any person to have in the house or
read, any Bible translated into the French tongue, with
out the bishop's consent in writing.
8. Orders that blasphemers of God and the saints
shall be excommunicated.
9. Contains good directions for the observance of
festivals. 37. Orders that the collection of money in church
shall be made before the consecration, lest the congre
gation should be disturbed at such a moment.
39. Forbids dancing, and eating, and buying, and
selling in churches; also forbids dogs in churches;
orders cleanliness, &c. — Tom. xv. Cone. p. 1573.
NEOCESAREA (in Pontus). {Concilium Neo-

NEWMARKET. 421
cesarense.] Held about the year 314, shortly after the in Pontus.
council of Ancyra. It was composed, for the most about 314,
part, of the same bishops who assisted at the latter, and
Vitalis of Antioch is believed to have presided. Fifteen
canons of discipline were published.
1. Enjoins the degradation of priests who marry after
ordination. 2. Deprives of communion through life women, who
having married two brothers, refuse to dissolve the
marriage. 6. Permits to baptize women with child whenever
they will.
7. Forbids priests to be present at the second mar
riage of any person.
8. Forbids to confer holy orders upon a layman whose
wife has committed adultery ; orders that if she has
committed adultery after his ordination, he shall put her
away, and declares that if he shall continue to live with
her, he cannot retain the ministry committed to him.
11. Forbids to admit any one, however well qualified,
to the priesthood under thirty years of age, because
the Lord Jesus Christ at that age began his
ministry. 13. Directs that, where both are present, the city
priests shall celebrate the holy eucharist in preference
to those from the country.
14. Declares that the Chorepiscopi are after the
pattern of the Seventy, and permits them to offer.
15. Orders that there shall be seven deacons in every
city, as is proved by the book of Acts. — Tom. i. Cone.
p. 1480. NESTERFIELD. {Concilium Nesterfeldense.] Nesterfield,
Held about the year 703, under Bertwald, archbishop 0T£"™*e~
of Canterbury, in which Wilfred of York was a second Osterfield,
time deposed ; he appealed to Rome, and his case was 703.
considered in a council held there in this year. [See
C. of Rome, a.d. 678 and 703.]— Inett, Orig. Angli-
cance, vol. i. p. 133.
NEWMARKET. {Concilium apud Novum Mer- Newmarket,
-i • •. iii- ri^-1/.ii.u or Neurmar-
catum.] A council was held in July, 1161, by Henry chg, in Nor-
II., king of England, in which Alexander III. was re- "j1}"^
cognized as pope, and Victor the antipope condemned.
Binius and others call this an English council ; Labbe,
on the contrary, states that it was held at Neufmarche,

422 NEW YORK.
in Normandy, in the diocese of Rouen. — Tom. x. Cone.
p. 1406.
New York, NEW YORK. Held in the autumn of 1792.
1792. Bishops Seabury, White, Provost, and Madison, were
present. Dr. Claggett was consecrated bishop in Trinity
church, being the first consecration performed in North
America. The ordinal of the Church of England was
reviewed, and, with some alterations, adopted. The
principal difference of opinion existed with regard to the
use of the words " Receive ye the Holy Ghost," and
" Whose sins thou dost forgive they are forgiven, and
whose sins thou dost retain they are retained," in the
Office of Ordination of Priests. Bishop Seabury strongly
advocated the retention of the original form, without
admitting the use of any alternative form. The latter
arrangement was, however, agreed to.
An extraordinary scheme for effecting a union with
the Methodists was broached by bishop Madison, but
rejected. — Bp. White, Memoirs, pp. 30. 161.
No| York, NEW YORK. A general convention of the Church
in the United States of America was held in October,
1832, William White, D.D., bishop of Pennsylvania,
presiding over eight bishops ; in which fifty-six canons
for the government of the Protestant Episcopal Church
in the United States of America were drawn up.
1. Recognizes the three orders in the ministry.
2. On the election of bishops, was repealed in 1835.
3. Orders that every bishop elect shall, before con
secration, produce to the house of bishops certain certifi
cates of his election, from the convention by whom he
is elected and others. Also contains the forms of testi
monials to be given by the members of the diocesan
convention, recommending the elect for consecration,
and from the house of clerical and lay deputies in
general convention. Further, orders that if the house
of bishops consent to the consecration, the presiding
bishop, with any two other bishops, shall proceed to
consecrate, or any three bishops to whom he may com
municate the testimonials.
4. Relates to the duties of standing committees.
5. Relates to the consecration of bishops during the
recess of the general convention.
6. Permits the appointment of not more than one
assistant bishop in a diocese, where the actual bishop is

NEW YORK. 423
incapacitated; the assistant bishop, in every case, to New York,
succeed to the bishopric upon the death of the actual 1832-
bishop. 7. Repealed by the third canon of 1838.
8. Forbids to confer deacons' orders on persons under
twenty-one years ; and priests' orders on persons under
twenty-four ; and to consecrate any one bishop under
thirty years of age.
9. Repealed by the fourth canon of 1838.
10. Relates to the conduct required in candidates for
holy orders.
11. Forbids any candidate for holy orders (being a
lay-reader) to perform the service in the church without
the bishop's licence, and in the latter case to use the
absolution or benediction, and to wear the ministerial
dress ; directs that he shall officiate in the desk only
and shall not read any sermon of his own composition ;
no such unordained person to perform any part of the
service thus, except in cases of peculiar necessity.
12. Enacts that where a bishop has reason to believe
that a candidate for holy orders has been refused in any
other diocese, he shall make inquiry as to the justice of
the refusal. Every bishop having rejected a candidate
to notify the same to all the other bishops.
13. Repealed by the fifth canon of 1838.
14. Repealed by the fifth canon of 1841.
15. Relates to the testimonials to be required of can
didates for holy orders.
16. Extends the operation of the aforesaid canon re
lating to candidates for holy orders to persons coming
from those dioceses within the United States, in which
the constitution of 1789 has not been acceded to.
17. Relates to deacons and their ordination.
18. Orders that candidates for priests' orders shall be
examined in the presence of the bishop and two or
more priests, on any leading studies prescribed by the
house of bishops.
19. No person to be ordained priest without a suffi
cient title, or unless he be intended for a missionary, or
be engaged as a professor, tutor, or instructor of youth
in some college, &c.
20. Orders that ordinations shall be ordinarily held
on the Sundays following the four Ember weeks.
21. Repealed by the third canon of 1835.

424 NEW YORK.
New York, 22. Relates to the ordination of clergymen for foreign
1832. parts_ 23. Repealed by the sixth canon of 1841.
24. Relates to the case of clergymen coming from
foreign countries, and called to officiate in churches in
the American communion, in which Divine service is
celebrated in a foreign language.
25. Relates to episcopal visitations; orders that they
be made once in three years at least ; the necessary ex
penses to be defrayed by the diocese so visited. Also
orders the bishop to keep a register of his proceedings
when visiting, and directs that the clergy in rotation
shall supply the bishop's place in his absence in any
parochial duties which belong to him.
26. Enacts that it shall be the duty of ministers to
prepare persons for confirmation, to give notice of con
firmation immediately upon receiving it themselves.
Also that it shall be the duty of the ministers and
churchwardens to present to the bishop in visitation an
account of the state of the congregation.
27. Orders that every bishop shall deliver a charge
to his clergy at least once in three years, and that he
shall from time to time also address pastoral letters to
his people on some points of Christian doctrine, worship,
or practice.
28. Orders parochial ministers to catechise diligently,
and to inform the youth and others in the doctrines,
constitution, and liturgy of the Church.
29. Declares it to be the duty of ministers to keep
registers of baptisms, confirmations, communicants, mar
riages, and funerals, and to make out and continue a list
of all families and adults under his care.
30. Is on the election and institution of ministers.
31. Forbids any clergyman, without permission, to
officiate either by preaching, reading prayers, or other
wise, within the parochial care of another clergyman.
32. Provides for the resignation of bishops in ex
treme cases.
33. Relates to the dissolution of all pastoral con
nexion between ministers and their congregations. For
bids to dismiss a minister, or a minister to leave his
congregation against their will, without the concurrence
of the ecclesiastical authority of the diocese.
34. Controversies between the ministers and the

NEW YORK. 425
vestries and congregation of churches to be decided by New York,
the bishop and presbyter of the diocese, who may 1832-
enforce the resignation of a minister upon reasonable
conditions, when they deem the difference to be irre-
concileable. 35. Repealed by the fourth canon of 1835.
36. No person to be permitted to officiate without
first producing evidence of his ordination as a minister
of the Protestant Episcopal Church of America.
37. Every minister to be liable to presentment and
trial for any crime or gross immorality, and for violation
of the constitution and canons of the Church, and on
being found guilty, to be admonished, suspended, or de
graded, according to the diocesan canons, until otherwise
provided for by the general convention.
Section 2. Enacts that it shall be the duty of the
bishop to inquire into the truth of any public rumour
affecting the character of any clergyman, in order that
further steps may be taken in that case against him.
38. Enacts that the bishop of the diocese shall dis
place from the ministry, in the presence of two or more
clergymen, any minister declaring formally his renuncia
tion of the ministry, and that he will no longer officiate ;
notice to be given of such displacement to every bishop.
39. Declares that when any one is degraded from the
ministry, it is so entirely, and not merely from a higher
to a lower order ; that no degraded minister may be
restored. Notice of sentence of degradation to be sent without
delay to every minister and vestry in the diocese, and
also to every bishop or standing committee.
40. Relates to the case of a clergyman of any one dio
cese charged with misdemeanor in another.
41. Directs that " all persons within this Church shall
celebrate and keep the Lord's day in hearing the word
of God read and taught, in private and public prayer, in
other exercises of devotion, and in acts of charity, using
all godly and sober conversation."
42:—(1.) Directs that wicked persons be repelled from
the holy communion agreeably to the rubric.
(2.) Excuses the bishop to whom the minister repel
ling any one from the holy commnnion shall have given
notice to that effect (according to the second rubric
before the communion service), from instituting any

426 NEW YORK.
Nfiw York, inquiry, unless he shall receive a written complaint from
the party so repelled. If he receive such complaint,
he shall either at once restore the party complaining to
communion, or institute inquiry.
(3.) Declares that persons guilty of very heinous
offences may be deprived of all privileges of Church
membership. 43. Declares the union of a congregation within any
diocese with any other diocese to be null and void.
44. Relates to the mode of publishing authorized
editions of the standard Bible of the American Church.
45. Orders the use of the Book of Common Prayer
on all occasions of public worship, and forbids the use
of any other prayers than those prescribed by that
book. 46. Repealed by the sixth council of 1835.
47. Permits the bishop of each diocese to compose
forms of prayer and thanksgiving for extraordinary
occasions, and orders that the clergy of such diocese
shall use them.
48. Orders that the secretary of the house of clerical
and lay deputies shall keep a register of all the clergy
of the Church, whose names and cures shall be given to
him at every general convention by the bishop or stand
ing committee.
49. Declares the right of calling special meetings of
the general convention to be in the bishops. The pre
siding bishop to call the meeting with consent of the
majority. (2.) Declares that ordinarily the place of meeting of
the special general convention shall be fixed on by the
preceding general convention for its next meeting.
(3.) Declares that the deputies elected to the preced
ing general convention shall, ordinarily, be deputies at
the special convention.
50. Relates to the mode of transmitting notice of all
matters submitted by the general convention to the con
sideration of the diocesan conventions.
51. Repealed by the seventh canon of 1835.
52. Directs that the alms and contributions of the
holy communion shall be deposited with the minister of
the parish, or other appointed by him, and by him ap
plied to such pious and charitable uses as he shall think
fit. 53. Of the requisites of a quorum.

NEW YORK. 427
54. Repealed by the 8th canon of 1835.
55. Relates to the general theological seminary.
56. Declares all former canons of this convention
not included in these canons to be repealed.
NEW YORK. A general convention held in Oc- New York,
tober, 1841 ; A. V. Griswold, D.D., bishop, presiding. 184K
Ten canons were published.
1. Of the treasurer of the convention.
2. Of a clergyman absenting himself from his
diocese. Declares that if he be absent during two
years without sufficient cause given to his bishop, the
latter may, with the consent of the clerical members of
the standing committee, suspend him.
3. Of the election of a missionary bishop to the
.office of diocesan bishop.
4. Of the trial of bishops.
Section 1. Enacts that a bishop may be presented
to the bishops of the Church by the convention of his
diocese, or by any three bishops ; for any crime or
immorality, for heresy, or violation of the canons or
constitutions of the Church or diocese : declares that
two-thirds of the diocesan convention must concur in
the presentment.
Section 2. Orders the presentment to be addressed
to the presiding bishop, who shall appoint a special
meeting of the other bishops, of whom seven shall be a
quorum. If the presiding bishop be the subject of the
presentment, it shall be addressed to the next bishop in
the order of seniority.
5. Of the preparatory exercise of a candidate for
deacon's orders. Orders three different examinations of
the candidates in the presence of the bishop and two or
more priests.
Section 4. Declares a clergyman liable to ecclesiasti
cal censures for presenting a person for orders, without
good grounds to believe that the requisitions of the
canons have been complied with.
6. Of clergymen ordained by foreign bishops in
communion with this Church, and desirous of officiating
and settling in this Church. Orders such a clergyman
before officiating, to exhibit to the minister or vestry a
certificate signed by the bishop of the diocese, that his
letters of orders are authentic, and given by some bishop
in communion with the Church of America, and that
he has given to the bishop sufficient evidence of his

428 NEW YORK.
New York, pious and moral character and theological acquirements ;
1841- and that in any case, before he can be permitted to
settle in any church or parish, or be received into union
with any diocese of the Church as a minister thereof,
he must produce to the bishop a letter of dismission
under the hand and seal of the bishop with whose
diocese he was last connected (which letter must be in
substance that provided for in section 1 of canon 4,
1835), and must be delivered within six months after
date. Declares that when a clergyman has been so received
he shall be subject to all the canonical provisions
of the American Church, and that he shall not be so
received into union without first subscribing, in the
presence of the bishop of the diocese and two or more
presbyters, the declaration contained in the seventh arti
cle of the constitution, and satisfying the bishop of his
theological attainments.
Declares, further, that he must have resided one
year in the United States from the date of his letters of
dismission, before he can be entitled to settle in any
church as canonically in charge of the same.
Section 2. Declares that if such foreign clergyman
be a deacon, he must reside in the United States at
least three years, and so obtain the requisite testimonials
before he can be ordained priest. Repeals 23rd canon
of 1832.
7. Of ministers removing from one diocese to an
other. 8. Of the mode of securing an accurate view of the
state of the Church from time to time. Orders every
minister to present to his bishop on or before the first
day of every annual convention, a statement of the
number of baptisms, confirmations, marriages, and
funerals, and of the number of communicants in his
church. Such statements to be inserted in the journals
of the house.
Section 2. Orders every bishop to state annually
to the diocesan convention the names of the churches
he has visited since the last convention, the number of
persons confirmed, and of those who have been received
as candidates for orders, ordained, suspended, or de
graded, also the changes amongst the clergy. Such
statement to be inserted in the journals of the con
vention.

NEW YORK. 429
Section 3. Orders that the journals of the different New York,
diocesan conventions shall be presented at the triennial 1841-
general convention, together with such other papers as
may tend to throw light upon the affairs of each
diocese ; and from these journals, &c., a report shall
be drawn up by a committee appointed, which, when
approved by the lower house, shall be sent up to the
house of bishops, with a request that they will draw up
and publish a pastoral letter to the members of the
Church. 9. Of candidates for holy orders. Every candidate
to give notice to the bishop. No person having been
once refused as a candidate in any diocese, or who,
having been admitted, has ceased to be a candidate, to
be admitted as a candidate in any other diocese without
a certificate from the bishop of the former diocese,
declaring the cause why he was refused, or for which
he ceased to be a candidate.
Every candidate to produce a certificate from the
standing committee of the diocese, stating that they
have sufficient cause to believe him to be pious, sober,
and honest, that he is attached to the doctrines, discipline,
and worship of the Protestant Episcopal Church, and is
a communicant in the same.
Testimonials to be laid before the standing com
mittee to be signed by at least one presbyter and a
respectable layman. In addition to such testimonials,
satisfactory evidence to be given that the candidate is a
graduate of some college, or that he has passed a
sufficient examination before two presbyters appointed
by the bishop in Natural and Moral Philosophy, Rhe
toric, Latin, and the Greek Testament. Permits the
knowledge of Hebrew, Greek, and Latin to be dis
pensed with under extraordinary circumstances in per
sons not under twenty-seven years of age.
Declares also what inward and spiritual qualifications
the Church requires in candidates.
Orders the names of accepted candidates to be
recorded by the bishop in a book, and forbids to
ordain any until after the expiration of three years from
that time, unless the bishop, with the consent of the
standing committee, shall deem it expedient to ordain
in peculiar cases after one year.
Admitted candidates may be transmitted to another
diocese on letters dismissory.

430 NICEA.
Candidates who do not within three years after their
admission, apply for their first and second examination,
or within five years for their third examination, to
cease to be candidates.
Repeals 4th canon of 1838.
10. Of clergymen ordained by bishops not in com
munion with this Church, and desirous of officiating or
settling in this Church. Requires from such clergy
men a satisfactory certificate from at least two pres
byters of the American Church ; and that they shall
within six months after their application for admission,
in the presence of the bishop and two presbyters, sub
scribe the declaration in the seventh article of the consti
tution ; after which the bishop may receive him.
Nicea, 325, NICEA. The first oecumenical council was held at
F'menicalU" Nicea, in Bithynia, in 325, by order of the emperor
Council. Constantine, to appease the troubles caused by the
heresy of Arius. Constantine, anxious to bring all the
members of the Church to one faith, determined to
assemble an oecumenical council in which the contro
versy then raging might be terminated ; he, therefore,
caused letters to be addressed to all the bishops of the
Catholic Church, inviting them to meet at Nicea, and
promising that every thing necessary for their journey
should be provided for them, and that he would him
self be chargeable for all expenses.
The council was opened on the 19th of June, three
hundred and eighteen bishops being present4, besides a
very large number of priests and deacons. The pope
Sylvester not being able, on account of his advanced
age, to attend personally, sent his legates, two priests
named Vitus (or Victor) and Vincentius. Amongst
the venerable names of those present, we find those of
Hosius, bishop of Cordova, (whose signature appears
first amongst the subscriptions to the acts of the council)
Alexander of Alexandria, who brought with him
S. Athanasius, his deacon, then a young man, S. Eus
tathius of Antioch, and S. Macarius of Jerusalem. Of
these Hosius, Alexander, and Eustathius acted as the
presidents of the council. Besides these bishops, there
4 The number of bishops is variously given in the ancient
writers j according to Eusebius, there were more than 250 ;
Eustathius of Antioch, 270 ; S. Athanasius, 300, move or less ;
Sozomen, about 320 ; other accounts give 232. The general
voice of the Church is in favour of the number 318.

NICEA. 431
were also present Paphnutius, bishop of Upper Thebais, Nicea, 325.
Potamon of Heraclea, Paul of Neocesarea, James of
Nisibis, Amphion of Epiphania, Leontius, metropolitan
of Cesarea in Cappadocia, (called by contemporary
writers the ornament of the Church,) Hypatius of Gan
gra, Alexander of Constantinople, Protogenes of Sardica,
and Alexander of Thessalonica. To these may be
added Spiridion of Cyprus, Csecilianus of Carthage,
Nicholas of Myra in Lycia, and Eutychius of Amasea.
In this magnificent assembly some were remarkable
by their wisdom and eloquence, others by their austere
and rigid course of life, or their noble constancy in time
of trial, many of them were distinguished by apostolic
graces, many bore in their bodies the marks of their
sufferings in the cause of Jesus Christ; some, as for
instance, Paul of Neocesarea, had their hands cut off,
others had been burnt, others again, with S. Paphnutius,
had been deprived of an eye ; in short, a large number
of those present were confessors, who had in various
ways suffered faithfully during the late persecutions.
But besides these holy men, there were other bishops
(the number is said to have been but 22) who were sup
porters of Arius and his heresy, but who carefully con
cealed their errors, the most prominent of these were
Eusebius of Cesarea in Palestine, Theodotus of Laodi
cea, Paulinus of Tyre, Gregory of Berytum, Aetius of
Lydda, Theognis of Nicea, Eusebius of Nicomedia,
Maris of Chalcedon.
The council having been opened on the 19th of June,
a few days were occupied in preliminary discussions,
previous to the solemn decision to be made in the em
peror's presence. Arius himself was brought before the
council, and questioned as to his faith and doctrine ; he
did not hesitate to maintain that the Son of God was a
creature, made from nothing, that there was a time when
He had no existence, that He was capable of His own
free will of right and wrong. The bishops hearing
these blasphemies with one accord stopped their ears,
and cried out that such impious opinions were worthy of
anathema together with their author.
On the 3rd of July, Constantine arrived at Nicea, and
on the following day the bishops assembled in the hall
of the palace, which had been prepared for the purpose.
The emperor entered the assembly dressed in his impe
rial robes, but without guards, and accompanied only by

432 NICEA.
Nicea, 325. those of his ministers who were Christians ; he evinced
the greatest respect for the bishops, tempering, says
Tillemont, by the humility of his mien, the splendour of
the imperial majesty.
One of the bishops (probably Eustathius of Antioch)
then addressed a discourse to him, in which he gave
thanks to God for the blessings which He had been
pleased to pour upon the emperor, who in his answer
testified his joy at finding himself surrounded by such
an august assembly, and exhorted the fathers to appease
the divisions of the Church, declaring that he himself
desired to appear in the council simply as one of the
faithful, and that he freely left to the bishops the sole
authority to settle the question of faith.
In the following sessions the detestable heresy which
had destroyed the peace of the Church came under con
sideration, the emperor attended in person during the
whole discussion ; S. Athanasius, although at the time
but a deacon, drew the attention of the whole council by
his marvellous penetration in unravelling and laying
open the artifices of the heretics ; he resisted Eusebius,
Theognis, and Maris, the chief supporters of Arius, and
evinced such zeal in defence of the true faith, that he
attracted both the admiration of all Catholics and the
bitter hatred of the Arian party.
The confession of faith which Eusebius of Nicomedia,
the protector and follower of Arius, presented to the
council, was rejected, this confession condemned only
the most gross and evident blasphemies of Arius, without
at all touching upon others. The fathers then, after
mature deliberation, and after having diligently con
sulted all that the holy Evangelists and Apostles have
taught upon the subject, proceeded to set forth the
true doctrine of the Church in the Nicene creed, in
which, in order to defy all the subtilties of the Arians,
the council thought good to express by the term " con-
substantial," bpoovo-wg, the Divine essence or substance
which is common to the Father and the Son 5-
This celebrated confession of faith 6 was, according to
6 Socrates, 1. i. c. 5, says, that all the bishops except five ;
Baronius, that all except Eusebius of Nicomedia, and Theognis of
Nicea, assented to the use of the word o/xooiatoc. According to
Cave, Secundus of Ptolemais, and Theognis of Marmorica, alone
refused, and Eusebius signed.
6"Credimusin Deum,Patrem omnipotentem, omnium visibilium

NICEA. 433
S. Athanasius, in a great measure composed by Hosius Nicea, 325.
of Cordova. It was written out by Hermogenes, bishop
of Cesarea in Cappadocia, and subscribed, together with
the condemnation of the dogmas and expressions of
Arius, by all the bishops present with the exception of
a few of the Arians.
The decision of the council having been laid before
Constantine, he at once recognized in the unanimous
consent of the bishops, the work of God, and received
it with reverence, declaring that all those persons should
be banished who refused to submit to it ; upon which the
Arians, through fear, also anathematized the dogmas
condemned, and subscribed the faith laid down by the
council ; that they did so only outwardly was shown by
their subsequent conduct. Arius however was banished
by Constantine's order to Illyria, where he remained
until his recall, which took place five years after.
The main object of the council being thus achieved,
the fathers proceeded to determine other matters which
were brought before them : First. They considered the
subject of the Meletian schism, which for some time
past had divided Egypt, and they decreed that Meletius
should keep the title and rank of bishop in his see of
Lycopolis in Egypt, forbidding him however to perform
any episcopal functions ; also that they whom he had
elevated to any ecclesiastical dignities should be admit
ted to communion, upon condition that they should take
rank after those who were enrolled in any parish 7 or
church, and who had been ordained by Alexander.
Second. They decreed that throughout the Church the
festival of Easter should be celebrated on the Sunday
after the full moon which happens next after the 21st of
March. And, Third, They published twenty canons.
et invisibilium Creatorem. Et in Dominum Jesum Christum
Filium Dei, natum ex Patre, et Unigenitum, hoc est, ex sub
stantia Patris, Deum ex Deo, Lumen de Lumine, Deum verum
ex Deo vero, genitum non factum, et consubstantialem Patri per
quem omnia facta sunt, tam in Ccelis quam in terra. Qui propter
nos homines et propter nostram salutem descendit, et incarnatus
elst et homo factus est ; passus est, et resurrexit tertia die ; et
ascendit in coelos, venturus inde ad judicandum vivos et mortuos.
Et in Spiritum Sanctum."
Eleven copies of this Creed in Greek are extant.
' UapoiKia, " parish :" the district under a bishop's jurisdic
tion, which we now call a " diocese," was so styled in the primi
tive Church.

434 NICEA.
Njcea,325. 1. Excludes from the exercise of their functions
those persons in holy orders who have made themselves
eunuchs. 2. Forbids to raise neophytes to the priesthood or
episcopate. 3. Forbids any bishop, priest, or deacon, to have
women in their houses, except their mothers, sisters,
aunts, or such women as shall be beyond the reach of
slander. 4. Declares that a bishop ought if possible to be con
stituted by all the bishops, of the province, but allows
of his consecration by three at least with the consent of
the absent bishops, signified in writing; the consecration
to be finally confirmed by the metropolitan.
5. Orders that they who have been separated from
the communion of the Church by their own bishop shall
not be received into communion elsewhere. Also that
a provincial synod shall be held twice a year in every
province, to examine into sentences of excommunication.
One synod to be held before Lent, and the second in
Autumn. 6. Insists upon the preservation of the rights and
privileges of the bishops 8 of Alexandria, Antioch, and
other provinces.
7. Grants to the bishop of iElia *, according to
ancient tradition, the second place of honour.
8. Permits those who had been ministers amongst
the Cathari ', and who returned into the bosom of the
Catholic and Apostolic Church, having received im
position of hands, to remain in the rank of the clergy,
Directs, however, that they shall, in writing, make pro
fession to follow the decrees of the Church ; and that
they shall communicate with those who have married
• The sixth canon of Nicea, according to the version of Diony
sius Exiguus, " Antiqua consuetudo servatur per .ffigyptum, Li
byan), et Pentapolim, ut Alexandrinus Episcopus horum omnium
habeat potestatem ; quia et urbis Romse Episcopo parilis mos
est. Similiter autem et apud Antioehiam ceterasque Provincias
suis privilegia serveutur Ecclesiis. Illud autem generaliter
clarum est quod si quis proeter Metropolitani sententiam fuerit
factus Episcopus, hune magna synodus definivit Episcopum esse
non oportere," &e.
5 ^Elia Capitolina, the new city built by JElius Hadrianus upon
the site of Jerusalem, or near to it.
1 " Cathari :" a sect of the Novatians, who, as their name im
plies (like our own Puritans), affected an extreme degree of
purity.

NICEA. 435
twice, and with those who have performed penance for Nicea, 325.
relapsing in time of persecution. Directs, further, that
in places where there is a Catholic bishop and a con
verted bishop of the Cathari, the former shall retain his
rank and office, and the latter be considered only as a
priest ; or the bishop may assign him the place of a
chorepiscopus. 9. Declares to be null and void the ordination of
priests made without due inquiry, and of those who
have, before ordination, confessed sins committed.
10. Declares the same of persons ordained priests in
ignorance, or whose sin has appeared after ordination.
11. Enacts that those who have fallen away in time
of persecution without strong temptation, shall be three
years among the hearers, seven among the prostrators,
and for two years shall communicate with the people
without offering '¦
12. Imposes ten years' penance upon any one of the
military, who, having been deprived of a post on
account of the faith, shall, after all, give a bribe, and
deny the faith, in order to receive it back again.
13. Forbids to deny the holy communion to any one
likely to die.
14. Orders that catechumens who have relapsed
shall be three years among the hearers.
15. Forbids bishops, priests, or deacons to remove
from one city to another : any one offending against
this canon, to be compelled to return to his own church,
and his translation to be void.
16. Priests or deacons removing from their own
church, not to be received into any other ; those who
persist, to be separated from communion. If any bishop
dare to ordain a man belonging to another church, the
ordination to be void.
1 7. Directs that clerks guilty of usury shall be de
posed. 18. Forbids deacons to give the eucharist to priests,
and to receive it themselves before the priests, and
to sit among the priests ; offenders to be deposed.
19. Directs that Paulianists 3 coming over to the
' " Communicate with the people in prayer, without being
admitted to the oblation ;" i. e. to the holy eucharist, according to
Johnson's way of understanding it.
3 " Paulianists :" the followers of Paul of Samosata, condemned
at Antioch. See council of Antioch, a.d. 264. They did not
baptize in the name of the Father, the Son, and the Holy Ghost.
u 2

436 NICEA.
Church, shall be baptized again. Permits those amongst
their clergy who are without reproach, after baptism, to
be ordained by the Catholic bishops : orders the same
thing of deaconesses.
20. Orders that all persons shall offer up their
prayers on Sundays and Pentecost4 standing.
It was also proposed to add another canon, enjoining
continence upon the married clergy ; but S. Paphnutius
warmly opposed the imposition of such a yoke, and
prevailed, so that the proposal fell to the ground. —
Soc. 1. i. c. xi. Soz. I. i. c. xxiii. Tom. ii. Cone.
pp. 1 — 63, &c. Hammond, Canons of the Church.
Nicea, 787, NICEA. Held September 24, 787 \ by the empress
lalsclystylcd lrene and her son Constantine. Three hundred and
fEcnmeni- seventy-five bishops were present from Greece, Thrace,
cal. Natolia, the Isles of the Archipelago, Sicily, and Italy.
Pope Hadrian and all the oriental patriarchs sent
legates to represent them in the synod, those of Rome
taking the first place : two commissioners from the
emperor and empress also assisted at it. The causes
which led to the assembling of this council were briefly
as follows. The emperor Leo (and afterwards his son
Constantine Copronymus), offended at the excess of
veneration often offered to the images of our Lord and
the saints, made a decree against the use of images
in any way, and caused them everywhere to be re
moved and destroyed. These violent and ill-advised
proceedings raised an opposition almost as violent, and
both the patriarch of Constantinople, Germanus, and
the pope (Hadrian) defended the use of images, de
claring them to have been always in use in the churches,
and showing the difference between absolute and relative
worship. However, in a council assembled at Con
stantinople in 754, composed of three hundred and
thirty-eight bishops, a decree was published against the
use of images. But at this time Constantine Copro
nymus died, and Tarasius, patriarch of Constantinople,
induced the empress Irene and her son Constantine to

* Pentecost here denotes the whole of the fifty days from
Easter to Whitsuntide.
5 This council was originally convoked to Constantinople, in
the preceding year, and was opened on the 17th of August ; but
owing to the tumults raised by the Iconoclast party, it was dis
solved.

NICEA.

437

Session I.
Sept. 24,

convoke this council, in which the decrees of the coun- Nicea, 787.
cil of 754 at Constantinople were set aside.
The first session was held on the 24th September',
in the church of S. Sophia. Tarasius, the patriarch,
spoke first, and exhorted the bishops to reject all
novelties, and to cling to the traditions of the Church.
After this, ten bishops were brought before the council,
accused of following the party of the Iconoclasts. Three
of whom, Basil of Ancyra, Theodore of Myra, and
Theodosius of Amorium recanted, and declared that
they received with all honour the relics and sacred
images of Jesus Christ, the blessed Virgin, and the
saints ; upon which they were permitted to take their
seats : the others were remanded to the next session.
The 42nd of the apostolical canons, and the 8th of
Nicea, and other canons relating to the reception of
converted heretics, were read.
In the second session the letters of pope Hadrian Session II.
to the empress and to the patriarch Tarasius were read. St'Pt- 2G-
The latter then declared his entire concurrence in
the view taken of the question by the bishop of Rome,
viz. that images are to be adored with a relative wor
ship, reserving to God alone faith and the worship of
Latria. This opinion was warmly applauded by the
whole council.
In the third session the confession of Gregory of Session III.
Neocesarea, the leader of the Iconoclast party, was eP • - •
received, and declared by the council to be satisfactory;
whereupon he was, after some discussion, admitted
to take his seat, and with him the bishops mentioned
above. Then the letters of Tarasius to the patriarchs
of Alexandria, Antioch, and Jerusalem, and their re
plies, as well as the confession of Theodore of Jerusa
lem, were read, and approved.
The passages of Holy Scripture relating to the cheru- Session IV.
bim which overshadowed the ark of the covenant, and "
which ornamented the interior of the temple, were read,
together with other passages taken from the fathers,
showing that God had, in other days, worked miracles
by means of images 7.
• Theophanes, who was present, says that the opening of the
council was made on the 1 1th of October.
7 An account was read of a miracle said to have occurred in
Syria, where certain Jews, having nailed an image of our blessed
Lord to a cross, with much insult proceeded to strike a lance into
the side, from which blood and water copiously flowed.
U 3

438 NICEA.
Nicea, 787. Jn the fifth session the patriarch Tarasius endea-
Session V. voured to show that the innovators, in their endeavour
ct' ' to destroy all images, were following in the steps of the
Jews, pagans, Maniehaeans, and other heretics. The
council then came to the conclusion that the images
should be restored to their usual places, and be carried
in processions as before.
Session VI. |n tbe sixth session the refutation of the definition of
6ti,. faith made in the council of Iconoclasts at Constanti
nople, was read. They had there declared that the
eucharist was the only image allowed of our Lord Jesus
Christ; but the fathers of the present synod, in their
refutation, maintained that the eucharist is no where
spoken of as the image of our Lord's Body, but as the
very Body itself.
After this, the fathers replied to the passages from Holy
Scripture and from the fathers, which the Iconoclasts
had adduced in support of their views, and in doing so,
insisted chiefly upon perpetual tradition and the in
fallibility of the Church.
Session VII. In the seventh session a definition of faith was read,
OcVill" wnich was t0 this effect. " We decide that the holy
images, whether painted or graven, or of whatever kind
they may be, ought to be exposed to view. Whether
in churches, upon the sacred vessels and vestments,
upon walls, or in private houses, or by the wayside.
Since the oftener Jesus Christ, his blessed mother, and
the saints are seen in their images, the more will men
be led to think of the originals, and to love them.
Salutation and the adoration of honour ought to be paid
to images, but not the worship of Latria, which belongs
to God alone : nevertheless it is lawful to burn lights
before them, and to incense them, as is usually done
with the cross, the books of the gospels, and other
sacred things, according to the pious use of the ancients.
For honour so paid to the image is transmitted to the
original, which it represents. Such is the doctrine of
the holy fathers, and the tradition of the Catholic
Church ; and we order that they who dare to think or
teach otherwise, if bishops or other clerks, shall be
deposed ; if monks or laymen, shall be excommuni
cated." This decree was signed by the legates and all
the bishops.
VIll!1 Another session" was held at Constantinople, to
Oct. 23, 8 This session was not recognized, either by Greeks or Latins.

NID. 439
which place the bishops had been cited by the empress »' Constan-
Irene, who was present, with her son Constantine, and tlnoPle-
addressed the assembly. The decree of the council
and the passages from the fathers read at Nicea, were
repeated, and the former was again subscribed. The
council of Constantinople against image worship was
anathematized, and the memory of Germanus of Con
stantinople, John of Damascus, and George of Cyprus
held up to veneration. Twenty-two canons of dis
cipline were published.
1. Insists upon the proper observation of the canons
of the Church.
2. Forbids to consecrate those who do not know the
psalter, and will not promise to observe the canons.
3. Forbids princes to elect bishops.
7. Forbids to consecrate any church or altar in which
relics are not contained.
14. Forbids those who are not ordained to read in
the synaxis from the Ambon.
15 and 16. Forbid plurality of benefices, and luxury
in dress amongst the clergy.
20. Forbids double monasteries, for men and for women.
This council was not for a long period recognized in
France. The grounds upon which the French bishops
opposed it are contained in the celebrated Caroline
Books, written by order of Charlemagne. Their chief
objections were these. 1. That no western bishops,
except the pope, by his legates, were present. 2. That
the decision was contrary to their custom, which was
to use images, but not in any way to worship them.
3. That the council was not assembled from all parts of
the Church, nor was its decision in accordance with
that of the Catholic Church.
The Caroline books were answered by pope Adrian,
but with little effect as far as the Gallican Church was
concerned, which continued long after this to reject this
council altogether. See C. Frankeort, a. d. 794. —
Tom. vii. Cone. pp. 1 — 963.
NID. {Concilium Niddanum.] Held in 705, near Nid, 705.
the river Nid in Northumbria, by Bertwald of Canterbury,
assisted by Bosa, bishop of York, John of Hagustald,
and Eadfrid of Lindisfarn ; several abbots, and the ab
bess S. Elfrida, (daughter of Oswy, king of Northum
berland), being also present, with Walfred, whom Bosa
had succeeded in the bishopric of York. Wilfred was
u4

440

NORTHAMPTON.

Nismes, 1096.

Nismes, 1284.

Nogara,
in Lower
Armngnac, 1315.

Northamp ton, 1164.

reconciled with the other bishops of the province, but it
does not appear that he was restored to his bishopric *,
which Bosa retained until his death, and after him John
of Hagustald (or Hexham) was translated thither. —
Eddius, cap. 57. Tom. vi. Cone. p. 1389. Wilkins,
Cone. vol. i. p. 67.
NISMES. {Concilium Nemausense.] Held in July,
1096, by pope Urban II., who presided, assisted by four
cardinals and several bishops. Sixteen canons were
published, which are for the most part the same with
those of the council of Clermont, which the pope con
firmed in all subsequent councils.
Canon 2. Is directed against those who assert that it
is not lawful for monks to exercise sacerdotal functions.
12. Forbids the marriage of little girls (puellulte)
under twelve years of age.
Mansi declares that the matter of the clergy of S.
Saturninus at Toulouse, who claimed the fourth part of
the oblations made in that church, which canonically be
longed to the bishop, and was opposed by the bishop
Isarne, was discussed in this council ; no decision was
pronounced in the synod, but subsequently Urban II.
compelled Isarne to give way. Moreover, in this coun
cil king Philip, after having promised to quit Bertrade,
was absolved. [See C. of Tours, 1096.] — Tom. x.
Cone. p. 604.
NISMES. Held about the year 1284. A long
constitution was drawn up, relating to holy baptism,
penance, the holy eucharist, the celebration of the
mass, reverence due to churches, alienation of church
property, the conduct of the clergy, wills, burials,
tithes, marriages, excommunications and interdicts, per
jury, the Jews, and other matters. This was only a
diocesan synod — Tom. xi. Cone. p. 1200.
NOGARA. {Concilium Nugaroliense.] Held in
1315, by William de Flavacour, archbishop of Auch ;
six bishops and the deputies of others absent ; five ar
ticles were published, of which
3. Condemns the abuse of refusing the sacrament of
penance to persons condemned to death who desire it. —
Tom. xi. Cone. p. 1620.
NORTHAMPTON. {Concilium Northamptqniense.]
8 Johnson says that he was put into possession of the bishopric
of Hexham, which had been erected out of the revenues of a
monastery founded there by himself.

NOYON. 441
Held October 13th, 1164, in which S. Thomas, arch
bishop of Canterbury, accused by the king of perjury,
was condemned by the bishops and others present, who
were by a royal edict threatened with mutilation and
other penalties, and even with death, in the event of
their supporting the archbishop. The latter appealed
to the pope, who alone, under God, he maintained had
authority to judge him. — Tom. x. Cone. p. 1433. Wil
kins, Cone. vol. i. p. 435.
NORTHAMPTON. Held in 1176, by Cardinal Northern.-
Legate Hugo. The articles of Clarendon were renew- ton' 117°-
ed, and leave was given to the king by the cardinal to
implead clergymen in the temporal courts for killing
deer, &c, in the royal parks and forests. The council
was attended by most of the Scotch bishops and abbots,
and the question of the archbishop of York's right of
primacy over Scotland was discussed : Dr. Gilbert Mur
ray (afterwards bishop of Caithness and chancellor)
strongly and successfully opposed it. — Tom. x. Cone.
p. 1469. Wilkins, Cone. vol. i. p. 483.
NORTHAMPTON. Held November 2nd, 1265, by Northamp-
cardinal Octobonus, the Roman legate. In this council t0"' 1265-
all the bishops and priests who had taken part with
Simon, earl of Leicester, were excommunicated, the
following by name : John of Winchester, Walter of
Worcester, Henry of London, and Stephen of Chester ;
of these, Walter died very shortly after, but the other three
appealed from this sentence to Rome. — Wilkins, Cone.
vol. i. p. 762. Mansi, note. Raynal, vol. iii. p. 181.
NOYON. {Concilium Noviomense.] Held in the first Noynn,
week in Lent, in consequence of a dispute between the
king and Milo, bishop of Beauvais. The latter com
plained that the king, S. Louis, had violated his rights
by bringing to punishment, in Beauvais, certain incendi
aries who had raised a sedition there, in which murder
had been committed. The bishops laid the province
under an interdict, upon which the cathedral chapters
made complaint that it had been done without their con
sent, and in a council held at S. Quentin, on the Sunday
before Christmas, at which eight bishops were present,
the interdict was suspended. From this decision the
bishop of Beauvais appealed to the pope, but he dying
before the question could be settled, it was not until
some years after that his successor confirmed the
removal of the interdict, and made peace with S. Louis.
u 5

1233.

442 NYMPHCEUM.
Five councils were held upon the subject in this year.
— Tom. xi. Cone. p. 446. Mansi, note. Raynald, ii.
p. 48.
Noyon, NOYON. Held July 26th, 1344, by John of Vienne,
1344- archbishop of Rheims, and six bishops. Seventeen
canons were published, relating chiefly to ecclesiastical
immunities and the defence of the clergy.
4. Directs that in all churches Divine service shall
be conducted after the example of the cathedral
church. 5. Excommunicates those lords who forbid their vas
sals to buy and sell with ecclesiastics, and to till their
lands. 8. Directs that those clerks who submit voluntarily
to the sentence of the secular judges, and who pay the
fines inflicted upon them by such judges, shall be pun
ished. 12. Forbids priests and other ecclesiastics, &c, pub
licly to solemnize (ut solemnizent in publico) miracles
which they assert to have recently been done, without
the consent of the ordinary.
13. Excommunicates those lords who stripped off
the vestments and shaved the heads of ecclesiastics
accused of crimes.
14. Excommunicates lay-persons who pretended to
be clerks and assumed the tonsure.
17. Condemns the exorbitant exactions of the proc
tors in the ecclesiastical courts. — Tom. xi. Cone. p.
1899.
Nympboeum NYMPHGZUM. {Concilium Nymphceense.] Held
'" mI""1' in April, 1234, under the emperor John, who was then
at Nymphoeum.In 1233, Gregory IX. sent four legates to Germanus,
the patriarch of Constantinople, in order, if possible, to
effect an union between the Churches.
The legates, who did not arrive before the beginning of
the year 1234, were received with much honour, deputies
from the emperor and the patriarch meeting them on the
road. They first held a disputation with the Greeks at
Nicea, after which they proceeded to Constantinople to
abide the issue of a conference between the four oriental
patriarchs. They were then invited to a conference at
Nymphoeum, where a discussion was again opened upon
the two subjects of the procession of the Holy Spirit, and
the use of unleavened bread in the holy eucharist. The

ST. OMER. 443
legates proved that the words " filio que " were used
rather in explanation than as an addition, showing both
from Holy Scripture and from the Fathers that the Holy
Spirit proceedeth from the Son as well as from the
Father. The Greeks did not accuse the Latins of error
in doctrine, and the legates therefore maintained that it
was lawful for the Latin Church to confess with the
mouth what it was lawful for her to believe. The em
peror, in order to effect an union, proposed that each
party should give way on one point, that the Greeks
should approve the Latin use in consecrating, and that
the Latins should expunge from the creed the words
" filio que," which gave offence to the Greeks ; this
however the legates vehemently refused to do. " If
you ask us," said they to the emperor, " how peace is
to be made, we will answer you in a few words : con
cerning the Body of Christ, we . declare that you must
firmly believe, and moreover preach, that it may be con
secrated either in leavened or unleavened bread, and we
require that all the books written on your part against
this faith shall be condemned and burnt. Concerning the
Holy Spirit, we declare that you must believe that the
Holy Spirit proceedeth from the Son as well as from
the Father, and that you must preach this faith to the
people ; we do not say that the pope will compel you to
chant these words in the creed if you object to do so,
but all books written against this doctrine must be
burnt." When the emperor heard these words he
answered angrily, that he had expected to receive from
them some propositions more likely to lead to peace,
but he would repeat what they had said to the Greek
bishops. The latter were moved with great indignation
at the proposal, and all further negociations upon the
subject were broken off. — Tom. xi. Cone. p. 460.
O.
ST. OMER. {Concilium Audomarense.] Held in St. Omer,
June 1099, by Manassez of Rheims, and four of his
suffragans. The " Treve de Dieu " was established,
and at the entreaty of Robert, count of Flanders, articles
of peace were drawn up in five articles. — Tom. x. Cone.
p. 618. Baluze.
ONESTREFIELD, or Osterfield. [See Nester-
FIELD.] U 6

444 ORANGE.
Orange, ORANGE. {Concilium Arausicanum.] Held No-
4 vember 8th, 441 ; S. Hilary of Aries presided ; seven
teen bishops were present from three provinces, amongst
them Eucheri us of Lyons, Ingenius of Embrun, Clau
dius (bishopric unknown), and Maximus of Riez. Thirty
canons were published.
1. Declares that priests may, in the bishop's absence,
confirm (by administering the holy chrism and the bless
ing) heretics, who, being in danger of death, desire to be
reconciled. 2. Directs that ministers, when about to baptize shall
have the chrism ready, with which they shall anoint the
Neophytes immediately after baptism, according to their
custom of only anointing with the chrism once. That
if any one by chance shall not have been anointed with
the chrism of baptism, it shall be made known to the
bishop at confirmation, but not as being absolutely
necessary, since there being but one benediction of the
chrism, that which is given to the baptized person at
confirmation is sufficient '-
3. Directs that penitents when dangerously ill shall
be received to communion without the imposition of
hands ; that if they survive they shall remain in a state
of penance until, having fully accomplished it, they may
rightly receive the communion after reconciliation by
imposition of hands.
1 The words of this canon, according to the reading of Sir-
mondus, are as follow : — " Nullum Ministrorum, qui baptizandi
recepit oflicium, sine Chrismate usquam debere progredi, quia
inter nos placuit semel Chrisinari. De eo autem qui in baptis-
mate, quacunque necessitate faciente, non Chrismatus fuerit, in
confirmatione sacerdus coinmonebitur. Nam inter qunslibet
Chrismatis ipsius non nisi una benedictio est ; non ut praejudi-
cans quidquam, sed ut non necessaria habeatur repetita Chris-
matio." " This," says Sirmondus, " means that the chrism is to be ap
plied once only, and that the minister ought, therefore, to have it
ready, in order to anoint the baptized person at once ; but if it
shall by any chance be omitted, the bishop ought to be informed
of it, that he may anoint the person at confirmation ; but that
two unctions, viz. one at baptism and u second at confirmation,
are not required, there being but one benediction of the chrism."
Petrus Aurelius, however, maintained that the end of the
canon should be read thus : " Sed ut necessaria habeatur repetita
chrismatio ;" and the question was warmly disputed between
them. The opinion of Aurelius had most supporters at first ; but
that of Sirmondus has gradually gained ground, and has the sup
port of most of the learned, and of the best MSS. See Natalis
Alexander, De Sancto Connrmatioiiis, § xiii.

ORANGE. 445
4. Directs that penance be permitted to those clerks Orange,
who desire it. 441-
5. Forbids to deliver up criminals who have taken
refuge in a church.
6. Excommunicates those who seize upon the slaves
of the clergy in the place of their own, who have taken
sanctuary in the church.
7. Excommunicates those who treat persons set free
by the Church as slaves.
8. Forbids a bishop to ordain any one living in
another diocese.
9. Directs that if a bishop shall desire to ordain
persons belonging to another Church, of irreproachable
character, he shall either bring them to live in his own
Church, or obtain leave of their own bishop.
10. Directs that where a bishop has built a church
within the territory of another bishop with the latter's
permission, he shall suffer him to consecrate it, and the
bishop of the place shall on his part grant to the bishop
who built the church the right of ordaining, as clerks to
serve it, such persons as the bishop of the place shall
present to him, or of approving his choice if they be
already ordained.
11. Forbids bishops to receive persons excommuni
cated by their own bishop until they are reconciled.
12. Directs that persons suddenly deprived of the
power of speech shall be reconciled or baptized if they
give, or shall have given beforehand, a sign that they
wish it.
13. Directs that all pious offices2 be performed
towards insensible persons.
14. Directs that the communion shall be given to
baptized Energumens, who do all in their power to be
come healed, and who follow obediently the counsels of
the clergy, because the virtue of the sacrament may
strengthen them against the attacks of the devil and
purify them.
15. Direets that in cases of necessity holy baptism
may be administered to Energumens.
16. Forbids to ordain those who have been openly
possessed by an evil spirit, and deprives of all their
functions those who become so after ordination.
17. Directs that the chalice be offered with the
2 QuEecumque pietatis sunt.

446 ORANGE.
Orange, " capsa, "and be consecrated with the eueharistical mix-
441- ture3. 18. Orders that thenceforwards, in all the churches
of the provinces the gospel should be read to the Cate
chumens. 19. Forbids Catechumens to enter the baptistery.
20. Forbids to suffer Catechumens to receive the
blessing with the faithful, even in family prayers, and
directs that they be warned to come separately for the
blessing, and to receive the sign of the cross.
21. Enacts that in the case of two bishops only con
secrating a bishop, without the participation of the other
bishops of the province, if the bishop was consecrated
against his own will he shall be put into the place of one
of the consecrating bishops, and some one consecrated to
fill the place of the latter ; but if his consecration was
done with his own free consent, he shall be deposed, as
well as the two consecrating bishops.
22. Declares that in future married men shall not be
ordained deacons, except they will make a vow of chas
tity. 23. Directs that married deacons who will not live in
a state of continence be deprived.
24. Excepts from this law those who had been pre
viously ordained, but forbids to confer any higher order
upon them.
25. Forbids to elevate a person twice married to any
higher degree than that of subdeacon.
26. Forbids the ordination of deaconesses in future,
and directs that those actually ordained shall receive the
benediction together with lay persons.
27. Directs that the widows shall make profession of
chastity and wear the proper dress.
28. Directs that they who have broken their profes
sion of virginity shall be put to penance.
29. Confirms the regulation of the council.
30. Directs that when a bishop is unable to discharge
his duties, he shall commit the performance of them to
another bishop, and not to a mere priest.
In this council, moreover, certain bishops were cen
sured, who had broken the canons of the council of
Riez in 439, by refusing to allow the annual provincial
* " Cum capsa et calix offerendus est et admixtione eucharis-
tioa cousecrandus."

ORLEANS. 447
councils with the others as ordered. — Tom. iii. Cone.
p. 1446.
ORANGE. Held July 3rd, 529 ; Cesarius of Aries orange,
presided, at the head of thirteen bishops. Twenty-five 529.
articles concerning grace and free will, and directed
against the semi-Pelagian doctrines, then prevalent, were
drawn up and signed, and subsequently confirmed by
pope Bonifacius II.
1. Condemns those who maintain that the sin of
Adam has affected only the body of man by rendering
it mortal, and has not affected the soul also.
2. Condemns those who maintain that the sin of
Adam hath injured himself only, or that the death
of the body is the only effect of his transgression which
has descended to his posterity.
3. Condemns those who teach that grace is given in
answer to the prayer of man, and who deny that it is
through grace that he is brought to pray at all.
4. Condemns those who teach that God waits for our
wish before purifying us from sin, and that He does not
by His Spirit give us the wish to be purified.
5. Condemns those who maintain that the act of faith,
by which we believe in Him who justifieth, is not the
work of grace, but that we are capable of doing so of
ourselves. 7. Condemns those who maintain that man can think
or do any thing good, as far as his salvation is concern
ed, without grace.
8. Condemns those who maintain that some come to
the grace of baptism by their own free will, and others
by the supernatural help of Divine mercy.
The seventeen other canons are, properly speaking,
sentences taken out of the works of SS. Augustin and
Prosper, recognizing the necessity of grace, prayer, and
humility. To these twenty-five canons were appended
three propositions, viz. —
(1.) That all baptized persons can, if they will, work
out their salvation.
(2.) That God hath predestinated no one to damna
tion. (3.) That God, by His grace, gives to us the first
beginning of faith and charity, and that He is the Author
of our conversion. — Tom. iv. p. 1666.
ORLEANS. {Concilium Aurelianense.] Held July Orleans,
10th, 511, by order of Clovis, the archbishops of

448 ORLEANS.
Orleans, Bordeaux, Bourges, Auch, Tours, and Rouen, were pre-
sent, with twenty-seven bishops, amongst whom were
Quintianus, bishop of Rodez, near Clermont, Melanius,
bishop of Rennes, and Theodosius of Auxerre. Thirty-
one canons were published.
1. Establishes the inviolability of churches as places
of refuge.3. Declares that a runaway slave taking refuge in a
church shall be given up to his master, an oath having
been first made by the latter not to hurt him.
4. Forbids to ordain lay persons without the king's
permission. The children of clerks are left to the
bishop's discretion.
5. Directs that the revenue arising from property
given to any church by the prince shall be employed
(1) in the repair of the building, (2) for the support of
the clergy, (3) for the relief of the poor, and (4) for the
redemption of slaves.
7. Forbids clerks and monks to go to the prince to
obtain favours without letters from their bishop.
8. Enacts that a bishop wilfully ordaining a slave
unknown to his master shall pay twice his price to the
master. 12. Permits deacons and priests in a state of penance
to baptize in cases of necessity.
13. Forbids the wife of a priest or deacon to marry.
17. Submits to the bishop's jurisdiction all churches
built within his territory.
18. Forbids to marry a brother's widow, or a sister's
widower. 19. Submits to the bishop's jurisdiction all abbots,
and directs that they shall attend him once a year at
the place which he shall appoint.
20. Forbids monks to use the stole or handkerchief
(" tzangas ") within their monasteries.
21. Declares a monk who shall leave his monastery
and marry to be for ever excluded from taking orders.
24. Orders a fast of forty, and not fifty, days before
Easter. 27 and 28. Order the proper observation of the
Rogation days.
29. Forbids all familiarity between clerks and women.
30. Excommunicates all who have dealings with
diviners. 31. Enjoins bishops to attend the offices of the

ORLEANS. 449
church every Sunday in the nearest place of worship. —
Pagi in Baronius, a. d. 507, x. xii. Tom. iv. Cone.
p. 1403.
ORLEANS. Held in 533, on the 24th of May, by Orleans,
order of Theodorie, Childebert, and Clotaire, the three 533-
kings of France ; twenty-six archbishops and bishops
attended from the provinces, Lyons, and Aqtiitaine.
Twenty-one canons were published against simony and
other abuses, most of which were old regulations re
newed : —
The 12th warns those persons who have made a vow
to drink, and sing, and frolic in any church, that they
ought not to fulfil their vow.
13. Forbids abbots, chaplains, recluses, and priests to
give letters dimissory to clerks.
15. Forbids to accept the bequests of suicides; per
mits those of persons killed in the commission of any
crime. 20. Commands that they be excluded from commu
nion who have eaten of meats offered to idols, or of
things strangled, &c.
21. Excommunicates abbots who despise the orders
of their bishops. — Tom. iv. Cone. p. 1779.
ORLEANS. Held May 7th, 538 ; nineteen bishops, Orleans,
attended, amongst whom were Lupus of Lyons, who S38-
presided, Pantathagus of Vienne, Leo of Sens, &c.
Thirty-three canons were published.
1. Orders that a metropolitan who shall permit two
years to pass without convoking a provincial synod shall
be suspended from celebrating mass for one year, and
also those bishops who neglect to attend it without just
hindrance. 3. Directs that metropolitans be consecrated by a
metropolitan in the presence of all the bishops of the
province, and the bishops of each province by the
metropolitan. 7. Directs that clerks who have received orders of
their own free will shall, if they marry afterwards, be
excommunicated, that if they were ordained without
their own consent they shall be only deposed ; that
clerks committing adultery shall be shut up in a monastery
for life, without however being deprived of communion.
25. Orders that persons who fall back from a state of
penance into a worldly life shall be deprived of com
munion until at the point of death.

450 ORLEANS.
28. Forbids to work in the fields on Sunday, but
permits travelling on horseback or in a carriage, the
preparation of food, and all things needful for the
proper neatness of house and person ; the denial of
which things it states to belong rather to the Jewish than
the Christian observance of the day.
29. Forbids lay-persons to leave church at mass
before the end of the Lord's prayer, or if a bishop be
present, before he have given his blessing.
30. Forbids Jews to mix with Christians from Holy
Thursday to Easter Day. — Tom. v. Cone. p. 294.
Orleans, ORLEANS. Held in 541. Thirty-eight bishops
and the deputies of twelve absent attended ; Leontius,
archbishop of Bordeaux, presided. Thirty-eight canons
were published ; most of them similar to those pub
lished in the preceding councils, the following are
amongst those which differ.
1. Orders the celebration of Easter every year ac
cording to the table of Victorius (or Victor).
4. Orders that no one at the oblation of the holy
chalice shall presume to offer anything but wine mixed
with water, because it is held as sacrilegious to offer
anything different from what the Saviour instituted in
his most holy commandments.
16. Excommunicates those who swear, after the
fashion of pagans, upon the heads of beasts, or who
invoke the names of false gods.
33. Declares that any person desirous of having a
parish upon his property, must, in the first place, give
a sufficient endowment for the clerks who shall serve it.
Such is supposed to have been the origin of church
patronage. — Tom. v. Cone. p. 380.
Orleans, ORLEANS. Held October 28, 549, by Childebert,
S49- king of France. Fifty bishops (amongst whom were
ten afterwards reverenced as saints) and twenty-one
deputies of those who were absent attended, collected
from the three kingdoms of France and all the pro
vinces of the Gauls, except that of Narbonne, which
was still in the occupation of the Goths. Sacerdos,
bishop of Lyons, presided. Twenty-four canons, for
the most part renewing those of the preceding councils,
were published.
1. Condemns the errors of Eutyches and Nestorius.
2. Forbids excommunication for small offences.

OXFORD. 451
6. Forbids to ordain a slave without the master's
consent. 1 1 . Forbids to give the people a bishop whom they
dislike, and declares that neither the people nor clergy
ought to be intimidated in making their election.
20 and 21. Directs that archdeacons shall visit
prisoners every Sunday, and that bishops shall take
care of lepers. — Tom. v. Cone. p. 390.
ORLEANS. Held in 1022, by king Robert; at Orleans,
which several bishops were present. Several Ma- . l<%?,7
niehaeans were condemned to be burned; amongst whom Labbe).'
were Stephen (or Heribert) and Lysoye, ecclesiastics of
Orleans. — Tom. ix. Cone. p. 836. Spicil. p. 740.
OVIEDO. {Concilium Ovelcnsc.] Held about Ovicdo,
877, according to Pagi '. King Alphonso, his queen 877-
and sons were present, and eighteen bishops. Several
useful regulations were drawn up. The church of
Oviedo was erected into a metropolitan see, and Her-
menegilde, who presided over it, was recognized as head
over the other bishops, to labour with them for the
re-establishment of discipline in the Church, which had
been impaired by the rule of the infidels. — Tom. ix.
Cone. p. 501.
OXFORD. {Concilium Oxoniense.] Held in 1160, °*[°r0d.
in which more than thirty heretics of the sect of the (or jigg^
Vaudois or Publicani, who had lately come over into Wilkins).
England, headed by one Gerard, and who denied bap
tism, the holy Eucharist, and marriage, and who set at
nought the authority of the Church, were condemned,
and given over to the secular arm ; upon which they
were sentenced to be branded in the forehead, and
publicly flogged out of the city, and were forbidden to
remain in that neighbourhood. They appear to have
made but one convert, a woman, who soon returned
into the Church. — Tom. x. Cone. p. 1404. Wilkins,
Cone. vol. i. p. 438.
OXFORD. King John, on his return from abroad, Oxford,
assembled a large number of his clergy and barons, 1207-
first at London, and subsequently at Oxford, demanding
a certain portion of the ecclesiastical revenues, but this
was unanimously refused. — Wilkins, Cone. vol. i. p.
515. OXFORD. Held at the monastery of Osney, near Oxford, 1 222,
* Mansi says that the date of this council is altogether un
certain.

452 OXFORD.
Oxford, Oxford, oh the 11th of June, by Stephen Langton,
1222. archbishop of Canterbury and cardinal legate, who pre
sided. This was a council of all England, and fifty
canons were published in conformity with those of the
council of Lateran of 1215.
1. Excommunicates generally all who encroach upon
the rights of the Church, disturb the public peace, &c.
2. Directs that bishops shall retain about them wise
and charitable almoners, and attend to the petitions of
the poor ; that they shall also at times themselves
hear and make confessions ; that they shall reside at
their cathedrals, &c. &c.
3. Forbids bishops, archdeacons, and deans to take
anything for collations or institutions to benefices.
6. Orders the celebration of the nocturnal and
diurnal office, and of all the sacraments, especially those
of baptism and of the altar.
7. Forbids priests to say mass more than once in the
same day, except at Christmas and Easter, and when
there was a corpse to be buried.
10. Orders curates to preach often, and to attend to
the sick.
11. Directs that the ornaments and vessels of the
church be properly kept, and that in every church
there shall be a silver chalice and a clean white linen
cloth for the altar ; also that old corporals be burnt, &c.
12. Forbids any one to resign his benefice, retaining
the vicarage, to prevent suspicion of unlawful bargain.
13. Forbids to divide benefices in order to provide
for several persons.
15. Orders churches not worth more than five marks
a year, to be given to none but such as will reside and
minister in them.
16. Assigns to the perpetual vicar a stipend not less
than five marks, except in Wales, " where vicars are
content with less by reason of the poverty of the
churches." Orders that the diocesan shall decide
whether the parson or vicar shall bear the charges of
the church.
17. Orders that in large parishes there shall be two
or three priests.
18. Directs that the bishop shall make the person
presented to a living, take an oath, that he has neither
given nor promised anything to the patron.
19. Provides that in each archdeaconry confessors

OXFORD. 453
shall be appointed for the rural-deans and others of the Oxford,
clergy who may be unwilling to confess to the bishop. 1222-
20. Takes from the rural-deans the cognizance of
matrimonial causes.
21. Forbids, under anathema, to harbour thieves,
&c.
22 and 23. Relate to archidiaconal visitations. For
bid those dignitaries to burden the clergy whom they
visit with many horses, to invite strangers to the pro
curations provided for them, and to extort procurations
without reasonable cause.
24. Forbids to let out to farm archdeaconries,
deaneries, &c.
25. Orders the archdeacons to take care in their
visitations that the canon of the mass be correct, that
the priest can rightly pronounce the words of the canon
and of baptism, that laymen be taught how to baptize
rightly in case of necessity, and that the host, chrism,
and holy oil be kept under lock and key, &c.
26. Forbids bishops, arehdeacons, and their officers
to pass sentence without first giving the canonical
monitions. 27. Forbids to exact any fee for burials and the
administration of the holy sacraments.
30. Orders ecclesiastics to wear decent habits with
close copes, to observe the tonsure, to keep their hair
cut short, and to abstain from immoderate eating and
drinking. 31. Forbids clergymen in holy orders publicly to
keep concubines.
34. Forbids the clergy to spend their ecclesiastical
revenues in building houses on lay fees for their sons,
nephews, or concubines.
36. Forbids the nuns to wear veils of silk, to use
pins of silver and gold, and to wear girdles worked and
embroidered, and long trains.
41. Forbids to give to a person already provided
with a benefice, having cure of souls, any revenue out
of another church.
42 mid 43. Order monks to live in common, and
forbid them to receive any one into their community
under eighteen years of age.
44. Orders monks to give away to the poor what
remains of their repasts.
45. Forbids monks to make wills.

454 OXFORD.
47. Forbids monks and canons regular to eat and
drink save at the appointed hours, permits them to
quench their thirst in the refectory, but not to indulge.
In the Oxford copy of these constitutions two others
are added relating to the Jews.— Johnson, Ecc. Canons.
Tom. xi. Cone. p. 270. Wilkins, Cone. vol. l. p.
585. „ .,
Oxford OXFORD. Held in 1322, by Walter Reynolds,
1322. archbishop of Canterbury, in which ten constitutions
were published.
1. Relates to the conferring of holy orders. Directs
that all candidates shall be examined previously;
enumerates those cases in which holy orders shall be
refused. Also forbids to admit clerks ordained in Ire
land, Wales, and Scotland, to officiate without letters
dismissory or commendatory from their ordinaries.
Orders that monks shall be ordained by their own
diocesan. 2. Directs priests to exhort their people to be con
firmed, and adults to confess before confirmation.
Orders that children on the third day after confirmation
be carried to church, that their foreheads may be
washed in the baptistery by the priest's hand, in honour
of the chrism. Prescribes caution against children re
ceiving confirmation twice.
3. Relates to extreme unction, and appeals to S.
James (v. 14, 15) in proof of its necessity.
4. Orders rectors and priests to be careful of their
altars, to keep the holy Eucharist in a clean pyx of
silver or ivory, or other befitting material, to renew the
consecrated host weekly, to carry it to the sick with
reverence, a light going before, &c.
5. Orders that the linen furniture of the altar be kept
whole and clean, that the words of the canon be fully
and exactly pronounced, and with the greatest de
votion. Forbids a priest to celebrate mass till he has
finished matins, prime, and undern. Directs that two
candles, or one at least, be lighted at high mass.
6. Relates to the duty of archdeacons in visitation.
7. Relates to marriage.
8. Relates to penance. Orders the priest to con
sider carefully the particular circumstances of each sin,
to receive confessions, especially those of women, in
some open place, to consult the bishop, or some dis
creet men, in doubtful cases, and to be careful not

1408.

OXFORD. 455
to make the penitents implicate other persons by name
in their confessions.
9. Forbids a priest, in a state of mortal sin, to cele
brate before confession. Forbids to reveal confession
in any way, directly or indirectly ; orders that a priest
convicted of doing so, shall be degraded without hope
of reconciliation. 10. Orders the appointment of a fit priest in every
deanery to receive the confession of the clergy. — John
son, Ecc. Canons. Wilkins, Cone. vol. i. p. 512.
OXFORD. Held in 1408, by Thomas Arundel, Oxford,
archbishop of Canterbury, against the Lollards. Ten
constitutions were published at this council, and sanc
tioned in one held afterwards in London.
1. Forbids any one to preach without being first
examined and allowed by the diocesan. Also forbids
men suspended for preaching erroneous doctrine, to
preach within the province until they be restored by
the ordinary who suspended them. Sentences all viola
tors of this statute to excommunication. Declares that
any preacher who shall a second time, in any way, inti
mate that the Church has not power to make such ordi
nances by her prelates, shall be sentenced to excommu
nication ; and all Christian people forbidden to hold
any communication with him, under pain of excommu
nication. Further declares, that when lawfully con
victed of so doing, such offenders shall be declared
heretics by the ordinary, and incur all the penalties of
heresy, and their aiders and abettors also, unless they
desist within a month from the date of their admonition.
2. Forbids the clergy and people of any parish to
allow any one to preach unless full assurance be first
given of his being authorized, privileged, or sent accord
ing to the form specified in Constitution 1. Orders that
the church, churchyard, or other place where unautho
rized preachers have been permitted to hold forth, shall
be put under an interdict. Orders further, that autho
rized preachers shall suit their discourses to the circum
stances of their hearers.
3. Excommunicates, ipso facto, all who preach or
say any thing contrary to the teaching of the Church
concerning the sacraments, or any point of faith ; de
clares that such offenders shall not be absolved (except
at the point of death), unless they abjure their errors
and do penance. Orders that persons who do so a

456 OXFORD.
Oxford, second time, shall be formally denounced as heretics,
• and subject to confiscation of their goods. With regard
to the penance to be performed, it is declared that the
offender shall expressly recant the things he has
preached, taught, or affirmed, in the parish church in
which he did so, upon some one or more Lord's-days or
holy days, at high mass.
4. Forbids schoolmasters and other teachers to in
struct their pupils in the sacraments and other theolo
gical points, contrary to the determination of the Church,
and enjoins them not to permit their scholars to dispute
publicly or privately upon such subjects.
5. Forbids to read any book composed by John
Wiclif, or any other in his time or since, in any schools,
halls, inns, or other places whatsoever within the pro
vince, unless it have been first examined and unani
mously approved by the Universities of Oxford or
Cambridge. 6. Declares, upon the authority of S. Jerome, that
the translation of the text of holy Scripture is a danger
ous thing, because it is not easy to make the sense in
all respects the same ; enacts that no one shall hence
forth, by his own authority, translate any text of Scrip
ture into English ; and that no part of any such book
or treatise lately composed in the time of John Wiclif,
shall be read in public or private, under pain of excom
munication. 7. Forbids any one, under pain of being publicly
denounced excommunicate, to propose or assert any
propositions which carry a sound contrary to the Catho
lic faith or good morals.
8. Forbids all disputing, either in public or private,
concerning things determined by the Church, unless it
be in order to get at the true meaning. Forbids, also,
to call in question the authority of Church decisions, or
to preach any thing contrary to them, especially con
cerning the adoration of the cross, the veneration of the
images of the saints, and pilgrimages to holy places and
relics, or against taking oaths in judicial matters. Orders
all preachers to encourage these things, as well as pro
cessions, genuflexions, bowings, incensings, kissings, ob
lations, pilgrimages, illuminations, and the making of
oaths in a lawful manner, by touching God's holy Gos
pels. Offenders to incur the penalty of heresy.
9. Orders that none be admitted to serve as chaplain

PADERBORN. 457
in any diocese within the province, who was not born or
ordained there, or unless he bring with him letters from
his diocesan.
10. Declares the University of Oxford to be infected
with new unprofitable doctrines, and blemished with
the new damnable brand of Lollardy, to the great scandal
of the University at home and abroad, and to the seem
ingly irreparable injury of the Church of England, which
used to be defended by her virtue and learning ; that
therefore, upon the petition of the proctors of the whole
clergy of the province, and with the consent of all the
prelates present in the convocation, it is enacted that
every head of a college or hall in the University shall,
at least once a month, make diligent inquiry whether
any scholar or inhabitant hath asserted or held any pro
position carrying a sound contrary to the Catholic faith
and sound morals ; and if he find any such, that he
shall effectually admonish him. And that any such
person so admonished advancing the same proposition,
shall be ipso facto excommunicated and otherwise pun
ished. Orders that if the offender be a scholar, he
shall be disqualified for his degree; if a doctor, M. A.,
or B. A., he shall be suspended from all scholastic acts,
lose all his rights in his college, and be actually ex
pelled, and a Catholic put into his place. Declares that
if any head of a house shall neglect, within ten days
after the publication of those constitutions, to execute
the above regulations against any offender in their col
lege, he shall himself be ipso facto excommunicated and
deprived of his office, and the college considered to be
void, and a new head appointed. Enacts the same
penalties against a head of a college suspected of heresy,
who, after admonition from the ordinary, does not re
form ; and further, declares him to be for three years
incapable of holding any benefice within the province.
Lastly, it treats of the manner of proceeding against
suspected persons. — Johnson, Eccl. Canons. Tom. xi.
Cone. p. 2089. Wilkins, Cone. vol. iii. p. 314.

PADERBORN. {Concilium Paderbornense.] Held Padciborn,
in 777, to confirm the newly-baptized Saxons in the
faith. It was ordered that ail should take an oath to

458

PALESTINE.

Padua, 1350.

Palencia, 1388.

Palestine, 196.
or 198.

abide for ever in the Christian faith; and they that
refused to do so, were punished with the loss of all
their property. — Tom. vi. Cone. p. 1823.
PADUA. {Concilium Patavianum.] Held in the
spring of 1350, by cardinal Guy d'Auvergne, legate of
pope Clement VI., for the reformation of morals and
the good of the Church. Another council was held at
the end of the year. — Raynaldus, A. d. 1350. Tom. xi.
Cone. p. 1918.
PALENCIA. {Concilium Palentinum.] Held in
1388, by Pedro of Luna, legate of the antipope Clement
VII., in Spain. The king (John I.), three archbishops,
and twenty-five bishops, were present. Seven canons
were published.
1. Directs bishops to watch over the conduct of their
clergy. 2. Renews the constitution of Valladolid, in 1322,
concerning incontinence in the clergy.
3. Directs that if the married clergy will enjoy the
privileges of the clerical state, they shall observe the
tonsure and the clerical dress. In order that no doubt
might exist as to the form of the tonsure, a figure of it
was appended to the canon.
5. and 6. Relate to the Jews and Saracens, and order
that they shall be compelled to respect the Church fes
tivals. 7. Is directed against adulterers and notorious forni
cators. — Tom. xi. Cone. p. 2068.
PALESTINE. {Concilium Palcestinum.] Held at
Jerusalem in 196 (or 198) ; fourteen bishops were pre
sent, at the head of whom were St. Narcissus of Jerusa
lem, and S. Theophilus of Cesarea. The subject before
the council was the proper time for the celebration of
Easter, which was much disputed in the Church ; some
held that the Lent fast ought to end, and the fast of the
Resurrection be kept, on the fourteenth day of the moon,
whatever day of the week it might chance to be ; and
they supported their opinion by the authority of S. John
and S. Philip, the Apostles, and of S. Polycarp, and
other illustrious saints of Asia, who (they maintained)
had observed this custom. The others, on the contrary,
asserted that the festival of the Resurrection ought to be
kept, and therefore the Lent fast ought to end on Sun
day, and they supported their opinion by the tradition
received in the Church from SS. Peter and Paul. The

PARIS. 459
decision of this council was in favour of the latter prac
tice. — Eusebius, 1. v. c. 22.
In the council of Asia, held at Ephesus in the same
year (196), under Polycrates the bishop, a contrary
decision was arrived at, and Polycrates wrote to Victor,
bishop of Rome, declaring that the practice of his Church
being founded upon the example of SS. John and Philip,
and other saints, he could not consent to alter it. Upon
this, Victor, with more zeal for his cause than Christian
charity, threatened to separate the Asiatic Churches from
his communion, a step which greatly displeased many
even of those who thought with him upon the question ;
and Irenseus, amongst many others, wrote to him, and
in the name of the Gallic bishops exhorted him to pre
serve unity and charity in the Church. Both parties
then continued in the practice which they had received
from their predecessors until the first oecumenical coun
cil at Nicea, in 325, in which the question was definitively
settled in favour of the Latin mode. — Eus. 1. v. c. 23.
Tom. i. Cone. pp. 596 and 600.
PARIS. {Concilium Luteciense, or Parisiense.] Paris, 360.
Held in 360 according to the most common opinion,
under Julian the Apostate, who was proclaimed Augustus
in Paris, in May, 360. S. Hilary had lately arrived
in Gaul from Constantinople, and at his entreaty the
heretical formulary of Ariminum (a. d. 359) was reject
ed. Amongst the fragments which remain to us of S.
Hilary we have a synodical letter from the bishops of
this council to those of the East, in which they return
thanks to God for having delivered them from the Arian
heresy, and for having enabled them to learn the real
sentiments of the orientals. They then give an open
profession and clear exposition of the doctrine of con-
substantiality ; they retract all that they had, through
ignorance, done at Ariminum, and promised to perform
whatever the orientals required of them, to the extent of
deposing and excommunicating all in Gaul who should
resist. Further, the bishops declared that those who had
consented to suppress the word " ousia," or substance,
both at Ariminum and at Nice in 1'hrace, had been
chiefly induced to do so by the false statement made by
the Arian party, that the confession of faith which they
were called upon to sign had had the sanction of the
x 2

460 PARIS.
oriental bishops, who, as they said, had been the first to
introduce the use of this word in the controversy with
the Arians : " And we," they added, " received it, and
have always preserved the use of it inviolably; we have
used this word bpoovawc to express the true and actual
generation of the only Son of God. When we say that
He is of one and the same substance, it is only to exclude
the idea of creation, adoption, &c. We recognize no
likeness worthy of Him but that of true God to true
God  We revoke all that we have done ill through
ignorance and simplicity, and we excommunicate Aux
entius, Ursaces, and Valens, Gajus Megasius and Jus
tin." About this time several other councils were held in
Gaul, by means of S. Hilary, upon the same subject. —
Tom. ii. Cone. p. 821. Baronius, 302, § 229, and
Pagi, note 27.
Paris, 557. PARIS. Held in 557, under king Childebert ; the
archbishops of Bourges, Rouen, and Bordeaux were
present. Ten canons were published.
1. Against those who detain Church property.
4. Against marriages within the degrees prohibited ;
forbids to marry a brother's widow or wife's sister.
8. Enacts that the election of the bishop shall be
left free to the people and clergy ; that no one shall be
intruded into a see by the prince, or contrary to the will
of the metropolitan and the provincial bishops.
These canons are subscribed by fifteen bishops,
amongst whom were S. Pretextatus of Rouen, Leo of
Bordeaux, Germanus of Paris, and Euphronius of
Tours \ — Tom. v. Cone. p. 814.
Paris, 573. PARIS. Held in 573, by thirty-two bishops (six of
whom were metropolitans), in order to terminate a
difference between Chilperic and Sigebert, the two bro
thers of the king Gontram. Promotus, who had been
uncanonically consecrated bishop of Chateaudun, by
Ogidius of Rheims, was deposed, but was not removed,
apparently, until the death of Sigebert. — Tom. v. Cone.
p. 918.
Paris, 577. PARIS. Held in the spring of 577, by Chilperic ;
forty-five bishops were present, who deposed Prctextus,
bishop of Rouen, upon a false accusation of having
s Eleven of the subscriptions are after this form : — " Germa
nus peccator Episc. cousensi et BubscripBi."

PARIS. 461
favoured the revolt of Merovee, the king's son, and
plotted his death 6. S. Gregory of Tours refused his
consent to the act. Pretextatus was banished and Me-
lanius put into his place. — Tom. v. Cone. 925.
PARIS. Held in 615, under king Clotaire II. Paris, 615.
This was the most numerously attended of the Gallic
councils up to this period. Seventy-nine bishops from
all the newly united provinces of Gaul were present.
Fifteen canons have been preserved, but others probably
were published.
1. Declares elections of bishops made without con
sent of the metropolitan, and the bishops of the pro
vince, and of the clergy, and people of the city, or made
by violence, cabal, or bribery, to be null and void,
2. Forbids bishops to appoint their own successors j
forbids to appoint another to the see during the life-time
•of the actual bishop, except the latter be incapable of
managing his Churchi
4. Declares that no secular judge may try or con
demn any priest, deacon, or other ecclesiastic, without
first giving warning to the bishop.
14. Forbids marriage with a brother's widow, and
other incestuous marriages.
15. Forbids a Jew to exercise any public office over
Christians, and in case of his obtaining such an office,
contrary to canon, insists upon his being baptized with
all his family.
Most of the other canons refer to the property of the
Church and of ecclesiastics.
King Clotaire published an edict for the execution of
these canons, with some modification however, since he
commanded that the bishop elected according to canon
1, should not be consecrated without the leave of the
¦prince. — Tom. v. Cone. p. 1649.
PARIS. Held in November, 825. The bishops paris, 8J5.
present addressed a synodal letter to the emperors
Louis andLothaire, in which they declare their approval
of the letter of Hadrian to the emperor Constantine and
6 Although Pretextatus was innocent of the charge of con
spiracy against the king in favour of Merovee (or Merovig), who
Was his grandson, he had been guilty of marrying the latter to
Brunchilile, tho widow of his uncle, which was also alleged
against him. Sigebert appears to have used intimidation to in
duce the bishops to condemn Pretextatus. The place of his
banishment was probably Jersey.
x 3

462 PARIS.
his mother Irene, so far as relates to his rebuke for their
audacity and rashness in removing and breaking the
images, but his command to adore them (eas adorare)
they refuse to approve, styling all such adoration super
stitious and sinful ; they also declare, that in their opinion
the testimonies which he had collected from the holy
fathers in support of his view, and had inserted in his
letter, were very little to the purpose. They further de
clare, that without approving the acts of the council of
Constantinople in 754, they condemn the second council
of Nicea, and hold that it was no light error on the part
of those who composed it, to assert not only that images
should be venerated and adored (eoli et adorari), and
called by the title of holy, but that even some degree of
holiness was to be attained through their means (verum
etiam sanctimoniam ab eis se adipisci professi sunt).
They declared their adhesion to the Caroline books.
— Goldast in Dec. Imp. de Imag, Tom. vii. Cone. p.
1542.
Paris, 829. PARIS. Held June 6th, 829, under Louis le De
bonnaire, composed of the four provinces of Rheims,
Sens, Tours, and Rouen ; twenty-five bishops attended,
besides the four metropolitans of the above-mentioned
provinces. The council was held in the church of S.
Stephen the elder. The acts of the council are divided
into three Books of Canons.
Book I. relates to ecclesiastical discipline.
Canon 7. Forbids to baptize except at the canonical
times, without necessity.
8. Directs that persons baptized in illness, beyond
the proper canonical times for baptism, shall not be ad
mitted to holy orders, according to the twelfth canon of
Neocesarea. 16. Declares that all property amassed by bishops.
and priests after their ordination, shall be considered as
belonging to their Churches, and that their heirs shall
have no part of it.
18. Declares that the pastors of the Church ought to
possess the property of the Church without being pos
sessed by it, and that in the possession of it they ought
to despise it. It condemns also those worldly people
who are ever complaining that the Church is too rich.
26. Orders that one or two provincial councils shall
be held annually.
27. Is intended as a check upon the Chorepiscopi,

PARIS. 463
forbids them to confirm and to perform any other func
tion peculiar to the episcopate.
44. Forbids women to take the veil until thirty days
after their husbands' death, at which time they were by
the emperor's edict free to marry again.
45. Forbids women to touch the sacred vessels, or to
give the vestments to the priests ; also forbids them to
give the holy eucharist to the people : an abuse which
it seems had crept in, in some places.
47. Forbids to say mass in private houses, or in gar
dens and chapels, except when on travel, and in extreme
cases when people are very far from a church.
48. Forbids priests to say mass alone.
50. Insists upon the proper observation of Sunday,
and directs that a humble supplication should be
addressed to the prince, entreating him to stop all
pleadings and markets on that day, and to forbid all
work. The second book relates to the duties of princes and
lay persons.
Canon 10. Condemns the error of those persons who
think, that having been baptized, they must eventually
be saved, whatever sins they may commit.
The third book contains a collection of twenty-seven
of the foregoing canons, which the bishops forwarded to
the emperors Louis and Lothaire, specially requesting
the execution of some of the number. — Tom. vii. Cone.
p. 1590.
PARIS7- Held in the autumn of the year 849, Paris, 849.
composed of twenty-two bishops from the provinces of
Tours, Sens, Rheims, and Rouen, who addressed a letter
to Nomenoi, the duke of Bretagne, concerning his pro
ceedings in the council of Rennes in the preceding year,
on which occasion he had taken for his own use the pro
perty of the Church, which, they stated, was the patri
mony of the poor. He had driven the lawful occupiers
from their sees, and had put mercenaries and thieves in
their places ; and he had favoured the revolt of Lambert,
count of Nantes, against king Charles. — Tom. viii. Cone.
p. 58.
PARIS. Held on the 16th October, 1050, in the Paris, 1050.
presence of king Henry I. Many bishops attended,
7 Styled by some the synod of Tours.
X4

464 PARIS,
A letter from Beranger was read, which gave great
offence to the council, and he was condemned, together
with his accomplices. Also a book by John Scotus
upon the Eucharist, whence the errors which they had
condemned were taken. The council declared that if
Beranger and his followers would not retract, the whole
army of France, with the clergy at their head in their
ecclesiastical vestments, should march to find them,
wherever they might be, and should besiege them, until
they would submit to the Catholic faith, or should be
taken in order to be put to death. See C. Verceil,
1050.— Tom. ix. Cone. p. 1059.
Paris, 1147. PARIS. Held some time after Easter, 1147, by
pope Eugene III., assisted by many cardinals and
learned men. The errors of Gilbert de Poiree, bishop
of Poitiers, upon the subject of the blessed Trinity,
were examined ; two doctors, Adam of Petit Pont and
Hugo of Champfleuri, attacking him vigorously. He
was accused chiefly on the four following grounds : —
1 . Quod videlicet assereret Divinam Essentiam non
esse Deum,
2. Quod proprietates personarum non essent ipsae
personae. 3, Quod theological personae in nulla prasdicarentur
propositione. 4. Quod Divina Natura non esset incarnata 8.
S, Bernard, who was present, disputed with Gilbert ;
but the pope, in default of certain evidence, deferred
the decision of the question to a council to be held in
the year following. See C. of Rheims, 1148. — Tom.
x. Cone. p. 1105 and 1121.
Paris, 1186. PARIS. Held in 1186. An assembly of all the
French archbishops, bishops, and chief seigneurs, whom
the king, Philip Augustus, desired to exhort his subjects
to make the voyage to Jerusalem in defence of the
Catholic faith. — Tom. x. Cone. p. 1747.
Another, In another council, held three years afterwards by the
same king, the payment of the Saladine tenth was
8 1 . That the Divine Essence was not God.
2. That tho properties of the Divine PerBons were not the
Persons themselves.
3. That the Divine Persons are not an attribute, in any
sense. 4. That the Divine Nature was not incarnate.

1188.

PARIS. 465
ordered, i. e. the tenth of every one's revenue and goods
for the succour of the Holy Land. — Tom. x. Cone.
p. 1763.
PARIS. Held in 1201, by Octavian, the pope's Paris, 120L
legate, assisted by several bishops. Evraud of Nevers,
the governor of the district, said to have been one of
the Vaudois, was convicted of heresy ; and having been
carried to Nevers, was there burnt. — Tom. xi. Cone.
p. 24.
PARIS. Held in 1210, in which the errors of Paris, 1210.
Amauri *, lately dead, were condemned, and fourteen of
his followers sentenced to be burnt. Also Aristotle's
Metaphysics, which had been brought to Paris, and
translated into Latin, shared the same fate ; and a
decree was published, forbidding the book to be trans
cribed, read, or kept, under pain of excommunication.
— Tom. xi. Cone. p. 49.
PARIS. Held in 1213, by Robert de Courcon, Paris, 1213.
cardinal and legate, whom the pope had sent into France
to preach the crusade. Several canons of discipline
were published, which are divided into four parts.
Part 1 refers to the secular clergy, and contains
twenty canons.
1. Enjoins modesty of deportment, that the hair be
kept cut short ; forbids talking in church.
9. Forbids to employ a priest to say mass who is
unknown, except he have letters from his own bishop.
13. Forbids the division of benefices and prebends.
14. Forbids the temporary or permanent appoint
ment of rural-deans, in consideration of money received.
19. Forbids to possess more than one benefice with
cure of souls.
Part 2 relates to the regulars, and contains twenty-
seven canons.
1. Forbids to take money from any one entering
upon the monastic state. Forbids monks to possess
property. ' Amauri, a clerk belonging to the country near Chartres, a
man well skilled in logic, who, having turned his attention to
theology, had advanced, amongst other novelties, the doctrine,
that every man must believe himself to be a member of Christ as
firmly as he believes in the birth and passion of our Lord ; and
that without such faith he cannot be saved. After his death his
followers added more dangerous errors, denying the use of the
holy sacraments ; asserting that charity makes a bad action no
longer sinful, &c.
X 5

466 PARIS.
Paris, 1213. 2. Forbids to receive any one into the religious life
under eighteen years of age.
3. Enjoins bishops to cause the suspicious little doors
found in abbeys or priories, to be blocked up.
4 and 5. Exhort to charity and hospitality towards
the poor.
9. Forbids monks to wear white leather gloves, fine
shoes and stockings, &c, like those used by the laity,
to use any other cloth save white or black, and to dine
out of the refectory.
Part 3 relates to nuns, &c, also to abbots, abbesses,
&c, and contains twenty-one canons.
3. Forbids nuns to leave their convent in order to
visit their relations, except for a very short time ; and
directs that then they shall have an attendant with
them. 4. Forbids them to dance in the cloisters, or any
where else ; and declares that it is better to dig or
plough on Sunday than to dance.
8. Directs that abbesses who fail in their duty, shall
be suspended ; and, if they do not amend, shall be
deposed. 9. Directs that abbots, priors, and other superiors
who offend in the same manner, shall be punished.
11. Directs that they who lead an irregular life shall
be deposed.
17. Forbids abbots and priors to threaten or maltreat
any who may propose a measure to the chapter for the
reformation of the house or of its head.
Part 4 relates to the duty of bishops and archbishops.
1. Directs them to keep their hair cut round, so as
never to project beyond the mitre ; and gives other
directions for their proper conversation.
2. Forbids them to hear matins in bed, and to occupy
themselves with worldly business and conversation
whilst the holy office is being said.
4. Forbids them to hunt, &c, to wear precious furs,
and to play with dice.
5. Directs that they shall cause some good book to
be read at the beginning and end of their repasts.
6. Enjoins hospitality and charity.
.15. Forbids them to permit duels, or hold courts of
justice in cemeteries or holy places.
16. Enjoins the abolition of the Festival of Fools,
celebrated every 1st of January.

PARIS. 467
17. Directs that a synod be held every year. Orders
also confirmation, and the correction of disorders in the
dioceses. 18. Directs that they shall not permit women to
dance in cemeteries or in holy places, nor work to be
done on Sundays. — Tom. xi. Cone. p. 57.
PARIS. Held January 28, 1226, by a legate from Paris, 1226.
the Roman see, upon the affairs of England and of the
Albigenses. In consequence of the decision, Louis VIII.
ceased from his pretensions against England, and turned
his arms against the Albigenses. The legate, in the
pope's name, excommunicated Raymond, count of
Toulouse, with his accomplices, and confirmed to the
king and his heirs for ever the right to the lands of the
said count, as being a condemned heretic. Amauri,
count de Montfort, and Guy, his uncle, ceded to the
king whatever rights they possessed over the lands in
question. — Raynald, Tom. i. p. 554 (note). Tom. xi.
Cone. p. 300.
On the 20th of March, same year, the king, Lewis
VIII., convoked another council upon ths subject of
the Albigenses.
PARIS. Held in 1255, by Henry, archbishop of Paris, 1255.
Sens, and five other archbishops, on occasion of the
murder of a chanter of the cathedral church of Chartres.
In this council the head of the order of preaching friars
complained of certain things said and preached by some
seculars, doctors in theology, to the prejudice of his
order. William de S. Amour and Laurent, both doc
tors-regent in theology at Paris, being examined upon
the subject by the prelates, denied the justice of the
charge. Subsequently S. Amour wrote a book, en
titled " The Perils of the Last Days," in which he
vigorously attacked the preaching friars without mercy.
At last the dispute between the latter and the university
of Paris became so warm, that S. Louis was obliged to
send to Rome to appease it. The pope, however,
sided entirely with the friars. — Tom. xi. Cone. p. 738.
PARIS. Held on the 21st March, 1260, by order Paris, 1260.
of S. Louis, to implore the aid of heaven against the
conquests of the Tartars. It was ordered that pro
cessions should be made, blasphemy punished, luxury
in dress and at table repressed, tournaments prohibited
for two years, and all sports whatever put a stop to,
except practice with the bow and cross-bow. In the
x 6

468 PARIS,
following year, in another council, all these acts were
renewed. — Tom. xi. Cone. p. 793.
Paris, 1281. PARIS. Held in December, 1281, composed of
four archbishops and twenty bishops. Much complaint
was made of the conduct of the mendicant order, who
persisted in preaching and hearing confession in spite of
the bishops, upon pretext of having the pope's privilege
for doing so. A bull by Martin IV., bearing date
January 10, 1280, was, however, produced, which con
firmed the claim of the Franciscan friars ; but, never
theless, with this clause, that those persons who chose to
confess to the friars, should be bound to confess also
once a year, at the least, to their own priest, according
to the order of the council of Lateran ; and that the
friars should sedulously exhort them to do so. — Do-
boulay, Tom. iii. p. 465.
Paris, 1302. PARIS. Held in 1302, April 10, upon occasion of
the difference between the king, Philip the Fair, and
the pope, Bonifacius VIII. The former in the pre
ceding year, had thrown into prison Bernard de Saisset,
bishop of Pamiers ; upon which the pope wrote to
Philip, complaining of the act, accompanying the letter
with the bull " Ausculta Fiji," in which he plainly bids
him not deceive himself by thinking that he had no
superior, and that he was independent of the head
of the ecclesiastical hierarchy. Philip assembled his
barons with the prelates at Notre Dame, and laid before
them his ground of complaint against the pope and his
bull, which he caused to be read. Whereupon the
barons addressed a letter to the cardinals, in which, in
very strong language, they complained of the pope's
conduct in pretending to consider the king as his sub
ject, and that he held his temporal authority of him.
The prelates were more backward in delivering their
opinion, and endeavoured to excuse the pope, and to
maintain peace. This, however, was not suffered, and
they were clearly informed, that if any one of them
presumed to hold a contrary opinion to that of Philip
and the lords, he would be looked upon as the enemy of
the sovereign and kingdom. They then addressed to
the pope a letter conceived in a much milder strain than
that of the barons, in which they implored him to be
cautious, and to preserve the ancient union between the
Church and State ; and, moreover, to revoke the man
damus, by which he bad cited them to appear at Rome.

PARIS. 469
The answer of the cardinals to the barons was to the
effect, that the pope had not absolutely declared that the
king ought to acknowledge that he held the tempo
rality of him, a statement which the pope himself in his
answer to the bishops by no means corroborates.
This was not strictly speaking an ecclesiastical coun
cil, but a national assembly ; two others of the same
kind were held in the following year, upon the subject
of the differences between the king and the pope. In
September, in that year, the latter drew up a bull ex
communicating Philip, but on the eve of the very day
on which he had intended to publish it, he was seized
by William de Nogaret, the French general, and though
released from confinement almost immediately, he never
recovered the mortification and sorrow which this blow
inflicted on him, and on the 11th of October, 1303, he
died at Rome. — Tom. xi. Cone. p. 1474.
PARIS. Held in 1310, by Philip de Marigni, arch- Paris, 1310.
bishop of Sens, to deliberate upon the case of the Tem
plars ; after mature consideration, it was decided that
some should be merely discharged from their engage
ment to the order, that others should be sent freely
away, after having accomplished the course of penance
prescribed ; that others should be strictly shut up in
prison, many being confined for life ; and lastly, that
some, as, for instance, the relapsed, should be given over
to the secular arm, after having been degraded by the
bishop if in holy orders. All this was accordingly done,
and fifty Templars were burnt in the fields near the
abbey of S. Antony, not one of whom confessed the
crimes imputed to them, but on the contrary to the last
they maintained the injustice of their sentence. [See C.
of Senlis.] Baluze. Tom. xi. Cone. p. 1335.
PARIS. Held in 1323, March 3rd, by William de Paris, 1323.
Melum, archbishop of Sens. A statute of four articles
or canons was published, which was almost word for
word identical with that drawn up in the council of Sens,
a.d. 1320, under the same prelate.
Canon 1. Directs that the people shall fast on the eve
of the holy sacrament.
2. Directs that an interdict shall be laid upon any
place in which a clerk is detained by a secular judge.
4. Of the life, conversation, and dress of clerks. —
Tom. xi. Cone. p. 1711.
PARIS. Held in 1346, March 6th, by the same Paris, 1346.

470 PARIS.
archbishop, assisted by five bishops. Thirteen canons
were published.
1. Complains of the treatment of the clergy by the
secular judges, and sets forth that the former were con
tinually imprisoned, put to the torture, and even to
death. 10. Directs that beneficed clerks shall employ a part
of their revenue in keeping in order and repairing their
church and parsonage.
13. Confirms the bull of John XXII, given May 7th,'
1327, by which the indulgence of the Angelus is given
to those who repeat it three times at night — Tom. xi.
Cone. p. 1908.
Paris, 1395. PARIS. A national council was held at Paris in
1395, at which the Latin patriarchs of Alexandria and
Jerusalem were present, together with seven archbishops,
forty-six bishops, and a large number of abbots, deans,
and doctors in theology.
The object of the council, convoked by Charles VI.,
was to consider about the best method of putting an end
to the schism caused by the rival popes Benedict XIII.
and Clement VII. The patriarch of Alexandria, Simon
Cramandus, was unanimously elected to preside. The
conclusion arrived at (February 2) by the majority, was
that the best means of securing the peace of the Church
would be for both claimants to resign their pretensions.
The king's uncles, dukes of Berri and Burgundy, were
in consequence sent as ambassadors to Rome, to Bene
dict. — Tom. xi. Cone. p. 2511,. Appen.
Paris, 1398. PARIS. Another national council was held May
22nd, 1398 ; convoked by the same prince. There were
present, besides Simon Cramand, the Latin patriarch of
Alexandria, eleven archbishops, sixty bishops, and an
immense number of abbots, deputies of universities, and
others of the clergy. Simon Cramand opened the coun
cil. In the second session, held in July, it was agreed that
the best way of bringing Benedict to reason, was to de
prive him not only of the power of collating to benefices,
but of the entire exercise of his authority. For this
purpose the king published, on the 27th of July, his
letters patent, entirely suspending the pope's authority
in the kingdom : this edict was published at Avignon,
where Benedict then was, in September. This suspen
sion lasted until May 30th, 1403, when the king revoked

PARIS. 471
it, and promised, in his own name and that of his realm,
true obedience to Benedict XIII. — Spicil. torn. vi. p.
157. PARIS. A national council, composed of clergy Paris, 1406.
from all parts of France, was held in 1406, to take
measures for terminating the schism. The council re
solved to demand the convocation of a general council,
and to withdraw from the obedience of Benedict XIII.
The withdrawal was carried into effect on the 7th of
August, and the pope was forbidden to take any money
out of the country. In the following session, held at
S. Martin's, certain theologians and canonists discussed
the question, some speaking in favour of Benedict, and
others against him ; and in the last session, December
20th, the king's advocate declared his adhesion to the
demand of the University for a general council, and an
entire withdrawal from the obedience of Benedict ; upon
a division both these points were carried.
After this, both Benedict XIII. and Gregory XII.
severally promised to renounce the pontificate for the sake
of peace, neither of them, however, really purposing to
do so ; and in 1408, Gregory having created four cardi
nals, in spite of the opposition of those then existing ;
the latter withdrew from his obedience, appealing to a
general council, and to his successor. In answer to this
appeal, Benedict published a bull, excommunicating
all persons whatsoever, even kings and princes, who
refused to resort to conference as the means of restoring
peace to the Church, &c. &c. This bull was condemned
at Paris, and torn up as inimical to the king's majesty.
Pedro of Luna was declared to be schismatical, obstinate,
and heretical, and every person forbidden to style him
any longer either Benedict, pope, or cardinal, or to obey
him, &c.
PARIS. A national council was held in 1408, con- Paris, 1408.
voked to deliberate upon the government of the Church,
and the presentations to benefices: First, The declaration
of the favourers and adherents of Pedro of Luna was
Iread ; then a great number of articles were drawn up,
upon the manner in which the French Church should
be governed during the neutrality. These articles
come under five principal heads.
1. Concerning the absolution of sins and censures
reserved ordinarily for the pope ; for these the council

472 PARIS.
permits that recourse be had to the penitentiary of the
holy see 7 or, if that cannot be, to the ordinary.
2. Concerning dispensations for irregularities, and for
marriage. In these cases recourse was to be had to
provincial councils.
3. Concerning the administration of justice, for which
purpose it was ordered that the archbishops should hold
a council yearly with their suffragans ; the monks to do
the same.
4. As to appeals, the last court of appeal was declared
to be a provincial council.
5. As to presentations to benefices, it was ruled that
the election of prelates should be made freely and
according to right rule ; that the elections of bishops
should be confirmed by the metropolitan, and those of
archbishops by the primate, or by the provincial council.
In fact, the provincial council was made the substitute
in all those matters which were usually carried to the
pope. It was further resolved, that the revenue of all bene
fices enjoyed by the followers of Pedro of Luna, should
be seized and put into the king's hands. — Tom. xi. Cone.
p. 2518.
Paris, or PARIS (or Sens.) Held in 1429, from the 1st of
Sens, 1429. ]y|arch to the 23rd of April, by John de Nanton, arch
bishop of Sens, assisted by the bishops of Chartres,
Paris, Meaux, and Troyes, his suffragans, together with
the proctors of the bishops of Auxerre and Nevers, and
a great number of abbots and other ecclesiastics. Forty
regulations, relating to the duties and conduct of eccle
siastics, monks, and regular canons, the celebration of
marriage, and the dispensation of banns, were drawn up.
The following are the most remarkable.
1. Orders canons and other clerks connected with the
churches to celebrate Divine service in an edifying
manner, to chant the Psalms reverently, pausing between
the verses, so that one side of the choir should not
begin before the other had finished.
4. Exhorts the clergy to act as models of piety and
correct behaviour to the laity ; not to be careless in
doing their duties, and not to accept of any benefice
merely for the sake of the income to be derived from
it. 1 The president of the penitential court at Rome, an office
said to have been established by Benedict II. in C84.

PARIS. 473
8. Excludes from entering the Church for three
months, bishops who raise to the priesthood persons of
irregular life and ignorant of the epistles, gospels, and
other parts of the holy office.
Other regulations refer to the conduct of curates, and
direct them to exhort their parishioners to confession
five times a year, viz. at Easter, Whitsuntide, the
Assumption, All Saints, and Christmas, and also at the
beginning of the New Year ; others relate to the conduct
of abbots, abbesses, priors of the orders of S. Benedict
and S. Augustine, prescribing annual chapters, modesty
of apparel and gesture, &c. ; and forbids money to
be exacted from any one entering upon a monastic
life. Regulation 25. Forbids barbers, and other persons in
trade, and merchants, to exercise their calling on Sun
days and festivals.
32 and 33. Forbid the celebration of marriages out of
the parish church, and too great laxity in dispensations
of banns. — Tom. xii. Cone. p. 392.
PARIS. Held in 1528, from the 3rd of February to Paris' !528>
the 9th of October, in the church of the Great Angus- caiicd'l'o'un-
tines. Cardinal Antoine du Prat, archbishop of Sens, cilofScns.
and chancellor of France, presiding, assisted by seven
bishops, viz. the bishops of Chartres, Auxerre, Meaux,
Paris, Orleans, Nevers, and Troyes.
The objects of the council were chiefly to condemn
the errors of Luther, and to reform the discipline of the
Church. Sixteen decrees were published relating to the
faith, and forty upon discipline.
Amongst the first the following are the principal : —
1. Declares that the Church Catholic is one, and
cannot err.
2. That it is visible.
3. That the Church is represented by an oecumenical
Council, which has universal authority in determining
questions of faith, &c.
4. That to the Church it belongs to determine the
authenticity of the canonical books, and to settle the
sense of Holy Scripture.
5. That the apostolical traditions are certain and
necessary, and to be firmly believed.
6. That the constitutions and customs of the Church
are to be submitted to with respect, and her rule of
conduct to be obeyed.

474 PARIS.
Paris, 1528. 7. That seasons of fasting and abstinence are to be
observed under pain of anathema.
8. That the celibacy of the clergy being ordered by
the Latin Church, having been always practised and
enjoined by the second council of Carthage, as a law
ordained in the apostolical times ; they who teach the
contrary are to be treated as heretics.
9. That monastic vows are not at variance with
Christian liberty, and are to be kept.
10. That they who take from the number of sacra
ments, and who deny their efficacy to confer grace, are
to be treated as heretics. This decree treats of each
sacrament in detail.
11. That the necessity of the sacrifice of the mass is
supported by several passages of Holy Scripture, es
pecially by S. Luke xxii. That this holocaust, this
victim for sin, this continual sacrifice, is the " pure
offering " of which the prophet Malachi speaks.
12. After refuting the opinions of Luther upon the
subjects of purgatory and of prayer for the dead, this
decree goes on to state that, after baptism, the guilt of
sin being remitted, there still remains the temporal
penalty to be paid, so that sinners may yet be com
pelled to expiate their faults in the other world, and
that it is a salutary custom to offer the holy sacrifice for
the dead.
13. Concerning the worship of saints, they declare it
to be firmly established in the Church, that the saints
hear our prayers, that they are alive to our sorrows,
and feel joy in seeing us happy ; and that Holy Scrip
ture proves this.
14. Declares that it is not idolatry to venerate
images ; that the intention is to honour them whom
they represent, and remind us of, and to make us
imitate their holy actions.
15. That man's free-will does not exclude grace;
that the latter is not irresistible ; that God does pre
destinate us and choose us, but that He will glorify
those only who make their calling and election sure by
good works.
16. That faith in no wise excludes works, especially
those of charity : and that men are not justified by faith
only. Then follows a list containing thirty-nine errors
maintained by the heretics of the time.

PAVIA. 475
Of the forty decrees on discipline the following may
be noticed.
3 — 9. Relate to persons to be admitted to holy
orders or to any benefices, and enact that they who are
admitted to holy orders without being properly quali
fied, are to be suspended until they are sufficiently
instructed. By canon 11 curates are compelled to residence, and
to instruct their parishioners.
In 16 care is directed to be taken with the psalmody,
and all profane tunes upon church-organs were to be
scrupulously avoided.
33. Forbids printing the Holy Scriptures and works
of the fathers without the consent of the diocesan.
34. Orders all persons to bring all books in their
possession relating to faith or morals, to their bishop
for examination.
36. Of proper persons to be licensed to preach. —
Tom. xiv. Cone. p. 432.
PARIS. Held March 13, in 1612. Cardinal du Paris, 1612.
Peron, archbishop of Sens, presiding. The book of
Edmund Ricker, concerning the ecclesiastical power,
was condemned. — Tom. xv. Cone. p. 1628.
PAVIA. {Concilium Papiense or Ticinense.] Held Pavia, 850.
in December, 850, by order of the emperor Louis, who
attended ; Angelbert of Milan presiding. This does
not appear to have been strictly an ecclesiastical coun
cil. A capitular relating to secular matters was drawn
up, and twenty-five canons of ecclesiastical discipline.
1. Directs that bishops shall keep about them priests
and deacons of known probity to be witnesses of their
secret acts.
2. Directs that bishops shall celebrate mass not only
on Sundays and holy days, but when possible, every day ;
and that they shall not neglect privately to offer prayers
for themselves, their fellow bishops, kings, all the rulers
of God's Church, and for all those who have desired their
prayers, but especially for the poor.
3. Orders them to exercise frugality at table, to
receive pilgrims and poor and sick people, and to exhort
them and read to them.
4 and 5. Direct that they shall not hunt, hawk, &c,
nor mix in worldly pleasures ; bids them read the Holy
Scriptures, explain them to their clergy, and preach on
Sundays and holy days.

476 PAVIA.
7. Directs that priests shall examine whether peni
tents really perform their acts of penance, give alms
largely, &c. ; public offenders to be reconciled by the
bishop only.
9. Warns all fathers of families to marry their
daughters as soon as they are of age, lest they fall into
sin ; and forbids the marriage blessing to those who
marry after fornication.
14. Orders bishops immediately to re-establish those
monasteries in their dioceses which have gone to decay
through their negligence.
18. Declares that priests and deacons (acephali),
who are under no episcopal jurisdiction, are not to be
looked upon as belonging to the clergy.
21. Forbids usury.
22. Enjoins bishops to watch over those who have
the care of orphans, and to see that they do not injure
or oppress them. If such oppressors refuse to listen to
their remonstrances, they are ordered to call the empe
ror's attention to the case.
23. Orders bishops to arrest clerks and monks who
wander about the country, agitating useless questions,
and sowing the seeds of error, and to bring them before
the metropolitan.
25. Condemns to a very severe course of penance
those who deal in magical arts, who pretend to cause
love or hatred by their incantations, and who are sus
pected of having caused the death of others ; enjoins
that they shall not be reconciled except on their death
bed. — Tom. viii. Cone. p. 61.
Pavia, 876. PAVIA. Held in 876, by Charles the Bald
(crowned emperor by John VIII. December 15, 875).
Seventeen bishops from Tuscany and Lombardy at
tended. The archbishop of Milan presiding \ Fifteen
canons were published.
1. Orders respect and veneration everywhere for the
holy Roman Church, as the head of all Churches.
2 and 3. Also relate to the respect, &c., due to the
Roman see and to the pope John.
4. Orders respect for the priesthood.
2 In this council an ancient document was produced, said to
have been given to the archbishop of Milan by Gregory the
Great, or Charlemagne, by which they claimed to themselves the
right of electing the king of Italy fourteen days after the death
of the last possessor. —Muratori, Iter. Ital. torn. ii. part ii. col. 148.

PERTH. 477
5. Orders respect for the imperial dignity.
The three following relate to the duties of bishops.
The acts of this council were confirmed in that
of Pontyon, held in the same year. Tom. ix. Cone.
p. 279.
PAVIA. Held in 1022, August 1. Benedict VIII. P"ia, 1022.
in this council complained of the licentious life of the
clergy, and showed that it dishonoured the Church ; he
declared that they consumed the wealth given to them
by the liberality of princes, in keeping women and pro
viding for their children. A decree in seven articles
was published for the reformation of the clergy, which
the emperor confirmed, adding temporal penalties against
the refractory. — Tom. ix. Cone. p. 8)9.
PAVIA. Held in 1160, in which the anti-pope, Pavia, 1160.
Victor III. (Octavianus), was acknowledged as pope
instead of Alexander III., by the emperor, Frederick I.
— Tom. x. Cone. p. 1387-
PAVIA. Held in 1423. This council was con- Pavia, 1423.
voked at the council of Constance, and was opened in
the month of May ; some deputies from England,
France, and Germany, being present. But on the
22nd of June it was transferred to Sienna, on account
of the plague, which threatened Pavia. — Tom. xii.
Cone. 365.
PENNAFIEL. {Concilium Penafelense.] Held Pennafiel,
April 1, 1302, by Gonsalvo of Toledo and his suf- l302'
fragans. Fifteen articles were published, tending to
repress those abuses which are noticed in the councils
of this age, viz. incontinence amongst the clergy, usury,
&c. Amongst other things, it was enacted, by canon
12, that in every church the "Salve Regina" should be
sung after compline. By canon 8, that the priests
should make with their own hands the bread to be
consecrated at the Eucharist ; or cause it to be made
by other ecclesiastics in their own presence. By canon
7, that tithe should be paid of all lawful property,
thereby to recognize the universal sovereignty of God.
— Tom. xi. Cone. Append, p. 2444.
PERTH. {Concilium Perthusanum.] Held in 1202 Perth, 1202.
or 1203, by cardinal John Salerno, Roman legate in
Scotland ; in which certain regulations relating to the
reform of the clergy were drawn up. The council
lasted three days, but two only of the canons are
known.

478 PHILADELPHIA.
1. That they who had received orders on Sunday,
should be removed from the service of the altar.
2. That every Saturday from twelve o'clock be kept
as a day of rest, by abstaining from work ; the holy
day to continue till Monday morning. — Bp. Skinner,
vol. i. p. 280. Tom. xi. Cone. p. 24.
Perth, 1212. PERTH. Held in 1212. William Malvoisin, bishop
of S. Andrew's, Walter, bishop of Glasgow, and others
were present. The pope's instructions for preaching
the Crusade were published ; upon which, says the
author of the Scotichronicon, great numbers of all ranks
of clergy throughout Scotland, regulars as well as
seculars, took the cross, but very few of the rich or
great men of the kingdom.- — Bp. Skinner, vol. i. p.
280. Wilkins, Cone. vol. i. p. 532.
Pbiladel- PHILADELPHIA. A general convention of the
phia, 1789. bishops, clergy, and laity of the Church in America
was held in August, and adjourned to October 2, 1789,
in which the constitution of the American Church,
formed in 1786, was reviewed and settled in nine
articles. Article 1. Provides for a triennial general convention
on the first Wednesday in October ; and orders that no
business shall commence until the Church, in the ma
jority of dioceses which shall have adopted this consti
tution, shall be duly represented.
Article 2. Enacts that the Church in each diocese
shall be entitled to be represented by one or more
deputies (not exceeding four for the clergy and four for
the laity), to be chosen by the convention of the diocese ;
the concurrence of both orders to be necessary to con
stitute a vote of the convention. All dioceses having
adopted this constitution to be considered bound by the
acts of the general convention, even though they neglect
to send representatives.
Article 3. Directs that whenever general conventions
are held, the bishops, when there shall be three or more
present, shall form a separate house, which shall have a
negative upon acts passed in the house of deputies.
When there are fewer than three bishops present, those
who are present shall be ex-offcio members of the con
vention, and shall vote with the clerical deputies, and a
bishop shall then preside.
Article 4. Provides that the bishop in every diocese
shall be chosen according to the rules fixed by the

PHILADELPHIA. 479
convention of that diocese. Forbids any bishop to Philadel-
interfere in the diocese of another. Plna' J789-
Article 5. Provides for the future admission of other
churches within the territory of the United States, and
for the formation of new dioceses from one or more
existing dioceses, under the following restrictions : —
1. No existing diocese to be infringed upon without
the consent of the bishops and convention of that dio
cese, and that of the general convention.
2. Every such new diocese to contain at least eight
thousand square miles and thirty presbyters.
3. Where the new diocese is formed by the division
of an existing diocese into two, the actual bishop of the
existing diocese to choose which of the two bishoprics
he will take.
Article 6. Provides that the mode of trying bishops
shall be settled by the general convention ; the court
appointed for that purpose shall be composed of bishops
only. And that the mode of trying priests and deacons
shall be settled by the diocesan convention. Enacts
that the bishop alone shall pronounce sentence of ad
monition, suspension, or degradation.
Article 7. Orders that persons to be admitted to
holy orders shall have been examined by the bishop
and two presbyters, and shall subscribe the following
declaration : —
" I do believe the Holy Scriptures of the Old and
New Testament to be the word of God, and to contain
all things necessary to salvation : and I do solemnly
engage to conform to the doctrines and worship of the
Protestant Episcopal Church in the United States."
Forbids to admit any person ordained by a foreign
bishop, to minister in any church until he have sub
scribed the above, and complied with the proper canons.
Article 8. Enacts that a Book of Common Prayer, to
be hereafter established, shall be used in all the dio
ceses adopting this constitution ; and that no alteration
or addition shall be made therein, unless proposed in
one general convention, and adopted by another subse
quently. Article 9. Provides for future alterations in the con
stitution. In this convention the Book of Common Prayer now
in use in the American Church was prepared; some
parts of it were drawn up by the lower house, and some

480 PHILADELPHIA.
by the bishops (bishop White and bishop Seabury appear
to have been the only two present). The principal
subjects of difference arising between the houses were
the Athanasian creed, and the article in theApostles' creed,
concerning the " descent into hell." Bishop Seabury
desired that permission should be granted in the rubric
to use the Athanasian creed, and bishop White (who was
opposed to the use of it, alleging that it was not in use
amongst the Lutherans, nor in any part of the Greek
Church) consented to his proposals ; the lower house,
however, refused to allow the use of this creed under
any circumstances. The question concerning the article
" He descended into hell," after much discussion, was
finally settled in the convention of New York, a.d.
1792, where it was ordered that the article should stand
in the creed, but that a rubric should be added, permit
ting the use of the words " He went into the places of
departed spirits." Bishop Provost is said to have sub
sequently objected to this substitute, upon the ground that
" it exacted a belief in the existence of departed spirits
between death and the Resurrection !"
In the office for the holy eucharist, the oblatory
words in the Prayer of Consecration, and the Invocation
of the Holy Spirit, were added without opposition,
apparently at the suggestion of the excellent bishop
Seabury. — Bishop White's Memoirs, pp. 28 and 14(1.
Pbiladcl- PHILADELPHIA. At a triennial convention held
phia, 1795. m September, 1795, bishop White presiding ; a service
for the consecrating of churches was ordered ; it is
substantially the same with that composed by bishop
Andrewes.— Bp. White, p. 30.
™alai83"5 PHILADELPHIA. Held in August, 1835 ; Wil-
P ia, ,.„>. jjam ^ynjte) d#d<( bishop, presiding. Eight canons
were published. All of which were repealed by the
subsequent convention in 1838, except the fifth, which
declares every minister to be amenable to the bishop
for offences committed by him ; also relates to the
service of citations.
Pl'"^]- PHILADELPHIA. A general convention held in
phia, 1838. September, 1 838. Bishop Griswold presiding. Eleven
canons were published.
1. Relates to the election of bishops. Rules that
the house of bishops, at the request of any diocese in
union with the American Church, shall nominate to the
lower house a fit person for the office of bishop, who

PHILADELPHIA. 481
shall, upon their concurrence, be consecrated for the Philadel-
said diocese. Phia' 1838'
Section 2. Enacts that there must be at least six
presbyters settled in the diocese, before its convention
can elect their own bishop. Allows two or more
dioceses, not having each the required number of pres
byters, to unite temporarily, and to choose a bishop.
2. Of missionary bishops. Allows the lower house,
from time to time, on the nomination of the house of
bishops, to elect a fit person to be bishop, and to exer
cise episcopal functions in states or territories not
organized into dioceses, who (§ 2) shall act in con
formity with the canons and constitutions of the Church,
and the rules prescribed by the house of bishops.
Section 3. Assigns to such missionary bishop juris
diction over all clergymen in his district.
Section 4. Permits the consecration of bishops for
places out of the territory of the United States.
Section 5. Declares such missionary bishops entitled
to a seat in the house of bishops.
Section 6. Orders them to report their proceedings
to each general convention, and also an annual report to
the board of missions.
Section 7. Repeals canon 2 of 1835.
3. Of the performance of episcopal duties in vacant
dioceses. 4. (Repealed by the 9th canon of 1841.)
5. Of the learning of those who are to be ordained.
Forbids to ordain any person until he shall have satis
fied the bishop and examining presbyters that he is
well acquainted with the Holy Scriptures, can read the
Old Testament in the Hebrew, and the New Testament
in the original Greek, and is adequately acquainted
with Latin ; also that he hath a competent knowledge
of natural and moral philosophy, and Church history,
and hath paid attention to composition and pulpit elo
quence. Grants to the bishop the power of dispensing with
the knowledge of Greek and Latin and Hebrew in
certain cases, as well as other qualifications not strictly
ecclesiastical. Repeals canon 13 of 1832.
6. Declares candidates for holy orders ineligible to
the general convention.
7. Concerning candidates for holy orders who have

482 PHILADELPHIA.
been ministers, &c, among other religious denomi
nations. 8. Of the organization of new dioceses formed out of
existing dioceses.
9. Of the mode of publishing authorized editions of
the Book of Common Prayer, &c. Enacts that the
bishop of the diocese or standing committee shall ap
point one or more presbyters, who shall compare and
correct all new editions of the Prayer-book, offices,
articles, and metre psalms and hymns by some standard
book, and that a certificate of the correctness of the said
editions shall be published with them. When any book
is published without such revision, public notice shall
be given that such edition is not authorized by the
Church. Section 2. Declares the stereotype edition of the
Prayer-book by the " Female" Episcopal Prayer-book
Society of Philadelphia to be the standard edition.
Repeals canon 6 of 1835.
10. Of defraying the expences of general conven
tions. 11. Of repealed canons.
Philadel- PHILADELPHIA. Held October 2, 1844. The
phia, 1844. ,.jg],t reverend Philander Chase, bishop of Illinois, pre
siding over twenty-three bishops. The synod lasted
twenty-two days, and the following canons were passed.
1. Of the expences of general conventions. Enacts
that the treasurer of the several diocesan conventions
shall forward to the treasurer of the general convention
before the meeting one dollar for each clergyman within
the diocese.
Repeals canon 10 of 1838.
2. Of the election of bishops. Enacts that to entitle
a diocese to choose a bishop, there must have been
settled in it for a year previously six officiating pres
byters. Permits two or more dioceses not having each
the required number of presbyters, to associate for the
purpose of electing a bishop, if there have been for a
year previously nine officiating presbyters in the two
dioceses. When six or more officiating presbyters
become settled in either of the dioceses, and shall pro
ceed to elect the bishop of the associated dioceses for
their own exclusive diocesan, his connexion with the
other diocese to cease.
Repeals canon 1 of 1838.

PHILADELPHIA. 483
3. Of the trial of a bishop. Repeals canon 4 of Philadel-
1841. phia, 1844.
4. Of episcopal resignations. Orders a bishop to
make known, in writing, to the house of bishops his
desire to resign, and the reasons of it, that they may
investigate the matter ; after which the question to be
decided by the majority of votes.
Also provides for the case of a bishop wishing to
resign at any period beyond six months from the time of
holding the general convention.
Repeals canon 32 of 1832.
5. Of ministers removing from one diocese to an
other. Enacts that no minister removing from one
diocese to another, be received as a stated officiating
minister by any parish without a certificate from the
ecclesiastical authority of the diocese to which the
parish belongs; the said minister removing, having
previously presented to such ecclesiastical authority a
testimonial from the ecclesiastical authority of his last
diocese. Then follows a form of testimonial.
Enacts, further, that no clergyman shall be considered
to have passed from under the jurisdiction of any
diocese to that of any other bishop, until he have
received the above testimonial.
Enacts, further, that such letters shall be null and
void, if not presented to the bishop to whom they are
directed within six months after date, if intended for
the United States ; and within twelve months, if in
tended for a foreign country.
Repeals canon 7 of 1841.
6. Of a discretion to be allowed in the calling, trial,
and examination of deacons in certain cases.
Allows any bishop, at the request of the convention
of his diocese, to admit persons to deacon's orders who
have not been tried and examined, as directed by the
canons, under certain restrictions, which follow.
Forbids a deacon so ordained to take charge of a
parish ; and declares that he shall not be admitted to
priest's orders without first going through all the pre
paratory exercise for deacon's orders.
7. Of foreign missionary bishops.
(1.) Enacts that the house of clerical and lay deputies
may, from time to time, on nomination by the house of
bishops, elect suitable persons to be bishops, to exercise
y 2

484 PHILADELPHIA.
Philadel- episcopal functions in any place out of the territory of
phia, 1844. tne United States, which the house of bishops may
designate ; and that if the house of bishops shall con
sent to the consecration, they shall take order for that
purpose. (2.) Any bishop elected and consecrated under this
canon to have no jurisdiction except in the place
or country for which he has been elected and conse
crated ; and not to be entitled to a seat in the house of
bishops, nor to be eligible to the office of diocesan
bishop in any organized diocese within the United
States. (3.) That any bishop or bishops elected and conse
crated under this canon, may ordain deacons or pres
byters, to officiate within the limits of their respective
missions. (4.) That any foreign missionary bishop, consecrated
under this canon, may, by and with the advice of any
three missionary presbyters under his charge, at his
discretion, dispense with those studies required from a
candidate for deacon's orders by the canons of this
Church. (5.) That in addition to the promise required in the
office for the consecration of bishops, of conformity and
obedience to the doctrine, discipline, and worship of
the Protestant Episcopal Church in the United States of
America, any foreign missionary bishop elected and
consecrated under this canon, shall lodge with the
senior bishop, or with the bishop who may act as conse-
crator, a promise under his hand and seal, that he will,
in the exercise of his episcopal functions, conform, so
far as may be possible in his peculiar circumstances, in
all respects to the constitutions and canons of this
Church. (6.) That any foreign missionary bishop or bishops
elected and consecrated under this canon, shall have
jurisdiction and government, according to the canons of
this Church, over all missionaries or clergymen of this
Church resident in the district or country for which he
may have been consecrated.
(7.) That every bishop elected and consecrated under
this canon, shall report to each general convention his
proceedings and acts, and the state of the mission under
his supervision. He shall also make a similar report,

PHILADELPHIA. 485
at least once every year, to the board of missions of Philadel-
this Church. Phia, 1844-
8. Of missionary bishops within the United States.
(1.) The house of clerical and lay deputies may, from
time to time, on nomination by the house of bishops,
elect a suitable person to be a bishop, to exercise
episcopal functions in states or territories not organized
into dioceses ; and if the house of bishops shall consent
to the consecration, they may take order for that pur
pose. (3.) The jurisdiction of this Church, extending in
right, though not always in form, to all persons belong
ing to it within the United States, it is hereby enacted,
that each missionary bishop shall have jurisdiction over
the clergy in the district assigned him.
(4.) Any bishop or bishops elected and consecrated
under this canon, shall be entitled to a seat in the house
of bishops, and shall be eligible to the office of diocesan
bishop in any organized diocese within the United
States. (5.) Every such bishop shall report to each general
convention his proceedings, and the state and condition
of his church, and at least once a year make a report to
the board of missions.
(6.) Canon 2 of 1838 is hereby repealed.
9. Of clergymen ordained in foreign countries, by
bishops in communion with this Church.
(1.) A clergyman coming from a foreign country, and
professing to have been ordained out of the Uhited
States, by a foreign bishop in communion with this
Church, or by a bishop consecrated for a foreign coun
try, by bishops of this Church under article 10 of the
constitution, or by a missionary bishop elected to exer
cise episcopal functions in any place or places out of
the United States, shall, before he be permitted to
officiate in any parish or congregation, exhibit to the
minister, or if there be no minister, to the vestry there
of, a certificate signed by the bishop of the diocese, or,
if there be no bishop, the standing committee, duly
convened, that his letters of orders are authentic, and
given by some bishop in communion with this Church,
and whose authority is acknowledged by this Church ;
and also that he has exhibited to the bishop or standing
committee, satisfactory evidence of his pious and moral
character, and his theological acquirements ; and, in
y 3

486 PHILADELPHIA.
PMladel- any case, before he shall be permitted to settle in any
phia, 1844. cburch or parish, or be received into union with any
diocese of this Church, as a minister thereof, he shall
produce to the bishop, or if there be no bishop, the
standing committee of such diocese, a letter of dismis
sion, from under the hand and seal of the bishop with
whose diocese he has been last connected ; which letter
shall be, in substance, that provided for in section 1 of
canon 5 of 1844, and shall be delivered within six
months from the date thereof; and when such clergy
man shall have been so received, he shall be considered
as having passed entirely from the jurisdiction of the
bishop, from whom the letter of dismission was brought,
to the full jurisdiction of the bishop or other ecclesi
astical authority by whom it shall have been accepted,
and become thereby subject to all the canonical pro
visions of this Church ; provided that no such clergy
man shall be so received into union with any diocese,
until he shall have subscribed, in the presence of the
bishop of the diocese, in which he applies for reception,
and two or more presbyters, the declaration contained
in article 7 of the constitution ; which being done, said
bishop or standing committee being satisfied of his theo
logical acquirements, may receive him into union with
this Church, as a minister of the same : provided also,
that such minister shall not be entitled to settle in any
parish or church, as canonically in charge of the same,
until he have resided one year in the United States
subsequent to the acceptance of his letter of dismission.
(2.) And if such foreign clergyman be a deacon, he
shall reside in this country at least three years, and
obtain in this country the requisite testimonials of
character, before he be ordained a priest.
(3.) Canon 6 of 18-11 is hereby repealed.
Sentence of suspension was in the seventeenth ses
sion, October 21, passed upon Henry V. Onderdonk,
bishop of Pennsylvania, he having first made a written
acknowledgment of his unworthiness. Three bishops
were consecrated for the dioceses of New Hampshire,
Alabama, and Missouri; as were also missionary bishops
for China, for Cape Palmas, on the western coast of
Africa, for the dominions and dependencies of the sultan
of Turkey, and for the state of Arkansas, together with
some portion of the Indian territory.
In the fourteenth session, October 17, a report of the

PISA. 487
state of the Church in the United States, made accord
ing to the provisions of canon 8, a.d. 1841, was sent
up by the lower house, of which .the tabular statements
will be found at the end of this work.
In the last session a resolution was passed to the
effect, that the bishops, as visitors, having visited the
general theological seminary, had not found in its in
terior arrangements any evidences of encouragement
given to superstitious or Romish practices3. — Journal
of the General Convention for the year 1844, published
at New York.
PISA. {Concilium Pisanum.] Convoked by pope Pisa, 1134.
Innocentius II. in 1134, who presided at the head of a
large assembly of the bishops of France, Germany, and
Italy. S. Bernard assisted at their deliberations. The
anti-pope, Anacletus, was again excommunicated, to
gether with his abettors. Several canons were pub
lished. 1 . Directs that priests shall be separated from their
wives, and nuns from their pretended husbands ; and
both parties be put to penance.
6. Forbids, under pain of excommunication, to vio
late the sanctuary of a church or churchyard. — Tom. x.
Gone. p. 989.
* It seems that some absurd charge of favouring popish views
and practices had been brought against the institution ; in con
sequence of which, the visiting bishops addressed a formidable
list of questions to the professors, which, with their answers, were
printed by order of the Convention.
Connected with this matter, another amusing case was brought
before the synod. It seems that the dean of faculty for the year,
One Samuel Turner, had been much scandalized by the sight of
a wooden cross, about two feet high, decorated with flowers and
evergreens, which he detected, on the afternoon of Christmas -
Eve, on the chancel rails of the chapel. This, I understand, is
not an uncommon custom in the Churches of the United States ;
but Mr. Turner, it seems, preferred to connect the observation of
the pious custom, in this particular case, with the popish feelings
and predilections which he imagined to be then rife in the semi
nary ; and he was confirmed in this view by finding that the
students, on the night of that same day, had met together for
service in the chapel, desiring so to keep the vigil of our Lord's
Nativity. However irregular the latter proceeding may have
been, the professor is certainly incorrect in declaring that the
Church of England uses the term " vigil " in a sense equivalent to
that of " even," since she plainly distinguishes the former as a
day of watching and fasting, whereas every Sunday and holy day
has its eve or even. The correspondence on the subject is pub
lished in the Appendix to the Journal of the convention.
Y 4

488 PISA.
Pisa, 1409, PISA. Held March 25, 1409. The object of this
false ystyled council was to put an end to the schism then existing.
ecumenical The cardina's of the two obediences, viz. of Benedict
XIII. and of Gregory XII., having addressed them
selves to Charles VI. of France, exhorting him to con
cur with them in this important work ; they came
to the conclusion that the cardinals, under the circum
stances, had an undoubted right to convoke a council,
which might judge between the two competitors for the
popedom, and elect a pope.
Benedict, by the advice of several bishops, sent
seven legates to the council ; but Gregory, on the other
hand, refused to appear either in person or by deputy,
although summoned in due form.
Session I. The council was opened on the 25th of March, 1409.
March 21. -pbe assembly was one of the most august and nume
rous ever seen in the Church ; there were present
twenty-two cardinals ; the Latin patriarchs of Alexandria
(Simon), Antioch (Wenceslaus), Jerusalem (Hugo), and
Grade (Francis Lando); twelve archbishops were pre
sent in person, and fourteen by their proctors ; eighty
bishops, and the proctors of one hundred and two
absent ; eighty-seven abbots, and the proctors of two
hundred others ; besides priors ; generals of orders ;
the grand-master of Rhodes, with sixteen commanders ;
the prior-general of the Knights of the Holy Sepulchre;
the deputy of the grand-master and Knights of the
Teutonic Order ; the deputies of the universities of
Oxford, Cambridge, Paris, Florence, Cracow, Vienna,
Prague, and many others; more than three hundred
doctors in theology ; and ambassadors from the kings
of England, France, Portugal, Bohemia, Sicily, Poland,
and Cyprus ; from the dukes of Burgundy, Brabant, &c.4
Session 1. The order of precedency to be observed
by the members of the council was laid down.
Session II. Session 2. After the usual prayer and sermon, the
March 26. 1 The names of those present as ambassadors and deputies
from England, are as follows : — Robert Hallam, bishop of Salis
bury ; Henry, bishop of St. David's [MenevensisJ ; Thomas, abbot
of the monastery of S. Mary at York ; Richard, abbot of the
monastery of S. Mary at Jorvaux j Thomas, prior of tho Cister
cians at Canterbury ; the earl of Suffolk ; sir John Ochul (or
Colme), knight ; Dr. Richard Camaseon, or Caningston. There
were also deputies from seventy-eight abbeys, and twenty-eight
other monastic houses in England, and the proctors of sixteen
English bishops.

PISA. 489
archbishop of Pisa read the decree of Gregory X. upon Pisa, 1409,
the procession of the Holy Spirit, to which the Greeks
had agreed in the council of Lyons, a.d. 1274, and the
canon of Toledo relating to the proper order of ecclesi
astical councils. After this the necessary officers were
appointed, the letter of convocation read, and the two
rival popes summoned at the gates of the church ; no
one, however, appearing for them,
Session 3. A fresh citation was made, and no one Session III.
having appeared, the two popes, Pedro of Luna and March 30-
Angelo Corrario, were declared contumacious by a
sentence, which was affixed to the church-door.
Session 4. Bishop Ulric, the ambassador of Robert, Session IV.
king of the Romans, addressed the assembly, endea- -^P"1 '5.
vouring to frustrate the object of the council.
Session 5. The two contending parties were again Session V.
declared contumacious, and the promoter of the council ^P"1 24-
produced against them thirty-seven articles, containing
the whole history of the schism, and showing the bad
ness of their cause. Although the facts contained in
this accusation were sufficiently notorious, commis
sioners were appointed to prove their truth.
Session 6. The bishop of Salisbury showed that it Session VI.
was necessary for the cause that there should be a p 30,
general, and not merely a partial, withdrawal from the
obedience of the popes, and declared that he had
authority from the king of England to follow out the
scheme for unity, and to consent to whatever the coun
cil should determine.
Session 7. The difficulties started by the ambassador Session VII.
of the king of the Romans were answered. M'ay 4-
Session 8. The bishops of Salisbury and Evreux Session
showed that the union of the two colleges of cardinals ^"I;.
could not be effected whilst those of the party of Bene- "y
diet continued to obey him, and that the withdrawal
from obedience must be universal. Whereupon the
council declared the union of the two colleges to be
lawful, and the council itself duly convoked ; and a
decree was passed to the effect, that each one might,
and ought, to withdraw from the obedience both of
Gregory and Benedict ; since both of them had by their
artifices eluded the solemn cession of office, which they
had promised upon oath to make.
Session 9. The decree of the preceding session was Session IX.
read. M»y !<•

490

PISA.

Pisa, 1409.
Session X,
.May 22.

Session XI
May 23.
Session XII
May 25.

Session XIII.
May 29.

Session XIV.
June 5,

Session XV.
June 5,

Session XVI.
June 10.

Session 10. The two contending parties were again
cited at the door of the church, in order that they
might hear the testimony of the witnesses. Then
thirty-seven articles, containing their deposition, were
read ; and it was noted down by how many witnesses
each article was proved.
Session 11. The reading of the depositions was con
tinued. Session 12. A decree was published declaring the
council to be oecumenical, and all contained in the pre
ceding depositions to be true, public, and notorious.
Session 13. One of the deputies from the university
of Paris showed that Pedro of Luna was a heretic and
schismatic, and that he had forfeited the papacy ; and
this he declared to be the opinion of the French
universities. The bishop of Navarre also declared that
all the doctors in the council, to the number of three
hundred, agreed in this view.
Session 14. A declaration was made that the council
represented the Catholic Church, that the cognizance of
the matter before it of right belonged to it, as being the
highest authority on earth ; also an act of general with
drawal from the obedience of the two contending par
ties was drawn up.
Session 15. The definitive sentence was pronounced
in the presence of the whole council and of the people
who were permitted to enter. The sentence was to the
effect, that the holy oecumenical synod, representing
the Catholic Church, to which it appertained to take
cognizance of and to decide the question, after having
examined every thing which had been done concerning
the union of the Church, declared Pedro of Luna, called
Benedict XIII., and Angelo Corrario, called Gregory
XII., to be both of them schismatical, abettors of
schism, heretics, and guilty of perjury ; that they had
given offence to the whole Church by their obstinacy,
that they had forfeited every dignity, and were, ipso
facto, separated from the Church. And forbade all the
faithful, under pain of excommunication, to recognize
them, or support their cause. Annulled all that they
had done against the promoters of unity, and declared
the last promotion of cardinals made by them to be
null and void.
Session 16. A paper was read, in which the cardinals
present all promised, that in the event of any one of

PISA.

401

them being elected to the papal chair, he would con
tinue the present council, until the Church should be
reformed in its head and in its members ; and if one of
those then absent, or any other not belonging to the
college of cardinals, were elected, that they would
compel him to make the same promise before publish
ing his election. Afterwards the council ratified the
sentence against Angelo and Pedro.
Session 17. Certain preliminaries concerning the
election were settled.
Session 18. A solemn procession was made to im
plore of the Almighty the grace necessary to guide their
election. Session 1 9 5- The cardinals, to the number of twenty-
four, entered into conclave under the guard of the
grand-master of Rhodes, and at the end of ten days'
confinement, they unanimously elected Peter of Candia,
cardinal of Milan, of the order of Franciscan friars,
a man seventy years of age, who took the name
of Alexander V. As soon as he was elected, John
Gerson, chancellor of the university of Paris, delivered
a discourse, exhorting him to the faithful discharge of
his duty, &c.
Session 20. The new pope presided and delivered a
discourse. The decree of his election was then read,'
and on the following Sunday he was crowned.
Session 21. A decree was read on the part of the
pope, approving and ratifying all the dispensations of
marriage, and those relating to the penitentiary, which
had been granted by Benedict or Gregory.
Session 22. A decree was published on the part of
the pope and council, confirming all collations, pro
visions, translations, &c. &c. &c, made canonically by
the two rival popes.
Session 23. A decree was read, ordering metropolitans
to convoke provincial councils, and the generals of
orders to hold chapters, having presidents of the pope's
appointment. Finally, Alexander ratified all that the
cardinals had done since the 3rd of May, 1408, and
especially what had passed at Pisa ". With regard to

Pisa, 1409.

Session XVII.
June 13.
Session XVIII.
June 14.
Session XIX.
June 15.

Session XX.
July 1.
Session XXI.
July 10.

Session XXII.
July 27.

SessionXXIII.Aug. 7.

5 According to some accounts, the cardinals entered into con
clave in the eighteenth Bession, and the new pope presided in the
nineteenth session, held July 1st.
6 According to Raynaldus, this was done in the twentieth ses
sion, held July 1st.
Y 6

492 PISA AND MILAN.
Church reform, as many of the prelates had left the
council, the pope declared that the subject should be
deferred until the following council, which he appointed
to be held in 1412 ; then he dismissed the assembly,
giving plenary indulgence to all who had assisted at it,
and to all who had adhered to it. — Tom. xi. Cone. p.
2114. Hist, du Cone, de Pisa, by Lenfant.
Pisa and PISA and MILAN. Held in 151 1, at the instigation
M.Ian, 1511. of {he emperors Maximilian and Louis XII. of France,
who having just cause of complaint against pope Julius
II., persuaded the cardinals of S. Croix, Narbonne, and
Cosenzi, to convoke a council to Pisa.
The object of the council was set forth to be the
reform of the Church in its head and in its members,
and to punish various notorious crimes which for a long
time had scandalized the whole Church. It was further
stated, that there was urgent need of such councils, that
Julius had not only neglected to convoke one, but had
done all in his power to hinder it ; and, finally, the pope
was in respectful terms cited to appear at the council.
Besides this, in answer to the complaint made against
them by Julius, they published an apology for their con
duct, in which they justified the convocation of the
council of Pisa : First, By a decree passed in the thirty-
ninth session of the council. Secondly, By the pope's
own vow, according to which he had promised to hold a
council. Thirdly, By the oath of the cardinals, and by
the necessity of avoiding so great scandal. They fur
ther showed that the canons, which vest the power of
convoking such councils in the pope, are to be under
stood as speaking of the ordinary state of things, but
that cause may arise in which councils may be called
and assembled by others than the sovereign Pontiff.
The pope, in order to parry the blow, convoked a
rival council to Rome, and cited the three above men
tioned cardinals to appear there within a certain time,
under pain of being deprived.
The council of Pisa, however, proceeded, and was
opened November 1st, 1511. Four cardinals attended,
and the proctors of three who were absent, also fourteen
French bishops and two archbishops, together with a few
abbots and doctors ; deputies from the universities of
France, and the ambassadors of Louis XII.
Session 1 1. Cardinal S. Croix presided. The convocation of the
council of Pisa, having for its object the reformation of

PISA AND MILAN. 493
the Church, was pronounced to be just and lawful, and Pisa and
all that had been or might be done to its prejudice M''an> un
declared null and void.
All that related to the order of the assembly was Session II.
settled ; the canon of Toledo read, and officers appoint- Nov- 7-
ed. A decree was made to the effect, that the present
council could not be dissolved until the reformation of
the Church should have been effected. The decrees of
the council of Constance, relating to the authority of
oecumenical councils, were renewed.
At this time, the pope having entered into a league Session III.
with Ferdinand and the Venetians, began to attack the Nov' 8-
state of Florence, and the fathers judged it expedient to
transfer the council to Milan ; which accordingly was
done ; and on the 4th of January, 1512, the fourth ses
sion was held at Milan.
In the fourth session the assembly was more nu- Milan,
merous, the cardinals of S. Severin and S. Angelo Session IV.
joined themselves to the others. The proctor general of
the order of premonstrants made a long discourse upon
the disorders which ravaged the Church ; then certain
decrees were read, by which thirty days were given to
the pope, within which time to determine himself to re
form abuses in the Church, or else to assemble an oecu
menical council, or to unite with that already assembled.
, The decree of the council of Constance was renewed Session V.
against those who troubled and maltreated persons com- Feb- 1!'
ing to the council.
A deputy from the university of Paris delivered a dis- s.c,s9io" V.L
course, after which the pope Julius was again cited in
the usual form ; and upon his non-appearance, a demand
was made that he should be declared contumacious.
Several decrees were also published, amongst other
subjects, upon the exemplary life which ecclesiastics
ought to lead ; also upon the order to be observed in
councils, with regard to sessions and congregations. The
convocation of a council to Rome, made by Julius, was
declared null and void.
The promoters of the council required that Julius Session VII.
should be declared, through his contumacy, to have April 19.
incurred, ipso facto, suspension from all administration
of the pontifical office. Consequently he was called upon
three times from the foot of the altar, and at the church
door : the settlement of the question was then deferred
till the next session.

494

PLACENZA.

Session VIII.
April 21.

Placenza, 1095.

Placenza, 1132.

After mass, sung by the bishop of Maguelonne (now
Montpellier), a decree was made suspending Julius, and
the council, after reciting all that had been done in
order to obtain his protection, exhorted all cardinals,
bishops, princes, and people, no longer to recognize
Julius as pope, he having been declared contumacious,
the author of schism, incorrigible and hardened, and
having as such incurred the penalties denounced in the
decrees of Constance and Basle.
This was the last session of the council, for the
French being obliged to abandon the Milanese, the
bishops were compelled to quit Milan ; they made an
attempt to continue the council at Lyons, but without
effect. — Tom. xiii. Cone. p. 1486. Du Pin, Comp. Hist.
vol. iv. p. 4.
PLACENZA. {Concilium Placentinum.] Held
March 1st, 1095, and concluded March 5th, by pope
Urban II. Two hundred bishops attended, with nearly
four thousand other ecclesiastics, and thirty thousand
laymen. The first and third sessions of this assembly
were necessarily held in the open air8- The em
press Praxedis, in person, made complaint against her
husband the emperor Henry, who divorced her and
treated her infamously. Ambassadors from the emperor
of Constantinople were present, who demanded help
against the infidels, with the approbation of the pope.
Fifteen canons were published, by which the heresy of
Berenger was again condemned, and the truth of the
real presence of our Lord Jesus Christ in the holy
eucharist clearly set forth. The sect of the New Nicolai-
tans (who favoured incontinence in the clergy) were also
condemned. The orders conferred by Guibert, the
antipope, and others who had been excommunicated,
were declared null. The Ember fasts were also fixed.
After this, Urban proceeded to France, and in the Au
tumn of the same year held the celebrated council of
Clermont.- — Tom. x. Cone. p. 500.
PLACENZA. Held after Easter, 1132, by Inno
centius II. , assisted by several bishops of Lombardy.
It was forbidden to receive to penitence those who

* Berthold, who was present, says, " This synod was held about
the middle of Lent, at Placenza, and so innumerable were the
multitude of persons who flocked to it, that no church could be
found in those parts capable of containing them, therefore the
pope was compelled to hold it in the open air, without the city."

POITIERS. 495
refused to renounce fornication, hatred and every mortal
sin. In this council the antipope, Anacletus, was ex
communicated.— Tom. x. Cone. p. 988.
POISSI. An assembly of French bishops was held Poissi, 1561.
at Poissi in 1561, in consequence of the celebrated con
ference of the same name. Several regulations relating
to discipline were made.
Concerning the elections of bishops, it is ordered that
the name of the person nominated by the king to a
bishopric shall be posted at the cathedral doors, and in
other public places, that all persons may have the
opportunity of objecting to him if they know any thing
against him.
Archbishops and bishops are forbidden to absent
themselves from their dioceses for more than three
months ; are exhorted to apply themselves to preaching
and visitations, and to hold annual synods.
Archbishops are directed to summon provincial coun
cils every three years, according to the decrees of the
council of Basle. Excommunications, save for weighty
reasons, are forbidden. Curates not to be admitted to
their benefices until they have been examined by the
bishop : they are ordered to proceed to priest's orders
within a year from their admission ; to reside con
stantly ; to explain the Gospel to their people, and
to teach them to pray. Private masses are forbidden
to be said whilst solemn mass is being celebrated.
Priests are enjoined to prepare themselves carefully
before approaching the holy altar ; to pronounce the
words distinctly ; to do all with decency and gravity ;
not to suffer any airs, save those of hymns and canticles,
to be played upon the organ ; to correct the church
books ; to try to abolish all superstitious practices ; to
instruct the people that images are exposed to view in
the churches for no other reason than to remind persons
of Jesus Christ and the saints. It is further directed
that all images which are in any way indecent, or which
merely illustrate fabulous and ridiculous tales, shall be
entirely removed.
These regulations are closed by a profession of faith,
in which the errors of Luther and Calvin, and other
sectarians, are specially rejected.
POITIERS. {Concilium Pietaviense.] Held in 593, Poitiers,
in the matter of a nun named Chrodielde, of royal blood, S93-
who had rebelled against Leubovera, abbess of S. Croix

496 POITIERS.
Poitiers, jn Poitiers. She was here called to account for leaving
593, her nunnery, and for the violence which she had com
mitted against Gondegesile and other bishops ; also for
the acts of rebellion which she, in concert with Besina,
another nun, had committed against their abbess. Being
exhorted to ask forgiveness of the abbess, she boldly
refused, and threatened to kill her. The bishops, after
consulting the canons, declared her to be excommuni
cated, and ordered that she should remain so until she
should have done penance. They then re-established
the abbess, Leubovera, in the government of the monas
tery. 9. — Gregory of Tours. Tom. v. Cone. p. 1593.
* The particulars of this extraordinary outbreak were as fol
lows : — Chrodielde, daughter of king Charibert, and Basina,
daughter of Chilperic, had taken the veil in the nunnery of Poic
tiers, under S. Radegund, the foundress. Upon her death, Leu
bovera was made abbess, with whom the princesses could not
agree. They endeavoured at first, by accusing her of various
crimes, to get her removed, and one of themselves put into her
place ; but when this did not succeed, they resolved to leave the
house ; and having made a tumult and sedition, they broke open
the gates, and marched forth at the head of forty other nuns,
whom they had seduced. From Poictiers they walked to Tours,
in the month of February, the roads having been half washed
away by the heavy rains, and almost without any food to eat, for
no one would supply them on the road. From Tours Chrodielde
proceeded to king Gontheram ; but meeting with no success in
her complaints against the abbess, she returned to her companions
at Tours, mauy of the fugitive nuns, in the mean time, having
found husbands. The two unruly princesses now took up their
abode in the Basilica of St. Hilary, whence they sent an armed
band to seize upon the nunnery at Poictiers, and to bring away
the abbess (who at the time was unhappily laid up) in bonds.
This was done, and the abbess brought to the Basilica, whence,
however, she escaped. But now Gondegesile,bishop of Bordeaux,
taking with him other ecclesiastics, proceeded to the Basilicn of
S. Hilary, to hold a parley with the warlike ladies, and to per
suade them to return to their house ; but with bad success, for
an attack being made upon them in the church by the aimed fol
lowers of the fugitive nuns, the bishops were overthrown upon
the pavement, and the others of their party so ill used, that, us
Gregory of Tours writes, the deacons and other clerks, sprinkled
with blood, and with their heads broken, rushed from the church,
and fled each one back to his own home, without so much as say
ing a word to one another. After this, Chrodielde paraded about
the neighbourhood of the nunnery with her band, seizing upon
every nun whom she could find, and compelling her to join her
company, at the same time vowing to throw the abbess over the
wall if ever she got inside the convent. Things having gone
this length, the two kings, Childebert and Gontheram, ordered
that a general convention of the bishops of both kingdoms should
be held, to rectify all these abuses. The assembly was accord-

1078.

POITIERS. 497
POITIERS. Held January 13th, 1004, convoked Poitiers,
by William V., count of Poitiers and duke of Aquitaine, 1004-
Five bishops were present, who published three canons.
1. Pronounces those persons to be under anathema
who pillage the churches, rob the poor, or strike the
clergy : and further declares, that if they rebel against
this sentence, the bishops and barons shall assemble and
march against them, ravaging all around them until they
submit. The other two canons forbid bishops to take any fees
for penance and confirmation ; and priests and deacons
to retain women in their houses. — Tom. ix. Cone. p.
780. POITIERS. Held in 1073, before cardinal Gerand, Poitiers,
the Roman legate, against Berenger. The question of 1073-
the holy eucharist was discussed, and the minds of men
were so exasperated against Berenger, that he narrowly
escaped with his life. — Tom. x. Cone. p. 346.
POITIERS. Held in 1078, by the legate Hugo, Poitiers,
bishop of Die ; who, by the account which he gave of
this council to pope Gregory VII., seems to have
encountered much opposition to his plans. He com
plains that the king of France had forbidden the count
of Poitiers to allow the council to be holden within his
states ; that the archbishop of Tours and the bishop of
Rennes had rendered themselves almost complete mas
ters of the council, and that the assembly had been
disturbed by the armed followers of these prelates.
Some attribute to this council, and others to the follow
ing one, ten canons, of which these are the most worthy
of note. 1. Forbids to receive investitures at the hands of
kings and other laymen.
2. Forbids simony and pluralities.
4. Forbids bishops to receive any present for con
ferring holy orders, for consecrating churches, or for
giving any benediction.
6. Forbids monks and canons to purchase churches
without the bishop's consent.
ingly held at Poictiers. The abbess was declared innocent of
the charges brought against her, except in some trifling matters;
and Chrodielde and her followera were excommunicated, until
such time as they should have done penance worthy of their
offence. Basina seems to have previously repented. (See C. of
Meiz, 590.) Much more upon the subject may be seen in Baro
nius, a.d. 593, lxiii. &c.

498 POLOTSK.
8. Forbids the ordination of the children of priests,
and of bastards, except they be canons or regular
monks. 10. Enjoins that clerks who carry arms, or who
deal in usury, shall be excommunicated. — Tom. x.
Cone. p. 366.
Poitiers, POITIERS. Held November 18, 1100, by John
110°" and Benedict, the two legates of the holy see, who
presided in the place of Pascal II. About eighty
bishops and abbots were present. Norigaudus, bishop
of Autun, having been found guilty of simony, was con
demned to give up his stole and pastoral ring. Upon
his refusal to do so, he was further deposed from his
bishopric and from the priesthood, and sentence of
excommunication was denounced against all who con
tinued to obey him as their bishop. He, nevertheless,
persisted in his refusal to submit to the sentence, and
retained his stole and ring. In this council, moreover,
Philip, king of France, who had taken back to him
Bertrade, his wife, was excommunicated by the legates,
in spite of the opposition of many of the bishops and of
William, duke of Aquitaine. Lastly, sixteen canons
were published.
1. Declares that it is lawful for bishops only to give
the tonsure (coronas benedicere) to the clergy, and for
abbots to do so to monks.
2. Forbids them to require any fee for performing
the operation, or even the scissors and napkin em
ployed. 4. Reserves to the bishop the benediction of the
sacerdotal vestments, and of all the vessels, &c. of the
altar. 7. Forbids, under excommunication, to buy or sell
prebends, and to require any allowance (pastus) for
having given one.
10. Gives permission to regular canons to baptize,
preach, administer the sacrament of penance, and bury
the dead during the bishop's pleasure.
12. Forbids to allow to preach those who carry
about the relics of saints for the sake of gain.
16. Confirms all that the pope had enacted in the
council of Clermont. — Tom. x. Cone. p. 720.
P18°39k' POLOTSK. Held on the 12th of February, 1839,
by all the Greek Uniate bishops in Russia, assisted by
several of the most distinguished of their clergy. In

POLOTSK. 499
this council a synodal act was drawn up, and signed by Polotsk,
Joseph, bishop of Lithuania ; Vasili, bishop of Orsha ; 1839-
Anthony, bishop of Brest ; and twenty-one other digni
taries ; in which they declare their firm and unalterable
decision " to acknowledge anew the unity of their
Church with the orthodox Catholic Eastern Church ;
and, consequently, thenceforth, together with the flocks
committed to their care, to continue in the same senti
ment with the holy eastern orthodox patriarchs, and in
obedience to the holy governing synod of all the Rus-
sias." To this act was appended the declaration of
thirteen hundred and five parish priests and monastic
brethren, which number was afterwards increased to
sixteen hundred and seven. Besides their act, a petition
was drawn up to the emperor Nicholas; praying him to
sanction the union of the Uniate with the orthodox
Church ; which, together with the synodal act above,
was submitted to the holy governing synod for exami
nation and approval. The synod shortly after issued
its decree upon the subject, by which it was ordained :
1. To receive the bishops, clergy, and flocks of the
hitherto called Greek Uniate Church into full and com
plete communion with the holy orthodox, Catholic
Eastern Church, and so to be integrally and inseparably
incorporated with the Church of all the Russias.
2. To confer the general blessing of the most holy
synod on the bishops and clergy in particular, with
prayer of faith and love to the supreme bishop of our
confession, Jesus Christ, that He would confirm them
from above in the confession they have made, and that
He would rightly direct the work of their ministry, to
the perfecting of the saints.
3. That in the governing those flocks which are
entrusted to them, they shall take as their fundamental
guide the word of God, the canons of the Church, and
the laws of the empire, and shall confirm the flocks
entrusted to them in the same sentiments with those of
the orthodox faith ; and that they exhibit an apostolical
indulgence to any differences in local customs which do
not affect the doctrines or the sacraments, and bring
back their people to the ancient uniformity by free
persuasion, without violence, with gentleness and long-
suffering. This decree was signed by Seraphim, metropolitan of
Novogorod and S. Petersburg, by Philaret of Kieff;

500 PRAGUE.
Philaret of Moscow, and three prelates, besides two
other ecclesiastics. It was confirmed March 25, 1839,
by the emperor's own hand, with these words : " I
thank God, and accept it." — Mouravieffe, by Blackmore,
Append, iv. p. 430.
Pont-aude- PONT-AUDEMER. {Concilium Pons-audema-
mer,1279. rensejj He](1 in l2>!9> by William de Flavecour,
archbishop of Rouen, who presided ; twenty-four canons
were published.
5. Recommends the observance of the canons of
Lateran (" omnes utriusque sexus") upon confession
and communion.
9. Forbids Christians to dwell with Jews.
10. Forbids the keeping of vigils and assemblies,
and all dancing, in churches and churchyards.
16. Forbids rural deans to deliver any sentence of
excommunication or suspension, unless in writing.
23. Forbids all those of the clergy who have taken
the cross to abuse the privileges granted to them. —
Tom. xi. Cone. p. 1144.
P0876011' PONTYON. {Concilium Pontigonense.] Held in
June and July, 876, by the Cisalpine bishops, the
emperor Charles and the Roman legates being pre
sent. The pretensions of Ansegisus, metropolitan of
Sens, whom pope John VIII. , at the request of the
emperor, had nominated primate of France and Ger
many (in violation of the canons and of the rights of
the metropolitans) were brought before the council, and
so resolutely opposed by the bishops, that the affair, for
the time, came to nothing. The acts of the synod of
Pavia, in the beginning of the year, were confirmed.
Fifty-two bishops and archbishops subscribed the acts,
together with five abbots. — Tom. ix. Cone. p. 280.
Pj'H", PRAGUE. {Concilium Pragense.] Held about
the year 1346, by Ernest, first archbishop of Prague;
several regulations were drawn up.
1. Relates to the faith.
3. Relates to abuses arising from the use of rescripts
from Rome.
8. Forbids to allow a strange priest to assist at com
munion without letters from his own bishop.
11. Opposes the pretension of the delegates of Rome,
upon the subject of interdicts.
21 and 22. Relate to the private life and morals of
the clergy.

QUIERCY. 501
23. Deprives those who do not reside upon their
benefices. — Mansi, Tom. iii. coll. 543, &c.
PRESBURG. {Concilium Posoniense] Held No- Presburg,
vember 10, 1309, by cardinal Gentil, legate of the pope 1309"
in Hungary. Nine canons of discipline were published,
of which the eighth forbids Christian women to marry
with infidels, heretics, or schismatics. — Tom. ix. Cone.
p. 2453. Q.
QUERCUS (or the Oak). A council was held at Qucrcus, or
a place in the neighbourhood of Chalcedon, in 403, and ,h^£ak'
is known as the " Concilium ad Quercum." Paul, ^-\ '
bishop of Heraclea, presided. Theophilus of Alex- '^a^>c" '
andria, the open enemy of S. John Chrysostom, here
succeeded in effecting his deposition, which was decreed
by the thirty-six bishops present, amongst whom were
Acacius of Berea, Severianus of Gabala, in Syria,
Antiochus of Ptolemais, and Cyprian of Chalcedon.
S. Chrysostom was cited, but refused to appear, unless
Theophilus, Acacius, Antiochus, and others of his
declared foes withdrew.
The emperor Arcadius, yielding to the wish of his
wife Eudoxia, who had determined the ruin of Chry
sostom, confirmed the judgment of the council, and
banished him to Bithynia. However, an earthquake,
which occurred on the very day of his departure,
terrified the empress to such a degree, that he was in
stantly brought back, and re-entered Constantinople in
triumph. — Tom. ii. Cone. p. 1323.
QUlERCY. {Concilium Carisiacense.] Held in Quiercy,
849, by Hincmar, and several [13] other bishops, who 849-
condemned Gothescalcus, a predestinarian, and sen
tenced him to be flogged and imprisoned at Hautvilliers,
where he wrote a profession of faith similar to that
which he had presented at the council of Mayence in
848. — Tom. viii. Cone. p. 55.
QUIERCY. Held in 858. In this council the Quiercy,
bishops of the provinces of Rheims and Rouen wrote a
long letter full of reproaches to Louis, king of Germany,
blaming him for invading France upon the invitation of
the disaffected nobles of Charles ; and declaring that it
had come to their ears, that in the course of his march
through the various dioceses, cruelties and abominations

502

RAVENNA.

had been committed.
themselves. — Tom

surpassing
viii. Cone. p.

those of the heathen
654.

R.

Ratisbon, 792.

Ratisbon, 796.

Ravenna, 877.

RATISBON. {Concilium Ratisponense.] Held in
792. In this council the errors of Felix, bishop of
Urgel, who maintained that our Lord is only the
adoptive Son of God, were condemned, and he himself
sent to Rome to pope Adrian, before whom he confessed
and abjured his heresy in the church of S. Peter ; he
maintained with Elipandus, that Christ, as to his human
nature, was the Son of God by adoption only. — Tom.
vii. Cone. p. 1010.
RATISBON. Held in 796. Grievous complaints
having been made both by the priests and laity of the
ministrations of the Chorepiscopi, it was decided in this
council that the latter had no power to perform epis
copal functions, being only priests, and that, conse
quently, all the previous acts were null and void ; it
was also forbidden to make any new Chorepiscopi.
This rank, however, amongst the clergy did not entirely
cease until the middle of the tenth century. — Tom. vii.
Cone. p. 1152.
RAVENNA. {Concilium Ravennate.] Held July 22,
877, by pope John VIIL, at the head of forty-nine
bishops 9 ; the object of the council was to remedy the
disorders of the Church. Nineteen chapters remain to
us, relating to the discipline and privileges of the
Church ; also a letter, confirming the possession of a
monastery to the bishop of Autun.
Chap. 1. Enjoins the metropolitan to send to Rome
for the pallium within three months after his consecra
tion, and forbids him to exercise any of the functions
of his office until that be done.
2. Enjoins that all bishops elect shall be consecrated
by their metropolitans within three months after election,
under pain of excommunication.
3. Forbids metropolitans to make use of the pallium,
except on great festivals and during mass.
5, 6, 7, and 8, Excommunicate and anathematize
those who rob the church, injure ecclesiastics, and com
mit various other crimes.
9 Holstenius and Labbe say the number of bishops was 130.

RAVENNA.

503

9. Declares those persons to be themselves excom
municated who voluntarily communicate with the ex
communicated. 12. Excommunicates those who absent themselves
from their parish church on three Sundays successively.
19. Forbids judges and royal commissioners to hold
courts and to lodge in churches. — Tom. ix. Cone.
p. 299.
RAVENNA. Held in 898, by John IX., in the
matter of Formosus and Stephen1. The emperor
Lambert being present and seventy-four bishops. Ten
regulations were approved.
1. Enacts the observation of the canons of the fathers,
and all that is contained in the capitulars of Charle
magne, Louis le Debonnaire, Lothaire, and Louis II.
3. Confirms the privileges granted to the Church of
Rome by the emperors.
4. Approves all that had been done in the council
of Rome, a.d. 898, in the matter of Formosus.
5, 6, 7, 8, 9, and 10. Relate to the political circum
stances of the Roman see. — Tom. ix. Cone. p. 507.
RAVENNA. Held in April, 967. In this council
the emperor, Otho I., yielded to the pope, John XIII.,
the city and territory of Ravenna. Heroldus, arch
bishop of Salzburg, was deposed and excommunicated ;
the act of deposition being subscribed on the 25th of
April, by the emperor and fifty-seven bishops, including
the pope. Lastly, Magdeburg was erected into an arch
bishopric : this, however, was not completed until the
following year. — Tom. ix. Cone. p. 674.
RAVENNA. Held May 1st, 997, by Gerbert,
archbishop of Ravenna, and eight suffragans. Three
canons remain, of which
1. Condemns an infamous custom which existed in
the cathedral of Ravenna, of selling the holy eucharist
and chrism. — Tom. ix. Cone. p. 766.
RAVENNA. Held April 30th, 1014, by the new
archbishop, Arnold, to remedy the abuses caused by the
long vacancy of eleven years, and the intrusion of Adel-
bert, who had unlawfully conferred holy orders and de
dicated certain churches. It was determined that those
upon whom orders had been thus conferred should re
main suspended until the matter could be minutely

Ravenna, 898
(or 904,
Labbe).

Ravenna, 967.

Ravenna, 997.

Ravenna, 1014.

See the Councils of Rome, a.d. 890 and 898.

504

RAVENNA.

Ravenna, 1128.

Ravenna, 1286.

Ravenna, 1310.

Ravenna, 1311.

considered ; and that the consecrations of churches and
oratories made by Adelbert were null and void. — Tom.
ix. Cone. p. 833.
RAVENNA. Held by Peter, cardinal of S. Anas-
tasia, in 1128. Here the patriarchs of Aquileia and
Venice, or Grade, were deposed, having been convicted
of favouring schismatics. — Pagi. Tom. x. Cone. p.
936. RAVENNA. Held in 1286, July 8th, by Bonifa-
cius the archbishop, who presided, assisted by eight
bishops, his suffragans. Nine canons were published.
2. Exhorts the clergy to almsgiving, and grants indul
gences to those who feed and clothe the poor.
3. Relates to the dress of the clergy ; and forbids them
to carry arms without the bishop's permission.
5. Orders that the usual daily distributions shall be
made only to those canons who attend the holy office. —
Tom. xi. Cone. p. 1238.
RAVENNA. Held in 1310, by Rainaldus the arch
bishop, in the matter of the Templars. Present : eight
bishops of the province, three inquisitors, two preaching
friars, and one minorite : seven Templars were brought
before them, who constantly affirmed their innocence.
On the following day it was determined that they who
had confessed from a fear of torture only, should be
considered innocent : nevertheless, there were five who
went through the canonical ordeal. — Tom. xi. Cone. p.
1533. RAVENNA. Held in 1311, by Rainaldus the arch
bishop : five bishops and six proctors attending. Thirty-
two canons were published.
2. Orders mass to be said daily for a month by the
other bishops in behalf of a bishop deceased.
3. Orders that yearly, on the 20th of July, a solemn
service shall be said for the deceased bishops ; and that
on that day twelve poor persons shall be fed.
4. Enjoins the same thing on behalf of patrons and
benefactors of churches.
6. Orders that the sacraments be administered fast
ing- 10. Enjoins curates to warn the people every Sun
day, after the gospel and offertory, of the festivals and
fast days in the coming week.
11. Orders that the form of baptism shall be publicly
said in church three times a year.

READING. 505 -
15. Orders that the canon "omnis utriusque sexus "
shall be published at Advent and Lent. That medical
men shall not visit a patient a second time if he have not
called in the priest.
16. Forbids to give a benefice to any one who cannot
read or chant.
18. Orders annual synods.
23. Orders that Jews shall wear a distinguishing
badge. 26. Renews the canonical penalties for striking, mal
treating, and driving the clergy from their churches. —
Tom. xi. Cone. p. 1569.
RAVENNA. Held in 1314, by the same archbishop, Ravenna,
assisted by six bishops and four deputies : twenty canons
were published.
2. Forbids to ordain to the priesthood persons under
twenty-five years of age : also to ordain a deacon under
twenty, and a sub-deacon under sixteen years.
6. Orders that the church bells shall be rung when a
bishop passes, that the people may come out to receive
his blessing upon their knees : also regulates the form to
be observed by the chapter of a cathedral upon the
bishop's visit.
8. Declares, under pain of excommunication, that no
monks, or other persons, can claim exemption from
episcopal visitation upon plea of prescriptive right, or
any other plea.
10. Enacts that the clergy shall be soberly dressed,
that they shall not carry arms, nor dress in coloured
clothes ; that they shall wear a close cassock, observe
the tonsure, and keep their hair cut short, &c.
Hi Forbids men to enter the monastic houses of
females. 14. Orders curates to teach their people the form of
baptism at least once a year.
16. Orders fasting and almsgiving on the three days
before the meeting of provincial councils.
29. Revokes the permission given to monks to preach
indulgences. — Tom. xi. Cone. p. 1603.
RAVENNA. Held in 1317. See C. Bologna, 1317. Ravenna,
READING. {Concilium Redingense.] Held in ,3'7-
July, 1279, by Friar John Peckham, archbishop of n[$ge'
Canterbury, assisted by his suffragans. The constitu
tions of Othobon, made in the council pf London a.d.

506 READING.
Reading, 1268, having been read, the twelve following constitu-
1279. tions were published : —
1. Renews the twenty-ninth constitution of Othobon
against pluralities ; and directs bishops to cause a register
to be kept of all incumbents in their dioceses, with all
particulars relating to them and their livings.
2. Relates to commendaries, and declares such as are
held otherwise than the constitution of Gregory, made
in the council of Lyons, 1273, permits, to be vacant.
3. Orders all priests, on the Sunday after every rural
chapter, to explain to the people the sentences of excom
munication decreed by the council of Oxford in 1222 ;
and to publish four times in each year the constitutions
of Othobon concerning baptism at Easter and Pente
cost, and that concerning concubinaries at the four prin
cipal rural chapters, the laity being first dismissed.
4. Orders that children born within eight days of
Pentecost and Easter shall be reserved to be baptized
at these times ; but that children born at other times
shall be baptized at once, for fear of sudden death.
5. Orders the eighth constitution of Othobon (1268)
against concubinary priests to be read openly in the four
principal rural chapters, and declares that such reading
shall be taken as a monition. If the dean or his deputy
neglect this, he is directed to fast every Friday on bread
and water until the next chapter.
6. Relates to the chrism : orders that what remains of
the old chrism shall be burnt when the new is consecra
ted : directs that priests shall be bound to fetch the
chrism for their Churches every year from their bishops
before Easter : forbids to use any other than the new
chrism, under the heaviest penalties.
7. Orders that the consecrated host be kept in a fair
pyx, within a tabernacle : that a fresh host be consecra
ted every Lord's day ; that it be carried to the sick by a
priest in surplice and stole, a lanthorn being carried be
fore, and a bell sounded, that the people may " make
humble adoration wheresoever the King of Glory is car
ried under the cover of bread."
8. Declares the custom of praying for the dead to
be "holy and wholesome ;" and ordains that upon the
death of any bishop of the province of Canterbury, his
surviving brethren shall perform a solemn office for the
dead, both singly in their chapels, and together, when

READING. 507
called to assemble in council or otherwise, after the Reading,
death of the said bishop : orders further, every priest to 1279-
say one mass for the soul of his deceased diocesan, and
intreats all exempt religious priests and seculars to do
likewise. 9. Relates to the preaching of indulgences, and orders
caution in so doing, " lest the keys of the Church be
despised." 10. Forbids to set free, or admit to purgation, on
slight grounds, clerks who having been put into prison
for their crimes, are delivered to the Church as con
victs. 11. Enjoins that care be taken to preserve the
chastity of friars and nuns : forbids them to sojourn
long in the houses of their parents and friends.
12. Forbids parishioners to dispose of the grass,
trees, or roots, growing in consecrated ground ; leaves
such produce at the disposal of the rectors : forbids the
latter, without sufficient cause, to spoil or grub up such
trees as are an ornament to the churchyards and places
thereabouts. Then follows (in some copies) an injunction that the
clergy of each diocese should send at least two deputies
to the next congregation, to treat with the bishops for
the common interests of the Church of England. This
injunction, however, is by some persons said to be
not genuine.
In this same council a deed protecting the liberties of
the scholars at Oxford was drawn up, in which the
archbishop declared that, " moved by their devout
prayers, he received under his protection their persons
and property, and confirmed to them and their succes
sors the liberties and immunities granted to them by
bishops, kings, and others of the faithful :" it is also
provided that sentences of suspension and excommuni
cation passed by the chancellor, or his deputies, &c,
upon men on account of offences committed by them in
the Uuiversity, shall be put into execution throughout
the province of Canterbury : further, it is ordered that
the benefices of clerks found in arms by day or night,
to the disturbance of the peace of the University, shall
be sequestered for three years ; and if the clerks so
offending be unbeneficed, they shall be incapable of
holding any benefice for five years, unless they shall
make competent satisfaction in the interim.
z 2

508

RHEIMS.

Renncs, 1273.

Rheims, 624.

Rheims, 813.

Rheims,
or S. Basle,
991.

Thirteen prelates attended this council, viz. the
archbishop, and the bishops of Lincoln, Salisbury, Win
chester, Exeter, Chichester, Worcester, Bath, Landaff,
Hereford, Norwich, Bangor, Rochester. — Johnson, Ecc.
Canons. Tom. xi. Cone. p. 1062. Wilkins, Cone. vol.
ii. p. 33.
RENNES. {Concilium Redenense.] Held on the
Monday after Ascension-day, 1273. Seven chapters
were published.
1. Enacts that any one laying violent hands upon a
bishop, abbot, or abbess, or setting fire to their houses,
shall, if a clerk, be delivered over to anathema, and for
bidden to hold any sort of ecclesiastical preferment ; if a
layman, shall be excluded with his children to the third
generation from receiving holy orders.
6. Allows bishops to absolve persons in their own
diocese excommunicated by the present council. — Tom.
xi. Cone. p. 933.
RHEIMS. {Concilium Remense.] Held in 624 or
625, by the archbishop Sonnatius, at the head of forty,
or more, Gallican bishops. Twenty-five canons were
published. 2. Directs that clerks who cabal against their bishops
shall be deposed.
3. Confirms the canons of Paris (made in 614).
7. Defends the inviolability of the asylum afforded
by churches.
13. Forbids bishops to sell slaves or other property
belonging to the Church.
20. Forbids a bishop to injure the vessels of the
church, unless it be in order to redeem captives.
25. Directs that no one be consecrated bishop of any
see unless he belong to that country, have been elected
by all the people and bishops of the province, and have
been approved by the whole council. — Tom. v. Cone.
p. 1688.
RHEIMS. Held in May, 819, by Vulfairius, or
Wilfarius, the archbishop, who presided. The council
was preceded, according to custom, by a fast of three
days. Forty-four canons were drawn up. — Tom. viii.
Cone. p. 1253.
RHEIMS (or S. Basle). Held June 17, 991, by
order of Hugo Capet, against Arnulphus, archbishop of
Rheims, and son of Lothaire, who was suspected of
carrying on a secret intelligence with his uncle, Charles

RHEIMS. 509
of Lorraine. Sequinus, archbishop of Sens, presided,
and Arnulphus, bishop of Orleans, set forth the object
of the council, viz., to decide whether Arnulphus of
Rheims were guilty of high treason ; proofs were then
brought forward to establish his guilt. Arnulphus of
Rheims was, on his side defended by three distinguished
men, John of Auxerre, Ranulphus, abbot of Sens, and
Ebbo of Fleuri, who produced extracts from the false
letters of the African bishops to pope Damasus, and
from some false decretals, to show that the judgments
of bishops ought to be reserved for the pope.
Arnulphus of Orleans then spoke, saying, amongst
other things, that the Church of Rome was ever to be
held in honour on account of S. Peter, and that the
decrees of the pope should always be received when
they were not contrary to the canons ; " if," said he,
" any one pretends with Gelasius, that the Church of
Rome is judge of all, whilst she is judged of none, let
him place at Rome a pope whose judgment cannot err."
He then proceeded to show that even Rome herself had
approved that bishops, when accused, should be judged
on the spot, without reference to the holy see ; that the
primitive rule and custom had been broken in upon by
false decretals ; that he advocated deference to the
pope by consulting him ; " but," said he, " if his
judgment be not just, let us obey the apostle, and
not listen even to an angel speaking contrary to the
gospel." Finally it was decided that the council possessed the
power of judging in the matter; whereupon Arnulphus
was introduced, and his accusation read over to him ;
in reply, he made a weak defence, and after a short
time confessed his guilt, and desired to renounce the
episcopate. In the second session, the two kings, Hugo and
Robert, were present; Arnulphus of Rheims knelt
before them, and delivered up his ring and pastoral
staff; he then read the act renouncing his episcopal
office, and declaring that for his sins he was unworthy
of the episcopate. After this, Gerbert was elected in
his room (subsequently pope Silvester II.) — Tom. ix.
Cone. p. 738.
RHEIMS. Held October 3rd, 1049, by pope Rheims,
Leo IX., who presided over twenty bishops, nearly l04"-
z3

510 RHEIMS.
fifty abbots, and many other ecclesiastics 2. In the first
session, the abuses which had led to the convocation of
the council were detailed, viz. simony, usurpations, and
persecution of churches by the laity, incestuous mar
riages, the apostasy of monks and clerks, the pillage
of the poor, and other crimes. All the bishops except
four, and the archbishop of Rheims, cleared themselves
of the charge of simony ; the abbots did the same, with
a few exceptions.
In the second session several confessed the sin of
simony, and they, with others, were condemned. Cer
tain bishops, who having been cited to the council,
neither attended nor sent their excuses, were excom
municated ; afterwards twelve canons were published.
1. Enacts that no one shall be raised to any bishopric
but by the vote of the clergy and people.
2. Forbids simony.
5. Forbids any fee for burial, baptism, and the holy
eucharist. 7. Forbids usury.
8. Forbids the clergy and monks to quit their state.
10. Forbids to harass the poor. '
12. Forbids to leave a lawful wife in order to marry
another. — See Baron, a.d. 1049, xvii. Tom.ix, Cone.
p. 1028.
Rheims, RHEIMS. Held in 1094, composed of three arch-
1094. bishops and eight bishops. King Philip hoped in this
council to have had his marriage with Bertrade ap
proved, his wife Bertha being dead. Ivo, bishop of
Chartres, who strenuously opposed the marriage, ab
solutely refused to attend, and appealed to the pope,
declaring that the king might do what he pleased to
him, but that he would suffer any thing for the Jaw of
God. — Tom. x. Cone. p. 497.
Rheims, RHEIMS. Held in 1115, by Conon, the Roman
1115. legate. S. Godfroi, bishop of Amiens, was brought
before the council from his retreat amongst the Car
thusians, so worn out by fastings and mortifications, that
he could scarcely stand ; he was rebuked by the legate
for deserting his see, and sent back there. (See C. of
Soissons, 1115.) — Tom. x. Cone. p. 801.
2 Dudocus, bishop of Bath (?) ; Wulfricus, abbot of S. Augus
tine, and the abbot Olfwinus, were sent by Edward the Confessor
to thiB council, to report to him the proceedings.

RHEIMS. 511
RHEIMS. Held from the 20th to the 30th of Rheims,
October, 1119, by pope Calixtus II., who presided Ho
over thirteen archbishops * and more than two hundred
bishops, convoked from all the provinces of the West.
Besides the prelates, there were present a very large
number of abbots, and Louis VI., king of France.
After mass, the pope seated himself upon a raised
throne opposite to the door of the church, and when the
litany and prayers were finished, delivered a Latin
homily upon the Gospel. Then the bishop of Ostia
explained to the assembly the various matters upon
which they had been called together to deliberate. First,
Louis le Gros complained of the violent seizure of Nor
mandy by the king of England ; but the council refused
to judge the question.
Then Hildegarde, countess of Poictiers, followed by
her ladies, brought forward a complaint against Wil
liam, duke of Aquitaine, who had deserted her, in order
to take in her place the wife of the viscount de Chatel-
leraut, and had plunged into every kind of debauchery.
The excuses of the prelates of Aquitaine were received,
who alleged that their duke, from illness, was unable
to obey the pope's mandate and to attend the council.
A delay was granted to him, within which to present
himself at Rome and to take back his lawful wife.
After this the archbishop of Lyons complained, in
behalf of the bishop of Macon, of the conduct of Pontius,
the abbot of Clugny, against whom many other clerks
and monks brought great complaints of his extortions
and violence. The abbot of Clugny defended himself,
and declared that all the charges brought against him
arose simply from his care to preserve inviolate the
property and privileges of his monastery.
Five canons were published.
1. Against simony.
3 Ordericus Vitalis asserts that there were fifteen archbishops
present. Amongst them was Thurston, archbishop of York, (elected
in 1 1 15, but not yet consecrated,) who obtained king Henry's per
mission to attend, upon a promise that he would not receive con
secration at the hands of the pope, which the king considered as
an infringement of the privileges of the metropolitan of Canter
bury. When there, however, Thurston forgot his promise, and
was consecrated by Calixtus. The pope and Henry, soon after
the council, had a conference at Grison, when the pope promised
that all the customs of the kingdom of England existing in the
time of William Rufus, should be observed. Thurston himself
was banished for upwards of a year.
Z 4

512 RHEIMS.
2. Forbids investitures at the hands of laymen.
4. Forbids any fee for burial or sacrament.
5. Forbids priests, deacons, or sub-deacons to have
wives or to keep mistresses.
In the last session all the bishops and abbots, to the
number of four hundred and twenty-seven, each holding
a taper in his hand, rose up, and the pope solemnly ex
communicated certain persons, amongst whom were the
emperor and the anti-pope, Burdinus. — Tom. x. Cone.
p. 862.
Rheims, RHEIMS. . Held October 18, 1131, by pope Inno-
1131.' centius II., who presided, at the head of thirteen arch
bishops and two hundred and sixty-three bishops,
besides abbots, clerks, and monks from France, Spain,
England, and Germany ; amongst the abbots present
was S. Bernard. The king and queen and nearly all
the nobility of France also attended.
The election of pope Innocentius was here confirmed,
and Peter of Leon (Anacletus) excommunicated ; also
Louis, the son of Louis VI. was consecrated by the
pope. Seventeen canons * were published, one of which
forbids monks and regular canons to study civil law
or medicine as a profession ; another forbids risking
life and limb at tournaments ; another anathematizes
every person striking an ecclesiastic. — Tom. x. Cone.
p. 989, misprinted for 979.
Rheims, , RHEIMS. Held in 1148. Pope Eugenius III.
1148. presiding, assisted by several cardinals and bishops
from France, Germany, England s, and Spain. S. Ber
nard compelled Gilbert de la Poree, bishop of Poictiers,
to confess that he had taught that the Divine Nature,
which is called the Divinity, is not God, that one only
God is not the Three Persons, nor the Three Persons
one only God. The holy abbot vigorously attacked
this doctrine, and drew up a profession of faith oppos
ing the errors of Gilbert, which was approved by the
council ; in substance it was as follows : —
1 . We believe that the simple nature of the Divinity
is God, and that God is the Divinity : that He is wise
* Mansi thinks that these seventeen canons are not strictly
those of Rheims, but are a collection of the canons made at the
two councils held by Innocentius in France, viz. Clermont and
Rheims. 4 Theodore of Canterbury, in spite of the king's prohibition,
attended, and the three bishops whom the latter had sent to
excuse the attendance of the others.

RHEIMS. 513
by that wisdom which is himself; great by that great- Rheims,
ness which is himself, &c. 1148.
2. When we speak of three Divine Persons, we con
fess that they are one God and one divine substance ;
and, on the other hand, when we speak of one God, one
divine substance, we say that it is Three Persons.
3. We believe and say that God alone, the Father,
Son, and Holy Ghost, is eternal, and that there is no
other thing, whether we call it relation, or property, or
any thing else, which can be eternal without being God.
4. We believe that the Divinity itself, the Divine
Nature, or the Divine Substance, is incarnate, but in
the Son.
As several members of the council, including the
cardinals present, were in favour of Gilbert, the pope
did not confirm the judgment of the council against him
by a solemn decree, but only obliged him to retract his
errors, and forbad any to read his book until it had
been so corrected. His recantation appears to have
been sincere.
In this same council, a fanatic, an Englishman, called
" Eon of the Star," was brought forward, who had led
astray vast multitudes, publishing that it was he who
should judge the quick and the dead, alleging as a
proof these words of the Church exorcism : " Per eum
qui venturus est judicare vivos et mortuos," &c. ; the
first two words of which were often badly pronounced,
thus, " per eon." He was sentenced to be imprisoned,
and soon after died. Many of his disciples preferred
being burnt to death to recanting.
In the same assembly an accusation was brought
against William, archbishop of York, that he had been
neither canonically elected nor lawfully consecrated, but
intruded into the see by the king's authority. He was
convicted, and Albert, bishop of Ostia, pronounced
against him, in the name of the pope, sentence of de
position, alleging that before his election he had been
nominated by king Stephen. However, this sentence
was passed contrary to the advice of many.
Eighteen canons were published in this council, most
of them being but renewals of those made in previous
councils. 10. Forbids to commit any church to the
care of a hired priest instead of its own priest, and insists
that every church shall have its own priest. 12. For-
z 5

514

RHEIMS.

Kheims, 1164.

Rheims, 1287.

Kheims, 1564.

bids tournaments. (See C. of Paris.)— Tom. x. Cone.
p. 1107.
RHEIMS. Held in 1164, by pope Alexander III.,
for the crusade. The abbot Conon coming late into
council in his ecclesiastical vestments, and finding no
seat, sat down upon the ground, which the pope seeing,
and delighted with his humility, sent to him the seat
upon which he was himself accustomed to sit. A tax
upon all the nobility and clergy for four years was
agreed to.— Pagi, note. Baron, a.d. 1164.
RHEIMS. Held October 1, 1287, by Peter Barbet,
the archbishop, with seven of his suffragans, and the
deputies of two others, who unanimously agreed to send
a deputation to Rome, to proceed to the utmost with
their cause against the friars of S. Dominic and S.
Francis, in the matter of their privileges of hearing con
fessions and preaching, granted to them by Martin IV.
—Tom. xi. Cone. p. 1317.
RHEIMS. Held in 1564, by cardinal Charles of
Lorraine. The bishops of Senlis, Soissons, and Chalons-
sur-Marne, were present, with the archbishop of Sens,
and the bishop of Verdun, who at the same time were
in Rheims, and took part in the deliberations. Besides
these prelates, the proctors of the bishops of Noyon,
Laon, Amiens, and Boulogne attended. The deputies
of chapters and the abbots who were present, had the
right of voting given to them. Nineteen congregations
were held. In the second it was agreed that the ques
tion of the reformation of morals should be delayed
until the next council, and that each bishop should, in
the mean time, examine closely into the state of his
diocese, and see what reform was necessary. Nineteen
of the canons made in this council are printed.
1. Orders residence.
2. Warns all curates to preach the Word of God at
least on every Sunday and festival : orders them to keep
by them a copy of the Tridendne acts in French and
Latin, and to conform their teaching to that standard.
3. Directs that curates shall take care to instruct the
faithful in the virtue of the sacraments to give remission
of sin, lest they should receive them to their damna
tion. 4. Directs that they shall instruct them in the spiritual
benefits of holy baptism.

RIEZ. 515
7. Directs that in the annual diocesan synod six
learned men should be named to examine persons to be
instituted to benefices.
8. Enjoins great care in the proof of those to be
ordained. 10 and 11. Relate to the re-establishment of the
minor order of clerks.
18. Relates to archidiaconal visitations, and to the
duties of rural deans. — Tom. xv. Cone. p. 43.
RHEIMS. Held in 1583, by Louis, cardinal of Rheims,
Guise, archbishop of Rheims, assisted by the bishops of 1S83-
Soissons, Laon, Beauvais, Chalons-sur-Marne, Noyon,
and Amiens, and the deputy of the bishops of Senlis.
The following subjects were discussed : Divine service,
the Breviary, Missal, and Ritual ; festival days ;* the
sacraments, seminaries, burials, curates, chapters, si
mony; usury, episcopal visitations, diocesan synods :
these several matters were treated of in five congrega
tions, and thirty regulations drawn up, which were
approved by a brief of Gregory XIII. July 30th, 1584.
— Tom. xv. Cone. p. 884.
RIEZ. {Concilium Regense, or Regiense.] Held Riez> 439-
November 29th, 439, by S. Hilary of Aries, at the head
of about twelve bishops. The object of the council was
to examine into the circumstances attending the conse
cration of Armentarius, a young man of quality, who
had been elected to the see of Embrun contrary to the
canons. A party, composed of laymen, had nominated
him without the consent of the metropolitan, and had ob
tained his consecration by two bishops only, although
the canons insist on three.
The decision of the council, with regard to the conse
crating bishops, was that they should be pardoned,
although they had merited to be deposed ; but that they
should be thenceforth for ever excluded from assisting
at any episcopal consecration, and at the provincial
synods. The consecration of Armentarius was declared to be
invalid, and it was settled that he should be treated as
the fathers of Nicea had determined with regard to the
Novatians, i. e. that it should be open to any bishop
who desired it to give him a district either in the capa
city of chor-episcopus, or to assist at service there, and
take part in the holy communion as a foreign bishop :
that he was incapable of managing more than one
z 6

516 ROME.
parish, or of ordaining even to the lowest order (al
though both were frequently done by the chor-episcopi),
or of performing any strictly episcopal function, except
confirmation and the consecration of virgins, and that in
his own church only. In all eight canons were pub
lished. 1. Contains the sentence against the two consecrating
bishops, and agrees with that made in the council of
Turin. 2. Declares the invalidity of the consecration of Ar
mentarius, &c, as above.
3. Relates to Armentarius as above.
4. Relates to the ordinations made by Armentarius,
and gives permission to the actual bishop of Embrun,
either to employ them in his own diocese or to send
them with Armentarius.
5. Gives to Armentarius permission to consecrate
virgins, &c.
6 and 7. Forbid any clerk to enter a vacant see,
except it be the nearest bishop, for the sake of setting
things in order, and require him to leave the city within
seven days after the death of the bishop.
8. Renews the fifth council of Nicea concerning the
holding of two provincial councils in each year. — Tom.
iii. Cone. p. 1289.
Riga, 1428. RIGA. {Concilium Rigense.] Held in 1428, by
Henry, archbishop of Riga. From this council sixteen
priests were sent as deputies to Rome, to make com
plaint against the oppressors of the Church of Riga,
most probably the Teutonic knights. These unhappy
men were, however, seized upon the confines of Livonia
by the governor of the fort of Goswin, a knight of the
Teutonic order, who caused them to be tied hand and
foot and cast into a frozen river, where they were
drowned : none of the acts of this council, relating to the
state of the Church, are known. — Tom. xii. Cone.
p. 405.
Rome, 196. ROME. {Concilium Romanum.] Held in 196, by
Victor, and fourteen other bishops, in order to fix the
period for the celebration of Easter on the Sunday after
the fourteenth day of the moon. Several councils were
held in different parts of the world in this year upon the
same subject; as the council of Cesarea, Pontus, Corinth,
Osroen, Lyons.
197. In another council, held at Rome in the following

ROME. 517
year, Victor desired to excommunicate the Asiatic
quartodecimani, which drew from several bishops,
especially from S. Irenaeus, strong remonstrances. —
Tom. i. Cone. p. 596.
ROME. Held in October, 251, by Cornelius, upon Rome, 251.
the case of the relapsed : about sixty bishops attended,
many of whom were confessors ; a large number of
priests and deacons were also present. They decided
that the relapsed might be reconciled, following the
opinion of the African Church, which was that they
might be admitted to communion after a long course of
penance, and even before the expiration of that penance
if they were in danger of death. They also decided that
Novatian, and all the followers of his inhuman opinions,
should be regarded as enemies of the Church, and cut
off' from it.
6 The penitential canons of the first council of Carthage
were confirmed. — Tom. i. Cone. p. 715. Pagi in Bar.
a.d. 254, note 25.
ROME. Held October 2nd, 313, upon the schism Rome, 313.
of the Donatists, and the affair of Cecilianus, bishop of
Carthage. This council was convoked by order of the
emperor Constantine, and was held in the palace of the
empress Fausta : the pope Miltiades (or Melchiades)
presided, at the head of nineteen bishops. Cecilianus
was present with his accusers, amongst whom was
Donatus. The latter was convicted of having caused a
schism at Carthage, at a time when Cecilianus was dea
con only, of having re-baptized several persons, and of
having given imposition of hands a second time in the case
of certain bishops who had relapsed in the persecutions.
Donatus finding the proof of these things established
against himself, quitted the assembly and did not again
appear, upon which the other accusers of Cecilianus
dropped their charge against him.
In the second session the charge brought against
Cecilianus was examined into and proved to be utterly
groundless. The decision of the council of Carthage in
311 (at which seventy Numidian bishops assembled/
-5jym«k had deposed Cecilianus and elected Majorinus
in his stead), was declared to be of no use, since Cecili
anus had been condemned in his absence, not having
been able to attend through fear of violence.
6 These canons are stated by Labbe to have been confirmed in
another council held shortly before this at Rome.

518 ROME.
In the third session Cecilianus was declared to be
innocent, and his consecration was approved. Donatus
was condemned as the author of all the mischief. The
bishops who had condemned Cecilianus, and those who
had come to Rome to accuse him, were, nevertheless,
not separated from the Roman communion, since
nothing had been proved against them.
The council further ruled that those bishops who had
been consecrated by Majorinus should be permitted to
retain their sees ; and, moreover, that in places where
there were two bishops, one consecrated by Majorinus,
and the other by Cecilianus, the bishop of longest stand
ing should retain the see, and the other be appointed to
some other bishopric. This, as Fleuri observes, is a
singular instance of the exercise of a dispensing power ;
moderating the rigour of the law for the sake of peace.
The acts of this council were sent to the emperor
Constantine. — Tom. i. Cone. p. 1401.
Rome, 342. ROME. Held in 342, by pope Julius I., who pre
sided at the head of fifty bishops. The object of the
council was to judge the cause of S. Athanasius and
others, who had come to Rome to complain of the con
duct of the Eusebians. According to Tillemont, it is
probable that Hosius of Cordova and Vincentius of
Capua were amongst the complainants.
Julius had summoned the Eusebians both to make
good their charge against Athanasius, and to defend
themselves from the accusations brought against them
by Marcellus of Ancyra; they, however, did not think
good to appear, which strengthened the suspicions
against them. Great attention was paid by the council
to the synodal letter of the council of Alexandria, a. d.
340, in defence of S. Athanasius, which, when taken in
conjunction with the testimony of several other bishops,
to the fact that Arsenius was then living7, showed
clearly the falsehood of one of the chief heads of
accusation. In short, the whole of the proceedings in
the council of Tyre were declared to be unjust and
irregular. S. Athanasius was pronounced to be inno
cent, and was confirmed in the communion of the
Church as a lawful bishop. Then the cause of Mar
cellus of Ancyra was examined, together with the pro-
7 The Eusebians and Meletians charged Athanasius with
having killed him,

ROME. 519
fession of faith which he had made in his letter to the
pope. The council declared itself satisfied on this
head, and pronounced his condemnation and deposition
to be invalid. Julius wrote a long epistle, upon these
subjects to the orientals, exhorting them to reform their
conduct. — Tom. ii. Cone. p. 598. Pagius in Bar. a.d.
342, note iii.
ROME. Held in 366, against Ursaces and Valens, Rom", 366.
under pope Damasus, and attended by several bishops.
Damasus applied himself earnestly to recover those
who had fallen into Arianism, and to discover the
authors and heads of that heresy. The creed of Nicea
was confirmed. All the proceedings of the council of
Ariminum were annulled, and decreed to be utterly
void ; and Ursaces and Valens were excommunicated
with their followers.
A letter was written to the African prelates, im
ploring them to preserve episcopal unity, and not to
give heed to those who upheld the council of Ariminum
to the prejudice of that of Nicea. — Tom. ii. Cone.
p. 886. Pagius in Bar. a. d. 369, note v.
ROME. Held in 372, under the same pope. Rome, 372.
Ninety-three bishops assembled, and excommunicated
Auxentius of Milan ; and also discussed the question of
the consubstantiality of the Holy Spirit. — Tom. ii.
Cone. p. 888.
ROME. Held in 374 or 375, by pope Damasus, Rome, 374.
against the Apollinarians, a sect originating with Apolli
naris, bishop of Laodicea, in Syria. The distinguishing
point of this heresy was the notion that our Lord Jesus
Christ took unto Himself the human body only, without
the reasonable soul, and that his Divinity supplied the
place of the soul. Afterwards, distinguishing the ani
mal soul by which we live from the reasoning intellect,
they allowed that our Lord possessed the former. The
grounds which they alleged for denying our Lord to be
perfect man were these.
1. Because in that case He would have been sinful
like ourselves.
2. Because two perfect things cannot make one only
thing. 3. Because the Divinity would, in that case, have
been only a part of a whole ; so that it would have
been necessary to acknowledge two Sons and two
Christs.

520

ROME.

Subsequently the errors of these heretics were car
ried much further ; for as they would not confess two
substances and two natures in Jesus Christ, they main
tained that He had but one nature, that the Divine and
human natures were mixed, his flesh being consub-
stantial with the Divinity ; that a part of the Word had
been converted into flesh and bones, into a Body having
the outward form and appearance of our bodies, but no
other resemblance, a Body co-eternal with the Divine
nature, and formed out of the Substance of the Eternal
Wisdom ; and that, accordingly, it was the Divinity of
the Son consubstantial with the Father that was cir
cumcised and nailed to the cross, and not a human
body like our own. From which they inferred that the
Substance of his Body was not taken from the Virgin
Mary, but that she was merely the channel by which
He entered into the world ; accordingly they refused to
her the title of mother of God, saying that his Body
existed before Mary ; that it was, indeed, from all
eternity, and was both celestial and uncreated.
Besides these errors upon the subject of the Incarna
tion, they were heretical in their belief in the blessed
Trinity, putting a difference between the Three Persons,
calling the Holy Spirit great, the Son greater, and the
Father the greatest. They also held the opinions of
the Millenarians, and believed in three resurrections.
All these several errors were condemned in this
council, as were also Apollinaris and Timotheus s.
S. Basil vehemently opposed the spread of this
heresy, and in consequence of his letters upon the sub
ject, Damasus convoked another council to Rome in
378, when the errors of Apollinaris and many other
heretics were condemned. The Apollinarian heresy
was also condemned at Antioch, a. d. 380, and in the
oecumenical council of Constantinople, 381. Apolli
naris himself persisted in his errors, and died at an
advanced age in the reign of Theodosius. — Tom. ii.
Cone. p. 096. Pagius in Baron, a. d. 373, note ii. ;
a. d. 378, note xiv.
Rome, 382. ROME. Held in 382, under pope Damasus, in
consequence of the schism in the Church of Antioch.
Besides Damasus there were present S. Ambrose,
8 Peter of Alexandria, who had been driven from his see by
the troubles of the times, and was sojourning at Rome, was pre
sent in this council.

Another
upon tins
same sub
ject, 378.

ROME. 521
S. Epiphanius, bishop of Salamis, in Cyprus, and Paul
inus, recognized by the orientals as bishop of Antioch.
The assembly appears to have been numerous, but
nothing certain is known of what passed, except that a
synodal letter was received from the oriental bishops
assembled in council at Constantinople, excusing them
selves from attending the Roman council. It is sup
posed that Paulinus was confirmed in the communion of
the Church, and that it was resolved to refuse com
munion to Flavianus, as well as to Diodorus of Tarsus
and Aracius of Berea, who were the authors of his
election. — Tom. ii. Cone. p. 1013.
ROME. Held in 386, under pope Siricius ; eighty Rome, 386.
bishops attended. A letter to the bishops throughout
Africa was drawn up (in the name of Siricius only). It
related to the restoration of ecclesiastical discipline in
the African Church, and contained nine regulations or
canons. 1. Forbids the consecration of a bishop without the
knowledge of the patriarch of Rome.
2. Forbids the consecration of a bishop by one
bishop only.
3. Forbids to admit to holy orders a man who, after
remission of sins (holy baptism), has carried the sword
in worldly warfare.
4. Forbids a clerk to marry a widow.
9. Deprives of communion those amongst the priests
and deacons who, having received holy orders after
marriage, continue to have commerce with their wives.
— Tom. ii. Cone. p. 1028 and 1035.
ROME. Held by the same pope, in 390, against Rome, 390.
Jovinianus, who taught that they who have been bap
tized, believing, could not be overcome by the devil,
and that virgins have no higher merit than widows ; he
also denied that the blessed Virgin continued a virgin
after the birth of Jesus Christ. This council is not
found in the collection of Labbe, and is possibly the
same with that held at Milan in this year (which see).
ROME. Held about 402, under Innocentius I. Rome, 402.
Sixteen canons were drawn up, addressed to the Gallic
bishops, in answer to certain questions proposed by
them. 1. Enjoins many years of penitence to those who,
after having made a vow of chastity, or taken the veil,
marry. (

522

ROME.

2. Deprives of communion for a time those who
break a resolution made to the above effect, although
they have made no vow.
4. Excludes from holy orders persons who, after
their baptism, have served in war.
6. Declares that as there is but one faith in the
Catholic Church, so should there be but one order of
discipline. 7. Allows both priests and deacons to baptize at
Easter in the presence of the bishop. If it shall be
necessary to baptize at any other time, the priest alone
may officiate.
9. Forbids to marry a brother's widow, and to keep
concubines with a wife.
12. Orders that clerks only shall be made bishops.
13. Deprives of the episcopate bishops who leave
their first church.
14. Forbids to receive even to lay communion a
clerk driven from his own church by his bishop. — Tom.
ii. Cone. p. 1316.
Rome, 417. ROME. Held in January, 417, by Innocentius I.,
who had received three letters from Africa against
the heretics Pelagius and Celestius. Three synodal
letters were written in reply. 1. To Aurelius and the
bishops of Carthage. 2. To Silvanus and the bishops
of Milevi. 3. To the five bishops, Aurelius, Alipius,
Augustine, Evodius, and Possidius.
In September in the same year, another council was
held in the Basilica of S. Clement, by Zosimus against
Celestius. See C. Milevi, 416. — Tom. ii. Cone.
pp. 1283—1290. Marca, 1. 7, de Coneor. c. 12,
No. 5.
Rome, 430. ROME. Held August 11, 430, by pope Celestinus,
against Nestorius. It is not known what bishops
attended, but their decrees passed as the decrees of
the whole Western Church. In this council the homi
lies and letters of Nestorius were read, the bishops
unanimously crying out against his heretical opinions as
they heard them. The two letters of S. Cyril were
approved, and declared to be orthodox. Celestinus
then delivered a discourse, tending to prove from the
fathers that the blessed Virgin is truly Qsotokoq, the
mother of God. The decision of the council was, that
they who denied this faith, should be deposed from the
ministry.

ROME. 523
The decrees of the council were dictated by the pope,
who also wrote, as to other bishops, so to Nestorius
and to S. Cyril, declaring that the two letters which
Nestorius had already received from S. Cyril should be
reckoned as two monitions, and the present letter from
himself as the third ; that if within ten days after
receiving the last, he did not openly, and without
equivocation, declare his assent to the faith as taught
by the Churches of Rome and Alexandria, and by the
whole Catholic Church, and also condemn his own new
doctrine, he should be thenceforth separated from the
communion of the Church, and deprived of the powers
and dignity of the priesthood. Celestinus further in
sisted that he should condemn what he had hitherto
believed, and teach the doctrine of S. Cyril ; that his
followers should either renounce his errors in writing,
or be separated from communion ; and, moreover, that
if he did not afford a proof of the sincerity of his
amendment, after condemning his errors, by receiving
back into the Church all those whom he had deprived
of communion, he should be himself cut off from it.
The pope left it to S. Cyril to notify this sentence
to Nestorius and the others. — Tom. ii. Cone. p. 1688.
ROME. Held in 445, under S. Leo. In this Rome, 445.
council Chelidonius, who had been deposed in the
council of Besancon1 (C. Vesontionense, 444), was
restored, and S. Hilary of Aries was deprived of com
munion with the Roman see. Condemnation was also
pronounced against those who, lifted up with pride,
despised the assemblies of the Church. — Tom. iii.
Cone. p. 1463.
ROME. Held in October, 449, under S. Leo ; at Rome, 449.
which a large number of bishops were present. All
that had passed in the Latrocinium at Ephesus was
condemned, and several synodical letters were written.
In that to the emperor Theodosius, Leo complained of
the violence of Dioscorus, and of the irregularity of the
assembly at Ephesus, and entreated him to convoke an
oecumenical council to some place in Italy, as the best
9 A council was held at some place in Gaul, probably Besancon,
in which S. Hilary and S. Germanus of Auxerre deposed Chelido
nius, bishop of Besancon. (Tom. iii. Cone. p. 1461.) S. Hilary
strenuously defended his right as metropolitan against the papal
encroachments, denying the pope's assumed right of judging the
appeal of Chelidonius.

524

ROME.

means of settling the disputes relating to the faith. — ¦
Tom. iii. Cone. p. 1475.
Rome, 465. ROME. Held in 465, by the bishops, who had
come to Rome to celebrate the anniversary of the con
secration of Hilary or Hilarus to the popedom. They
numbered about forty-four (Labbe, forty-eight), of
whom two came from Gaul, viz. Ingenius of Embrun
and Saturnus of Avignon ; the others belonged to
the vicariat of Rome. Five canons were published.
1. Orders that the canons of Nicea and the decrees
of the apostolic see be observed.
2. Forbids to admit to holy orders men who have
been married twice, or who have married any women
except virgins.
3. Also forbids to admit to holy orders illiterate or
maimed persons, and those who have done public
penance. 5. Relates to the case of Ireneus, whom Nondinarius,
bishop of Barcelona, at his death had appointed his
successor. By this canon such transactions were en
tirely forbidden. — Tom. iv. Cone. p. 1060.
Rome, 484. ROME. Held in July, 484, by Felix III., according
to Baronius, or, as others designate him, Felix II., who
presided at the head of sixty-seven bishops. Acacius,
patriarch of Constantinople, was here condemned, who -
had caused much evil to the Church by his connexion
with the heretics. Amongst other things, he it was
who had induced the emperor Zeno to . publish the
" Henoticon" (or decree of union) in 482. This formu
lary was intended to reunite all those who were out of
the Church, and was filled with those propositions
which both Catholics and heretics confessed equally ;
and although it did not actually contain the heresy of
Eutyches, it at least did not condemn it, but rather
favoured it, by destroying the authority of the council
of Chalcedon, and by opening the door to Church com
munion to the Eutychians.
This decree caused a fearful schism in the Church,
a number of bishops being driven from their sees for
refusing to sign it.
Besides this, Acacius had embraced the communion
of Peter Moggus or Mongus, an Eutychian, who had
been schismatically intruded into the see of Alexandria,
and maintained there by an imperial edict, a.d. 482.
After the council had received proof of the guilt of

ROME. 525
Acacius, he was deposed and anathematized, with Peter
of Alexandria. At the same time the legates of the
Roman see, Vitalis and Misenius, whom Acacius had
induced to communicate with Mongus, and who had
generally favoured Acacius and his party, were excom
municated. The sentence of condemnation, although
signed by sixty-seven bishops, runs in the name of the
pope only.
The act of condemnation was contained in a letter
addressed to Acacius, reproaching him for having con
secrated John to the see of Tyre, and ordained Eli-.
merus priest ; it then alludes to the affair of Peter
Mongus and to the treatment of the Roman legates ;
and, finally, declares him to be deposed from the epis
copate, deprived of Catholic communion, and cut off
from the body of the faithful. Concluding thus : " Know
then that you have no longer either the power or the
name of a bishop ; that you have been degraded by the
sentence of the Holy Spirit, and condemned by apos
tolical authority, and that nothing can ever deliver you
from the bond of this anathema."
Besides this, Felix procured another act to be passed,
depriving Acacius of the sacerdotal dignity, on account
of the contempt he had evinced towards the pope, in
disregarding his two monitions, and of his having im
prisoned the pope in the persons of his two legates ;
declaring also, that if any bishop, or other ecclesiastic,
monk, or layman should communicate with him, he
should fall under the same anathema, " Sancto Spirit* U
exequente." '
This sentence was mainly the cause of the long
schism, which separated the two Churches for thirty-
five years. Acacius, upon receiving it, erased the name
of Felix from the sacred Diptych^1. — Tom. iv. Cone. V
p. 1123. I
ROME. Held in March 487, under Felix III., in Rome, 487.
the Basilica of Constantine, upon the subject of the
restoration of those who had relapsed in Africa during
1 According to Labbe, two councils were held at Rome in this
matter : —
1. In 483, in which Acacius and Peter Fullo were condemned.
2. In 484, composed of seventy-seven bishops, in which Vitalis
and Mesenus were condemned, Acacius and Peter of Alexandria
anathematized and deposed, and the condemnation of Fullo re
peated.

526 ROME.
the persecution of Huneric, king of the Vandals : forty-
four (or thirty-eight) bishops and seventy-six priests
were present. A letter addressed to the bishops by the
pope remains, but the decision of the council is lost. In
this letter Felix requires the fulfilment of the following
conditions by all penitents : —
Firstly, That they confess their faults : being per
suaded that he who deceives others in matters of religion
really deceives himself.
Secondly, That they humble themselves and mourn
with sincerity, renouncing every delicacy, and perse
vering in fastings and every other mode of penance
prescribed. After this he descends to particulars : he directs that
bishops, priests, and deacons, who have consented to be
re-baptized, whether voluntarily, or by reason of the
violence of their tortures, shall remain in a state of pe
nance until death, deprived of the privilege of praying
with the faithful and even with the catechumens ; he
permits them only lay communion in the hour of death.
With regard to other ecclesiastics, monks, virgins, and
lay persons, who having relapsed without compulsion,
desire sincerely to return to their duty, he orders that
they shall be three years amongst the " audientes," and
seven years amongst the penitents, and that they shall
remain for two years more praying with the laity, with
out any oblation. If, however, they have fallen through
the violence of torture, he permits that they be admitted
to communion by imposition of hands after three years'
penance. With regard to infants, he directs that even they shall
not be admitted into Church without penance, but that
they shall undergo a course of penance, and receive im
position of hands, in order to be eventually admitted to
communion. — Tom. iv. Cone. p. 1149.
Rome, 495. ROME. Held in 495, under pope Gelasius ; fifty-
five prelates and fifty-eight priests being present.
Misenus, who, as legate, had prevaricated at Constan
tinople, in 484, (see C. of Rome, 484) presented a
petition, imploring mercy on account of his old age.
By the pope's direction he entered and bowed down
before the council, after which he was restored to the
privilege of communion, and to the sacerdotal dignity.
Vitalis, the other legate, died some time before. —
Tom. iv. Cone. p. 1269.

ROME. 527
ROME. Held in the following year2 under the Rome, 496.
same pope ; seventy-two bishops being present. Accord
ing to some Romish writers, a catalogue of the books
of Holy Scripture was drawn up, agreeing with that
now received in the Church of Rome, and in which,
after the inspired books, the council declared that the
Church received the four oecumenical councils of Nicea,
Constantinople, Ephesus, and Chalcedon, together with
the councils which the fathers had authorized ; then
the works of SS. Cyprian, Athanasius, Gregory of
Nazianzen, Basil, Cyril of Alexandria, John Chrysos
tom, Hilary, Ambrose, Augustin, Jerome, and Prosper,
and Theophilus of Alexandria, and the letter of S. Leo
to Flavianus, &c. Amongst the apocryphal works are
reckoned those of Faustus of Riez, and Cassianus 3.
The distinction between the ecclesiastical and secular
powers was also defined in this council by Gelasius,
and in these words : — " The emperor has not the title
of pontiff, nor the pontiff the regal dignity ; God hath
separated the functions of the two powers, so that
Christian princes have need of the pontiffs to obtain
eternal life, and it is the duty of pontiffs to obey the
imperial ordinances in all things temporal." — Tom. iv.
Cone. p. 1260.
ROME. Held March 1, 499, by pope Symmachus, Rome, 499.
who had just been elected to the papal chair. Seventy-
two bishops and many priests attended. The object of
the council was to devise means for putting an end to
the intrigues of the bishops, and the popular com-
2 According to Labbe, this Council was held in the year 494.
The number of bishops present was seventy.
3 This decree concerning the apocryphal books, &c, is re
garded by Cave and others as a mere fabrication j indeed, Baluze
states that it was never quoted before the ninth century ; and
that in some MSS. it is spoken of under the name of Damasus, in
others under that of Hormisdas ; and that Gennadius, S. Isidore,
Sigebert, and Honorius of Autun, make no mention of it.
" In spite of these reasons," says the writer quoted below, " it
has always been believed that Gelasius, or at least some one of
his successors in the sixth century, is the author of the substance
of this decree, to which something may perhaps hate been added sub
sequently." — M. Ilicliard, Dictionnaire Unirersel, 8{C.
Pagi allows that Romanists do not agree among themselves as
to the authority of this decree, or as to the year of its publication,
and that different MSS. assign it variously to Damasus, Gelasius,
and Hormisdas. I have followed his authority in assigning this
council to the year 496. By Baronius and the Collectors of the
Councils, the date given is 494.

528

ROME.

motions to which the papal elections gave rise. Five
decrees were published.
3. Enacts that any priest, deacon, or other clerk
found guilty of having canvassed for, or promised, a
vote in the election to the papacy, during the lifetime
of the existing pope, shall be deposed and excommuni
cated. 4. Declares that when the pope shall die suddenly,
without having had opportunity of providing for the
election of a successor, the bishop who shall have the
majority of the votes shall be consecrated pope.
5. Not only pardons but orders a reward to any ac
complice who shall betray an act of bribery or intrigue
relating to the election. — Tom. iv. Cone. p. 1312.
Rome, 501. ROME. Held in 501, and called the "Synodus
Palmaris," probably from the place at which it was
holden. One hundred and fifteen bishops had, in the
preceding year, declared Symmachus to be guiltless of
the accusations preferred against him before king Theo
dorie, by the partizans of Laurentius ; whereupon the
king sent Peter, bishop of Altino, as visitor of the holy
see, who convoked this council, wherein it was ordered
that the pope should administer the holy communion,
and that the faithful should receive at his hands.
Seventy-six bishops subscribed this judgment '. —
Tom. iv. Cone. p. 1323.
Rome, 502. ROME. Held in 502, by the same pope. The
law of Odoacer, forbidding any election to the popedom
to be made without the consent of the king of Italy,
was abolished. Certain decrees forbidding the aliena
tion of Church property were passed4. — Tom.iv. Cone.
p. 1333.
Rome, 531. ROME. Three councils were held at Rome in this
year. In the first, pope Bonifacius II. appointed
Vigilius, the deacon, his successor.
1 According to Mansi (note in Bar. ann. 501), Peter of Altino
was sent as visitor of the Church of Rome about Easter, 501, and
immediately held a council, in which the accusations against
Symmachus were produced, but nothing was settled, owing to his
refusal to appear before it. Late in the same year, however, an
other council was held, by the king's order, in which Symmachus
was acquitted. Nevertheless, the partizans of Laurentius still
fomented the schism in the Church, and did all in their power to
prejudice Theodorie against the pope ; under these circumstances
Symmachus convoked, in 502, this third council, called the S.
Palmaris, in which he was a second time entirely exonerated.
6 According to Binius, this is the " Synodus Palmaris."

r.m.

ROME. 529-
In the second, this appointment was annulled by
Bonifacius himself, as illegal, and contrary to the canons.
In the third, under the same pope, the affair of
Stephen of Larissa, the metropolitan of Thessaly, who
had been deposed by Epiphanius of Constantinople, and
had appealed to Rome, was debated. The decision of
the council is unknown ; but many letters and other
documents were read, tending to prove that Thessaly
belonged to the patriarchate of Rome, and not to that of
Constantinople. — Tom. iv. Cone. p. 1691.
ROME. Held in 534, under pope John II., in Rome, 534.
which the proposition, " Unus e Trinitate passus est
carne," was approved ; and the Accemetian monks,
who denied it, were condemned and excommunicated e.
ROME. Held in 590, or in the beginning of 591, Rome, 590.
in which pope Gregory I. wrote a synodal letter to the
four eastern patriarchs, testifying that he received the
four oecumenical councils equally with the four gospels,
and adding that he paid the like respect to the fifth, as he
had before declared in a letter to the bishops of Istria,
who refused to admit the fifth.
ROME. Held July 5th, 595, under pope Gregory I. Rome, 5.i.:
Twenty-two bishops and thirty-three priests were pre
sent, with certain deacons, who remained standing.
John, a priest of Chalcedon, who had appealed from
the sentence of John, the patriarch of Constantinople,
was absolved. Six canons were published.
1. Orders that in future the ministers of the holy
altar shall not chant, but only read, the gospel at the
mass, and that the subdeacons or inferior clerks shall
chant the Psalms and read whatever else is required.
2. Orders certain clerks or monks to be always
about the bishop, to act as secret witnesses of his
actions. 4. Forbids the custom then prevalent, of covering
the body of a pope, at his funeral, with a dalmatic, in
order afterwards to divide it among the people as a
relic. 5. Forbids to take money for ordination, for the pall,
" The error of these monks consisted in denying that one of
the blessed Trinity was made man, and suffered in the flesh ; and
that the blessed Virgin is truly and properly the mother of God.
This notion caused a great commotion in the Oriental Church,
which induced the emperor Justinian to send Hypatus, bishop of
Ephesus, and Demetrius of Philippi, to Rome, to receive the
judgment of that Church upon the matter. A a

530 • ROME.
and for letters, under any pretext whatever. — Tom. v.
Cone. p. 1602.
Rome, 600. ROME. In a council held in the year 600, a certain
false monk, named Andrew, a Greek, but living in the
Basilica of S. Paul, was condemned. The errors attri
buted to him, and which he chiefly defended by cor
rupted extracts from the fathers, were these : —
1. That the body of Christ was impassible and in
corruptible. 2. That the body of Adam before the fall was neither
mortal nor corruptible.
3. That the world is incorruptible, and will never be
destroyed. — Pagius in Bar. a.d. 601, xxix. Tom. v.
Cone. p. 1609.
Rome, 601. ROME. Held on the 5th of April, 601, under the
same pope. In this council, a constitution in favour of
the monks was drawn up and signed by twenty bishops,
and sixteen cardinal priests. It was thereby forbidden
to any bishop to diminish the property, revenue, &c.,
of any monastery ; it was ordered that the election of
the abbot should be made by the free choice of the
community, and out of their own body, and that he
should have sole rule in his house, &c. — Tom. v. Cone.
p. 1607.
Rome, 006. ROME. Held in 606, under pope Bonifacius III.,
assisted by seventy-two bishops, besides priests and
deacons. It was forbidden to proceed to the election
of any one to the see of Rome until the third day after
the funeral of the deceased pope. — Anastasius, Vita
» Bonifacii. Tom. v. Cone. p. 1616.
Rome, 610. ROME. Held 27th of February, 610, by Bonifacius
IV. Mellitus, bishop of London, being present, who had
applied to the pope upon matters connected with the
Church of England : First, for his advice with regard
to the opinion of a certain party in England, who de
nied that monks could exercise the sacerdotal office ;
this question was decided in favour of the monks.
Secondly, for his confirmation of the monastery founded
at Canterbury by king Ethelbert, and consecrated by
S. Augustine, who had lately died. The pope ad
dressed a letter to the king. — Tom. v. Cone. p. 1617.
Hoist. Coll. Romana, p. 242.
Rome, 639. ROME. Held in 639, in which pope Severinus
condemned the Ecthesis of Heraclius. (See C. of Con
stantinople, a.d. 639.)— Tom. v. Cone. p. 1773.

ROME. 531
ROME. Held in October, 678, under pope Agatho ; Rome, 678.
fifty bishops and abbots being present. The object of
the council was to consider the case of Wilfred, bishop of
York, who was present, and complained of having been
unjustly deposed, and of the division of his bishopric
into three. The council ordered that he should be re
established in his see and the intruders removed, finding
that he had not been canonically convicted of any crime
deserving deposition. Upon his return to England with
the pope's letter, king Egfrid, instead of yielding to the
decision of the Roman council, threw him into prison,
whence he was released at the end of nine months, and
went into Sussex. At the expiration of ten years, Egfrid
being dead, Aldfrid recalled him to his first see ; but
Wilfred still refused to consent to the division of his
bishopric, which had now been divided into four, viz.
York, Hexham, Ripon, and Lindisfarne, and was sub
sequently deposed the second time, by Bertwald, or
Brihtwald, of Canterbury ; he again appealed to Rome.
(See C. of Rome, a.d. 703.) — Tom. vi. Cone. p. 579.
Johnson, a.d. 680.
ROME. Held March 27, 679, pope Agatho pre- Rome, 679.
siding at the head of one hundred and twenty-five
bishops, amongst whom was Wilfred of York. Deputies
were sent to the oecumenical council at Constantinople,
who carried with them letters from the pope and from
the council to the emperor Constantine Pogonatus ;
these two letters are all that remain to us of the acts
of this council. In that of the pope, the catholic faith
upon the two subjects of the blessed Trinity and the
Incarnation is explained, and particularly in all relating
to the question concerning the two wills, he says
plainly, that the three divine persons, having but one
nature, have also but one will ; but that in Jesus Christ
there being two natures, there are of necessity two wills.
He supports his arguments by passages in the original
language from the Greek fathers, and from other pas
sages out of the Latin fathers, translated into Greek.
The synodal letter is written in his name and in that of
all the western province, and is in substance like that of
Agatho. — Tom. vi. Cone. p. 584.
ROME. Held in 703, under pope John VI. The Rmm, 703.
affair of Wilfred of York, who had been a second time
deposed, was again debated, deputies being present
from Bertwald, archbishop of Canterbury ; during four
a a 2

532

ROME.

Rome, 721.

months, seventy congregations were held upon this
question, and eventually Wilfred was entirely justified,
and sent back by the pope to his church, with a letter
from John to Aldfrid, king of Northumbria, and to
Ethelred, king of the Mercians, who had become an
abbot. These letters had no effect during the lifetime
of Aldfrid ; but after his death, at the instigation of
Bertwald and Ethelred, Wilfred was put in possession
of part of his diocese; he died at Oundle, in Mercia,
a.d. 709, and was buried at Ripon. (See C. Nid. 705.)
ROME. Held April 5, 721 (or 722, Mansi), under
Gregory II. ; thirty-two bishops being present. Seven
teen canons were published, chiefly relating to unlawful
marriages. Thus, any person marrying a woman whose
husband had been ordained priest (" presbyteram " ), is
declared to be anathema, it being forbidden to such a
woman to marry even after her husband's death. Also
they are condemned who marry a deaconess, a nun, a
brother's widow, a niece, a father's or son's widow, &c.
The twelfth canon forbids all soothsaying and enchant
ments. The seventeenth forbids the clergy, under
anathema, to wear long hair. — Tom. vi. Conc.p. 1455.
Rome, 732. ROME. Held in 732, under Gregory III., com
posed of ninety-three bishops. In this council it was
decreed, that whosoever should despise the use of the
Church with respect to the veneration of images, or
should remove, or destroy, or profane, or speak with
contempt of them, should be excommunicated. —
Tom. vi. Cone. p. 1485.
ROME. Held in 711, under pope Zachary ; fifteen
chapters are extant.
1. Forbids bishops to live in the same houses with
women. 2. Forbids priests and deacons to have any women
in their houses, except a mother or near relation.
4. Orders bishops, priests, and deacons, to dress
themselves properly in a sacerdotal tunic, and to wear
a cloak in towns.
5. Anathematizes him who shall marry a nun, or the
wife of a priest, deacon, or monk.
6. Forbids marriage within certain degrees.
7. Anathematizes those clerks and monks who let
their hair grow long.
9. Forbids to make a festival of New Year's Day as
the Pagans did.

Koine, 744.

ROME. 533
11. Directs that the proper season for ordination be
observed, viz. in the first, fourth, seventh, and tenth
months ; forbids to admit to holy orders men who have
been twice married, or who have married widows.
13. Forbids bishops, priests, and deacons, to carry a
stick at the celebration of mass, and to go up to the
altar with the head covered.
15. Of marriages. — Tom. vi. Cone. p. 1546. Bar.
a.d. 743, xvii.
ROME. Held by pope Zachary, in 745 ; seven Rome, 745.
bishops and some priests being present. Deneardus,
a deputy from Bonifacius, archbishop of Mayence,
complained that Adalbert and Clement, two schis
matical and heretical bishops, who had been deposed in
the council of Soissons, refused to obey the judgment
of the council, and still retained their office and dignity.
Adalbert was accused, amongst other things, of having
been simoniacally consecrated, of consecrating altars,
and erecting chapels and crosses in his diocese in his
own name. Clement was an Irishman ; he was ac
cused of rejecting the authority of the canons and the
writings of the fathers, of endeavouring to retain his
office of bishop after having had adulterous children,
of permitting a man to marry his brother's wife, &c.
The writings of Adalbert were ordered to be shut up,
and both he and Clement deposed and put to penance.
— Tom. vi. Cone. p. 1556.
ROME. Held in 769, under pope Stephen IV. (or Rome, 769.
according to some III.) ; twelve French bishops and
several others from Tuscany, Campania, and other
parts of Italy, being present. The false pope, Con
stantine, was condemned to perpetual penance, and the
acts of the council in which his election had been con
firmed were burnt. Besides this, it was ordered that
the relics and images of the saints should be duly
honoured, according to ancient tradition ; and the Greek
council, held a short time before, in which the worship
of images was condemned, was anathematized. Another
decree, passed in this council, forbids the elevation of
any layman to the rank of cardinal, except he have
first passed through all the ecclesiastical orders. —
Tom. vi. Cone. p. 1721.
ROME. Held in 774, by Charlemagne, who was Rome, 774.
present, with the pope Hadrian I. and one hundred and
fifty-three bishops. In this council Hadrian granted to
a a 3

534

ROME.

Charlemagne the right of electing the sovereign pontiff,
and ordained that the bishops of every province should
receive investiture at his hands, forbidding any to be
consecrated, under pain of anathema, that were not so
invested. Baronius, Pagi, Marca, and others, maintain that this
council is fictitious. Pagi, however, acknowledges that
its authenticity is allowed by many even of the Italians.
Pagius in Bar. a.d. 774, xiii. Corp. Jur. Canon.
Distinct. 63. c. 22, 23.
Rome, 792. ROME. Held in 792, under Hadrian II., in which
Felix d'Urgel, who had been sent to Rome from the
council of Ratisbon, held in the same year, confessed
his errors and was sent back to his see. Labbe ascribes
this council to the pontificate of Leo III., a.d. 799. —
Tom. vii. Cone. p. 1149.
Rome, 820. ROME. Held in 826, by pope Eugenius II. ;
sixty-three bishops, seventeen priests, and several
deacons, being present. Thirty-eight canons were pub
lished. Amongst other things, they forbid priests to
live in the houses of laymen ; order the clerks be
longing to a church to dwell together near the church,
having a common refectory and dormitory ; forbid to
ordain priests unnecessarily ; order ruined churches to
be rebuilt by their possessors, in case of their inability,
the people to assist them ; forbid the laity during mass
to enter that part of the church which is appropriated
to the priests ; order the erection of schools for the
people, &c. 35. Forbids dancing and feasting at
church on festival days, and declares that the people
should be warned to come for prayer only. 37. Forbids
any man to have two wives, or a wife and mistress, at
the same time, " quia cum domui non sit lucrum,
animae fit detrimentum."- — Tom. viii. Cone. p. 103.
Rome, 848. ROME. Held in 848, under Leo IV., who ad
dressed a synodal letter to the Breton bishops, with six
chapters, declaring that no bishop might take any
money for conferring holy orders, under pain of depo
sition, but that their past conduct should be overlooked.
(See C. of Bretagne, 848.) — Tom. viii. Cone. p. 30.
Rome, 853. ROME. Held in December, 853, under Leo IV.,
at the head of sixty-seven bishops. The thirty-eight
canons made in the council held at Rome in 826, under
Eugenius II., were confirmed, and others enacted,
making altogether forty-two.

ROME. 535
After the other business of the council was ended,
Anastasius, a priest-cardinal of S. Marcellus, was de
posed, for having, contrary to the canons, deserted his
parish for five years ; the bishops had been sent to call
him to the council. — Tom. viii. Cone. p. 113.
ROME. Held in 862, by Nicholas I., against the Rome, 862,
sect of Theopaschitae, who maintained that the divine
nature of Christ suffered with his human nature. —
Tom. viii. Cone. p. 738.
ROME. Held in January, 863, under pope Nicho- Rome, 863.
las I. In it all the proceedings at Constantinople against
the patriarch Ignatius, and in favour of Photius, in 861,
were condemned. The bishop Zachary, one of the
pope's legates, was excommunicated and deposed ; the
other, Rodoaldus, being absent, his sentence was de
ferred. In delivering judgment upon what had passed
at Constantinople, the council spoke after this manner :
that Photius, who adhered to the party of the schis
matics, and who had left the warfare of this world in
order to be ordained bishop, (which he was by Gregory
of Syracuse,) who, in the lifetime of Ignatius, had usurped
his see, and entered into the sheepfold as a thief; who
had dared in a council to anathematize Ignatius ; who
had corrupted the legates of the holy see ; who had
banished those of the bishops who refused to com
municate with him ; who still persecuted the Church,
and did not cease to cause Ignatius to suffer every kind
of evil ; that this Photius was deprived of all sacerdotal
honour, and forbidden to exercise any clerical function,
by the authority of Almighty God, of the apostles SS.
Peter and Paul, and of all the saints, of the six oecu
menical councils 7, and by the judgment of the Holy
Spirit delivered through the bishops there present. —
Tom. viii. Cone. p. 774, and p. 287.
ROME. Held in 868, under Hadrian II. , against Rome, 868.
Photius of Constantinople, who had condemned pope
Nicholas. A decree was made, anathematizing the
Constantinopolitan council. Hadrian admitted that
Honorius had been anathematized when dead, but
denied that any one patriarch or bishop would have had
any authority to pronounce sentence upon him unless the
decision of the holy see had been first given. After
' It is to be remarked, that six oecumenical councils only are
recognized in this decree, thereby excluding the second council
of Nicea, in 787. A a 4

536

ROME.

this, Hadrian condemned the writings of Photius to be
burnt, and anathematized him. This sentence was sub
scribed by thirty bishops, amongst whom were Hadrian
himself, and John, the legate of Ignatius. — Ton), viii.
Cone. p. 941.
Rome, 879. ROME. Held in August, 879. The pope, John
VIII., in this council resolved to recognize Photius as
the patriarch of Constantinople (Ignatius being dead).
Cardinal Peter was sent as legate to Constantinople to
absolve Photius from the ecclesiastical censures, with
an instruction signed by seventeen bishops. — Tom. ix.
Cone. p. 321.
Rome, 896. ROME. Held in 896 or 897- In this council pope
Stephen VI. caused the body of his predecessor, For
mosus, which he had disinterred, to be brought forward,
and reproached it with having left the bishopric of
Porto, in order to usurp that of Rome. Afterwards he
condemned the body, stripped it of the sacred vestments
with which it was clothed, cut off three fingers and the
head, and threw it into the Tiber. At the same time
he deposed all those whom Formosus had ordained.
Very shortly after Stephen was made to pay the penalty
of these horrible iniquities, being driven from his see,
thrown into prison, and strangled. — Tom. ix. Cone.
p. 478.
Rome, 898. ROME. Held in 898, as Pagi has shown, by
John IX., who was therein consecrated in the presence
of the legates of the emperor Lambert. All the acts
of the preceding council were annulled ; the bishops
whom Stephen had deposed were re-established, whilst
Sergius and his companions were condemned, with a
prohibition ever to restore them. The election of
Lambert was confirmed, and the coronation and con
secration of Berengarius were declared null. — Tom. ix.
Cone. p. 502. Pagi in Bar. 898, note iv.
Rome, 963. ROME. Held December 4, 963, by the emperor,
Otho I., at the entreaty of the Roman bishops and
people, in order to depose John XIL, accused of many
crimes; in his place was elected Leo VIII., a man of
tried merit. The acts of the council are lost.
Two councils were held in the following year : in the
first of which John XII. deposed Leo VIII. ; and in
the second Leo, in his turn, deposed Benedict V.,
elected to succeed John, who had been assassinated.
Neither of the councils which recognized Leo are re-

flu^.

ROME. 537
ceivcd by the Roman Church. — Tom. ix. Cone.
pp. 648. 659.
ROME. Held in 993, January 31, for the canoni- Rome, 993.
zation of S. Uldaric, bishop of Augsburg. The narra
tive of the miracles worked by him, both when alive and
dead, was first read by Lintolf, bishop of Augsburg.
This is the first act of canonization known : the bull
signed by John XV., five other bishops, nine cardinal-
priests, and three deacons, is extant. — Tom. ix. Cone.
p. 741.
ROME. Held by pope Gregory V. in 998, as- Rome, 998.
sisted by twenty-seven bishops, in the presence of the
emperor, Otho III., and of Gerbert, archbishop of
Ravenna. Eight canons were published ; of which the
first decrees that king Robert should separate from
Bertha, his relation, whom he had married, contrary to
the canons, and perform seven years of penance ; and
the second, that all the bishops assisting or present at
the marriage should be excommunicated. — Tom. ix.
Cone. p. 772.
ROME. Held in January, 1047, by Clement II., Rome, 1047.
to settle a dispute concerning precedency, which had
arisen between the archbishops of Milan, Aquileia, and
Ravenna, all of whom claimed the right of sitting on
the pope's right hand. The case was decided in favour
of Ravenna. Acts were also passed against simony. —
Tom. ix. Cone. p. 946.
ROME. Held in March, 1049, under Leo IX. ; Rome, 1049.
composed of bishops from Gaul and Italy. All simon
iacal ordinations were declared to be null and void, and
several bishops deposed on that account in the council.
As this decision created the most fearful tumult and
confusion (scarcely a priest being found to carry on the
services of the Church), the pope subsequently adhered
to the decree of Clement II., which permitted those
who had been simoniacally ordained to exercise the
functions of their office after forty days' penance. —
Tom. ix. Cone. p. 1027.
ROME. Held in April, 1050, by Leo IX., to Rome, 1050.
whom the case of Berenger had been referred. The
council was numerous. The pope caused Berenger's
letter to Lanfranc, afterwards archbishop of Canter
bury, to be read, in which his views concerning the
holy Eucharist were developed ; he erred in regarding
a a 5

538 ROME.
the bread and wine as mere symbols, and in denying
the real presence. His sentence was, that he should be
deprived of church communion. Lanfranc, who had
been suspected of entertaining similar views, cleared
himself of the charge to the satisfaction of the pope and
council. — Tom. ix. Cone. p. 1052.
Rome,1051. ROME. Held after Easter in the year 1051, by
Leo IX. Gregory, bishop of Verceil, was excom
municated on account of adultery. He was not present
in the council, and subsequently, having promised satis
faction, was allowed to resume the discharge of his
episcopal functions. A decree was also made in this
council that all women within the walls of Rome pros
tituting themselves to priests, should in future be ad
judged as slaves to the palace of Lateran. This was
subsequently extended to other churches. — Tom. ix.
Cone. p. 1066.
Rome, 1057. ROME. Held April 18, 1057. Victor II. ex
communicated Guifrad of Narbonne for simony.
In this year several councils were held at Rome by
the same pope, to devise means for preventing the mar
riages of the clergy.— Tom. ix. Cone. p. 1087.
Rome, 1059. ROME. Held in April, 1059, under Nicholas II.,
assisted by one hundred and thirteen bishops. A con
stitution was published concerning the election of the
Roman pontiff, which grants to the cardinals the chief
voice in the election of the pope ; and declares that if
any one shall enter upon the papal chair without the
unanimous and canonical consent of the cardinals, and
that of the other clergy and the laity, he shall not be
regarded as pope, but as an intruder.
Also thirteen canons were enacted.
3. Forbids to hear mass celebrated by a priest who
keeps a concubine.
6. Forbids priests and other clerks to receive churches
at the hands of laymen.
7. Forbids any priest to serve two churches at once.
9. Forbids simony.
10. Forbids laymen to judge clerks.
11. Forbids marriages within seven degrees of con
sanguinity. Besides this, a decree against simony was published,
and a profession of faith concerning the Eucharist was
also made, which Berenger signed with an oath. This

ROME. 539
being his third recantation, he nevertheless afterwards
wrote against it, and attacked cardinal Humbert, who
was the author of it.— Tom. ix. Cone. p. 1099.
ROME. Held in 1061, by Nicholas II., against Rome, 1061.
those who had been guilty of simony ; amongst whom
was Aldred of York. He was at first deposed as
simoniacal ; but having been robbed and plundered on
his journey to Rome, he excited so much commiseration
by his appearance, that his sin was forgiven, and the
pope restored to him his archbishopric and the pall 8.
ROME. Held in 1065, by Alexander II., against Rome, ) 065.
incestuous marriages, and against those who maintained
the validity of certain marriages contracted within the
limits forbidden by the canons. — Tom. ix. Cone.
p. 1181.
ROME. Held in Lent, 1074, under Gregory VII., Rome, 1074.
for the reformation of the Church. It was decreed
that they who had received holy orders simoniacally,
should be deprived. That those who had given money
for any benefices should lose them ; and that those who
continued to live in a state of incontinence, should not
be permitted either to celebrate mass, or to discharge
any of the inferior offices of the altar. Twenty-four
chapters were published9. — Tom. x. Cone. p. 313.
ROME. Held in Lent, 1076, under Gregory VII. ; Rome, 1076.
who excommunicated Henry of Germany, anathema
tized him, deprived him of his kingdom, and absolved
all his subjects from their oath of allegiance. This
was the first time that such a sentence had been pro
nounced. Several bishops on this side the Alps were
also suspended or excommunicated. — Tom. x. Cone.
p. 355.
8 Pagi asserts that the whole story about the accusation of
simony is fictitious ; but that Aldred, going to Rome to solicit the
pall from the pope, was refused, upon the ground that he had
been translated from a lesser to a greater see without the pope's
consent, and had, moreover, refused to resign the lesser bishopric
( Worcester) ; and that when Aldred and the pope could come to
no agreement, the former left Rome, hut, being plundered as
above, he was compelled to return; and the pope, softened by his
misfortunes, granted the pall, and gave him licence to consecrate
another to the see of Worcester upon his return to England.
9 The last two lay down in strong terms the doctrine of the
superiority of the pope over all other bishops ; states that they
are called " in partem solicitudinis," not "in plenitudinem potestatis ;"
and that their people are hound to pay fuller obedience to the
pope than to their bishops. A a 6

540

ROME.

Rome, 1078. ROME. Held in Lent, 1078, by Gregory VII.;
consisting of about one hundred bishops, besides abbots
and other clerks. An immense number of excommuni
cations were pronounced ; amongst others, against the
archbishops of Milan and Ravenna. It was also de
termined to send legates into Germany to hold an
assembly, in which the claims of Henry and Rodolph
might be settled. The latter had been elected to the
imperial dignity in 1077 by the princes of Suabia and
Saxony, who revolted from Henry when the sentence
pronounced against him in the last-mentioned council
was published. Henry, however, by the most abject
submission, had in some degree propitiated the pope in
the preceding year. Four canons were published in
this council. — Tom. x. Cone. p. 369.
Rome, 1078. ROME. Another council was held in November
in the same year, under Gregory VII. Berenger again
made a confession of the faith '. Nicephorus, who had
gotten possession of the empire of Constantinople, was
excommunicated, with several others. The deputies of
Henry and Rodolph swore that their masters would do
nothing to hinder the conference about to be holden by
the legates in Germany. Lastly, twelve canons were
published. 7. Forbids to eat meat on Saturdays, except it be a
festival. 12. Directs that the faithful shall endeavour to
make some offering at mass, according to ancient cus
tom. — Tom. x. Cone. p. 371.
Rome, 1079. ROME. Held in 1079, under pope Gregory VII.,
composed of one hundred and fifty bishops. The ques
tion concerning the holy Eucharist was discussed in the
presence of Berenger. Alberic of Montcassin, and
S. Bruno, who was shortly after made bishop of Signi,
disputed with him ; he ultimately confessed his error, in
saying that the holy Eucharist is but the figure of the
Lord's Body and Blood ; and he desired to obtain par
don2. But no sooner had he returned to France, than

1 " Profiteor panem Altaris, post consecrationem, esse verum
Corpua Christi, quod natuin cat de Virgine, quod passum est, &c.
. . . et vinum Altaris, postquam consecratum est, esse verum
sanguinem qui manavit de latere Christi."
2 His confession on this occasion differed from that made in
the previous council in this particular, that he explicitly declared
his belief to be, that the bread and wine, after consecration, were

ROME. 541
he once more retracted all that he had declared in this
council, and even wrote against his own confession.
The controversy was still carried on by Lanfranc and
Guitmund, who warmly attacked him ; but Berenger
preserved a profound silence ever after, and soon
retired from the world to an island in the neighbour
hood of Tours, where he died in 1088. — Tom. x.
Cone. p. 378.
ROME. Held by Gregory VII., in 1080, shortly Rome, 1080.
after the battle of Fladenheim, in which Henry was
vanquished by Rodolph. Henry was here again ex
communicated with his partizans, and his kingdom
given to Rodolph. Afterwards a matter in dispute
between the archbishop of Tours and the bishop of
Dol was discussed, the former insisting that Bretagne
should recognize the archbishop of Tours as its metro
politan. It was found to be impossible to settle the
question. The prohibition to give or receive investi
tures was renewed. — Tom. x. Cone. p. 381.
ROME. Held by Gregory VII., in 1083, during Rome, 1083.
the siege of the city by Henry, king of Germany.
Certain rules relating to discipline were drawn up.
Excommunication was denounced against all persons
hindering the approach of those who desired to enter
Rome. Ordinations uncanonically made were declared
to be null, and the incontinence of the clergy forbidden.
—Tom. x. Cone. p. 401.
ROME. Held in 1084, by Gregory VII., who had R«me, 1084.
been compelled to flee to the castle of S. Angelo, upon
the approach of the emperor Henry to Rome, of which
he took possession March 22, 1084, causing the anti-
pope Guibert, archbishop of Ravenna, to be enthroned
on Easter Sunday under the style of Clement III.
Gregory, in this council, renewed the sentence of
excommunication against Guibert, Henry, and all their
followers. — Tom. x. Cone. p. 402.
ROME. Held in 1099, in the third week after Rome, 1099.
Easter, by Urban II., at the head of one hundred and
fifty bishops, amongst whom was Anselm, archbishop
of Canterbury. Thirteen canons were published, of
which the first eleven are taken, word for word, from
those of Placenza. The penalty of excommunication
substantially (" substantialiter ") converted into the true body and
blood of Christ.

542 ROME.
was declared against all laymen who should give inves
titure, and all ecclesiastics who should receive them at
their hand. Every thing approaching to simony was
forbidden. All the faithful were directed to fast every
Friday for their sins. Moreover, in this synod the
anti-pope Guibert was a second time excommunicated.
— Tom. x. Cone. p. 615.
Rome,1144. ROME. Held in 1144, by pope Lucius II.; in
which the churches of Bretagne were all submitted to
the archbishop of Tours as their metropolitan, with the
exception of that of Dol, which, during the lifetime of
Geoffrey, the then bishop, it was declared should be
subject to the pope only. This difference between the
prelates of Tours and Dol was not entirely settled until
1199. See C. Rome, 1080.
Rome, 1227. ROME. Held in 1227, November 18, under
Gregory IX., who, in this council, reiterated the ex
communication which he had already pronounced against
the emperor Frederick, on account of his not having
embarked for the Holy Land, according to his vow.
1228. In the following year, in a council held in Lent, the
same pope confirmed this sentence ; which, however,
the emperor made light of, and in the June following
he embarked for the Holy Land, in spite of the pope's
prohibition to him to assume the character of a crusader
until the censures pronounced against him had been
removed. — Tom. xi. Cone. p. 413.
R,.me, 1302. ROME. Held in 1302, under Bonifacius VIII.;
who, in this council, made great demonstrations against
king Philip le Bel, without, however, putting any of
his threats into execution \ The famous decretal
" Unam Sanctam," was the work of this council. In
this bull the pope declares that we are instructed by the
holy Gospels, that in the Church and under its au
thority, are two swords, the spiritual and the temporal ;
the former to be employed by the Church, the latter
for the Church by the hand of the prince, in accordance
with the order and permission of the pontiff; and that
it is needful that one of these swords be subject to the
other, viz. the temporal to the spiritual.
It is necessary, as Fleury remarks, to distinguish
carefully between the preamble and the decision con
tained in this bull. The whole of the preamble tends
a Binius says that he was actually excommunicated.

ROUEN. 543
to show that the temporal power is entirely subject to
the spiritual, and that the pope possesses the right
to institute, correct, and depose princes.
However, Bonifacius, ambitious as he was, did not
dare openly to draw this inference, although it flowed
naturally from his premises. He, therefore, contented
himself with asserting generally that every person what
ever is subject to the pope (" Omnem humanam crea-
turam subesse Romano Pontifici"), See C. Paris, a.d.
1302.— Tom. xi. Cone. p. 1476.
ROME. Held in the years 1412 — 13, by John Rome, 1412,
XXIII. The deputies of the university of Paris, who an(1 1413-
had come to demand that the Gallican Church should
be relieved from the burden of tithes, services, and other
assistance which the court of Rome required, were
refused a hearing in spite of their entreaties. No other
act of the council appears, except the condemnation of
the writings of Wickliff.— Tom. xi. Cone. p. 2322.
ROME. Held in 1725, under Benedict XIII., Rome, 1725.
upon matters relating to faith, morals, and ecclesiastical
discipline. The acts were printed at Rome in 1725, in
4to. ; at Brussels, in 12mo., in 1726.
ROSCOMMON. Held in 1158, under Edanus, Roscom-
archbishop of Tuam. Various good regulations were mon'
drawn up, which are lost.-— Tom. x. Cone. p. 1184.
ROUEN. {Concilium Rothomagense.] Held in 650. Rouen, 650.
Sixteen canons were published.
1. Orders the burning of incense during the reading
of the Gospel.
2. Orders that the priest who celebrates mass shall
communicate himself.
4. Directs the extermination of magicians, &c.
5. Directs that persons baptized in heresy shall be
received by imposition of hands.
12. Orders twenty days' penance for a layman who
has shed blood in anger, thirty for a clerk, six months
for a deacon, a year for a priest, and two years and six
months for a bishop. — Bessin in Conciliis Normanniee.
ROUEN. Held in 1049, Maugier (or Malgerius), Rouen,
archbishop of Rouen, presiding; who drew up a sy
nodal letter addressed to the bishops and the faithful
within his province, containing the following nineteen
regulations ; —
1. That they should hold fast the creed of the
Catholic and Apostolic Church.

544 ROUEN.
2. That the clergy should, on no account, give pre
sents, &c., to princes, or to their officers, in order to
obtain bishoprics.
3. That bishops should not go from one see to
another from ambitious motives.
4. That monks should, on no account, appoint any
person abbot on consideration of money given to them.
5. That no bishop or abbot should dispossess an
other. 6. That bishops should receive nothing on account of
ordinations. 7. Nor their officers, viz. archdeacons and secre
taries. 8. That no one be ordained unless he be of compe
tent age and knowledge.
9. That no bishop should ordain a clerk belonging to
another diocese, without permission of the bishop of
that diocese.
10. That bishops should not give ecclesiastical lands
or revenues to lay-persons.
11, 12, 13. That ecclesiastics should not endeavour
to supplant one another.
14, 15, 16. That they should exact nothing for the
holy chrism, the dedication of churches, or for holy
baptism. 17. Relates to the offerings to be made by the newly
baptized. 18. Forbids to diminish the prescribed penance on
account of money received.
19. Requires the newly baptized to wear the white
dress, and carry a lighted taper for eight days in the
church of their baptism. — Bessin, Cone. Norm. Tom.
ix. Cone. p. 1047.
Rouen, ROUEN. Held in 1072, in the presence of William
1072. the Conqueror, by John de Bayeux, archbishop of
Rouen, who presided. Twenty-four canons were pub
lished. 1. Orders the bishop to consecrate the holy oil at
the proper time, in the presence of twelve priests in
their vestments.
4. Forbids a priest to celebrate the communion with
out communicating himself.
5. Orders that priests shall administer holy baptism
fasting, and habited in the alb and stole, unless in cases
of necessity.

ROUEN. 545
8. Directs that holy orders shall be conferred on
Saturday night or on Sunday morning, the Saturday's
fast not having been broken.
15. Declares that priests, deacons, and sub-deacons,
by marriage, forfeit all right to their ecclesiastical
revenues and are rendered incapable of performing any
of the functions of their office, either personally or by
deputy. 21. Forbids any one to eat on any day during Lent
until the hour of Nones was passed.
23. Directs, that when a festival falls upon a day on
which it cannot be celebrated, it shall be kept on the
octave below.
24. Restricts the baptism of adults to Easter and
Whitsuntide, except in cases of necessity ; allows of
infant baptism at all times. — Tom. xi. Cone. p. 1225.
ROUEN. Held in 1074, by the same archbishop. Rouen,
The cause of assembling this council was a tumult
which had happened in the church of S. Ouen in the
preceding year. The monks of S. Ouen were con
demned. The doctrine of the sacred Trinity was laid
down in accordance with the definitions of Nicea, Con
stantinople, Ephesus, and Chalcedon. And fourteen
canons were published.
1. Condemns the purchase of benefices, and simony
of all kinds.
3. Forbids to receive a clerk without letters from
his bishop.
7. Enjoins upon monks and nuns the rule of S.
Benedict. 9. Declares that Christian burial is not to be denied
to those who die suddenly (unless they were in a state
of sin), nor to women with child, nor to those who
have just been confined.
12. Forbids clerks who have been degraded for their
sins to live in the world as laymen. — Tom. x. Cone.
p. 310. Bessin, Cone. Norm,
ROUEN. Held in February, 1096 ; the archbishop Rouen,
William presiding, assisted by his suffragans. The 10%-
decrees of the council of Clermont, under Urban II.,
and those of the council of Auvergne, were read and
confirmed, and eight canons published.
1, 2, 3, 4. Relate to the Treve de Dieu.
6. Forbids lay-persons to present priests to churches
without the bishop's consent, or to sell them. Orders

546 ROUEN.
all men to keep their hair cut short, as becomes Christian
men, under pain of excommunication. — Tom. x. Cone.
p. 599.
Rouen, ROUEN. Held in 1118, October 7, by Henry,
1118- king of England. Matters concerning the peace of the
kingdom were discussed ; Ralph, archbishop of Canter
bury, and other bishops, as well as the lords of the
province, being present. One bishop excused himself
for his absence on the plea, he was engaged in defend
ing his country against the common foes. — Tom. x.
Cone. p. 824.
Rouen, ROUEN. Held February 11, 1190; Walter, the
U9°- archbishop (formerly bishop of Lincoln), presiding at
the head of all his suffragans, and several abbots.
Thirty-two canons were published, most of which are
repetitions of those published in preceding councils,
amongst others, in the council of Lateran, a.d. 1179.
2. Forbids to consecrate the Eucharist except in
vessels of gold or silver, unless with the bishop's con
sent. 3. Forbids to carry the consecrated host either by
day or by night without tapers and the cross, or without
the presence of a priest, unless in cases of urgent
necessity. 13. Directs that bishops shall not hinder appeals to
Rome, but rather themselves encourage them.
17. Enacts that the regulations of the popes Urban,
Gregory, and Clement, concerning the property, wives,
and families, of crusaders shall be executed.
18. Forbids, under anathema, to try causes in church
yards involving corporal punishments.
23. Directs the excommunication of those who re
fuse to pay tithe.
25. Forbids, under anathema, those societies in which
persons bound themselves to afford mutual aid to one
another under all circumstances. — Bessin, Cone. Norm.
Ronen, ROUEN. Held in 1231, under archbishop Mau
rice. Forty-nine canons of discipline were published,
twenty-two of which relate to the monastic orders.
10. Orders that the hair of the concubines of priests
shall be publicly cut off.
14. Directs that priests shall forbid dances in church
yards and churches, under pain of excommunication.
21. Forbids lay-persons to make their wills in the
absence of the priest, except in cases of necessity.

1231.

ROUEN. 547
34. Forbids deacons to administer the viaticum to
the sick, to receive confessions, or to baptize, except
in the absence of the priest. — Bessin, Cone. Norm.
ROUEN. Held June 18, 1299, under William of Rouen,
Flavacourt, the archbishop, in the monastery of Bonne- 1299-
Nouvelle, near Rouen. Seven canons were published.
1. Relates to the conduct of the clergy. From this
canon it seems that the clergy at this time appeared
publicly in short dresses, with a sword by their side ;
that they kept mistresses at home ; that they discharged
offices in the secular courts, and lent money at usury.
For each of these irregularities they were sentenced to
lose the revenues of their benefices for one year. —
Tom. xi. Cone. p. 1426.
ROUEN. Held by Peter, the archbishop, in 1335. «"««",
Thirteen canons were drawn up.
1. Orders that the holy office be said devoutly.
5. Forbids patrons to present to benefices for money.
8. Relates to the repairs of the fabric, works, and
ornaments, of the churches.
11. Relates to the publication of such causes as are
reserved to the pope or to the bishop of the diocese.
12. Exhorts rectors of churches to be kind to men
dicant friars. — Tom. xi. Cone. p. 1835.
ROUEN. Held December 15, 1445, by Ralph, Rouen,
archbishop of Rouen, with his suffragans. Forty canons 1445-
were published.
The first three recommend attachment to the faith of
the church, and condemn heretical books and books of
magic. 5. Forbids to swear by the body, the head, the blood,
or the members, of Jesus Christ.
6. Orders that they who invoke demons, &c, shall
be publicly denounced, and exposed with a mock mitre
upon their heads.
7. Condemns the practice of addressing prayers to
images under particular titles, as, to " our Lady of
recovery," " our Lady of pity," " of consolation," and
the like ; because such practices tend to superstition,
and to make many imagine that there is more in one
image than another.
10. Renews the canon of Lateran, " Omnis utriusque
sexus." 12. Forbids all compulsory fees for orders, letters of
orders, confirmation, benediction of the ecclesiastical

548

RUFFEC.

Rouen, 1581.

Ruffec,
in Poitou,
1258.

Ruffec, 1327.

vestments and furniture, carrying the holy Eucharist to
the sick, &c.
15 and 16. Order that candidates for ordination be
duly examined, and insist upon a bona fide title.
25. Forbids to communicate with excommunicated
persons, and orders the priest before mass to bid them
retire. 29. Forbids walking about and profane and idle talk
in churches.
30. Forbids to play at any game of chance or other
improper amusement on Christmas night.
34 to 38. Relate to monks. — Tom. xiii. Cone.
p. 1303.
ROUEN. Held April 2, 1581, to promulgate the
Tridentine decrees, by cardinal Charles de Bourbon,
archbishop of Rouen, assisted by his suffragans. Twelve
chapters were drawn up, containing, in an abridged form,
all matters connected with faith and discipline. They
begin with a confession of faith relating to the articles
of the creed, the authenticity of the Holy Scriptures,
the seven sacraments, the worship of saints, indulgences,
&c. ; in the next place, they treat of matters relating to
divine service, the administration of the sacraments, the
duties of bishops and canons, holy orders, appointments
to benefices, visitations, the duties of priests having
cure of souls, the religious orders, ecclesiastical juris
diction, &c. — Tom. xv. Cone. p. 820.
RUFFEC (in Poitou). {Concilium Roffiacense.]
Held in 1258, August 21st, by Gerard de Malemort,
archbishop of Bordeaux ; a regulation was published,
containing ten articles, which chiefly relate to the
temporal interests of the Church ; all persons com
bining to restrain the ecclesiastical jurisdiction, are
declared excommunicate.— Tom. xi. Cone. p. 773.
RUFFEC. Held in 1327, by Arnold of Bordeaux,
who presided ; two canons were published.
1. Directs the entire cessation of divine service in all
places where lay judges, having possession of clerks,
refuse, after due monition, to deliver them up to the
Church. — Tom. xi. Cone. p. 1773.

ST. PETERSBURG. 549

ST. ALBAN'S. {Concilium Verulamiense 4.] Held St. Albau's,
in 429, by S. Germanus and Lupus, against the Pela- <0r 446,
gian heresy. The authors of this detestable heresy, Wilkins).
writes Constantius, came to the council glittering with
pomp and fine dresses, and surrounded by their partizans.
An immense concourse of people, men, women, and
children, were assembled ; leave was given to the Pela
gians to speak first, which they did, and at much length.
After which, the venerable bishops poured forth, in
answer, the torrent of their eloquence, supporting their
own assertions by divine testimonies. Their opponents
testified by their silence that they could not withstand
them ; and the assembled multitude with loud shouts
proclaimed the victory of the Catholics. — Mar. Mer.
p. 233. Wilkins, Cone. vol. i. p. 3.
ST. PETERSBURG. Held early in the year 1721, St. Petevs-
by order of Peter the Great. Stephen, the guardian g' '
of the patriarchal throne (during the vacancy of the
patriarchate), Silvester of Smolensko, Pachomius of
Voronege, Theophanes of Pskoff, Pitirim of Nijgorod,
Barlaam of Tvet, Aaron of Carelia, Theodosius, the
archimandrite of Nevsky Lavra, and five other archi
mandrites, being present, besides seven of the highest
civil dignitaries. In this council the patriarchate of
Moscow was destroyed, and a standing council, styled
" the Most Holy Governing Synod," established, having
authority over the whole Russian Church, and the
supreme right of jurisdiction over all spiritual persons
(except in capital cases). To its administration were
committed all the estates of bishops and monasteries,
and all such matters as the election of bishops, questions
of heresy and schism, of marriage and divorce, &c,
were referred to its jurisdiction. Stephen was ap
pointed the president of the synod.
The regulation relating to the formation, &c., of the
synod having been read in the council, it was, after the
czar's signature, confirmed by the hands of all the
* If this deserves the name of a council, it is the earliest upon
record that was held in Britain. Stillingfleet (Origines Britannicse,
chap, iv.) calls it " a solemn conference ;" and Fuller, who in his
Church History (book i.) gives an account of it from Bede, applies
the same expression to it.

550

SALTZBURG.

St. Qucntin,1233.

Salerno, 1596.

Saltzbnrg, 806.

Saltzbnrg, 1274.

ecclesiastics present ; subsequently it was subscribed
by all the bishops, archimandrites, and hegumens of
the first rank in the Russian Church, and was recognized
by all the eastern patriarchs. — Mouravieff (Blackmore's
ed.) p. 283.
ST. QUENTIN. {Concilium apud S. Quintinum,]
Held in 1233, in the matter of Milo, bishop of Beauvais,
who complained of the infraction of his rights by the
king of France. (See C. of Noyon, 1233.) — Tom. xi.
Cone. p. 445.
SALERNO. {Concilium Salernense.] Held in
1596, by the archbishop Marius. The acts of the
council are contained in twenty-nine chapters.
2. Orders that both the secular clergy and the re
gulars shall, within four months, deliver to the bishop's
deputy a catalogue of their books, in order that those of
evil tendency may be destroyed ; forbids all scenic re
presentations of our Lord's actions and of those of the
saints. 3. Orders that the Christian doctrine be sedulously
taught by curates and schoolmasters.
6. Relates to the veneration of saints and relics.
7. Relates to the extirpation of superstition.
9. Treats of the proper condition of churches and of
their ornaments.
20. Relates to the proper celebration of divine
service. 27. Condemns usury. — Mansi. Supp. t. v.
SALTZBURG. {Concilium Salisburgense.] Held
about 806, in which the fourfold division of tithe was
ordered, viz., one part for the bishop, another for the
clerks, the third for the poor, and the fourth for the
repair of churches.
SALTZBURG. Held in 1274, by Frederick, arch
bishop of Saltzburg, and legate, who presided over his
suffragans. The decrees of Lyons made in this year,
and those of Vienna, a.d. 1267, were confirmed, and
twenty-four canons published.
1, 2, and 3, relate to the duties of abbots.
4. Forbids them to wear the pontifical vestments, to
bless the sacred vestments and vessels, to grant indul
gences, &c.
7. Is directed against pluralities.
8. Orders residence.
10. Provides for the proper maintenance of vicars.

SALTZBURG.

551

1281.

11. Renews the canons relating to the ecclesiastical
dress and tonsure.
12 and 13. Suspend those of the clergy who are
convicted of frequenting taverns and gambling-houses,
and order bishops to send to prison those priests who, al
though excommunicated or suspended, persist in offi
ciating at the holy office.
16. Forbids to give alms to wandering scholars.
17. Abolishes the sport practised by ecclesiastics in
their churches, called "the Boy Bishop."
22. Orders a total cessation of divine service through
out the province, in case of the violent seizure of a
bishop by any layman.
23. Forbids investiture at the hands of laymen. —
Tom. xi. Cone. p. 998.
SALTZBURG. Held in 1281, by the same prelate, Saltzburg,
with seven of his suffragans. Eighteen canons were
published, most of which relate to the regulars, and are
intended to repress divers abuses ; amongst other
things complained of, it was stated that the Benedic
tine monks did not wear their proper dress, nor hold
triennial chapters, as ordered by Gregory IX. — Tom.ix.
Cone. p. 1150.
SALTZBURG. Held in 1291, to consider upon
the best means of succouring the Holy Land. It was
resolved to advise the pope to unite the templars,
hospitallers, and Teutonic knights. — Tom. xi. Cone.
p. 1358.
SALTZBURG. Two councils were held here in
the year 1310. In the first it was agreed, in answer
to the petition of the pope, Clement V., to grant pecu
niary assistance to the Roman see for two years. In
the second, Conrad, the archbishop, presiding, four
canons were published, of which the third forbids clerks
to practise the trade of joculators and buffoons. —
Tom. xi. Cone. p. 1513.
SALTZBURG. Held in January, 1386, by the
archbishop Pilgrim, legate, assisted by three bishops,
and the deputies of some who were absent. Seventeen
canons were published.
1. Orders that in every church in the diocese the use
of the cathedral church shall be followed. >
5. Orders ecclesiastics to observe modesty in dress.
8. Forbids the begging friars to preach, or hear con
fession. — Tom. xi. p. 2061.

Saltzbuig, 1291.

Saltzbur 1310.

Saltzburg, 1386.

552 SARAGOSSA.
Saltzburg, SALTZBURG. Held in 1418, by Everard, arch-
^420 D'snoP of Saltzburg, and legate, for the re-establishment
Labbe).' of discipline, which had been almost entirely lost sight
of during the schism. The tenets of Wickliff and Huss
were anathematized. Many ancient canons were con
firmed, and thirty-four others published, making al
together fifty-nine.
1. Condemns the error of those who teach that a
priest, or other ecclesiastic, having cure of souls, being
in a state of mortal sin, can neither absolve nor conse
crate ; and declares that it is false to say that neither a
bishop nor a curate can absolve a priest from the sin of
fornication, on account of the vow of chastity.
2. Orders the holding of provincial councils.
6. Excludes bastards of priests and deacons from
holy orders.
8. Orders rectors of churches to give vicars a suffi
cient maintenance.
9. Forbids to impose an interdict without weighty
cause. 11. Forbids the chaplains of persons of rank to cele
brate mass in private chapels, and orders them to attend
at synods. 15. Regulates the method of dealing with those
persons whom curates may be afraid of citing.
19. Orders that all clerks, before taking possession
of a benefice, shall take an oath that they have not been
guilty of simony in order to obtain it.
24. Orders a service to be said for a deceased bishop
in every church of his diocese.
28. Orders curates to teach their parishioners the
right form of baptism, in order that they may, in case
of need, be able to baptize.
31. Excommunicates those who dare to inter bodies
in churchyards during an interdict.
32. Enacts penalties against the Wickliffites and
Hussites. 34. Commands, under pain of excommunication, all
laymen having wives, daughters, or other women under
their rule, to prohibit them the wearing of dresses of
excessive length, and all unnecessary female ornaments.
— Tom. xii. Cone. p. 308.
S°r3oOSSa' SARAGOSSA. {Concilium Ccesar-Augustanum.]
Held in 380, by the bishops of Aquitaine against the
Priscillianists, a sect whose leader, Priscillianus, a

SARAGOSSA. 553
Spaniard, had been instructed by a man called Marc, Sarapossa,
a native of Memphis, in Egypt, and a disciple of the 5fl0-
Maniehaeans. The tenets of the Priscillianists were a
mixture of those of the Gnostics, Maniehaeans, and
Sabellians, and abounded with all sorts of impurity and
errors the most gross. In their notions with respect
to the blessed Trinity they agreed with the Sabellians,
holding the Father, Son, and Holy Ghost to be but One
Person ; with Paul of Samosata and Photinus, they
maintained that our Lord Jesus Christ had no existence
before his birth of the Virgin ; with Marcion and
Manichaeus (or Manes), they refused to allow that He
really took to Himself the human nature. They de
clared that the devil came forth from chaos or darkness,
and that he owed his origin to no one ; that he was the
principle of evil, that he was the master of the thunder
and lightning, storms, &c. ; that the souls of men par
took of the Divine nature, but that for sin committed in
heaven, they were given over upon earth into the hands
of the princes and powers of the air, who had shut them
up in bodies. These princes and powers were the
devils, to whom, therefore, they attributed the formation
of man.
They abhorred the use of marriage, forbade to eat
the flesh of certain animals, and denied the resurrection
of the body, &c.
Their external bearing was quiet and modest, but
they are said to have been very corrupt. S. Augustine
calls Priscillianus an impious wretch, condemned for
heresy and many horrible crimes. Their mysteries
were as infamous as those of the Maniehaeans.
About the year 379 this sect, then, was formed, and
assumed the name of its author. Some bishops allowed
themselves to be carried away by it, and, amongst
others, Instantius and Salvianus. Idacius, however,
bishop of Merida, took up the cause of the Church
with great zeal ; but, wanting prudence, and hurrying on
matters too far against Instantius and the others, he
rather increased the evil than diminished it. At last,
however, after several disputations between Idacius and
the Priscillianists, the bishops of Aquitaine assembled
with those of Spain in 380, and the case of the Priscil
lianists was brought before them. What passed in the
council is not correctly known, but it is certain that the
heretics did not dare to present themselves, and to
Bb

554 SARAGOSSA.
abide by the judgment of the bishops ; they were,
nevertheless, condemned ; the bishops Instantius and Sal-
vianus, together with Priscillianus and Elpidus, laymen,
by name. Hyginus of Cordova was also excommuni
cated. Ithacius received instructions to publish the
decree of the bishops every where. However, Instan
tius and Salvianus were far from yielding to the
decision of the council, and even established Priscil
lianus as bishop of Avila.
There is but a fragment of the acts of this council
left to us ; in it we find the names of twelve bishops,
with eight canons.
1. Condemns women who meet together with men
under pretext of learning, or who hold assemblies
amongst themselves to instruct other women.
2. Condemns those who fast on Sundays, and who
absent themselves from church during Lent, in order to
retire into the mountains or other places.
3. Condemns to perpetual anathema those who are
convicted of not having eaten the sacrament of the
Lord's Body given to them in church.
4. Forbids any to be absent from Church from the
eighth day before Christmas to Epiphany.
5. Separates from church-communion bishops who
have dared to receive persons excommunicated by other
bishops. 6. Forbids clerks, under pain of being separated
from the Church, to leave their ministry for the sake of
entering the monastic state.
7. Is directed against those who assume the title
of doctor without right.
8. Forbids to permit the veil to virgins under forty
years of age, and without the bishop's permission (see
the 4th canon of the council of Carthage, a. d. 397).
See C. Bordeaux, a. d. 384. — Tom. ii. Cone. p. 1009.
Savagossa, . SARAGOSSA. Held November 1, 592. Eleven
bishops and two deacons, the deputies of absent bishops,
were present ; Artemius, archbishop of Tarragona, pre
siding. Three canons relating to the converted Arians
were made.
It is enacted by the 1st that such Arian priests and
deacons as were proved to be sound in the faith, and of
good character, might be admitted to serve again after
having received the benediction of the presbytery.
The 2nd directs that relics found with the Arians

SARDICA. 555
shall be carried to the bishop, and proved by fire,
to ascertain whether they be genuine.
The 3rd enacts that churches consecrated by Arian
bishops before they have received the benediction, shall
be consecrated afresh. — Tom. v. Cone. p. 1600.
SARAGOSSA. Held in November, 691, under Sarazossa,
Waldefred, bishop of Saragossa. Five canons were 691-
published. 1. Forbids bishops to consecrate churches except on
Sundays. 2. Directs bishops to consult the primate annually as
to the time of celebrating Easter.
5. Orders that the widows of kings shall at once
take the veil, and lead a religious life, to avoid the
insults and want of respect to which they are subjected
by remaining in the world. See C. Toledo, a. d. 683.
— Tom. vi. Cone. p. 1311.
SARDICA. {Concilium Sardicense.] Held in May, Sardica, 347.
347, by order of the emperors Constantius and Constans,
whom Athanasius, persecuted by the Eusebians (who
had just intruded Gregory into the see of Alexandria),
had petitioned to convoke a council. Bishops from all
quarters attended, viz. from Spain, Gaul, Italy, Africa,
Macedonia, Palestine, Cappadocia, Pontus, Cilicia, the
Thebaid, Syria, Thrace, Mesopotamia, &c. ; in all, from
more than thirty-five provinces, exclusive of the orien
tals, who retired. The number of Catholic bishops
present is not correctly known. Those from the West
amounted probably to about one hundred 5.
Hosius of Cordova is supposed to have presided.
The other bishops of eminence present were Protogenes
of Sardica, Maximus of Jerusalem, Paphnutius0, Pro-
tasius of Milan, Severus of Ravenna, Lucillus of Ve
rona, Verissimus of Lyons, Vincentius of Capua, Ja-
nuarius of Beneventum, Maximinus (or Maximus) of
Treves, Euphatas of Cologne, Gratus of Carthage,
S. Athanasius, Marcellus of Ancyra, and Asclepius of
Gaza. Julius the pope sent as his representatives
two priests, Archidamus and Philoxenus, and a deacon.
5 S. Athanasius reckons about 170 in all, from east and west.
Socrates says there were 300 from the west alone. The number
who signed the acts of the synod in behalf of S. Athanasius was
344, hut many of these were not present. Amongst the 344 aro
mentioned the names of British bishops.
0 Apparently this was not Paphnutius, bishop of the Upper
Thebaid, present at Nicea.
Bb 2

556 SARDICA.
1? Sardica, 347. On the oriental side there were about eighty bishops,
almost all of them of the Eusebian party. The chief
amongst them were Theodorus of Heraclea, Narcissus
of Neroniada, Stephen of Antioch, Acacius of Cesarea,
in Palestine, Ursacius of Singedunum, Valens ofMyrsa,
Maris of Chalcedon, &c.
S. Athanasius, Marcellus of Ancyra, and Asclepius
of Gaza, were at the head of those who appeared to
make complaint against the Eusebians. There were
also multitudes of persons who came either to urge
their own or the complaints of their relations and
friends, who, through the machinations of the Eusebians,
had been either exiled or put to death. Great indig
nation was also expressed concerning the forged letters
circulated by the Eusebians. Theognis appears to have
been guilty of doing this, in order to prejudice the
emperors against S. Athanasius.
The Eusebians, when they understood that matters
would be freely discussed in the council, and that no
violence would be allowed, came there with reluctance,
and the more so when they found persons arriving
in this manner from all parts, with proofs of their vio
lence and excess.
As soon, then, as they perceived their inability to
defend either their conduct or their doctrine in such an
assembly, they came to the resolution not to appear
at all ; and accordingly, upon their arrival at Sardica,
they took up their abode in the palace, where they
kept themselves close, and forcibly prevented any of
their party from attending the council. Two of them,
however, Macarius7 of Palestine and Asterius of Arabia,
escaped from this restraint, and made their way to the
assembly, where they laid open the scheme of the Eu
sebians, and the threats which they held out to those of
their party who were well intentioned.
As the fathers in council had already received
S. Athanasius and the other accused parties, the Eu
sebians, who only wanted a pretext for retiring, de
clared that they would not take any part in the pro
ceedings unless S. Athanasius were excluded, together
with Marcellus of Ancyra, and several others. These
proposals were rejected by the council, with the declara
tion, that they could not treat as guilty men who
' Or Arius.

SARDICA. 557
had been already pronounced innocent by the judgment Sardka,347
of the council at Rome, and who had the testimony
of eighty Egyptian bishops in their favour.
This reasoning, however, had little effect upon the
Eusebians, who for several days persisted in their
demand, during which the orthodox party pressed them
to prove their accusations, saying that, by keeping back,
they did, in fact, condemn themselves. They con
tinued, however, on one plea or another to absent them
selves. During the time, however, they were not
idle ; but kept up the formalities of a synod, in which
they pretended to condemn and depose S. Athanasius,
Marcellus, Asclepius, and others, including pope Julius.
They further drew up a confession of faith, orthodox in
fill respects except the omission of the word " con-
substantial ;" and, lastly, published a synodical epistle
in the name of the Sardican council. According to
Socrates, this pseudo-synod was held at Philippolis
after their departure from Sardica. However this may
be, they resolved to leave the latter place, and, in order
to have some pretext wherewith to colour their with
drawal, they pleaded that, in consequence of the victory
which the emperor had lately won over the Persians, it
was necessary that they should proceed to him at once
to testify their joy. This ridiculous excuse, of course,
was not accepted by the council, which, by letter, in
formed them that they must, first of all, clear them
selves of the charges brought against them, and that
otherwise they would be declared guilty ; this threat
added wings to their flight, and, by their precipitate
retreat in the night, they afforded the strongest proof of
their guilt.
The council then proceeded to tTeat of matters of
faith, and declared that.it was unnecessary to reagitate
the question, and that they were satisfied with the creed
pf Nicea. After this, Athanasius and the other accused
parties were introduced to prove their innocence, and
the conduct of the Eusebians was put in its right light.
The complaints urged on all sides against them were
examined ; the most important was that which charged
them with communicating with the Arians who had
been condemned at Nicea. The charge brought against
Athanasius of having caused the death of Arsenius was
best refuted by the proof that he still lived, and he is even
Bb3

558 SARDICA.
Sardica, 347. by some said to have been actually present in the
council. The falsehood of the story of the broken chalice8 was
as easily proved by the testimony of various witnesses
from Alexandria, and by that of eighty Egyptian bishops
in their letter to pope Julius. The issue of the ex
amination was, that the fathers confirmed S. Athanasius
in the communion of the Church. They also declared
to be innocent four Alexandrian priests, whom the
Eusebians had compelled to flee for their lives.
This done, the case of Marcellus of Ancyra, accused
by the Eusebians of favouring the heresy of Paul of
Samosata, was taken in hand. Marcellus appeared in
person to justify himself; his accusers limited their
accusation to his book. The council, therefore, after
examining it, and after the context had been read,
together with the passages condensed by the Eusebians,
declared that the passages alluded to had been ma
liciously quoted as containing the sentiments qf Mar
cellus, whereas, in fact, they were merely put in the
way of question in the course of his argument, which
went to prove the exact opposite to those questions.
Accordingly, he was pronounced innocent, and confirmed
in his bishopric. Asclepius (or Asclepas) of Gaza was
also acquitted of the false charges alleged against him.
The council then proceeded to inflict penalties upon
the most guilty of the heretical party. The conse
crations of Gregory and Basil were annulled, and them
selves declared to be neither bishops nor Christians.
Those persons whom they had deposed were pro
nounced innocent, and the usurpers to whom their
churches had been given were, in their turn, deposed j
these last were Quintianus of Gaza, Acacius of Ce
sarea, Narcissus of Hierapolis, George of Laodicea,
Menophantes of Ephesus, Ursaces of Singedunum,
Valens of Myrsa, Stephen of Antioch, and Theodorus
of Heraclea. The last three formed the commission
sent into the Mareotis against S. Athanasius : they were
sentenced to be anathematized, to be deprived of com
munion, and to be entirely separated from the Church.
They also condemned Photinus and his heresy. See
0. Sirmium, 349.
8 Many years before, viz. in 329, the Eusebians had accused
S. Athanasius of having wickedly broken a chalice. See C. Tyre.

SARDICA. 559
Then the fathers addressed a letter to the emperors; Sardica, 347
entreating them to set at liberty those who still groaned
under oppression. They wrote, besides, epistles to
pope Julius and the clergy of Alexandria, and a circular
letter to all the bishops of the Church, in which they
implored them to unite with them, and to subscribe
to their doctrine. In this letter they speak of the
Arian heresy as the heresy of Eusebius, and they
declare those persons to have obtained the glory of
martyrdom who fell under the Eusebian persecution.
Twenty-one canons (or twenty according to the Greek
text) were also published in this council. These canons
are not drawn up, as was usual, in the form of laws, but
are rather propositions put by Hosius or some other
bishop to the assembly, and approved unanimously.
1. Is conceived in these terms: — "Hosius, the bishop,
said that an evil custom and pernicious abuse required
to be abolished, by forbidding bishops to be promoted
from one see to another ; the cause of their doing so
being well understood ; for as it had never been seen
that a bishop left a large bishopric to take a lesser one,
it appeared clearly that avarice and ambition were the
motives for these translations. Wherefore," he added,
" if you desire to inflict a heavier punishment upon
those who offend in this manner, they must be separated
from lay-communion." And all the fathers answered,
" So we would have it."
2. Declares that the same punishment, continued
even to death 9, shall be inflicted upon those who pre
tend, in extenuation, that they have been invited to
take charge of their second bishopric by the faithful
who were members of it. " Because," says Hosius,
" these persons may have been persuaded to make the
request by bribery and the hope of future remune
ration." 3. Hosius made two propositions : first, that no
bishop should be permitted to enter another province
unless called to assist at some judgment ; and, secondly,
that for the honour of S. Peter's memory, it be ordered
9 " Perhaps none were ever denied the communion at point
of death, upon repentance, but only translated bishops ; and
whether even they were denied it, is a question that 1 am not
able to determine. This canon seems to me to be such a law as
was never like to be executed." — Johnson, Clergyman's Vade Me-
cum, vol. ii. p. 145.
Bb4

560 SARDICA.
Sardica, 347. that if a bishop, condemned in his own province, main
tained his innocence, his judges might write to the
bishop of Rome, in order that he might determine
whether the bishop's cause required a fresh hearing ;
that, if he and the judges whom he should nominate
agreed in deeming a new trial requisite, it should be
entered upon at once ; but if not, the original sentence
should stand good.
4 '. Bishop Gaudentius submitted to the council an
addition to the last canon, to the effect, that care should
be taken that the bishop so condemned in the provincial
synod, and appealing to Rome, should not be deprived
of his see, nor a successor be appointed, until the cause
should be entirely concluded by the pope.
5. Declares that in a case in which one bishop only
shall remain in a province, and he shall neglect to con
secrate another, if requisite, the bishops of any neigh
bouring province may come and represent his duty
to him, and then if he shall persist in refusing to join
with them in consecrating a bishop over those who
require one, they shall themselves proceed without him
to the consecration.
6. Forbids to consecrate a bishop for a small place
where a priest suffices, for fear of lowering the episcopal
dignity. 7. Hosius proposed, that in the case of a bishop con
demned by the synod of his province, and appealing to
Rome, if the bishop of Rome should decide that it
was necessary to have a new trial, it should be lawful
for him either to delegate the cause to the bishops
bordering upon the diocese of the accused bishop, or to
send legates to the spot to take cognizance of the
question. 8. Forbids any bishop to go to court except he be
called thither by letters from the emperor.
9. Declares that any bishop having a petition to
present to the emperor for the poor of his Church shall,
instead of going himself, send his deacon.
1 The third, fourth, and seventh canons of this council are
always quoted in favour of the alleged authority of the see of
Rome over other branches of the Universal Church. The re
marks of bishop Stillingfleet (Origines Britannicte, chap. iii. ad
fnem), and of Dupin (Compendious Hist, of the Church, Cent. IV.
chap, iv.), are conclusive with respect both to the local character
of the council itself, and the limited authority which it confers, at
a new thing, upon the see of Rome.

SARDICA. 561
- 10. Requires the aforesaid deacon, before setting out Sardica, 347.
on his journey, to address the metropolitan, acquainting
him with the object of his journey, &c, in order that
from the metropolitan he may receive letters of recom
mendation. 1 1. Directs those who thus proceed to Rome to pre
sent themselves to the bishop of Rome, that after having
examined their business, he may, if he shall judge it
expedient to do so, write to the court on their behalf.
12. Gaudentius proposed, further, that any bishop,
through whose territory a clerk thus travelling to Rome
should pass, should have authority to interrogate him,
and if he found that he had not observed the regulations
of the council, to exclude him from his communion.
This also the council approved, but, at the suggestion of
Hosius, it was settled that before they began to act
upon this rule, time should be allowed to enable the
bishops to become acquainted with these canons.
13. Hosius proposed that if a lay person (not a law
yer, or one holding any charge) were required to be
elevated to the episcopate, he should first be obliged to
serve for a considerable period of time the offices of
reader, deacon, and priest.
14. Hosius also proposed that.it should not be lawful
for any bishop to remain for more than three weeks
away from his diocese.
15. The foregoing canon was relaxed in favour of
those possessing property out of their dioceses, whose
business might compel them to remain away for more
than three weeks. However, at the end of that period
they were ordered to cease from attending the great
church of the town at which they were, and to be con
tented with assisting the priest at mass in some inferior
church. 16. Forbids any bishop to give the holy communion
to a priest, deacon, or clerk, excommunicated by his
own bishop.
17. Provides, that in order to hinder acts of oppres
sion on the part of hasty and choleric bishops,, any
priest or deacon condemned by a bishop shall have
leave to appeal to the judgment of the bishops of the
province. 18. In consequence of the remonstrance of bishop
januarius, it was ordered that no bishop should. entice
b b 5

562 SAUMUR.
away the clerks of another bishop, in order to ordain
them for his own diocese.
19. Declares such ordinations to be null and void,
and that the bishop so ordaining shall be punished.
20. iEtius, bishop of Thessalonica, having certified to
the council that many strangers, priests and deacons,
pleased with their abode at Thessalonica, continued
there for a very long period, it was ordered that the
above canons made for the case of absent bishops,
should have force against these particular persons.
21. Allowed a bishop driven out of his own diocese
for defending the discipline or faith of the Church,
to abide in that of another bishop until he should be
restored to his own.
According to the Preface of Dionysius Exiguus, these
canons were written in Latin ; and many learned writers
consider the Greek copy to be a version, and not the
original. The canons of Sardica have been received by the
whole Church '. — Tom. ii. Cone. p. 623. Cave.
SSU1' SAUMUR. {Concilium Salmuriense, or apud Sal-
murum.] Held in 1253, in the abbey of S. Florentius,
by Peter de Lamballe, archbishop of Tours, and the
bishops of his province. Thirty-two canons were pub
lished. 1. Directs that the canonical hours be duly said in
all cathedrals and college churches.
3. Directs that the corporals be washed by the priests
or deacons in their surplices, in a vessel perfectly clean
and reserved for that purpose, and that the first water,
at the least, be poured down the piscina ; also that the
altar linen, and that of the priests, be washed by some
respectable woman apart from all other things ; states
that, in some churches of the province, the church linen
was found to be dirty and torn.
19. Orders that, if need be, the bishop shall compel
abbots to restore the original number of monks in their
monasteries. 27. Forbids clandestine marriages, and suspends for
8 Dupin is, however, of a different opinion. Speaking of the
regulation concerning appeals to Rome, he says, " It was neither
received nor observed in the east ; in the west the bishops of
Africa opposed it" (see C. of Africa, a.d. 419) ; "and it was
long before it was observed iu the other countries of the west."

SAVONIERES.

563

three years those of the clergy who have been present
at them.
29. Forbids bishops, to apply to their own use any
part of the revenue of parochial churches.
30. Forbids clerks to leave any legacy to their bas
tards or mistresses, and declares all such legacies null
and void.
32. Orders, under pain of excommunication, to ob
serve all canons made by the archbishops of Tours. — ¦
Tom. xi. Cone. p. 707.
SAUMUR. Held August 31st, 1276, by John de
Monsoreau, archbishop of Tours, and the bishops of his
province. Fourteen canons were published.
1. Orders that a light be always kept burning in all
churches. 3. Forbids all pluralities of benefices with cure of
souls, without the bishop's dispensation.
7. Forbids monks to have places in several different
monasteries. — Tom. xi. Cone. p. 1011.
SAUMUR. Held in 1294, under Renaud de Mont-
bason, archbishop of Tours. Five regulations were
drawn up.
1. Orders all ecclesiastics and monks to wear a
suitable dress, and forbids them to wear colours.
2. Prescribes the conditions upon which absolution
may be given to the dying. i,
4. Forbids archdeacons and archpriests to send ec
clesiastics about the country to receive confessions. —
Tom. xi. Cone. p. 1395.
SAUMUR. Held May 9th, 1315, by Geoffry de
la Haie, archbishop of Tours, who presided. Four
canons were published.
1. For the preservation of Church property.
2. Against those who disturbed the ecclesiastical
jurisdiction. 3. Forbids archdeacons, &c, to take any thing from
those whom they examined for holy orders. — Tom. xi.
Cone. p. 1617.
SAVONIERES, (in Lorraine). {Concilium ad
Saponarias, also called Concilium Tullense.] Held in
859, in the presence of Charles the Bald, king of France,
and his two nephews, Lothaire and Charles, sons of the
emperor Lothaire. Bishops from twelve provinces at
tended, and thirteen canons were published.
b b 6

Saumur, 1276.

Saumur, 1294.

Saumur, 1315.

Savonieres,,
in Lorraine, 859,
[also called
Council of
Tousi.]

564 SELEUCIA,
2. Orders union amongst bishops, and the holding"
of synods.
6. Refers to the case of Venilon, archbishop of Sens.
8. Relates to the affairs of the Breton bishops, and
forbids them to withdraw from the jurisdiction of the
archbishop of Tours, their metropolitan.
10. Declares that the first six canons of Valence,
upon the subject of grace, were read in the council, and
that the bishops were divided in opinion concerning
them ; also that sixteen canons (including the above-
mentioned six of Valence), drawn up fifteen days before
at Langres, and the four canons of Quiercy against
Gothescalcus, were read.
13. Sets forth an agreement entered into by the
bishops present, that during their lifetime, they should
each celebrate a mass for the other once a week, and
that, after the death of any of them, certain specified
prayers and masses should be said by the survivors.
(See C. of Tousi, 859.)— Tom. viii. Cone. p. 674.
Scotland, SCOTLAND. {Concilium ad castellum Puellarum.]
ll87__ Held by the legate cardinal Vivian, in which he sus-
Wilkim)'. pended Christianus, bishop of Whithorn (Candida Casa),
for refusing to attend the council ; this last, however,
according to Hovenden, " feared not the suspension,
being defended by the power of Roger, archbishop of
York, whose suffragan he was." — Wilkins, Cone. vol. i,
p. 486.
Seleucia,_in SELEUCIA (in Syria.) Held Sept. 27, 359, in
S'\r'™uo9' l'ie cm,rcn °f S'- Tecla, by order of the emperor Con-
'¦ounciX stantius. One hundred and sixty bishops were present,
of whom about one hundred and five were semi-Arians,
forty Anomians, and thirteen Catholics ; amongst these
was S. Hilary of Poitiers, who for four years had been
banished into Phrygia. Amongst the semi-Arians were
George of Laodicea, Silvanus of Tarsus, Macedonius of
Constantinople, Basil of Ancyra, and Eustachius of. Se
baste. The Anomians formed the party of Acacius of
Cesarea. The thirteen catholic bishops,, who probably
came from Egypt, alone maintained the consubstantiality
• of the Word. Leonas, the imperial questor, had orders
to attend the deliberations of the assembly.
The bishqps forming the party of Acacius, anxious
to avoid any inquiry into the several accusations and
complaints which they were aware would be brought

SELEUCIA. 565
against them, insisted that first of all the questions re- Seleucia,
lating to the faith should be examined ; and, after some 3S9-
discussion, they gained their point ; whereupon, in the
very first sitting, they openly renounced the council and
the creed of Nicea, and maintained that the Son was of
a substance different from that of the Father. These
impieties, however, were not endured by the semi-
Arians, who formed the largest body in the council ;
they made no other objection to the creed of Nicea
than the use of the word " consubstantial," which they
declared to be obscure ; hence vehement disputes arose
between the two parties, which ended in the Acacians
leaving the assembly, disgusted with its decision, viz.
that the formulary drawn up at Antioch in 341 should
be adhered to.
In the second sitting, the formulary of Antioch was
confirmed by the semi-Arians, who were alone in the
council. The Acacians, however, drew up a new
formulary, full of contradictions, condemning at the
same moment both the similarity of substance and the
contrary. In the third sitting the dispute was continued, Leonas
having been deputed by the Acacians to attend for them,
and to deliver their formulary of faith.
In the fourth the Acacians declared that they believed
the likeness of the Son to the Father to consist in a
likeness of will only, and not of essence ; the others, on
the contrary, maintained a likeness of essence also :
and after much warm altercation no decision was
arrived at.
In the fifth sitting the Acacians were summoned to
attend to examine , the case of S. Cyril, who appealed
from the judgment of Acacius, by whom he had been
deposed ; they, however, refused either to attend or to
come to any agreement concerning the faith. After
having summoned them repeatedly to appear and to
reply to the accusations brought against them, the
council proceeded to depose Acacius, Eudoxius of An-
¦ tioch, George of Alexandria, and several others. They
then reduced to the communion of their own respective
churches, Asterius, Eusebius, and five others, until
such time as they should disprove the accusations
brought against them. Another bishop was elected to
the see of Antioch. The sentence of the council was
not, however, carried into effect, the deposed bishops

566 SELINGSTAD.
having interest enough at court to prejudice the emperor
in their favour. — Tom. ii. Cone. p. 804.
Seleucia, in SELEUCIA. Held in 410, in order to re-establish
°410.ea' ecclesiastical discipline in Persia and Mesopotamia.
Twenty-seven canons were made.
1. Orders prayers to be made for princes.
2. Contains a profession of faith agreeing with that of
Nicea. 3. Orders that the consecration of a bishop be per
formed by three bishops at the least.
5. Excludes from every ministration priests and
deacons who do not observe strict continence.
6. Ordains the same thing with respect to clerks
guilty of usury.
7. Excommunicates all who have dealings with en
chanters, &c.
10. Directs that priests and other clerks shall eat in
a place distinct from the poor.
11. Orders that their sleeping rooms also shall be
separate. 15 and 16. Ordain that there shall be but one arch-
deacon in each diocese, who shall act as the arm and
tongue of the bishop, to publish and execute his will.
20. Permits the archdeacon to celebrate the holy
Eucharist in the absence of the bishop, and gives him
power to punish deacons under certain circumstances.
25. Forbids bishops to ordain priests and deacons
any where save before the altar. — Mansi, Supp. torn. i.
col. 285.
Seljo§2ad' SELINGSTAD. {Concilium Salegunstadiense.]
Held in August, 1022, by the emperor Henry ; Aribo,
archbishop of Mayence, presiding. Twenty canons
were published.
3. Forbids the celebration of marriages from Advent
to the octave of the Epiphany, from Septuagesima to
the octave of Easter, during the fourteen days preceding
the feast of S. John the Baptist, and on fast days and
vigils. 4. Forbids a priest having drunk any thing after
cock-crow in summer to say mass on the following day ;
allows of cases of necessity in winter.
6. States that complaints had been made of the con
duct of some very foolish priests, who were in the habit
of throwing the corporal into a fire, for the sake of ex
tinguishing it, and strictly prohibits it.

SENLIS. 567
9. Forbids talking in church or in the church porch.
10. Forbids lay persons, and particularly matrons, to
hear daily the gospel, " In principio erat Verbum," and
particular masses, such as the mass of the Holy Trinity
or of S. Michael. The canon seems to imply that this
had been done, not out of devotion, but for purposes of
divination. 16. Forbids any person to go to Rome without first
obtaining the permission of his bishop or his deputy.
18. Notices the folly of those who, being guilty of some
crimes, despise the penance imposed upon them by their
own priests, and trust to obtaining a plenary absolution
from the Roman pontiff, and declares that such indulgence
shall not be granted to them ; but that, in future, they
shall first fulfil the penance imposed, and then go to
Rome if they choose it, having first obtained leave from
their own bishop.
After the canons follows an appendix concerning the
manner of celebrating a council. — Tom. ix. Cone.
p. 844.
SENLIS. {Concilium Silvanectense.] Held in 873, Senlis, 873.
by the bishops of the provinces of Sens and Rheims, in
which Carloman, the son of king Charles the Bald,
was brought to judgment, deposed from every eccle
siastical dignity, and reduced to lay-communion, on
account of his treasonable and other evil practices. —
Tom. ix. Cone. p. 257.
SENLIS. Held November, 14, 1235, by the arch- Senlis, 1235.
bishop of Rheims and six of his suffragans, who put the
whole of the king's domains within the province of
Rheims under an interdict. (See C. of Compiegne,
a.d. 1235.)
SENLIS. Held in 1310, by Philip de Marigni, arch- Senlis, 1310.
bishop of Sens. Nine templars were condemned and
burned, denying, in the hour of death, their previous
confession of guilt, which had been extorted from them
by torture. — Dubois, Hist. Paris, p. 551.
SENLIS. Held in 1315 or 13P6, by Robert de Sonlis.1315,
Courtenay, archbishop of Rheims and his suffragans, "lA'dld.
in which Pierre de Latilly, bishop of Chalons-sur-
Marhe (accused by Louis Hutin of the death of Philip
le Bel, and of another murder, and imprisoned) de
manded his liberty and the restitution of his property.
Subsequently he was entirely justified of the charge,

568 SENS.
and was left in quiet possession of his bishopric. He
died in 1372.— Tom. xi. Cone. p. 1623.
Senlis,l326. SENLIS. Held in 1326, by William de Brie, arch
bishop of Rheims, with seven of his suffragans (present
either in person or by deputy). Seven canons were
made. 1. Lays down the proper forms to be observed in
holding councils.
4. Declares excommunicated persons to be incapable
of suing at law, of defending themselves, and of giving
evidence. 5. Excommunicates those who violate the asylum
afforded by churches, either by dragging away forcibly
those who have taken refuge there, or by refusing them
nourishment. 6. Against clandestine marriages.
7. Against those who impeded ecclesiastical juris
diction. — Tom. xi. Cone. p. 1768.
Sens, 1140. SENS. {Concilium Senonense.] Held in 1140.
Amongst those present were Louis VII., Samson of
Rheims, and Henry of Sens. In this council, S. Ber
nard charged Abelard, who was present, with his errors,
accusing him of making degrees in the Trinity, as Arius
had done ; of preferring free-will to grace, with Pela
gius ; and of dividing Jesus Christ, with Nestorius ;
he produced extracts taken from his works, and called
upon Abelard either to deny having written them, or
to prove their truth, or to retract them. Abelard, in
stead of defending himself, appealed to Rome ; where
upon the bishops present contented themselves with
condemning his doctrine, passing no sentence upon him
personally, out of deference to Innocentius II., to whom
Samson and three of the bishops wrote, requesting his
concurrence in their judgment. The pope condemned
Abelard in the same year, and, in his answer to the
letter of the bishops, declared that he concurred with
them in the sentence they had passed, and that he had
imposed perpetual silence upon Abelard. The latter
published an apology, in which he confessed the sound
Catholic faith, declared that he desisted from his appeal,
and retracted all that he had written contrary td the
truth. He died, in the end, in the monastery of Clugny,
after ten years of retreat and penitence. (See C. of
Soissons, 1121.) -Tom. x. Cone. p. 1018.

SEVILLE. 569
SENS. Held in 1199, by the legate Peter, against Sens, 1199.
the Poplicans (or Populicani), a sect of Maniehaeans,
(the author of which, called Terricus, was burnt.) An
investigation was made into the cases of those who
were accused of this heresy ; amongst others, the dean
of Nevers, and Raynaldus, abbot of S. Martin, were
charged with it ; the latter was deposed, being found
guilty, not only of this heresy, but of two other errors,
viz. that of the Stercoranists and of that of the Ori-
genists, who taught that all men will at last be saved ;
both of them appealed from the decision of the council
to the pope. — Tom. xi. Cone. p. 3.
SENS. Held in May, 1320, by William de Melun, Sens, 1320«
archbishop of Sens. Four statutes were published.
1 . Enacts that the bishops should grant an indulgence
of forty days to those persons who would fast on the
vigil of the feast of the Holy Sacrament.
2. Directs that places in which clerks were forcibly
detained should be laid under an interdict.
4. Condemns those priests who dressed themselves
improperly, such as, in red, green, yellow, or white
boots, &c, and wore beards and long hair. — Tom. xi.
Cone. p. 1680.
SENS. Held in 1485, by Tristan de Salazar, arch- Sens, 1485.
bishop of Sens, in which the constitutions published by
his predecessor, Louis, in a council held a.d. 1460,
were confirmed. Amongst other matters treated of
were the following, viz. the celebration of the holy
office, the reform of the clergy and of the monks, the
duties of laymen towards the Church, &c. ; also it is
enacted that canons shall be considered to have been
absent who are not present at nocturn, before the end
of the " Venite," at the other hours before the first
Psalm, and at mass before the end of the last " Kyrie ;"
most of these regulations were taken from the canons
of Basle, and Lateran, and from the Pragmatic3. —
Tom. xiii. Cone. p. 1721, Append.
SENS. See C. of Paris, 1548. Sens, 1548.
SEVILLE. {Concilium Hispalense.] Held No- Seville, 590.
3 Chapter 3. forbids the dances and theatrical shows which
it was at that time the custom to exhibit in churches ; but allows
the observances of old customs at Christmas and Easter, if con
ducted with devotion and decorum. Forbids, also, the sport of
the mock bishop, introduced into the churches, invested with the
episcopal ring, staff, mitre, and vestments.

570 SEVILLE.
vember 4, 590, composed of eight bishops ; S. Leander,
bishop of Seville, presiding. It was decided that the
donations and alienations of Church property made by
the bishop Gaudentius were uncanonical and void ;
nevertheless, it was decreed that the serfs who had
been freed by him should remain free, although still
subject to the Church, and should be prohibited from
leaving their property to any persons except their
children, who should also remain, in perpetuity, sub
jects of the Church ; also, authority was given to the
lay judges to separate the clergy from their wives or
mistresses. — Tom. v. Cone. p. 1588.
Seville, 618 SEVILLE. Held in Nov. 618, by S. Isidore, the
(LtlT)' arch°'shop, at the head of seven other bishops, against
" the Acephalists, who denied the two natures in one
person. Various regulations, chiefly relating to the
particular circumstances of their Church, were also
drawn up. All the acts of the council are contained in
thirteen chapters.
1. Theodulphus, bishop of Malaga, having com
plained of the conduct of the bishops of his neighbour
hood, who, during the confusion consequent upon the
war, had appropriated to themselves much of his
territory, it was ordered that all should be restored to
him. 4. Forbids the ordination of clerks who had married
widows, and declares such to be void.
5. Orders the deposition of a priest and two deacons,
ordained under the following circumstances : — The
'bishop, who laboured under an affection of the eyes,
had merely laid his hands upon them, whilst a priest
pronounced the benediction.
7. Relates to the conduct of Agapius, bishop of Cor
dova, who, being little skilled in ecclesiastical discipline,
had granted permission to certain priests to erect altars
and consecrate churches, in the absence of the bishop.
The council forbids all such proceedings for the future.
10 and 11. Confirm the recent establishment of cer
tain monasteries in the province of Betica, and forbid
the bishops, under pain of excommunication, to take
possession of their property ; also allows monks to take
charge of property appertaining to nunneries, upon con
dition that they dwell in distinct houses, and abstain
from all familiar intercourse with the nuns.
13 and 14. Assert the doctrine of two natures in our

SIRMIUM.

571

Lord Jesus Christ united in one person. — Tom. v. Cone.
p. 1663.
SICILY. {Concilium Sieulum.] Held in 365 or Sicily
366, by Eustathius, bishop of Sebaste, and the oriental
deputies, who convoked the bishops of the country, in
order to confirm the faith as settled at Nicea, and
nullify the proceedings at Ariminum ; the use of the
term " consubstantial " was approved, and the bishops
drew up a synodal letter after the form given by pope
Liberius. (See C. Tyana.) — Tom. ii. Cone. p. 830.
SIENNA. {Concilium Senense.] Held first at
Pavia, and subsequently translated to Sienna, in 1423.
This council lasted till the 26th of February, 1424, and
many sessions were held. Amongst the acts is a decree
against the heresies previously condemned at Constance,
and against all aiding and abetting the Wickliffites and
Hussites. Indulgence was granted to their persecutors.
The question of a reunion with the Greek Church was
also debated, and its further consideration postponed.
It was determined that every thing relating to the re
formation of the Church should be referred to the
council about to be holden at Basle. — Tom. xii. Cone.
p. 365.
SIRMIUM. {Concilium Sirmiense.] The first
synod of Sirmium was held in 351, against Photinus*
bishop of that see. His heresy was similar to that of
Paul of Samosata ; he denied the existence of our Lord
before his birth of the Virgin, and maintained that He
was merely man ; but admitted that the Holy Spirit
descended into Him, and that He might in a subordinate
sense be called the Son of God. After having been
condemned in the council of Milan in 347, he betook
himself to Constantius, and demanded a fresh hearing
before judges to be appointed by the emperor; this
was granted to him, and he pleaded his cause against
Basil of Ancyra in the presence of certain judges, all
laymen, nominated by the emperor. He was, however,
again condemned in the synod of Rome, a.d. 3-.! 9, (in
which Valens and Ursaces embraced the communion of
S. Athanasius) ; an information of the decree against
him having been forwarded into the East, the oriental
bishops met at Sirmium in this year, to confirm the
act of condemnation, and to pass sentence of deposition
upon Photinus, which was accordingly done. There
seems to be some question about the orthodoxy of the

366.

Sienna, 1423.

Sirmium, 351.

572

SOISSONS.

Sirmium, 357.

Soissons, 744.

Soissons, 1153.

bishops who composed this council, as they drew up a
formulary of faith, which is denounced by S. Athana
sius as erroneous. S. Hilary, however, commends it
as Catholic. It is not to be confounded with the con
fession which Hosius of Cordova was, by threats and
violence, compelled to sign in a subsequent council,
held in 357, from which the words o'vaia, bpLOvatov, were
rejected. — Tom. ii. Cone. p. 729. Pagi in Bar. a.d.
351, note xii. Cave's Apostolici, p. 406.
SIRMIUM. Held by order of the emperor Con
stantius, who was at the time in Sirmium, at the in
stigation of the Arian bishops, who, having drawn up
a new formulary of faith, rejecting the words ovola,
ofxoovoia and bpoiovata, in which the Father was de
clared to be greater than the Son, endeavoured to force
the Catholic bishops to subscribe it, and especially
Hosius of Cordova. The old man, yielding to torture
and imprisonment, at last consented, and signed the
confession of faith ; but Athanasius testifies that before
his death he anathematized the Arian heresy. — Cave's
Apostolici. SOISSONS. {Concilium Suessionense.] Held
March 3, 744, by order of Pepin. Twenty-three
bishops were present. The heretic Adelberl was con
demned in this council ; and ten canons were published.
1. Recognizes the Nicene creed.
4. Forbids fornication, perjury, and false witness, to
the laity ; orders all priests to submit to their bishop,
to render an account to him every year of their conduct,
to receive him when making his visitations, and to
obtain from him the holy rite and chrism.
5. Forbids to receive strange clerks.
6. Directs bishops to take all possible measures for
the extirpation of paganism.
7. Orders that the crosses which Adelbert had set
up in his diocese should be burnt.
8. Forbids clerks to retain any women in their
houses, except their mother, sister, or niece.
9. Forbids lay persons to retain in their houses
women consecrated to God ; forbids them also to marry
the wife of another man in his lifetime, for that no man
may put away his wife except for adultery. (See C.
of Rome, 745.) Tom. vi. Cone. p. 1552.
SOISSONS. Held April 26, 853, in the monastery
of S. Medard, under Hincmar of Rheims, composed of

SOISSONS. 573
twenty-six bishops, from five provinces. The king,
Charles the Bald, was present during the deliberations
of the council, which lasted through eight sessions.
Thirty canons were published.
1. Recapitulates and confirms the judgment pro
nounced against Ebbo and the clerks whom he had or
dained ; also confirms the elevation of Hincmar to his
see. 2. Relates to the case of Heriman, bishop of Nevers,
at the time out of his mind, whose church was com
mitted to the care of his archbishop.
4. Orders Amaulry, archbishop of Tours, to take
charge of the bishopric of Mans, the bishop, Aldricus,
being afflicted with paralysis, having addressed a letter
to the synod for assistance, asking for their prayers
during his life and after his decease.
7. Orders that the king be requested to send com
missioners, who should re-establish divine service in
the monasteries.
Mansi adds three other canons. — Supp. torn. i. col.
929. Tom. viii. Cone. p. 79.
SOISSONS. Held August 18, 866, by order of Soissons,
Charles ; thirty-five bishops attended. The clerks or
dained by Ebbo, and who had been deposed in the
council of 853, were, by indulgence, re-established.
Vulgude, one of the number, was, in this same year,
consecrated archbishop of Bourges. — Hincm. Opusc. 18.
Tom. viii. Cone. p. 808.
SOISSONS. SeeC. ofTROSBY, A.D. 909. Soissons,
SOISSONS. Held in 1092 or 1093, by Raynaldus, gj^
archbishop of Rheims, against Roscelin the Tritheist. 1092. '
Fulco, bishop of Beauvais, attended in behalf of Anselm,
abbot of Bee (afterwards archbishop of Canterbury),
whom Roscelin, both in private and in his writings,
had falsely charged with holding the same opinions as
himself, viz. that the Father, Son, and Holy Spirit,
were three distinct beings, existing separately, and that
it might be said that there were three Gods, were not
the expression harsh, and contrary to the phraseology
in use. Being questioned before the assembly, he ex
plained his views, and abjured the heresy imputed to
him ; but no sooner was the council dissolved, than he
recanted, declaring that he had made his abjuration
before the synod merely through fear of being assas
sinated by the ignorant populace unless he did so.

866.

574

STRIGONIA.

Soissons, 1115.

Soissons, 1121.

Upon this Anselm wrote his tract, " De Incarnatione,"
which he dedicated to Urban II. Subsequently, Ros
celin, finding himself regarded by all Catholics as a
heretic, and avoided, betook himself to Ivo, bishop of
Chartres, imploring his assistance, and abjuring again
all his errors. At last he died, in retreat, in Aquitaine.
— Pagi in Baron, a.d. 1094. Tom. x. Cone. p. 484.
SOISSONS. Held in 1115, by Conon, bishop of
Prseneste. From this council deputies were sent to the
Carthusians, entreating and commanding them to send
back into his diocese Godfrey, bishop of Amiens, who
had retired amongst them. This command was exe
cuted in the beginning of Lent. Another council was
held in the same year at Rheims, upon the same subject,
by the legate Conon. (See C. of Beauvais, 1114.) —
Tom. x. Cone. p. 801.
SOISSONS. Held in February, 1121, by Conon,
bishop of Preeneste 4, and legate. In this council,
Abelard was compelled to burn his book upon the
subject of the Blessed Trinity, and was desired to make
a confession of faith ; he accordingly, with many tears
and much difficulty, read the creed of S. Athanasius ;
he was then sent to the monastery of S. Medard, at
Soissons, and subsequently to that of S. Denys. — (See
C. of Sens, 1140.) — Tom. x. Cone. p. 885.
SOISSONS. Held July 11, 1456, by John, Arch
bishop of Rheims, who presided. The execution of
the decrees of Basle was ordered, and the acts of the
assembly of Bourges were confirmed, several other
canons were enacted, which relate, amongst other things,
to the dress of bishops, the approval of confessors, the
preaching of indulgences, &c. — Tom. xiii. Cone.
p. 1396.
STRIGONIA (or Gran in Hungary). Held in
Hungary 1H4, by Lawrence, the archbishop. Sixty-five canons
1114. were published.
2. Orders that the epistle and gospel be explained
every Sunday to the people in large churches ; in small
parishes the creed and the Lord's prayer.
3. Orders that in all large churches there shall be
clerks of every degree.
4. Orders that the people shall come to the sacra
ments of penance and the holy Eucharist at Easter and
Christmas ; the clerks at all the great festivals.
* Or Palestrina.

Soissons, 1456.

Strigonia, or Gran

STRIGONIA. 575

6. Orders that ignorant priests shall be deposed. Strigonia,
10. Enacts a penalty for not calling in the priest 1114-
in time of dangerous sickness ; in case of death, the
penalty to be enforced against the wife or relations
of the deceased ; or, if he have none, against his agent
and two of the old persons of the place in which he lived.
11. Forbids to raise to the episcopate a married man,
unless with the wife's consent.
15. Forbids bishops and priests to keep slaves.
17- Forbids to consecrate a church which is not
endowed. 18. Forbids to ordain a clerk without a title.
27. Directs that the bishop shall regulate the nourish
ment and manner of life to be observed by canons,
according to their rule.
28. Declares that the children of persons who have
voluntarily embraced a canonical life, may not lay
claim to their property" without their consent.
32. Forbids deacons and priests to marry after ordi
nation. 37. Directs that abbots shall be seldom absent from
their houses, and then only for a short time, and after
notice given to the bishop.
38. Forbids abbots to use the episcopal ornaments,
and denies to them the power of preaching, hearing
confessions, and baptizing.
39. Forbids to confer holy orders upon monks.
46. Directs that nothing be said or sung in Church
but what has been ordered in synod.
47 and 48. Relate to drunkenness amongst ecclesi
astics. 49. Relates to the same vice amongst the laity.
50. Directs that in every city the bishop shall have
two houses for the incarceration of penitents.
53. Directs that a woman thrice deserting her hus
band shall, if noble, be put to penance, without any
hope of ever being restored to him ; if a woman of low-
degree, be sold as a slave. Also orders that a husband
slandering his wife, by accusing her of adultery, shall
suffer the same punishment. Orders the same penalties
against a husband deserting his wife from motives of
hatred and aversion ; and gives liberty to the wife in
such case to marry another.
54. Deposes any clerk marrying a second time, or
marrying a widow or divorced woman.

576 TARRAGONA.
55. Appears to allow of priests who have married
twice exercising their office, if their wives consent to
separate from them.
59. Forbids clerks to keep taverns, or to practise
usury ; deposes those who drink at taverns without
sufficient cause.
61. Forbids Jews to keep any Christian servants. —
Mansi, Supp. Tom. ii. Coll. 283, &c.
Suffetum, SUFFETUM. {Concilium Suffetanum.] Held in
528, at which S. Fulgentius was present. Bishop
Quod-vult-Deus (who had disputed the point of pre
cedency with him at the council of Junga in Africa), at
his request, presided.
Sutii, SUTRI (near Rome). {Concilium Sutrinum.] Held
"'"lO^"6' in Deceraber> 1046> by Henry the Black, king of
Germany. Gregory VI. was invited to this council,
and came, hoping to be recognized as sole pontiff;
but finding various difficulties and obstacles in the way,
he renounced the papacy, stripped himself of his orna
ments, and gave back the pastoral staff, after having
held the papal chair about twenty months.
After the council Henry, accompanied by the pre
lates who had been present, came to Rome, and by
common consent of the Romans and Germans Suidger
was elected pope, who took the name of Clement II.,
and was consecrated on Christmas Day. — Tom. ix.
Cone. p. 943. Baronius, a.d. 1046.
Synnada, SYNNADA. {Concilium Synnadense.] Held about
.' \ 230, or, according to some, in 256, upon the subject of
Cataphrygian baptism. Baptism received out of the
Church was declared to be null and void. — Tom. i.
Cone. p. 760.

Tarragona, TARRAGONA. {Concilium Tarragonense.] Held
in 516, during the reign of Theodorie, king of Italy,
and guardian of Amalric, king of Spain. Ten bishops
were present, and thirteen canons published.
3. Forbids usury amongst clerks.
4. Forbids bishops, priests, and clerks, to judge any
cause on Sundays ; allows them to do so on other days,
provided they do not interfere in criminal cases.
7. Directs that the priest or deacon appointed to any

THIONVILLE.

577

country parish shall remain there during his week (i. e.
that the priest shall remain there one week, and then
the deacon shall succeed him and keep his week) in
order to celebrate Divine service with the clerks ; and
that on Saturday all the clergy shall attend in order to
begin the Sunday office3. It also orders that matins
and vespers shall be said daily.
11. Forbids monks to leave their convent in order to
perform any clerical function, without leave from their
superior. — Tom. iv. Cone. p. 1562.
TARRAGONA. Held in 1242, by Peter, the
archbishop, against the Waldenses in Arragon. Part
only of the acts remain. — Tom. xi. Cone. p. 592.
TELEPTA (or Tella). {Concilium Telense or
Teleptense.] Properly Zella (which see).
THIONVILLE. {Concilium apud Theodonis-vil-
lam.] Held in 822. Thirty-two bishops being pre
sent ; amongst whom were Aistuphus of Mayence and
Ebbo of Rheims. Four or five articles were drawn up
in defence of ecclesiastical persons and property. —
Tom. vii. Cone. p. 1519.
THIONVILLE. Held in February, 835 ; more
than forty bishops being present. All the proceedings
against Louis le Debonnaire were declared to be null
and void, and he was conducted to the cathedral church
of Metz, and solemnly restored to his rights and privi
leges. This done, the prelates returned to Thionville,
where Agobard of Lyons and Bernard of Vienne, who
were absent, were solemnly deposed, together with
Ebbo of Rheims, who, being present, himself consented
to the sentence, and renounced the episcopate. — Tom.
vii. Cone. p. 1695.
THIONVILLE. Held in October, 844, in a place Thionville,
called at present "Just" (Judicium); Drogon, bishop 8W-
of Metz, presided. In this council Lothaire, Louis,
and Charles, promised to observe brotherly concord
amongst themselves. Six articles -were drawn up,
which the princes promised to observe. They are ex
horted, amongst other things, to live in unity and
brotherly love ; to fill without delay the sees which,
owing to their quarrels, had remained vacant ; to hinder

Tarragona, 1242.

Telepta,

Thionville, 822.

Thionville 835.

s " Hence, perhaps, arose the custom, prevalent through al
most the whole of Spain, of ceasing from work on Saturdays at the
hour of vespers." — Vascsus, Chron. c c

578 TOLEDO.
the laity from appropriating to themselves the property
of the Church, &c. — Tom. vii. Cone. p. 1800.
Thorp, 1363. THORP. See canon 3, C. York, a. d. 1363.
T1'nnngia' THURINGIA. {Concilium Quintilineburgense or
Northusense.] Held in 1105, by the emperor Henry,
who had lately succeeded in reuniting Saxony to the
Roman obedience. The council was held in the palace.
The decrees of the preceding councils were confirmed ;
the heresy of the Nicolaitans (meaning the concubinage
of the clergy) was condemned, &c. — Tom. x. Cone.
p. 744.
Toledo, 400. TOLEDO. {Concilium Toletanum.] Held on the
1st September, 400, under Patronus, the bishop. The
reason for assembling this council, which consisted of
nineteen bishops, was the troubles and disturbances
caused by the heresy of the Priscillianists6, which
sprung up towards the close of the fourth century.
Nineteen bishops, from all the Spanish provinces,
attended. Many of the sect of the Priscillianists who
presented themselves, were received back into com
munion with the Church, after having abjured their
errors 7. In this council the bishop of Rome is, for the
first time, spoken of simply by the title of " pope."
Twenty canons were also published.
1. Permits to admit married men to the office of
deacon, provided they will observe continence.
2. Forbids to admit to any higher order than that of
sub-deacon a man who had publicly done penance, and
even restricts his administration of that office.
4. Enacts that a sub-deacon, marrying a second time,
shall be reduced to the rank of porter or reader, and
shall not be permitted to read the gospel or epistle;
should he marry a third time, he shall be separated
from the Church for two years, and then be admitted
to lay communion only.
5. Deprives all priests and clerks who, having been
appointed to any church in town or country, do not
assist daily at mass.
7. Permits clerks whose wives do not lead a de
corous life to bind them or shut them up, and to make
u See C. Saiugossa.
7 Amongst these were two bishops, Dictinius and Symphosius
father and son, who were permitted to retain their sees, but were
suspended for a time from communion with other Churches

TOLEDO. 579
them fast; forbids them to eat with them until they
have done penance.
12. Forbids a clerk to leave his own bishop in order
to attach himself to another.
13. Warns those who attend the other offices of the
Church, but who do not communicate, that they must
either receive the holy Communion, or take place
amongst the penitents, upon pain of excommunication.
14. Orders that any one who shall have received the
holy Eucharist, without eating it, shall be driven from
the Church as guilty of sacrilege.
17. Excommunicates a married man keeping a con
cubine ; but permits unmarried men to do so. Allows
either a wife or a concubine 8.
20. Restricts the consecration of the chrism to the
bishops ; orders all priests to send a deacon or sub-
deacon to the bishop at Easter, in order to receive it
from him. — Tom. ii. Cone. p. 1222.
TOLEDO. Held about 447, during the popedom Toledo, 447.
of Leo I., against the Priscillianists '. Nineteen bishops
attended, who condemned the heresy and the followers
of Priscillian in a formulary of faith directed against all
heretics, to which eighteen anathemas are attached '. —
Tom. iii. Cone. p. 1465, (Hispanicum) Baronius, ann.
447, § 17, &e.
TOLEDO. Held May 17, 531 ; Montanus, bishop Toledo, 531.
of Toledo, presiding over seven other bishops. Five
canons were published.
8 " Si quis habens uxorem Fidelis, concubinam habeat, non
communicet ; ceterum is qui non habet uxorem, et pro uxore
concubinam habet, a communione non repellatur ; tantum ut
unius mulieris, aut uxoris, aut concubinse, ut ei placuerit, sit con-
junctione contentus." — Nat. Alex. Tract. III. de SacramentU, cont.
iii. Opusc. i. p. 629. The following note from Labbe may be sub
joined : " In notis decreti Gregoriani exponitur hoc decretum de
justa concubina, ex sentent. B. Augustini lib. de bono conjugali,
qute est uxor minus solenniter ducta." See also the note at
p. 1239, Cone. torn. ii.
9 See C. Saragossa.
1 In this council, according to Baronius, the addition of the
words " Filioque " was, for the first time, made to the article of
the Constantinopolitan Creed concerning the procession of the
Holy Ghost. This addition was afterwards confirmed by the
third, fourth, eighth, eleventh, twelfth, and thirteenth councils of
Toledo, and was received by the Catholic Visigoths and in France.
By Borne this formulary of faith is referred (wrongly, as Pagi
shows) to the council of Toledo, a.d. 400 ; by others, to that
in 589. C C 2

580 TOLEDO.
1. Relates to the treatment of children offered by
their parents to be brought up for holy orders.
Others relate to the continence of the clergy, the
preservation of Church property, &c.
In this council Toledo is, for the first time, spoken of
as a metropolitan see. — Tom. iv. Cone. p. 1 734.
Toledo, 589. TOLEDO. Held May 8, 589; Leander, the pri
mate of Seville, presiding over seventy-two bishops,
from the different provinces under the rule of king
Reccaredus, who attended in person. Eight deputies
were also present. The main object of the council was
to confirm the conversion of the Goths who had abjured
Arianism, and who here presented a confession of faith,
in which they declared their assent to the first four
oecumenical councils, and anathematized the principal
errors of the Arian party. Twenty-three canons were
published, and as many anathemas directed as against
other heresies and evils, so against those who deny the
procession of the Holy Ghost from the Father and the
Son, and those who refuse to anathematize the council
of Ariminum.
2. Directs that, according to the king's writ, the
Constantinopolitan creed shall be sung by the people in
every church in the kingdom before the Lord's Prayer
in the Eueharistical office.
5. Relates to the rule of continence to be observed
by heretical bishops, priests, and deacons, when recon
ciled to the Church, as well as by all clerks.
7. Orders that some portion of Holy Scripture shall
be read daily at the tables of priests, to prevent idle
conversation. 11 and 12. Relate to penitence. Forbid to recon
cile without penance ; forbid the priest to admit to
penance without first cutting off" the hair of the peni
tent, if a man, or changing her dress, if a woman.
14. Forbids Jews to have Christian women for wives
or concubines.
19. Leaves it to the bishop to fix the endowment to
be given to a newly founded church.
22. Forbids to say any thing but psalms at the funerals
of the religious. — Tom. v. Cone. p. 997.
Toledo, 597. TOLEDO. Held May 17, 597; sixteen bishops
attended ; two canons only remain, and the subscription
of thirteen bishops only appear.
1. Orders that priests and deacons who will not

TOLEDO. 581
observe the law of continence shall be degraded, shut
up in a cloister, and put to penance.
2. Forbids the bishop to appropriate to himself the
revenues of any church or chapel in his diocese, and
declares that they belong to the ministering priest. —
Tom. v. Cone. p. 1603.
TOLEDO. Held in 610 ; Aurasius, bishop of Toledo, 610.
Toledo, presiding over fifteen bishops. The primacy
pf the see of Toledo over all the churches of the pro
vince of Carthagena was established, and subsequently
confirmed by an edict of king Gundemar. — Tom. v.
Cone. p. 1620.
TOLEDO. A national council was held in this city Toledo, 633.
on the 9th of December, 633 2, assembled from the
whole of Spain, and that part of Gaul which was in
subjection to the Goths ; S. Isidore of Seville presided,
sixty-six archbishops and bishops being present 3 :
amongst them were the metropolitans of Narbonne,
Merida, Braga, Toledo, and Tarragona. Seventy-five
canons were published.
1 , Contains a profession of faith upon the subject of
the Blessed Trinity and the Incarnation.
2. Directs that the same order of prayer and of
psalmody shall be observed throughout the kingdom,
and the same manner of celebrating mass.
3. Orders that a national council shall be held an
nually, if possible ; otherwise a council in each province.
4. Relates to the proper mode of holding synods, and
is of some length. It orders that on the first day of the
synod, the church shall be cleared before sunrise, and
all the doors shut except one ; that the bishops shall
ehter first, and take their seats in a circle, according to
the date of their consecration ; then the priests ; after
them the deacons, who are ordered to stand in sight of
the bishops ; and last of all, the laity and notaries : this
done, , the door is directed to be shut, and silence and
devotion enjoined upon all ; then the archdeacon,
standing up, shall bid them pray : upon which all shall
prostrate themselves upon the floor, and after private
prayer, mingled with sobs and tears, one of the bishops
2 In the third year of the reign of king Sisenandus, who, at his
first entrance into the assembly, prostrated himself on the ground
before the clergy, imploring their mediation with the Almighty.
3 Sixty-two bishops and seven proctors of absent bishops.—
Garcias. c c 3

582 TOLEDO.
Toledo, 633. shall rise up and say a prayer, to ivhich all shall respond
Amen. All having risen up and taken their places, a
deacon in an alb shall read the canons relating to the
holding of councils, and the metropolitan shall invite the
bishops to proceed to business. It is forbidden to pro
ceed to another matter until the first has been disposed
of. Any clerk or layman desiring to appeal to the
council is enjoined to mention his cause to the metro
politan archdeacon, who shall declare it to the council.
No bishop is allowed to leave the synod before the
others, nor shall the council be dissolved until every
thing is settled.
5. Directs that the metropolitans shall consult to
gether before Epiphany concerning the proper time for
celebrating Easter, and shall signify their determination
to their suffragans.
6. Approves of leaving the question about single and
trine immersion open ; but orders single immersion to
be practised throughout Spain, to prevent schism.
7. Orders that the Passion be preached on Good
Friday, and that the people, in an audible voice, ask
forgiveness of their sins, in order that, being thereby
purified from sin, they may worthily celebrate the great
festival of Easter, and partake of the holy Eucharist
with a pure heart.
8. Deprives of the Easter communion those who
break their fast on Good Friday before sunset, excep
tion being made in favour of old and sick persons, and
children. 9. Relates to the benediction of the candles, &c, on
Easter Eve.
10. Is directed against an abuse then prevalent in
many churches, in which the Lord's Prayer was said on
Sundays only ; orders all clerks to say it daily at the
office, either openly or privately.
11. Forbids to sing the Hallelujah during Lent.
12. Orders that immediately after the Epistle the
Gospel should be read, which should be followed by
the Lauds 4, which in some churches were improperly
sung after the Epistle.
13. Condemns the opinion of those who deemed it
wrong to sing hymns composed by men in honour of
1 These were canticles appointed by the Mosarabick Office to
be sung before the Offertory.

TOLEDO. 583
the apostles and martyrs, on account of their not being Toledo, 633.
taken out of Holy Scripture, nor authorized by tradi
tion*. 14. Orders that the canticle, " Benedicite, Opera
Omnia," be sung on Sundays and Feast-days at mass,
at the entrance of the chancel [in pulpito].
15. Orders, under pain of excommunication, that at
the end of each psalm shall be sung, "Glory and
honour be to the Father," &c, and not merely " Glory
be," &c.
17. Excommunicates those who refuse to acknow
ledge the inspiration of the Apocalypse, and also those
who refuse to read it in church from Easter to Pen
tecost. 19. Enumerates the cases in which persons may not
be admitted to holy orders.
25. Is directed against ignorance in the clergy ; re
quires them to be acquainted with Holy Scripture and
the canons.
26. Orders that a priest, when appointed to any
parish, shall receive a copy of the ritual from the
bishop, and that, when the priests attend the litanies or
synods, they shall give account to the bishop of their
manner of celebrating the holy office and administering
holy baptism.
33. Forbids the bishop to take for his own share
more than one-third of the revenue of the churches
within his diocese.
34. Enacts that thirty years' possession shall give
to a bishop lawful right over a church situated in the
diocese of another bishop, if in the same province.
39. Forbids the deacons to pretend to the privileges
of the priesthood, and to sit in the first places.
40. Forbids them to wear two stoles, which it de
clares to be unfit for even a bishop or priest ; directs
them to wear the stole over the left shoulder, and also
that it be clean, and not worked with colours or with
gold. 41. Orders all clerks, as well as the priests and
deacons, to shave the entire crown of the head, and to
leave but a slight rim of hair in the form of a circle.
46. Orders that a clerk found plundering a tomb be
s It states that some objected to the singing of the Gloria
Patri at the end of each Psalm on this account.
C c 4

584 TOLEDO.
deposed from every ecclesiastical rank and office, and
subjected to three years' penance.
51. Forbids bishops to ill-treat monks, but grants to
them the exercise of their canonical authority over
them, such as exhorting them to observe a good and
holy life, instituting abbots and other officers, correcting
those who infringe the rules, &c.
52. Enacts that monks forsaking the monastic state,
in order to marry and settle in the world, shall be
brought back and put to penance.
57. Forbids to compel Jews to profess Christianity ;
with regard to the compulsory conversions under king
Sisbertus, it allows that they should continue to be
considered as Christians, because they had received
baptism, chrism, and the holy Eucharist.
The following nine relate to the Jews, and to Chris
tians who had apostatized to Judaism.
The 66th and following eight relate to the case of
slaves. 75. Anathematizes all who conspire against regal
authority. — Tom. v. Cone. p. 1700.
Toledo, 636. TOLEDO. Held in 036, under king Chintila;
Eugenius, bishop of Toledo, presiding; twenty-two
bishops, in all, were present. Nine canons were pub
lished, of which,
1 . Orders public litanies every year for three days,
beginning December 14th, except one of the three
should prove to be Sunday, in which case the litany
days were to be observed in the week following.
All the others relate to the prince, and the strengthen
ing of his powers, &c. — Tom. v. Cone. p. 1735.
Toledo, 638. TOLEDO. Held January 9th, 638, under Silva,
metropolitan of Narbonne, in the second year of the
reign of king Chintila. Fifty-two Spanish and Gallic
bishops were present, either in person or by deputy.
Eighteen canons were published.
3. Enacts that, for the future, no king should ascend
the throne without making a vow to defend the Catholic
faith, and to rid the country of infidels ; pronounces
anathema against those who should violate this oath.
7. Orders that persons who, after having been ad
mitted to penance, quit that state and resume the secular
dress, shall be arrested by the bishop, and compelled to
perform their course of penance, whether they will or
not, in some monastery.

TOLEDO. 585
Fleury observes that this is the first time that we find
mention of this compulsory penance, which evinced
entire ignorance of the sound practice of antiquity. — ¦
Tom. v. Cone. p. 1740.
TOLEDO. Held about 646, under king Chinta- Tokdo, 646.
suinthus, by twenty-eight bishops present, and the
deputies of eleven who were absent. Six canons were
published. 2. Allows the bishop, or any other priest who may
be present, to complete the celebration of the sacred
mysteries, when the celebrating priest is unable to pro
ceed through sickness ; excommunicatis those who,
without such cause, leave the celebration unfinished,
or who celebrate after having partaken of the slightest
particleof food.— Tom. v. Cone. p. 1836.
TOLEDO. Held in 653, under Orontius of Me- Toledo, 653.
rida ; the king, Resesuinthus, being present, and fifty-
two bishops, with the deputies of ten absent. The
prince read his profession of faith, in which he acknow
ledged the first four oecumenical councils. Twelve
canons were published.
1. Contains a definition of faith.
2. Condemns all oaths and vows to oommit evil
actions. 3. Condemns all persons guilty of simony.
7. Condemns those who forsake the episcopal or
sacerdotal office upon pretext of having been admitted
to such holy office unwillingly ; orders those who so
return into the world and marry to be shut up for life
in a monastery.
8. Forbids to ordain ignorant clerks.
9. Excludes from the Easter communion, and from
the privilege of eating meat for twelve months, those
who break the Lent fast.
12. Confirms the canons of a former council con
cerning the Jews.
Besides the bishops and deputies present, we find
amongst the signatures, those of ten abbots, the arch-
priest of Toledo, and sixteen counts.
After the subscriptions there is a synodal decree,
concerning the disposition of the king's property, and
an edict of the king, confirming it. — Tom. vi. Cone.
p. 394.
TOLEDO. Held November 2, 655, Eugenius, the Tokdo, 655.
archbishop, presiding ; sixteen bishops attended, and
c c 5

586 TOLEDO.
seventeen canons were published, most of which tend
to repress the abuses committed by bishops in the ad
ministration of Church property.
11. Forbids to confer orders upon the slaves of the
Church, except they have been first set free by the
bishop. 18. Orders that newly-baptized Jews shall show
themselves in the assemblies of the Christians on all
Jewish festivals. — Tom. vi. Cone. p. 451.
Toledo, 656. TOLEDO. Held December 1, 656, under Recca-
suinthus ; twenty bishops were present, amongst whom
were Eugenius, the metropolitan of Toledo, Fugitivus,
the metropolitan of Seville, and S. Fructuosus, the
metropolitan of Braga 6 ; five bishops who wene absent
sent deputies. Seven canons were published.
1. Orders that the feast of the Annunciation shall,
in future, be kept on the 18th of December, because
that, falling in Lent, it interfered with the fast, and often
with the celebration of Good Friday.
3. Forbids bishops to present churches to their rela
tions and friends for the sake of the revenue to be
derived. 6. Directs that children devoted by their parents to
the tonsure shall be compelled to lead the life of the
religious ; does not allow parents so to devote their
children, after they have attained to ten years of age,
without their own consent.
7. Forbids to sell Christians to Jews. — Tom. vi.
Cone. p. 459.
Tokdo, 675. TOLEDO. Held November 7th, 675, under king
Wamba ; seventeen bishops, (amongst whom was
Quiritius of Toledo,) the deputies of two others, and
six abbots, were present. In this council the division
of the country into dioceses was made, and sixteen
canons of discipline were published.
3. Orders all the bishops of the province to conform
to the order and ritual in use in the metropolitan
church. 4. Forbids to suffer priests who are at variance to
approach the altar, or to receive their offerings.
6 Fructuosus was elected to the see of Braga in this very
council, in which the former prelate, Potamon, of his own accord,
came forward and accused himself of certain crimes, for which
he was deposed.

TOLEDO. 587
6. Deprives ecclesiastics who take part in the judg
ment of capital cases.
8. Enacts penalties to be enforced against priests
who demand a fee for christening or for the chrism ;
orders bishops to punish such offenders under pain of
suspension. 13. Forbids persons possessed with a devil to serve
at the altar, or to approach it.
14. Orders that mass shall never be celebrated by
one priest only, lest he should be taken ill, and the
mass left unfinished. — Tom. vi. Cone. p. 539.
TOLEDO. Held January 9, 681, under king Er- Toledo, 681.
vigius. Julian of Toledo presided, at the head of
thirty-four bishops, amongst whom were the metro
politans of Seville, Braga, and Merida. Thirteen
canons were published.
1. Approves of the resignation of king Wamba, who
had assumed the religious habit.
4. Declares to be null and void the consecration of a
bishop for a little town in the immediate vicinity of
Toledo, made by the bishop of Merida against his own
will, and against the canons, at the command of Wamba;
and generally forbids to consecrate a bishop to a place
which has not hitherto had a bishop.
6. Enacts that, in order to prevent any further delay
in filling up the vacant bishoprics, it shall be lawful for
the bishop of Toledo to consecrate those persons whom
the king shall choose, without prejudice, however, to the
rights of the province.
10. Confirms, with the king's consent, the privilege
of asylum to those who take refuge in a church, or any
where within thirty paces of it.
11. Orders the abolition of every remnant of idolatry.
— Tom. vi. Cone. p. 1221.
TOLEDO. Held in November, 683, under king
Ervigius, who was present ; forty-eight bishops, four of
whom were metropolitans, attended, Julian of Toledo
presiding. Twelve canons were published, the Nicene
Creed having been first read, which from this time was
sung in all churches in Spain.
The fifth is the extraordinary canon, which absolutely
forbids the widows of kings to re-marry even with
princes. From the tenth it appears not to have been uncommon
at this period for persons (even bishops) in time of dan-
c c 6

588 TOLEDO.
gerous illness to submit to be put to pnblic penance
without confessing, or their conscience accusing them of,
any particular sin, but for greater security. — Tom. vi.
Cone. p. 1253.
Tokdo,684. TOLEDO. Held at the request of pope Leo II.,
under king Ervigius, to receive and approve the sixth
oecumenical council held at Constantinople against the
Monothelites ; seventeen bishops, ten deputies, and six
abbots, attended. In the answer of the bishops to Leo
they make no mention of the fifth oecumenical council,
saying in canon 7, that they decree that this council
(the seventh oecumenical) shall rank after the council of
Chalcedon, in honour, place, and order. — Tom. vi.
Cone. p. 1278.
Tokdo, 688. TOLEDO. Held May 11, 688, under king Egica,
Julian of Toledo presiding over sixty bishops, in order
to explain certain expressions made use of in a con
fession of faith drawn up by the Spanish bishops some
years before, which had given offence to pope Benedict
II. These expressions related to the two wills in our
Lord Jesus Christ ; and it was decreed to be not contrary
to Christian truth to maintain that in God the will pro
ceeds from the will — " voluntatem exvoluntateprocedere."
—Tom. vi. Cone. p. 1291.
Toledo, 693. TOLEDO. Held May 2, 693 ; cpmposed of fifty-
nine bishops, five abbots, and the deputies of three
bishops absent ; there were also present the king Egica
and sixteen lords. In this council the decision of the
previous council, concerning the procession of the will
from the will, and of the essence from the essence, in
God, was further explained. Twelve or thirteen canons
were published.
6. Relates to the conduct of some priests, who, in
stead of using bread made for the purpose in the holy
Eucharist, contented themselves with offering on the
holy table common bread cut into a round form. The
canon orders that the bread used at the altar shall be
made expressly for that purpose.
9. Excommunicated for life and deposed Sisbertus of
Toledo, convicted of conspiring against the person of
king Egica and his family. — Tom. vi. Cone. 1327.
Tokdo, 094. TOLEDO. Held November 9, 694. The sub
scriptions of the bishops present are lost. Eight canons
were published7.
' The cause of the convocation of this council was an insurrec-

TOLEDO.

589

1. Directs that during the three days preceding the
opening of any council, and during which a strict fast
ought to be observed, nothing shall be discussed which
does not refer to matters of faith, morals, and ecclesias
tical discipline.
3. Orders that bishops, following the example of our
Lord, shall observe the ceremony of washing the feet of
the poor on Holy Thursday.
5. Condemns to excommunication and perpetual im
prisonment priests who, from a vile and wicked super
stition, shall say the office of the mass for the dead for
the living, in order by so doing to cause their death. —
Tom. vi. Cone. p. 1361.
TOLEDO. Held November 21, 1324, by John,
archbishop of Toledo. Eight canons were published ;
in the preface to which it is ordered that they shall be
observed together with those which the legate William
de Gondi, bishop of Sabino, had made in the council of
Valladolid (1322). These canons, amongst other things,
order bishops to attend the synods, and relate to the
conduct and dress of clerks ; forbid priests to demand
any thing for masses said by them, but allow them to re
ceive voluntary offerings ; forbid to say more than one
mass in a day, except on Christmas Day. — Tom. xi.
Cone. p. 1712.
TOLEDO. Held 1339, by ,Egidius, archbishop of
Toledo, six bishops being present. Five canons were
published. 2. Forbids to ordain any illiterate person.
3. Provides that in cathedral or collegiate churches
some shall be compelled to study theology, the canon
law, and the liberal arts.
5. Orders all rectors to keep a list of such of their
parishioners as are of age, in order to effect the ob
servation of the canon " Omnis utriusque sexus." — Tom.
xi. Cone. p. 1869.
TOLEDO (or Arenda). Held December 5, 1473,
in the borough of Arenda, by Alphonso de Carille,
archbishop of Toledo. This council was numerously
attended, and twenty-nine canons were published.
1. Orders that provincial councils shall be held
biennially, and diocesan synods annually.
tion of the Jews against the king. It was decreed (c. viii.), that
those who had rebelled should be sold as slaves, and all their
property confiscated.

Toledo, 1324.

Toledo, 1339.

Toledo.
or Arenda,
1473.

590 TOLEDO.
Toledo, 2. Orders curates to instruct their flocks in the prin-
1473. cipal articles of belief.
3. Forbids to promote to holy orders persons igno
rant of Latin.
4. Forbids to receive a clerk from another diocese
without letters from his bishop.
5 and 6. Relate to the dress of bishops and clerks ;
forbid them to wear garments made of red and green
silk, short garments, and white shoes, &c.
7. Relates to the proper observance of Sundays and
Festivals. 8. Forbids ecclesiastics to wear mourning.
9. Orders the punishment of incontinent clerks.
10. Forbids to admit to parochial churches or pre
bends persons ignorant of Latin, unless, for good cause,
the bishop shall think fit to dispense with it.
11. Inflicts a pecuniary fine upon ecclesiastics who
play with dice.
12. Orders that all priests shall celebrate mass four
times in the year, at the least, and bishops three times.
13. Forbids all preaching without the bishop's li
cence. 11. Enacts penalties to be enforced against clerks in
the minor orders who do not wear the clerical habit and
observe the tonsure.
15. Forbids ecclesiastics to furnish soldiers to any
temporal lord, except the king, or to accept of lands
upon condition of so doing.
16. Forbids the celebration of marriages at uncanoni
cal times.
17. Excommunicates those who are married clandes
tinely without five witnesses, and suspends for three
months the priest who shall officiate.
18. Excommunicates those who buy or sell the pro
perty of a vacant benefice.
19. Forbids the custom of performing, at certain
times, spectacles, &c. and singing songs, and uttering
profane discourses in churches.
20. Directs that persons dying of wounds received in
duels shall not be allowed Christian burial, even though
they may have received the sacrament of penance before
death. 21. Excommunicates those who hinder the clergy
from receiving tithe and enjoying their privileges, &c.
23. Orders that sentences of excommunication pro-

TORTOSA. 591
nounced in any one diocese shall be observed in all
others. 24. Places under an interdict the place from which
any clerk has been forcibly expelled.
25. Forbids any sort of fee on account of ordination.
27. Grants to the bishop the power of absolving from
synodal censures.
28. Provides for the publication of these canons in
diocesan synods and in cathedral churches. — Tom. xiii.
Cone. p. 1448.
TOLEDO. Held in 1565, September 8. Christo- Toledo,
pher de Sandoval, bishop of Cordova, was called upon
to preside, on account of his being the oldest bishop of
the province. The bishops of Siguenya, Segovia, Pa-
lencia, Cue^a, and Osma, attended, with the abbot of
Alcala le Real. Three sessions were held ; in the first
the decree of Trent, relating to the celebration of pro
vincial synods was read ; also a profession of faith, which
was signed by all present. In the second session, thirty-
one articles of reformation were published, relating to
bishops, curates, officials, proctors," residence, and divine
service. In the third session, held 25th March, twenty-
eight articles were drawn up, and the decrees of Trent
relating to residence were read. Bishops were directed
not to admit to the tonsure those who had no benefices
immediately in view. Rules were laid down to guide
curates in preaching, and instructing their people, &c. —
Tom. xv. Cone. p. 751.
TORTOSA (in Catalonia). {Concilium Dertu- Tortosa, in
sense.] Held in 1429 by Peter Cardinal de Foix. All ^g"1"'
the prelates and many ecclesiastics of the kingdoms of
Arragon and Valencia, and of the principality of Cata
lonia, attended. The king's letters patent confirming
the liberties and immunities of the Church were read ;
and at the end of the fourth session twenty canons were
approved and published.
4. Orders that all beneficed clerks and ecclesiastics
in holy orders shall keep breviaries, in order that they
may say the office privately when hindered from attend
ing in the choir.
5. Forbids the elevation of unworthy persons to holy
orders. 6. Orders curates every Sunday to teach by cate
chizing some part of the things necessary to be known
by Christians in order to salvation, which it declares to

1056.

592 TOULOUSE.
be as follows : 1. What they ought to believe, contained
in the articles of the faith. 2. What they ought to pray
for, contained in the Lord's Prayer, 3. What they
ought to keep, contained in the ten commandments. 4.
What they ought to avoid, viz. the seven mortal sins.
5. What they ought to desire, viz, the joys of paradise.
6. What they ought to fear, viz. the pains of hell.
9. Orders neophytes to bring their children to church
within eight days after their birth, in order that they
may receive baptism.
15. Forbids the delegates of the holy see to go beyond
their commission. — Tom. xii. Cone. p. 406.
Toule, 859. TOULE. See C. Savonieres, 859.
Toulouse, TOULOUSE. {Concilium Tolosanum.] Held in
1056, September 13, eighteen bishops being present.
Rambaldus, archbishop of Aries, and Pontius, arch
bishop of Aix, presiding. Thirteen canons were pub
lished. 1. Forbids simony.
3. Forbids any fees for consecrating a church.
4. Forbids all buying and selling of church preferment.
5. Enacts that, if a clerk have entered upon the mo
nastic state in order to obtain an abbacy, he shall be
compelled to continue the religious life, but shall be en
tirely excluded from the honour he coveted.
6. Orders abbots to see that their monks follow the
rule of S. Benedict in their manner of life, food, dress,
&c. Any abbot or monk altering (corrigentes) these
institutions to be corrected by his own bishop.
7. Enjoins celibacy upon priests, deacons, and other
clerks holding ecclesiastical dignities ; offenders to be
deprived. 8. Forbids, under pain of excommunication, lay per
sons to apply church property to their own use.
9. Forbids the laity to plunder the effects of dead
persons. 10 and 11. Relate to the payment of Church-dues
and tithes,
13. Forbids, under pain of excommunication, all in
tercourse with heretics and excommunicated persons,
unless for the purpose of converting them and bringing
them back from their evil ways.
In this council Berenger, viscount of Narbonne, made
complaint of the conduct of archbishop Guifroi, accusing
him of giving away the lands appertaining to the Church

TOULOUSE.

593

of Narbonne to those who had borne arms for him. The
event of his complaint is unknown. — Tom. ix. Cone.
p. 1084.
TOULOUSE. Held July 15, 1119 ; pope Calixtus
II. presiding, assisted by his cardinals, and the bishops
and abbots of Languedoc, Gascony, and part of Spain.
Ten canons were published.
1 . Is directed against the buying and selling of holy
orders or livings.
3. Is directed against the followers of Peter de Bruis,
a sect of Maniehaeans, ordering that the secular authori
ties shall repress those who affect an extreme piety,
condemn the holy sacrament of Christ's Body and
Blood, infant baptism, the priesthood, and other ecclesi
astical orders, and lawful matrimony ; directs that they
shall be driven out of the Church as heretics.
5. Forbids to make slaves of free persons.
10. Excommunicates monks, canons, and other clerks,
who quit their profession, or who allow their beard and
hair to grow after the fashion of the people of the
world. — Tom. x. Cone. p. 856.
TOULOUSE. Held in 1161, convoked by the
kings of France and England, who were present. One
hundred bishops and abbots of the two kingdoms at
tended, and solemnly recognized Alexander III. as
pope, to the exclusion of Victor II. — Tom. x. Cone.
p. 1406.
TOULOUSE. Held in September, 1229. The
archbishops of Narbonne, Bordeaux, and Auch, being
present, with many other bishops and abbots. Ray
mond, count of Toulouse, with several lords, attended ;
also the seneschal of Carcassone, and the two consuls of
Toulouse. Forty-five canons were published for the
extinction of heresy, and the re-establishment of peace.
The first seven relate to the heretics. They enact
that the archbishops, bishops, and exempted abbots, shall
appoint in every parish a priest, and two or three
laymen of good character, who shall take an oath con
stantly and minutely to search for heretics in houses,
caves, and every place in which they may be hid ; and,
having taken precautions that those whom they have
discovered shall not escape, to report the fact to the
bishop, the lord of the place, or his bailiff.
6. Orders that the house in which any heretic shall
be discovered be destroyed.

Toulouse, 1119.

Toulouse, 1161.

Toulouse, 1229.

594 TOULOUSE.
Toulouse, 8. Forbids to punish any one as a heretic before the
bishop has given his sentence.
10. Orders that heretics who have of their own
accord recanted shall not be suffered to remain in their
own villages, but shall be carried to some place free
from all suspicion of heresy ; orders them to wear
two crosses upon their dress ; forbids to entrust them
with any public office, &c.
11. Orders that such as pretend to be converted
through fear of death, or from any other motive, shall
be shut up, in order that they may never again corrupt
others. 12. Orders every man above fourteen years of age,
and every woman above twelve, to abjure heresy, to
make open profession of the Roman faith, and to swear
to hunt out the heretics. This to be repeated every
two years. Recusants to be looked upon as heretics.
13. Requires all persons arrived at years of dis
cretion to confess to their own priest three times a
year, and to receive the holy communion at Christmas,
Easter, and Whitsuntide ; those who neglect to do so to
be considered as heretics.
14. Forbids the laity to have in their possession any
copy of the books of the Old and New Testament,
except the Psalter, and such portions of them as are
contained in the Breviary, or the Hours of the blessed
Virgin ; most strictly forbids these works in the vulgar
tongue. 16. Declares all wills to be void which are not made
in the presence of the priest or his vicar.
25. Forbids to absent oneself from church on Sun
day. 26. Declares the following to be Festival days, viz.
all Sundays; Christmas Day; Feasts of S. Stephen,
S. John the Evangelist, the Holy Innocents, S. Sylves
ter, the Circumcision, the Epiphany ; Feasts of the
Purification, the Annunciation, the Assumption, and the
Nativity of the blessed Virgin Mary ; Easter ; the two
days after Easter ; the three Rogation days ; Whit-
Sunday ; the two days after Whit-Sunday ; Feasts of
the Nativity of S. John the Baptist, and the Invention
and Exaltation of the Holy Cross ; the Feasts of the
Twelve Apostles; Feasts of S. Mary Magdalene, S.
Laurence, S. Martin, S. Nicholas, and the Dedication of
S. Michael ; and the Feasts of the Dedications of every

TOURS. 595
church and of all Saints to whose honour churches
have been built.
42. Forbids women possessed of castles and other
fortified places to marry men who are enemies to the
faith and to peace.
43. Forbids judges to receive bribes.
44. Orders that counsel be provided gratis for the
poor. — Tom. xi. Cone. p. 425.
TOULOUSE. Held in May, 1590, by the cardinal Toulouse,
de Joyeuse, archbishop of Toulouse, assisted by the 159°-
bishops of S. Papoul, Rieux, and Lavaur, and the
deputies of the bishops of Lombez, Pamiers, Mirepoix,
and Montauban. Various regulations were made, re
lating to the duties of bishops, chapters, beneficed
clerks, priests, and others ; they also embrace the fol
lowing subjects : — The holy sacraments, relics, indul
gences, festivals, vows, seminaries, hospitals, excom
munications, residence, &c. — Tom. xv. Cone. p. 1378.
TOURS. {Concilium Turonense.] Held Novem- Tours, 461.
ber 18, 461, by S. Perpetuus, archbishop of Tours,
assisted by nine bishops. Thirteen canons were made
for the restoration of the ancient discipline.
1 and 2. Enjoin celibacy upon bishops, priests, and
deacons. 3. Forbids them to live with or be on terms of too
great familiarity with any woman.
4. Forbids a clerk to marry a widow.
5. Excommunicates those who renounce the ecclesi
astical state.
6. Is directed against those who marry or offer vio
lence to virgins consecrated to God.
7. Excommunicates homicides.
8. Condemns those who fall away from a state of
penance after having entered upon it.
9. Deprives of communion bishops who get posses
sion of the bishopric of another, or who promote the
clerks of another bishop.
10. Declares ordinations made contrary to the canons
to be null.
11. Condemns ecclesiastics who leave their own
church, and go to another diocese, without their bishop's
leave. 12. Condemns clerks who leave their dioceses to
travel without letters from their bishop.

596 TOURS.
13. Condemns usury in clerks; allows other business
and employments.
Mansi adds to these thirteen canons six others. —
Tom. iv. Cone. p. 1049.
Tours, 566, TOURS. Held November 17, 566 ; convoked by
or 567. order of king Charibert, and composed of nine bishops.
Amongst whom were Germanus of Paris, Praetextatus
of Rouen, and Euphronius of Tours, who presided.
Twenty-seven canons were published.
1. Orders provincial councils twice a year.
3. Forbids to place the Body of Jesus Christ upon
the altar after any fashion, and orders that it shall be
placed under the cross *.
4. Forbids laymen to come close to the altar with
the clerks during the office ; but allows them, and
women also, to enter the sanctuary for private prayer
at other times, and also in order to receive the com
munion. 5. Orders each Church to maintain its own poor, that
they may not be obliged to wander about.
6. Forbids clerks and lay persons to give letters
commendatory (epistolium), allows this to bishops only,
12, Orders married bishops to live with their wives
as with sisters.
15. Orders that monks who leave their monastery in
order to marry shall be separated from their wives,
and put to penance ; and that the aid of the secular
powers shall be entreated in order to effect this.
17. Orders that monks shall fast during the three
Rogation days and during the whole of Whitsun-week ;
from that time to the 1st August three days in each
week ; during September, October, and November, also
three days in each week ; and during December every
day till Christmas. Again on the first three days of
January ; and from Epiphany to Lent, three days in
each week.
23. Allows hymns composed by an author of re
spectability to be used at the holy office besides those
of S. Ambrose.
27. Declares that bishops taking any fee, &c, for
8 " Ut Corpus Domini in altari non in imaginario online sed
sub crueis titulo eoinponatur," which, according to Baronius,
means that the hust shall not be placed amongst the images
usually standing upon the altar, but only under the cross.

TOURS. 597
ordination, are to be regarded not merely as guilty of
sacrilege, but even as heretics. — Tom. v. Cone. p.
851. TOURS. Held in 813, by order of Charlemagne, Tours, 813.
for the purpose of re-establishing ecclesiastical dis
cipline. Fifty-one canons were published.
1. Orders the people to be faithful to the emperor,
and to pray for his preservation.
2. Orders bishops to give themselves to the study of
the Holy Scriptures, especially of the Gospels and
the Epistles of S. Paul, and to try to learn them by
heart. 3. Orders them to acquaint themselves with the
canons and the pastoral of S. Gregory.
4, 5, and 6. Order that they shall preach frequently,
that they shall be frugal in their repasts, and entertain
the poor and strangers, affording them both bodily and
spiritual food.
7. Forbids priests to be present at plays and farces,
and all immodest exhibitions.
9. Forbids priests to administer indiscreetly the
Lord's Body to boys and any chance persons, lest they
be in sin, and so receive the greater damnation.
15." Anathematizes those who give money in order to
obtain a benefice.
16. Orders bishops to take care that the tithes of
each church be divided between the priests, the poor,
and the repairs, &c, of the church.
19. Warns priests not to administer the holy Eucha
rist inconsiderately to children.
21. Forbids priests to eat and drink in taverns.
27 and 28. Forbid to give the veil to young widows,
without good evidence of their sincere love of a religious
life, and to virgins under twenty-five years of age.
37. Orders that prayer be made kneeling at all times,
except on Sundays and during Easter.
38. Warns the faithful not to make a noise when
entering church, not to talk when there, and to keep
all bad thoughts out of their minds.
39. Forbids to hold pleadings in churches or church-
porches. 40. Forbids to hold pleadings or markets on Sun
days. 43. Is directed against the wicked habit of swearing.
50. Orders all persons to communicate at least thrice

598 TOURS.
a year, unless hindered by some great crime. — Tom.
vii. Cone. p. 1259.
Tours, 1055. TOURS. Held in 1055, by Hildebrand, the Roman
legate (afterwards Gregory VII.), and cardinal Geral-
dus9. In this council Berenger was called upon to
defend his opinions ; but, not being able to do so satis
factorily, he retracted, and made a public confession of
the true faith, which he signed ; whereupon the legates,
believing him to be sincere, received him into com
munion. — Tom. ix. Cone. p. 1081.
Tours, 1060. TOURS. Held in 1060, by cardinal Stephen, the
Roman legate, and ten bishops. Ten canons were
made. The first four condemn simony.
6. Declares that those bishops, priests, and deacons,
who, although aware of the interdict of Nicholas II.,
refused to abstain from the exercise of their functions,
being at the time in a state of incontinence, should be
irrevocably deposed. — Tom. ix. Cone. p. 1108.
Tours, 1096. TOURS. Held in Lent, 1096, by pope Urban II.,
who presided. The decrees of the council of Clermont
were confirmed. The pope received into favour king
Philip (who had been excommunicated for forsaking
Bertrade his lawful wife), upon his humbly making
satisfaction1. — Tom. x. Cone. p. 601. Pagi.
Tours, 1163. TOURS. Held May 19, 1163, in the church of
S. Maurice, by pope Alexander III., assisted by seven
teen cardinals. There were also present, besides Louis
VII., king of France, one hundred and twenty-four
bishops, four hundred and fourteen abbots, and an im
mense multitude of others, both ecclesiastics and laics.
These prelates were assembled from all the provinces
in subjection to the kings of France and England ;
some few of them also were Italians, who had declared
for Alexander. Amongst the English prelates was
Thomas, archbishop of Canterbury, who was received
by the pope with extraordinary honours, all the cardi
nals present, except two in immediate attendance upon
' It seems probable that Geraldus presided, not in this, but in
a previous council held at Tours, of which Eusebius (Bruno),
bishop of Angers, makes mention in his epistle to Berenger.
1 This is the account of Bertholdus ; but Labbe accuses him of
error, and asserts that the reconciliation of king Philip took
place in the council of Limoges, held in this year (which see). It
seems to be more probable that Philip applied for absolution in
this council, and was refused.

TOURS. 599
Alexander, being sent beyond the city walls to meet
him. The archbishop of Canterbury sat on the right
hand of the pope, the archbishop of York on the left.
The immediate object of the council was the con
demnation of the synods of Pisa and Lodi, convoked by
the emperor Frederic. Ten canons were published.
2. Condemns usury amongst the clergy.
4. Is directed against the Albigenses, and forbids all
intercourse with them ; forbids even to give them a
retreat or protection, or to buy and sell with them.
5. Forbids to let churches to priests for an annual rent.
8. Forbids monks to leave their cloisters in order to
practise medicine or to learn the civil law.
9. Declares all ordinations made by Octavianus 2,
and other heretics or schismatics, to be null and void. —
Tom. x. Cone. p. 1411.
TOURS. Held June 10, 1236 ; Juhel de Mayenne, Tours, 1236.
archbishop of Tours, presiding. Fourteen canons were
published. 1. Forbids the crusaders or other Christians to kill
or injure the Jews, or to plunder or ill-use them in any
way ; also orders the secular judges to give up to the
ecclesiastical authorities any crusaders whom they may
have seized on account of any crime.
7. Orders that all wills shall be put into the hands
of the bishop or his archdeacon within ten days after
the death of the testator.
8. Denounces those who have two wives living, de
clares them to be infamous, and orders that they shall
be tied up in public, unless they can pay a heavy fine ;
orders priests to publish every Sunday in church the
sin of having two wives living.
13. Orders the bishops to instruct and to provide for
the subsistence of the new converts from Judaism and
heresy. — Tom. xi. Cone. p. 503.
TOURS. Held in 1239, by Juhel de Mayenne, Tours, 1239.
archbishop of Tours, and his suffragans. Thirteen
canons were published, " with the approbation of the
holy council ;" the use of which expression in this case
shows that the approbation was not confined to the pope
and his legates.
1. Orders that the bishop shall appoint three clerks,
2 Cardinal Octavianus, who in 1 159 was elected pope, in oppo
sition to Alexander III., under the title of Victor VIII. His
election was made by two cardinals only.

600 TOURS.
or three reputable laymen, in every parish, who shall
take an oath to report faithfully concerning all scandals
in morality, faith, &c, happening in the neighbourhood.
4. Forbids to receive any thing for the administration
of the sacraments ; without prejudice, however, to pious
customs. 5 and 6. Forbid curates and rectors to excommuni
cate their parishioners of their own authority.
12. Forbids clerks and monks to retain any female
servants in their houses or priories. — Tom. xi. Cone.
p. 565.
Tours, 1282. TOURS. Held August 1, 1282, by John de Mon-
soreau, archbishop of Tours, who presided. Thirteen
canons were published.
1 and 2. Are directed against needless lawsuits.
3. Forbids clerks and monks to frequent taverns.
4. Excommunicates those who steal or tear the
church books and injure the furniture.
5. Orders the observance of customary processions.
6. Orders the punishment of usurers according to the
canon of Lyons.
12. Is directed against those who hinder the payment
of tithe. — Tom. xi. Cone. p. 1183.
Tours,1448. TOURS. See C. of Angers, 1448.
Tours, 1510. TOURS. A general assembly of the French clergy
was held, by order of Louis XII., in September, 1510,
on account of the sentence of excommunication passed
against him by pope Julius II. The object of the
council was to discuss the question, how far it was
necessary for Louis to respect the spiritual weapons of
the Church, when in the hands of an adversary who
used them only to further injustice, and in matters
purely temporal. Eight questions were discussed.
The following are the most important : —
2. Is it allowable for a prince, in defence of his per
son and property, not only to repel injustice by force
of arms, but to seize the lands of the Church in the
possession of the pope, his declared enemy, not with
any view of retaining them, but only in order to cripple
the pope's means of injuring him? Answer in the
affirmative. 3. Is it allowable for a prince, on account of such
declared hatred on the part of the pope, to withdraw
from the obedience of the latter, the pope having
stirred up other princes to make war upon him, and

TOUSI. 601
urged them to seize upon his territories ? Answer :
that it is lawful so to withdraw from obedience, not,
however, altogether, but so far as the defence of the
prince's temporal rights shall render necessary.
4. This withdrawal from obedience being supposed,
how is the prince to conduct himself with regard to his
subjects, and the prelates with regard to other eccle
siastics, in all those matters in which recourse is usually
had to the see of Rome 1 Answer : it is necessary in
such a case to keep to the ancient common rights, and
the Pragmatic Sanction taken from the decrees of the
council of Basle.
8. If the pope, without any attention to justice, or
even to the appearance of right, employs arms and
artifices, and publishes censures against the prince, and
against those who protect and defend him, ought the
latter to be deserted ? Answer : that such censures are
altogether null, and not binding in law. — Tom. xiii.
Cone. p. 1481.
TOURS. Held in September, 1583; Simon de Tours, 1583.
Maille, the archbishop, presiding ; the bishops of An
gers, Nantes, S. Brien, Rennes, and Quimper, and the
deputies of those of S. Malo and Mans, were present.
A petition was read, which it was proposed to present
to the king, Henry III., requesting him to order the
publication of the decrees of Trent in his states ; also
another petition to the pope, to induce him to remedy
certain abuses in the matter of benefices. A formulary
of faith, to be signed by all beneficed clerks, was drawn
up, and regulations were made to prevent simony. In
consequence of the appearance of the plague in Tours,
the prelates adjourned the council to Angers. (See
C. of Angers, 1583.) — Tom. xv. Cone. p. 1001.
TOUSI. {Concilium Tullense, or apud Saponarias.] Tousi, 859.
Held in June, 859. Charles the Bald and the sons of
the emperor Lothaire were present. Thirteen canons
were published, of which the 1st treats of the recon
ciliation of Charles and his brother Louis. The 6th
relates to a charge of treason brought by Charles the
Bald against Venilon, archbishop of Sens. Canon 8
relates to the case of the Breton bishops, who had been
guilty of schism in separating from their metropolitan.
The 10th contains certain dogmas relating to grace,
(originally put forth in the first six canons of Valence,
in the synod of Quiercy,) concerning which there arose
d d

602 TRENT.
a great contention amongst the bishops present. Synodal
letters were addressed to Venilon, the Breton prelates,
and to those factious and seditious persons, whose un
bridled licentiousness had caused extreme disorder.
(See C. of Savonieres, 859.) — Tom. viii. Cone.
p. 974.
Tousi, 860. TOUSI. {Concilium Tullense, or Tussiacense.]
Held at Tousi, a place in the diocese of Toul, 860.
Forty bishops from fourteen provinces attended. Five
canons were published, directed against robbery, per
jury, and other crimes, then very prevalent. Although
only forty bishops were present, these canons are signed
by fifty-seven ; the decrees of councils being often sent
to the bishops who were absent, for their signature.
1. Is directed against invaders of sacred things.
2. Concerning the incontinence of virgins or widows
consecrated to God.
3. On perjury and false witnesses.
4. Against robbers and others guilty of various crimes.
5. Concerning vagabond clerks and monks.
A synodal letter was also drawn up, addressed to the
invaders of ecclesiastical rights and property, and the
plunderers of the poor. — Tom. viii. Cone. p. 702.
Trent, 1545, TRENT. {Concilium I'ridentinum.] This council
falselystyled was nrst convoke,] june 2nd, 1536, by pope Paul III.,
' to be holden at Mantua, May 23rd, 1537. In the bull
of convocation he declares that, anxious to free the
Church from the new heresies which had sprung up,
and desirous to bring back the ancient state of discipline,
he had thought it expedient and necessary to call an
oecumenical council. Subsequently, the duke of Man
tua having refused to permit the assembling of the
council in that city, the pope prorogued the meeting
to November, without naming any place. Afterwards,
by another bull, he prorogued it till May, 1538, and
named Vicenza as the place of assembly ; in the mean
time, he nominated certain cardinals and prelates to
look into the question of reform, who, in consequence,
drew up a long report upon the subject, in which they
divide the abuses needing correction into two heads : —
1. Those concerning the Church in general.
2. Those peculiar to the Church of Rome.
Paul himself proposed a reformation in full consistory ;
but opinions were divided, and the question was referred
to the coming council.

TRENT. 603
When the time arrived, however, not a single bishop Trent, 1545-
appeared at Vicenza ; whereupon the pope again pro
rogued the council to Easter, 1539, and subsequently
forbade its assembling until he should signify his plea
sure upon the subject.
At last, at the end of three years, in the year 1542,
after much dispute between the pope, the emperor, and
the other princes in the Roman communion, as to the
place in which the council should be holden, the pope's
proposition that it should take place at Trent was
agreed to ; whereupon the bull was published, May
22nd, convoking the council to Trent on the 1st of
November in that year. Subsequently, he named as
his legates in the council, cardinal John del Monte,
bishop of Palestrina, the cardinal priest of S. Croix,
Marcellus Cervinus, and the cardinal deacon Reginald
Pole. However, difficulties arose, which caused the
opening of the council to be further delayed, and the
first meeting was not held until December, 1545.
The council was opened, and the first session held, Session I.
December 13th, when there were present, the three 'Vcii3'
legates, four archbishops, and twenty-two bishops, in
their pontifical vestments. Mass was said by the car
dinal del Monte, and a sermon preached by the bishop
of Bitonte ' ; after which, the bull given November
19th, 1544, and that of February, 1545, were read,
and the cardinal del Monte explained4 the objects which
were proposed in assembling the council, viz. the ex
tirpation of heresy, the re-establishment of ecclesiastical
discipline, the reformation of morals, and the restora
tion of peace and unity. He then exhorted the fathers
to avoid disputes, and to labour only for the glory of
God, whose eyes were upon them, as well as those of
the angels, and the whole Church.
The next session was then appointed to be holden on
the 7th of January following.
On the 18th and 22nd of December, congregations
were held, in which some discussion arose about the
care and order to be observed by prelates in their life
and conversation ; amongst other things noticed was
* Which (say Era Paolo Sarpi and his annotator) every body
condemned, for its fulsome flattery, profane allusions, ridiculous
comparisons, and general unworthiness.
* According to Raynaldus, this speech of the cardinal was not
made in this, but in the following session.
d d 2

604 TRENT.
Trent, 1546. the abuse introduced at Rome, where the prelates at
all times, except when engaged in the exercise of their
functions, wore the secular dress.
On the 5th of January another congress was held, in
which cardinal del Monte proposed that the order to be
observed in conducting the business of the council should
be the same with that at the last council of Lateran,
where the examination of the different matters had been
entrusted to different bishops, who for that purpose had
been divided into three classes ; and when the decrees
relating to any matter had been drawn up, they were
submitted to the consideration of a general congregation;
so that all was done without any disputing and discus
sion in the sessions. A dispute arose in this congrega
tion about the style to be given to the council in the
decrees. The pope had decreed that they should run
in this form, " The Holy (Ecumenical and General
Council of Trent, the Legates of the Apostolic See pre
siding," but the Gallican bishops, and many of the
Spaniards and Italians, insisted that the words " repre
senting the universal Church," should be added ; this,
however, the legates refused, remembering that such
had been the form used in the councils of Constance
and Basle, and fearing lest, if this addition were made,
the rest of the form of Constance and Basle might
follow, viz. " which derives its power immediately from
Jesus Christ, and to which every person, of whatever
dignity, not excepting the pope, is bound to yield
obedience."
Session II. In the second session, four archbishops (amongst
1546 wn°m were Olaus Magnus, titular archbishop of Upsal,
and Robert Vaucop, titular archbishop of Armagh) ;
twenty-eight bishops (amongst them the bishop of Wor
cester), three abbots, and four generals of orders, were
present, making in all forty-three prelates.
A bull was read prohibiting the proctors of absent
prelates to vote; also another, exhorting all die faithful
then in Trent to live in the fear of God, and to fast and
pray. The learned generally were exhorted to give
their attention to the question, how the rising heresies
could be best extinguished. The question about the
style of the council was again raised.
In the following congregation, Jan. 13, the same
question was again debated, the legates declaring that
such discussions, by showing the want of unity among

TRENT. • 605
themselves, would rejoice the Protestants. Nothing Trent, 1.546.
was settled in this matter, and they then proceeded to
deliberate upon which of the three subjects proposed
to be discussed in the council (viz. the extirpation of
heresy, the reformation of discipline, and the restoration
of peace), should be first handled. Three prelates
were appointed to examine the procuration papers and
excuses of absent bishops.
In the next congregation the deliberations on the
Subject to be first proposed in the council were resumed.
Some wished that the question of reform should be first
opened ; others, on the contrary, maintained that ques
tions relating to the faith, as being at the root of all, de
manded immediate notice. A third party, amongst
whom was Thomas Campeggio, bishop of Feltri, as
serted that the two questions of doctrine and reforma
tion were inseparable, and must be treated of together :
this latter opinion ultimately prevailed ; but at the mo
ment the sense of the assembly was so divided, that no
decision was arrived at.
It was then resolved that congregations should in
future be held twice a week.
In the congregation held January 22nd, the party in
favour of entering at once upon the subject of reform
was much increased, but the three legates continued
their opposition to their scheme. Subsequently, how
ever, they proposed that they should always take into
consideration together one subject relating to the faith,
and one relating to reform, bearing one upon the other.
On the 24th a curious dispute arose about the proper
seal for the use of the council. Some desired that a
new seal should be made ; but the legates, upon the plea
that there was no workman in Trent capable of exe
cuting the work, and that it would be necessary to send
to Venice for the purpose, succeeded in having the seal
of the first legate attached to the synodal letters.
In the third session a decree was read which declared Session III.
that the council was resolved, after the example of the Feb- *•
fathers, to commence their deliberations by reciting the
confession of their faith. The creed was then read
word for word, without addition, and the majority of the
prelates having signified their acquiescence in the de
cree and its wording, the session was terminated.
In a congress, held February 22nd, the legates pro
posed that the council should enter upon the subject
Dd3

606 • TRENT.
Trent, 1546. of the Holy Scriptures ; and four doctrinal articles were
presented, extracted by the theologians from the writings
of Luther upon the subject of Holy Scripture, which
they affirmed to be contrary to the orthodox faith.
1. That all the articles of the Christian faith, neces
sary to be believed, are contained in Holy Scripture ;
and that it is sacrilege to hold the oral traditions of the
Church to be of equal authority with the Old and New
Testament. 2. That only such books as the Jews acknowledged
ought to be received into the canon of the Old Testa
ment ; and that the Epistle to the Hebrews, the Epistle
of S. James, the Second Epistle of S. Peter, the Second
and third Epistles of S. John, the Epistle of S. Jude,
and the Apocalypse, should be erased from the canon of
the New Testament.
3. That the true sense of Holy Scripture is to be
gained from the original text in which it was written,
and that the Latin version is full of errors.
4. That Holy Scripture is easy to be understood, and
clear, and that no gloss or commentary is needed, but
only the Spirit of Jesus Christ.
The two first articles were debated in the four follow
ing congregations.
As to the first article, the fathers came to the decision
that the Christian faith is contained partly in Holy
Scripture and partly in the traditions of the Church.
Upon the second article much discussion arose. All
agreed in receiving all the books read in the Roman
Church, including the Apocryphal books, alleging the
authority of the catalogues drawn up in the councils of
Laodicea and Carthage, and those under Innocentius I.
and Gelasius I. ; but there were four opinions as to the
method to be observed in drawing up the catalogue.
One party wished to divide the books into two classes,
one containing those which have always been received
without dispute, the other containing those which had
been doubted. To authorize this, they brought forward
the example of S. Austin, who made this distinction,
and that of S. Gregory the Great, who asserts that the
Books of Maccabees are not to be accounted canonical.
The authority of S. Jerome and of Cardinal Cajetan was
also adduced.
The second party desired a threefold division. 1.
Containing the undoubted books. 2. Those which had

TRENT. 607
been at one time suspected, but since received (such as Trent, 1546.
the six epistles rejected by Luther). 3. Those which had
never been recognized, as seven of the Apocryphal
books, and some chapters in Daniel and Esther.
The third party wished that no distinction should be
made. The fourth that all the books contained in the Latin
Vulgate should be declared to be canonical and inspired.
The discussion was resumed on the 8th of March, but
not decided : the fathers, however, unanimously agreed
that the traditions of the Church are equal in authority
to Holy Scripture.
In the following congregation it was decided that the
catalogue of the books of Holy Scripture should be
drawn up without any of the proposed distinctions, and
that they should be declared to be all of equal authority.
The authority of the Latin Vulgate came under con
sideration in subsequent congregations, and it was,
almost unanimously, declared to be authentic.
With regard to the fourth article, it was agreed that
in interpreting Scripture men must be guided by the
voice of the fathers and of the Church.
In the next session between sixty and seventy pre- Session IV.
lates attended. Two decrees were read. 1. Upon the APnl 8-
canon of Scripture, which declares that the holy council
receives all the books of the Old and New Testament,
as well as all the traditions of the Church respecting
faith and morals, as having proceeded from the lips of
Jesus Christ Himself, or as having been dictated by the
Holy Spirit, and preserved in the Catholic Church by a
continued succession, and that it looks upon both the
written and unwritten Word with equal respect. After
this the decree enumerates the books received as canoni
cal by the Church of Rome, and as they are found in the
Vulgate, and anathematizes all who refuse to acknow
ledge them as such. The second decree declares the
authenticity of the Vulgate, forbids to interpret it con
trary to the teaching of holy Church and the fathers,
orders that extreme care be taken in printing it, forbids
all profane uses of scriptural words and expressions,
and directs that all who make such evil use of them, or
employ them for superstitious purposes, shall be pun
ished as profaners of the word of God.
Subsequently, in another congregation, the abuses
relating to lecturers on Holy Scripture and preachers
Dd4

608 TRENT.
Trent, 1546. were discussed, also those arising from the non-residence
of bishops 5.
After this, the question of original sin came under
consideration, and nine articles taken from the Lutheran
books were drawn up and offered for examination ;
upon which some discussion took place; ultimately,
however, a decree was drawn up upon the subject,
divided into five canons.
1. Treats of the personal sin of Adam.
2. Of the transmission of that sin to his posterity.
3. Of its remedy, i. e. holy baptism.
4. Of infant baptism.
5. Of the concupiscence which still remains in those
who have been baptized.
A great dispute arose between the Franciscans and
Dominicans concerning the immaculate conception of
the blessed Virgin ; the Franciscans insisted that she
should be specially declared to be free from the taint of
original sin ; the Dominicans, on the other hand, main
tained that, although the Church had tolerated the
opinion concerning the immaculate conception, it was
sufficiently clear that the Virgin was not exempt from
the common infection of our nature.
A decree of reformation, in two chapters, was also
read.
Session V. In the fifth session the decree concerning original sin
Hne ' was read, containing the five canons mentioned above,
enforced by anathemas. Afterwards the fathers de
clared that it was not their intention to include the
blessed Virgin in this decree, and that upon this subject
the constitutions of pope Six tus IV. were to be followed.
In a congregation held June 18, they proceeded to
consider the questions relating to grace and good works.
Also the subject of residence of bishops and pastors
was discussed ; the cardinal del Monte and some of the
fathers attributed the heresies and disturbances which
had arisen to the non-residence of bishops, whilst many
of the bishops maintained that they were to be at-
5 The bishops complained of the privilege granted to the regu
lars by the popes, of preaching the word of God without their
licence ; the regulars, on the other hand, declared, that the non-
residence and neglect of the bishops and inferior pastors had
rendered this seeming interference on their part necessary ; and
further, that they had been called to the work by the popes,
without any solicitation on their part.

TRENT, C09
tributed to the multitudes of friars and other privileged Trent, 154S.
persons, whom the pope permitted to wander about and
preach in spite of the bishops, who, in consequence,
could do no good even if they were in residence.
In the congregation held June 30, twenty-five arti
cles, drawn up from the Lutheran writings on the sub
ject of justification, were proposed for examination, in
order that those which were deemed censurable might
be condemned. Some of these articles seem well to
have merited the judgment passed upon them ; thus,
amongst others :
5. Declares that repentance for past sin is altogether
unnecessary, if a man lead a new life.
7. The fear of hell is a sin, and makes the sinner
worse. 8. Contrition arising from meditation upon, and sor
row for past sin, makes a man a great sinner.
11. Faith alone is required : the only sin is unbelief;
other things are neither commanded nor forbidden.
12. He who has faith is free from the precepts of
the law, and has no need of works in order to be saved;
nothing that a believer can do is so sinful that it can
either accuse or condemn him.
13. No sin separates from God's grace but want of
faith. 14. Faith and works are contrary to one another; to ,
teach the latter is to destroy the former, &c.
At this time the three ambassadors of the king of
France arrived, viz. Durse, Lignieres, and Pierre
Danez. The last-mentioned delivered a long discourse,
in the course of which he entreated the council to suffer
no attack to be made upon the privileges of the king
dom and Church of France.
In a congregation held August 20, the subject of
justification was again warmly discussed, as well as the
doctrine of Luther concerning free-will and predesti
nation. Upon this latter subject nothing worthy of censure
was found in the writings of Luther or in the Confession
of Augsburg ; but eight articles were drawn up for
examination from the writings of the Zuinglians. Upon
some of these there was much difference of opinion.
By the advice of the bishop of Sinagaglia, the canons
drawn up embodying the decrees of the council were
divided into two sets : one set, which they called the
t> d 5

610 TRENT.
Trent, 1547. decrees of doctrine, contained the Catholic faith upon
the subjects decided ; the others, called canons, stated,
condemned, and anathematized, the doctrines contrary to
that faith. These decrees were mainly composed by
cardinal S. Croix, who bestowed infinite pains upon
them : at least one hundred congregations were held
upon the subject.
Afterwards they returned to the consideration of the
reform of the Church, and to the question about epis
copal residence. Most of the theologians present, es
pecially the Dominicans, maintained that residence was
a matter not merely canonically binding, but of Divine
injunction. The Spaniards held the same opinion.
The legates, seeing that the discussion tended to bring
the papal authority and power into question, endea
voured to put a stop to it.
Session VI. In the sixth session the decree concerning doctrine
Jan. 13. was rea(j. it contained sixteen chapters and thirty-three
canons against heretics. These chapters declare that
sinners are brought into a state to receive justification
when excited and helped by grace ; and believing the
word of God, they freely turn to God ; believing all
that He hath revealed and promised, especially that
the sinner is justified by the grace of God, given unto
him through the redemption of Jesus Christ ; and when
acknowledging their sinfulness, and filled with a salu
tary fear of God's justice, yet trusting to his mercy,
they conceive hope and confidence that God will be
favourable to them for the sake of Jesus Christ, and
thereupon begin to love Him as the only source of all
righteousness, and to turn from their sins through the
hatred which they have conceived against them, i. e.
through that repentance which all must feel before
baptism ; in short, when they resolve to be baptized, to
lead a new life, and to follow the commandments of
God. After this, the decree explains the nature and the
effects of justification, saying that it does not consist
merely in the remission of sin, but also in sancti iication
and inward renewal. That the final cause of their
justification is the glory of God and of Jesus Christ, and
eternal life ; the efficient cause is God Himself, who, of
his mercy, freely washeth and sanctifieth by the seal and
unction of the Holy Spirit, who is the pledge of our in
heritance ; the meritorious cause is our Lord Jesus Christ,

TRENT. 611
his beloved and only Son, who, of his great love where- Trent, 1547.
with He loved us, merited justification for us, and by
his holy passion made satisfaction to the Father for us,
when we were yet enemies ; and the instrumental cause
is the sacrament of baptism, without which no one can be
justified ; and, finally, the formal cause is the righteous
ness of God given to each, not that righteousness by
which He is righteous in Himself, but that by which
He makes us righteous, i. e. with which being endued
by Him, we become renewed in our hearts, and are not
merely accounted righteous, but are made really so,
by receiving, as it were, righteousness in ourselves,'
each according to the measure given unto us, at the
will of the Holy Spirit, and in proportion to the proper
disposition and co-operation of each : so that the sinner
by means of this ineffable grace becomes truly right
eous, a friend of God, and an heir of everlasting life ;
that it is the Holy Spirit who works this marvellous
change in him by forming holy habits in his heart,
habits of faith, hope, and charity, which unite him
closely to Jesus Christ, and make of him a lively mem
ber of his Body. But that no man, although justified,
is to imagine himself exempt from the observation of
God's commandments. No man may dare, under pain
of anathema, to utter such a rash notion, already con
demned by the fathers, as that it is impossible for a
man even after justification to keep God's command
ments. Since God commands nothing impossible, but
with the commandment He desires us to do all that we
can, and to seek for aid and grace to enable us to fulfil
that which in our natural strength we cannot do.
The council further teaches upon this subject, that
no man may presume upon the mysterious subject of
predestination, so as to assure himself of being amongst
the number of the elect and predestinated to eternal
life ; as if, having been justified, it were impossible to
commit sin again, or at least as if, falling into sin after
justification, he must of necessity be raised again. That,
without a special revelation from God, it is impossible
to know who are those whom He hath chosen. It also
teaches the same of the gift of perseverance, concerning
which it declares that he who persevereth unto the end
shall be saved ; that it can be obtained only from the
Almighty, who alone is able to keep him that standeth,
and to raise up him that falleth. That no one in this life
Dd 6

612 TRENT.
Trent, 1547. canpromisehimself an absolute assnraneeof perseverance,
although all ought to put entire confidence in God's
assistance, who will finish and complete the good work
which He hath begun in us, by working in us to will
and to do, if we do not of ourselves fail of his grace.
Further, that they who by sin have fallen from grace
given, and justification, may be justified again when
God awakens them ; and that this is done by means of
the sacrament of penance, in which, through the merits
of Jesus Christ, they may recover the grace which they
have lost ; that this is the proper method of recovery
for those who have fallen. That it was for the benefit
of those who fall into sin after baptism, that our Lord
Jesus Christ instituted the sacrament of penance, say
ing, '• Receive ye the Holy Ghost : whosesoever sins
ye remit they are remitted unto them ; and whosesoever
sins ye retain they are retained6." Whence it follows,
that the repentance of a Christian fallen unto sin after
baptism, is to be clearly distinguished from the repentance
required at holy baptism ; for it not alone requires him
to cease from sin, and to view his vileness with horror,
i. e. to have an humble and contrite heart ; but it also
implies the sacramental confession of his sin, at least in
will, and the absolution of the priest, together with
such satisfaction as he can make by means of fasting,
alms-giving, prayer, and other pious works proper to a
spiritual life. Not that any thing that he can do can
help towards obtaining the remission ; of the eternal
punishment due to sin, which is remitted together with
the sin by the sacrament of penance (or by the desire to
receive that sacrament where it cannot be had)', but
such satisfaction is necessary to attain remission of the
temporal penalties attached to sin, which are not always
remitted in the case of those who, ungrateful to God for
the blessing which they have received, have grieved
the Holy Spirit, and profaned the temple of God.
That this grace of justification may be lost, not only
through the sin of infidelity, by which faith itself is lost,
but also by every kind of mortal sin, even though faith
be not lost. For the gospel excludes from the kingdom
of God not only unbelievers, but believers also if they
be "fornicators, or idolaters, or adulterers, or effemi
nate, or abusers of themselves with mankind, or thieves,
• S. John xx. 22, 23.

TRENT. 613
or covetous, or drunkards, or revilers, or extortioners7," Trent 1547
<k guilty of any other mortal sin, for the punishment of
which they are cut off from the grace of Jesus Christ.
These chapters were accompanied by thirty-three
canons, which anathematize those who hold the
opinions specified in them, contrary to the tenor of the
doctrine contained in the chapters.
Besides this decree, another was published in this
session, relating to the Reformation, containing five
chapters upon the subject of residence. The council,
after first exhorting bishops to watch over the flock
committed to them, declares that they cannot possibly
fulfil this duty, if, like mere hirelings, they forsake
their sheep. The decree renews the ancient canons
against non-resident prelates, and declares that every
prelate, whatever be his dignity, being absent for six
months together from his diocese, without just and
sufficient cause, shall be deprived of the fourth part of
his revenue ; and that, if he remain away during the rest
of the year, he shall lose another fourth : that if his
absence be prolonged beyond this, the metropolitan
shall be obliged, under pain of being interdicted from
entering the church, to present him to the pope, who
shall either punish him, or give his church to a more
worthy shepherd ; that if it be the metropolitan himself
who is in fault, the oldest of his suffragans shall be
obliged to present him. Several of the bishops present
wished that the residence of bishops should be, in this
decree, formally recognized by the council as a matter
of divine obligation ; but by the decision of the majority
it passed in this form.
Secondly, the decree relates to the case of inferior
prelates and clerks having benefices, and declares that
the ordinary may compel residence, notwithstanding any
privilege of perpetual non-residence which may be
alleged. The decree then goes on to treat, thirdly, of the re
form of ecclesiastics, both secular and regular ; fourthly,
of the visitation of chapters by the ordinary ; and, fifthly,
it declares that bishops may not perform any episcopal
function whatever out of their own dioceses, without the
consent of the bishop of the place.
Before the seventh session, a congregation was held,
» 2 Cor. vi. 9, 10.

614 TRENT.
Trent, 1547. in which it was agreed to treat in the next place of
the sacraments ; and thirty-six articles, taken from the
Lutheran books, were proposed for examination : after
which thirty canons on the subject were drawn up, viz.
thirteen on the sacraments in general, fourteen on bap
tism, and three on confirmation. They relate to their
number, their necessity, excellence, the manner in
which they confer grace, which they declared to be
ex opere operate, i. e. that the sacraments confer grace
upon all those recipients who do not, by mortal sin,
offer a bar to its reception ; e. g. grace is conferred by
baptism upon infants, although they bring with them
no pious affections ; how they efface sin, the character
which they imprint, the worthiness of the minister, the
persons who may administer them, of the right of
private individuals to change the form of the sacra
ments, and the intention of the minister, &c. They
also drew up a decree, declaring that the sacraments
ought always to be administered gratuitously '.
After this the question of reformation was discussed ;
amongst other things it was debated whether a plurality
of benefices requiring residence is forbidden by the
divine law ; for those who held residence to be a divine
command denied to the pope the power of dispensing,
the others maintained that residence is binding only by
the authority of the canons.
Session VII. In the seventh session the thirty canons relating to
March 3. tne sacraments were read, together with the accompany
ing anathemas, viz. thirteen on the sacraments in general,
fourteen on baptism, and three on confirmation.
1. Anathematizes those who maintain that the seven
sacraments of the New Testament were not all instituted
by Jesus Christ.
3. Anathematizes those who maintain that any one
sacrament is of more worth than another.
8 According to Fra Paolo, it was a decree in six chapters ; the
first of which related to the gratuitous administration of the
sacraments ; the second ordered that baptism and confirmation
should be administered only in churches ; the third related to
the administration of baptism ; the fourth ordered that only one
sponsor should be required at baptism and confirmation ; the fifth
ordered that, in order to prevent certain superstitious uses made
of the baptismal water, it should not be taken out of the church ;
the sixth forbids the confirmation of persons in mortal sin, and
others. Raynaldus is silent about this decree ; and Pallavicinus
denies it altogether.

TRENT. 615
8. Anathematizes those who deny that the sacra- Trent, 1547,
ments confer grace ex opere operato, i. e. by their own
proper virtue.
9. Anathematizes those who deny that baptism, orders,
and confirmation, imprint an ineffaceable character.
10. Anathematizes those who maintain that all Chris
tians, male and female, may preach God's word, and
administer the sacraments.
1 1 . Anathematizes those who deny that the intention
of the minister to do what the Church does, is necessary
to the effectual administration of the sacraments.
12. Anathematizes those who maintain that the sin
of the minister invalidates the sacrament.
13. Anathematizes those who maintain that the
minister may change the prescribed form.
Amongst the fourteen canons on baptism :
2. Anathematizes those who assert that real and
natural water is not necessary in baptism.
3. Anathematizes those who maintain that the Church
of Rome, the mother and mistress of all Churches, does
not teach the true doctrine on the subject of baptism.
4. Anathematizes those who deny the validity of baptism
conferred by heretics, in the name of the blessed Trinity,
and wi'h the intention to do what the Church does.
5. Anathematizes those who maintain that baptism
is not necessary to salvation.
7. Anathematizes those who maintain that the bap
tized need only believe, and not keep the law of God.
10. Anathematizes those who maintain that sin after
baptism is remitted by faith.
11. Anathematizes those who maintain that apostates
from the faith should be again baptized.
12. Anathematizes those who maintain that no one
ought to be baptized until he is of the age at which our
Lord was baptized, or at the point of death.
13. Anathematizes those who deny that baptized
infants are not to be reckoned amongst the faithful.
14. Anathematizes those who maintain that persons
baptized in infancy should, when they come of age, be
asked whether they are willing to ratify the promise
made in their name.
Secondly, the decree of reformation, containing fifteen
chapters : 1. Relates to the election of bishops. 2.
Prohibits any one to hold more than one bishopric.
3. Relates to the choice of persons to be presented to

616

TRENT.

Session VIII.
March 11.

Trent, 1547. benefices. 4. Forbids the holding of two or more
incompatible benefices. 5. Directs that persons hold
ing such incompatible cures or benefices be compelled
to show their dispensations. 6. Relates to the union
of benefices. 7- Of perpetual vicars to serve united
cures. 8. Of the visitation of exempt churches by
their ordinaries. 9. Of the consecration of prelates.
10. Of the power of chapters to give letters dimissory
during the vacancy of the see. 11. Of the permission
necessary in order to be promoted to holy orders by
another than one's own bishop. 12. Of dispensations
in this case. 13. Of the examination of those to be
presented to benefices. 14. Of the cognizance of
causes concerning the exempt. 15. Of the jurisdiction
of bishops over hospitals.
In a congregation which followed, the question of
transferring the council to some other place was dis
cussed, a report having been spread that a contagious
disease had broken out in Trent.
Accordingly, in the eighth session, a decree was
read, transferring the council to Bologna, which was
approved by about two-thirds of the assembly ; the
rest, who were mostly Spaniards, or other subjects of
the emperor, strongly opposed the translation. The
matter was warmly debated, and the emperor com
plained much of the transfer of the council, and ordered
the prelates who had opposed it to remain at Trent,
which they did.
In the first session held at Bologna, the legates and
thirty-four bishops were present; a decree was read
postponing all business to the next session, to be holden
on the 2nd of June ensuing, in order to give time to the
prelates to arrive.
On the 2nd of June, however, there were but six
archbishops, thirty-six bishops, one abbot, and two
generals of orders, present. It was deemed advisable
to prorogue the session to the fifteenth of September
ensuing ; but the quarrel between the pope and the
emperor having now assumed a more serious aspect,
the council remained suspended for four years, in spite
of the solicitations made by the German bishops to
the pope that the sessions of the council might continue.
The emperor on his side wished that the council should
be brought back to Trent, and urged the pope on that
head ; but, finding his request unattended to, he pub-

At Bologna,
Session IX.
April 21.

Session X.
June 2.

TRENT. 617
lished a protest against the assembly at Bologna, upon Tient, 1551.
the plea that the Germans could not attend it, the place
being under the control of the pope. It was at this
time that he caused the well-known formulary of faith
to be drawn up, called the " Interim," composed by
three theologians 9, and contained in twenty-six articles.
This formulary, having received the sanction of the
electors, was published, but gave satisfaction to neither
party. However, in 1549, Paul III. died, and the cardinal
del Monte having been elected in his place, under the
name of Julius III., he very shortly issued a bull, dated
March 14, 1551, directing the re-establishment of the
council of Trent, and naming as his legates, Marcellus
Crescentio, cardinal, Sebastian Pighino, archbishop of
Siponto, and Aloysius Lipomanes, bishop of Verona.
Accordingly, the next session was held at Trent, in At Trent,
May, 1551, when cardinal Crescentio caused a decree Session XL
to be read, to the effect that the council was re-opened, jjjj '
and that the next session should be held on the 1st of
September following.
In the next session, an exhortation was read in the Session X 11.
name of the presidents of the council, in which the cpU
power and authority of oecumenical councils were ex
tolled, and the fathers were exhorted to seek for God's
assistance in prayer, and by leading an irreproachable
life : then followed a decree declaring that the subject
of the sacrament of the holy Eucharist should be treated
of in the next session.* Afterwards, the earl of Mont-
fort, ambassador from the emperor, demanded to be
admitted to the council ; which was agreed to : more
over, James Amyot, the ambassador of Henry II. of
France, presented a letter from his master, which, after
some opposition, was read ; it explained why no French
bishop had been permitted to attend the council. After
wards, Amyot, on the part of Henry, made a formal
protest against the council of Trent, in which he com
plained of the conduct of Julius III.
In the congregation following, the question of the
holy eucharist was treated of, and ten articles selected
from the doctrine of Zuinglius and Luther were proposed
for examination.
3 Namely, Julius Pflug, Alichael bishop; of Sidon, and John
Islebius.

618 TRENT.
Trent, 1551. 1. That the body and blood of Christ are present in
the eucharist only in a figure, not really.
2. That the Lord's body is eaten, not sacramentally,
but only spiritually and by faith.
3. That no transubstantiation takes place in the
eucharist, but a hypostatic union of the human nature
of Christ with the bread and wine.
4. That the eucharist was instituted for the remission
of sins only.
5. That Jesus Christ in the eucharist is not to be
adored, and that to do so is to commit idolatry.
6. That the holy sacrament ought not to be kept ;
and that no person may communicate alone.
7. That the body of Christ is not in the fragments
which remain after communion ; but it is so present
only during the time of receiving, and not afterwards.
8. That it is sin to refuse to the faithful the com
munion in both kinds.
9. That under one species is not contained the same
as under both.
10. That faith alone is required in order to com
municate ; that confession ought to be voluntary, and
that communion at Easter is not necessary.
It was ruled that the theologians, in giving their
several opinions upon these articles, should be guided
solely by the authority of Holy Scripture, apostolical
tradition, the recognized councils, the constitutions of
the sovereign pontiffs, the holy fathers, and the consent
of the universal Church ; that they should weigh their
decisions so well, and be so careful in making choice
of correct and proper terms, as not unnecessarily to
shock the particular views of different theologians, but
that they should endeavour to make use of expressions
which could not offend the sentiments of either party,
in order that thus the whole united force of the Catholic
Church might be turned against the heretics. Nine of
the most learned of the fathers were selected to prepare
the decree.
In the subsequent congregations these articles were
considered, and the decree, in eight chapters, was drawn
up, and presented for examination and correction '.
1 Five canons, intended to remove certain abuses connected with
the administration of the holy eucharist, were also drawn up hi
these congregations, but never published. They were to the
following effect : that due veneration be paid by all persons at

TRENT. 619
In another congregation the question of reform was Trent, 1551.
discussed, the subject of episcopal jurisdiction was
brought forward, and a regulation drawn up upon
appeals. No appeal from the judgment of the bishop
and his officials was allowed, except in criminal cases,
without interfering with civil judgments ; and even in
criminal cases, it was not permitted to appeal from in
terlocutory sentences, until a definitive sentence had
been passed. The ancient right of the bishops to give
sentence in the provincial synods was not, however,
restored. The power was left to the pope of judging, by means
of commissioners delegated in partibus.
The decree concerning the doctrine of the holy Session
eucharist was read on the 13th of September, and was ^."J;
contained in eight chapters. The council declares, in
chapter 1, that after the consecration of the bread and
wine, our Lord Jesus Christ, very God, and very Man,
is verily, really, and substantially contained under the
species of these sensible objects; that it is a sin to en
deavour to put a metaphorical sense upon the words in
which our Lord instituted the holy sacrament ; that the
Church has always believed the actual body and the
actual blood, together with his soul and his divinity, to
be present under the species of bread and wine after
consecration. 3. That each kind contains the same as they both
together do, for that Jesus Christ is entire under the
species of bread, and under the smallest particle of that
species, as also under the species of wine, and under
the smallest portion of it.
4. That in the consecration of the bread and wine,
there is made a conversion and change of the whole
substance of the bread into the substance of our Lord's
body, and a change of the whole substance of the wine
into that of his blood, the which change has been fitly
and properly termed " transubstantiation."
the elevation of the host, and when it is carried in procession j
that it be kept in every parish church, with a lamp burning before
it day and night ; that it be renewed every fifteen days ; that it
be carried to the sick by a priest properly habited, and preceded
by a light ; that all curates should teach their people concerning
the sacraments ; that the canon " Omnis utriusque sexus " be
enforced ; that all ordinaries should look to the execution of these
things.

62Q TRENT.
Trent, 1551. 5. That the worship of Latria is rightly rendered by
the faithful to the holy sacrament of the altar.
6. That the custom of keeping it in a consecrated
place is as ancient as the time of the council of Nicea
(canon 13) ; and that of carrying it to the sick is to be
commended. 7. That the holier this sacrament is, the more care
should be taken by all Christian men to approach it
with suitable respect, remembering those fearful words
of the apostle, " He that eateth and drinketh unworthily,
eateth and drinketh damnation to himself;" that he
ought, consequently, to " examine himself," and that
no man who hath committed a mortal sin may presume
to approach the holy eucharist, without having first
made sacramental confession, &c.
8. That there are three modes of communicating :
1. Sacramentally, as in the case of sinners. 2. Spirit
ually, as they do who receive only in will and by faith.
3. Both sacramentally and spiritually, as they do who
actually receive, and with faith and proper dispositions.
To this decree there were added eleven canons, ana
thematizing those who held certain heretical doctrines
on the subject of the holy eucharist, and especially
those contained in the ten articles proposed for exami
nation in the congregation held September 2.
Thus, canon 1 condemns the opinion contained in the
first of those articles.
2. That contained in article 3.
3. That contained in article 9.
4. That contained in article 7.
5. That contained in article 4.
6. That contained in article 5.
7. That contained in article 6.
8. That contained in article 2.
9. That contained in article 10.
10. Condemns those who deny that the priest may
communicate alone.
11. Condemns those who maintain that faith alone,
without confession, is a sufficient preparation for the
communion. Afterwards, a decree of reformation, containing eight
chapters, was read; the subject of it was the juris
diction of bishops, It reminds prelates, amongst other
things, that they are appointed to feed the flock com
mitted to them, and not to injure it ; bids them conduct

TRENT. 621
themselves towards their inferiors without even, the Trent 1551.
appearance of lording it over them, but as towards their
children and brethren.
Chapter 1. Declares that in cases relating to visita
tions and corrections, and the capacity or incapacity of
persons, and also to criminal matters, it shall not be
lawful to appeal before the definitive sentence is given.
2. Declares that, in cases of appeal, the pope shall
appoint judges in partibus, and that the commission
shall always be directed to the metropolitan.
3. States that the appellant must lay before the
judge, to whom he has appealed the documents re
lating to the first judgment, which shall be furnished
gratuitously. 4. Declares that bishops may proceed to the deposi
tion and degradation of criminal ecclesiastics, if they
have the assistance of so many abbots or dignified
clergy as the canons heretofore required bishops.
5. Directs that the bishop shall take cognizance of
the absolution of criminals against whom proceedings
have been commenced, and shall nullify all absolutions,
&c. obtained upon false pretences.
6. In order to avoid unnecessary odium, bishops
shall not be called upon to appear personally at their
judgments, unless it be a case involving the deposition
of the party accused.
7. No witnesses against a bishop to be listened to
unless they be of respectability and of good character ;
those who bear false witness, from hatred or other
cause, to be rigorously punished.
8. Criminal cases relating to bishops, in which they
must of necessity appear in person, to be sent to the
pope for judgment.
In a congregation held after this session, twelve
articles on the subjects of penance and extreme unction
were examined, taken from the writings of Luther and
his disciples in a subsequent congregation. The decrees
and canons upon the subject were brought forward,
together with a decree in fifteen chapters ' on reform.
2 The fifteenth chapter was negatived ; it required that ho
benefice should in future be given to be holden in commendam to
any person under the age required for holding such benefice as a
title. Fra Paolo says, that the prelates rejected this, because it
would have hindered them from resigning their benefices in favour
of their relations. All the other chapters were agreed to in the
next session.

622 TRENT.
Trent, 1551. In the fourteenth session the decree upon penance, in
sf?!'°n nine chapters, was read.
Nov. 25. I' states 1, that our Lord chiefly instituted the sacra
ment of penance when He breathed upon his disciples,
saying, " Receive ye the Holy Ghost," &c. ; and the
council condemns those who refuse to acknowledge that
by these words our Lord communicated to his apostles
and to their successors the power of remitting or retain
ing sins committed after baptism, understanding them
only of the power of preaching the word of God and
the gospel of Jesus Christ.
2. That in this sacrament the priest exercises the
function of judge ; that it is only with many tears and
with much labour, which the justice of God demands,
that we can regain that total and perfect renewal which
was wrought in us at our baptism ; and that for this
cause the holy fathers justly speak of penance as a
laborious baptism.
3. The decree states that the form of the sacrament,
in which its force and virtue resides, is contained in the
words of the absolution pronounced by the priest, "Ego
te absolvo," &c. ; that the penitential acts are con
trition, confession, and satisfaction, which are, as it
were, the matter of the sacrament, i. e. these exterior
acts are instead of a sensible and permanent matter.
4. The council defines contrition to be an inward
sorrow for and hatred of the sin committed, accompanied
by a firm resolution to cease from it in future. It also
states, that although sometimes contrition is made per
fect by charity, and reconciles to God, without the actual
reception of the sacrament of penance, yet that recon
ciliation is not to be attributed to contrition only, apart
from the desire of receiving that sacrament, which is
implied in contrition.
With respect to imperfect contrition, called attrition,
arising merely from the shame and disgracefulness
of sin, or from the fear of punishment, the council
declares that if it be accompanied by a hope of forgive
ness, and excludes the desire to commit sin, it is a gift
of God, and a motion of the Holy Spirit ; and that, far
from rendering a man a hypocrite and a greater sinner, it
disposes him (disponit) to obtain the grace of God in
the sacrament of penance.
This word " disponit " was substituted for " sufficit,"
which stood in the first draught of the decree.

TRENT. 623
5. The decree then goes on to establish the necessity Trent, 1551.
of confessing in every mortal sin which, by diligent self-
examination, can be brought to remembrance. With
regard to venial sins it states, that it is not absolutely
necessary to confess them, and that they may be ex
piated in many other ways.
6. As to the minister of this sacrament, it declares
that the power of binding and loosing is, by Christ's
appointment, in the priest only ; that this power consists
not merely in declaring the remission of sins, but in the
judicial act by which they are remitted.
7. As to the reserved cases, it declares it to be
important to the maintenance of good discipline, that
certain atrocious crimes should not be absolved by
every priest, but be reserved for the first order.
8. The decree further teaches, that in the matter of
satisfaction, the acts imposed upon the penitent should
be such as may serve as a remedy for and preservative
against sin, to cure the disease of the soul ; that the
satisfaction which the priest imposes ought to be in
proportion to the sin committed ; that it is owing to the
satisfaction made by Jesus Christ, that ours have any
merit. 9. That we can make satisfaction to God not only by
self-imposed inflictions, and by those which the priest
prescribes, but also by bearing patiently and with a
penitential spirit the temporal sorrows and afflictions
which God sends to us.
In conformity with this decree, fifteen canons were
published, condemning those who maintained the fol
lowing doctrines : —
1. That penance is not a true sacrament of Jesus
Christ. 2. That baptism is the real sacrament of penance.
3. That the words " Quorum remiseritis peccata,"
&c, are to be understood of the authority to preach the
word. 4. That contrition, confession, and satisfaction, are
not the matter of the sacrament of penance.
5. That contrition only makes man a hypocrite.
6. That sacramental confession is not necessary, and
that auricular confession is an institution purely human.
7. That it is not necessary to confess every mortal
and secret sin.
8. That such confession is impossible, and that an-

624 TRENT.
Trent, 1551. nual confession, as ordered by the council of Lateran, is
not necessary.
9. That sacramental absolution is not a judicial act.
10. That priests in mortal sin have no power to bind
and loose, and that this power is common to all the
faithful. 11. That bishops have not the power to reserve cer
tain cases for their own judgment.
12. That the whole penalty is remitted in this sacra
ment with the sin.
13. That we offer no satisfaction to God in bearing
his inflictions patiently, or in imposing voluntary morti
fications on ourselves.
14. That satisfactions do not do honour to God.
15. That the keys of the Church are only to loose,
and not to bind.
After this, the decree upon the subject of extreme
unction, in three chapters, was read. It states that this
sacrament was looked upon by the Father as the con
summation of penitence and of the whole Christian life,
which ought to be a scene of continual penitence. That
this unction was appointed by our Lord Jesus Christ as
a true sacrament of the New Testament ; that it is
plainly recommended to the faithful by S. James, and that
the use of it is insinuated by S. Mark. That the mat
ter of the sacrament is the oil consecrated by the bishop,
and that its form consists in the words pronounced when
the unction is applied. 2. That its effect is to wipe out
the remains of sin, and to reassure and comfort the soul
of the sick person, by exciting within him a full con
fidence in God's mercy, and sometimes to restore the
health of the body, when such renewed health can
advantage the salvation of the soul. That bishops and
priests alone may administer this sacrament. That this
sacrament ought to' be given to those who are in danger of
death ; but that if they recover, they may receive it again.
The council then agreed upon four canons on the
subject, with anathema.
1. Anathematizes those who teach that extreme
unction is not a true sacrament instituted by Jesus
Christ. 2. Anathematizes those who teach that it does not
confer grace, nor remit sin, nor comfort the sick.
3. Anathematizes those who teach that the Roman
rite may be set at nought without sin.

TRENT. 625
4. Anathematizes those who teach that the vptof3i- Trent, 1551:
repoi, of whom S. James speaks, are old persons, and
not priests.
After this the question of reform came before them,
and fourteen chapters upon the subject of episcopal
jurisdiction were published.
1. Forbids the granting of dispensations and permis
sions by the court of Rome to the prejudice of the
bishop's authority.
2. Forbids bishops in partibus infidelium, upon the
strength of their privileges to ordain any one under any
pretext without the express permission of or letters
dimissory from the ordinary.
3. Gives bishops power to suspend clerks ordained
without proper examination, or without their licence.
4. Orders that all secular clerks whatever, and all
regulars living out of their monasteries, shall be always,
and in all cases, subject to the correction of the bishop
in whose diocese they are, notwithstanding any privi
leges, exemption, &c., whatsoever.
5. Relates to the conservators '.
6. Orders all clerks, under pain of suspension and
deprivation, to wear the habit suited to their order, and
forbids them the use of short garments, and green and
red stockings.
7. Enacts that a clerk guilty of voluntary homicide
shall be deprived of all ecclesiastical orders, benefices,
&c. 8. Checks the interference of prelates in the dioceses
of others.
9. Forbids the perpetual union of two churches
situated in different dioceses.
10. Directs that benefices belonging to the regulars
shall be given to regulars only.
11, Directs that no one shall be admitted to the
religious life who will not promise to abide in the con
vent in subjection to the superior.
12. Declares that the right of patronage can be given
only to those who have built a new church or chapel,
or who endow one already built.
13. Forbids all patrons to make their presentation to
3 Judges granted, in certain cases, by the pope, to parties who
appealed to him, to look after their interests and to protect them ;
these conservators, however, often went so far beyond their duty,
as to hinder the course of justice, in order to favour their clients.
E e

626 TRENT.
Trent, 1552. any one but to the bishop, otherwise the presentation to
be void.
In a congregation held December 23, the sacrament
of orders was considered, and twelve articles taken from
the Lutheran writings, were produced for examination.
Subsequently eight canons were drawn up, condemning
as heretics those who maintained the following propo
sitions : —
1 . That orders is not a true sacrament.
2. That the priesthood is the only order.
3. That there ought to be no hierarchy.
4. That the consent of the people is necessary to the
validity of orders.
5. That there is no visible priesthood.
6. That unction is unnecessary.
7. That this sacrament does not confer the Holy
Spirit. 8. That bishops are not by Divine appointment, nor
superior to priests.
Session In the fifteenth session a decree was read, to the
Jan 25 effect that the decrees upon the subject of the sacrifice
of the mass and the sacrament of orders, which were
to have been read in this session, would be deferred
until March 19, in order that the Protestants, to whom
a new safe conduct had been granted, might be able to
attend. In the following congregation the subject of marriage
was treated of, and thirty-three articles thereon were
submitted for examination.
The disputes which arose between the ambassadors
of the emperor and the legates of the pope produced
another cessation of the council. The Spanish bishops
and those of the kingdoms of Naples and Sicily, as well
as all who were subjects of the emperor, wished to con
tinue the council ; but those, on the other hand, who
were in the interests of the court of Rome, did all they
could to prevent its continuance, and were not sorry
when the report of a war between the emperor and
Maurice, elector of Saxony, caused most of the bishops
to leave Trent. In the meantime some Protestant
theologians arrived, and urged the ambassadors of the
emperor to obtain from the fathers of the council an
answer to certain propositions, and to induce them to
engage in a conference with them ; both of which,
however, the legates, upon various pretexts, eluded.

TRENT. 627
The chief part of the prelates having then departed, Trent. 1552-
the pope's bull, declaring the council to be suspended Session
until peace and security should be re-established, was May28
read in the sixteenth session. This suspension lasted
for nearly ten years ; but on the 29th November, 1560,
a bull was published by Pius IV. (who succeeded to the
papacy upon the death of Julius III. in 1555), for the
re-assembling of the council at Trent on the follow
ing Easter Day, in which Pius named for his legates to
the council Gonzago, cardinal of Mantua, and cardinal
James Dupuy, of Nice, to whom he subsequently added
three others.
Immediately after the publication of the bull, the
pope despatched nuncios to the different courts of
Europe, and, amongst others, to Elizabeth, queen of
England, inviting her and the bishops of the English
Church to the council. However, the nuncio (the
abbot Jerome Martinengo) had not got farther than
Flanders when he received an order from the queen,
forbidding him to cross the sea ; and although both the
king of Spain and the duke of Alba did all in their
power to induce her to listen to his message, and
reminded her that he had been sent only in order that
he might labour for the reunion of the Church of Christ
in a general council, Elizabeth obstinately persisted in
her refusal, declaring that she would have no inter
course with the bishop of Rome, whose authority had
been banished from England by parliament. A nuncio
was also sent to the czar of Moscovy. From various
causes the re-opening of the council did not take place
until the year 1562.
On the 18th of January in that year the seventeenth y^'it*
session was held ; one hundred and twelve bishops and j„n jg
several theologians being present. The bull of convo- 1562.
cation and a decree for the continuation of the council
were read ; the words " proponentibus legatis," inserted
in it, passed in spite of the opposition of four Spanish
bishops, who represented that the clause, being a novelty,
ought not to be admitted, and that it was, moreover,
injurious to the authority of oecumenical councils.
In a congregation held January 27, the legates pro
posed the examination of the books of heretics and the
answers to them composed by Catholic authors, and
requested the fathers to take into their consideration the
construction of a catalogue of prohibited works. Some
e e 2

628 TRENT,
Trent, 1562. discussion arose about the propriety of examining in
council the works to be prohibited. In a congregation
held February 11, leave was given to the legates to
nominate the fathers who should draw up the decree
for the next session, and to form a congregation for the
index of prohibited books.
Session In the next session the pope's brief was read, who
,^VI]£- left to the council the care of drawing up a list of pro
hibited books. After which a decree upon the subject
of the books to be prohibited was read, inviting all per
sons interested in the question to come to the council,
and promising them a hearing.
In congregations held on the 2nd, 3rd, and 4th of
March, they deliberated about granting a safe conduct
to the Protestants, and a decree upon the subject was
drawn up.
On the 11th of March a general congregation was
held, in which twelve articles of reform were proposed
for examination, which were discussed in subsequent
congregations. The first article, upon residence, gave rise to great
disputes ; the fathers were divided upon the question,
whether residence is binding by the Divine law or not ;
a question which the pope was anxious should not be
discussed at all : since, according to contemporary his
torians, he conceived that his dignity might be endan
gered by it. The archbishop of Grenada strongly sup
ported that view of the question which regards residence
as ordered by the Divine law, and the event proved
that such was the sentiment of the majority '.
2. Whether it should be ordered that in future no
one should be ordained without a benefice as a title ?
many frauds having been discovered in the matter of
patrimonial titles.
3. Whether any thing ought to be paid for ordination
to the bishop or his officers ?
4. Whether authority should be given to prelates to
convert some prebends into daily distributions in places
where there were no such distributions ?

* The numbers were sixty-eight for the declaration of the
divine obligation of residence, and thirty-three against it ; or,
according to Pallavicinus, seventy placets and thirty-eight non-
placets. This article was, nevertheless, by the influence of the
legates, withdrawn for a time.

TRENT. 629
5. Whether several titles should be allowed in large Trent, 1562.
parishes requiring many priests ?
6. Whether small cures might be united ?
7. What measures should be taken with vicious and
ignorant curates ?
8. Whether authority should be given to ordinaries
to reunite to the mother church ruined chapelries,
which, for want of funds, could not be restored ?
9. Whether ordinaries should have authority to visit
benefices in commendam, belonging to the regulars?
10. Whether clandestine marriages should for the
future be declared null ?
11. What marriages should be regarded as clandestine 1
12. What remedy should be applied to the abuses
caused by the mendicant friars ?
In the nineteenth session nothing whatever passed Session
requiring notice, the publication of the decrees was -^\^
postponed to the following session. Immediately after
this session the French ambassadors arrived, and their
instructions were curious, and to the following effect : —
That the decisions which had taken place should not
be reserved for the pope's approval, but that the pope
should be compelled to submit to the decision of the
council. That they should begin with the reform of the
Church in its head, and in its members, as had been
promised at the council of Constance, and in that of
Basle, but never completed. That annates should be
abolished, that all archbishops and bishops should be
obliged to residence, that the council should make
arrangements with respect to dispensations, so as to
remove the necessity of sending to Rome. That the
6th canon of Chalcedon should be observed, which
prohibits bishops to ordain priests without appointing
them to some specific charges, so as to prevent the
increase of useless ministers, &c. &c. &c.
On the 26th May, a congregation was held to receive
the Ambassador of France. The Sieur de Pibrac, in
the name of the king his master, in a long discourse,
exhorted the prelates to labour at the work of reforma
tion, promising that the king would, if needful, support
and defend them in the enjoyment of their liberty.
In the 20th session, the promoter of the council Session XX.
replied to the discourse delivered by Pibrac in the last Jime 4-
congregation ; after which a decree was read, proroguing
the session to the 16th July. e e 3

630 TRENT.
Trent, 15.62. In the following congregation five articles upon the
subject of the Holy Eucharist were proposed for exami
nation. 1. Whether the faithful are, by God's command,
obliged to receive in both kinds ?
2. Whether Jesus Christ is received entire under one
species as under both 1
3. Whether the reason which induced the Church to
give the communion to the laity under one kind only,
still obliged her not to grant the cup to any one 1
4. Upon what conditions the cup should be permitted
to any persons, supposing it to be advisable to grant it ?
5. Whether the communion is necessary to children
under years of discretion 5 ?
The question about the obligation of residence
was also again mooted : but the cardinal of Mantua
objected to its discussion as entirely alien from the
subject before them, promising, at the same time, that it
should be discussed at a fitting season. In subsequent
congregations held from the 9th to the 23rd of June,
the subject of the five articles was discussed9. Four
canons were drawn up upon the subject of com
munion in both kinds. In a congregation held July 3,
the French Ambassadors presented a memorial exhort
ing the fathers, as the imperialists had already done, to
concede the cup to the laity. They said that in matters
of positive right, like the question before them, it be
hoved them to give way at the right time, and not
to cause a scandal by appearing so pertinacious in
observing the commandments of men, and so negligent
of those of God. They concluded by begging the
council so to word their decree, as not to prejudice the
right of the kings of France to communicate in both
kinds on the day of their consecration, nor die use
enjoyed in some monasteries of the Cistercian order in the
kingdom of doing the same.
In a congregation held July 14th, the decree in four
3 Paolo mentions six articles, the second of which is to the
effect, " Had the Church sufficient grounds for refusing the cup to
the laity, or did she err i " Neither Pallavicinus nor Raynaldus
notices this article.
8 Amongst the sufficient grounds alleged for denying the cup to
the laity, was (according to Paolo) one which we should rather
have expeoted to find in the mouth of a Protestant churchwarden
than of a Catholic prelate, viz. the expense of providing icine in
many places.

TRENT. 631
chapters on the communion was examined. In the Trent, 1562^
first it is endeavoured to be shown that those passages
of holy Scripture which are adduced in favor of com
munion in both kinds do not prove the necessity of it.
That our Lord, (in the 6th S. John) by speaking one
while of the necessity of eating His flesh and drinking
His blood, and at another, of eating His flesh only,
shows that the latter is sufficient.
On the 21st session, the four chapters on doctrine Session
were read, in which the council declared, that neither j^X]g
laymen rtor ecclesiastics (not consecrating) are bound by
any divine precept to receive the sacrament of the
eucharist in both kinds ; that the sufficiency of com
munion in one kind cannot be doubted, without injury
to faith. Further, that the Church has always possessed
the power of establishing and changing in the dispen
sation of the sacraments (without, however, interfering
with essentials) according as she has judged to be most
conducive to the honor due to the holy sacrament, and
to the good of the recipients, taking into account the
diversities of place and conjuncture; that although Jesus
Christ instituted and gave to His apostles the sacrament
under two kinds, it is necessary to believe that under
either kind Jesus Christ is received whole and entire j
and that no diminution is experienced in any of the
graces conveyed by the sacrament. Lastly, that child
ren not arrived at years of discretion are not obliged to
receive the eucharist ; since having been regenerated-in
the water of baptism, and so incorporated in Jesus
Christ, they are incapable at their tender years of
losing the gift, so bestowed upon them, of being the
children of God. Four canons in conformity with this
doctrine were then read :
1. Against those who maintain that all the faithful
are under an obligation to receive in both kinds.
2. Against those who maintain that the Church hath
not sufficient grounds for refusing the cup to the laity.
3. Against those who deny that our Lord is received
entire under each species.
4. Against those who maintain that the eucharist is
necessary to children before they come to the exercise
of their reason.
Subsequently nine chapters on reform were read.
1. Enacts that bishops shall, on no pretext whatever,
receive any fee for conferring orders, giving letters di-
e e 4

632 TRENT.
Trent, 1562. missory, &c. &c. That their registrar shall not ask
more than the tenth of a crown of gold for their fee.
2. Forbids to ordain any one, without a sufficient title.
3. Provides for the service of cathedrals and col
legiate churches with small revenue.
4. Provides for an increase of curates, or subdivision
of parishes, in very populous or very extended districts.
5. Permits bishops in certain cases to unite parishes
in perpetuity.
6. Enacts that bishops shall provide ignorant clerks,
having cure of souls, with vicars or curates, to whom
a certain portion of the revenue of the benefice shall be
assigned ; that they shall suspend irregular livers, and
deprive those who continue obstinately in evil.
7. Provides for the reunion of decayed chapels with
the mother church.
8. Orders the annual visitation of all benefices, even
of those held in commendam.
9. Provides for the entire suppression of the men
dicant orders, and enacts that indulgences shall be
published by the ordinary, assisted by two of the
chapter. A few days after this session, the Italian bishops
received a letter from the pope, in which he declared
that he was far from wishing to hinder the discussion
of the question concerning the nature of the obligation
to residence ; that he desired the council to enjoy entire
freedom, and that every one should speak according as
his conscience directed him ; at the same time, however,
he wrote to his nuncio Visconti7, bidding him take
secure measures for stifling the discussion, and for
sending it to the holy see for decision.
In the congregations held after the twenty- first
session, the question was concerning the sacrifice of the
mass. AH the legates, the ambassadors of the em
peror, of the king of France, and of the Venetian states,
were present, with one hundred and fifty-seven prelates,
about one hundred theologians, and nearly two thousand
other persons : thirteen articles were proposed for con
sideration. 1. Whether the sacrifice of the mass be a true sacri-
' Charles Visconti, bishop of Vintimille, was sent about this
time by the pope to Trent, to overlook the proceedings of the
legates, and especially of the cardinal of Mantua, with whom the
pope was much displeased.

TRENT. 633
fice, or merely a commemoration of the sacrifice of the Trent, 1562.
cross 1
2. Whether it be not false to assert that the sacrifice
of the mass derogates from that of the cross ?
3. Whether by the words, " Do this in remembrance
of me," Jesus Christ ordered his apostles to offer his
Body and his Blood in the mass ?
4. Whether the sacrifice of the mass avails others
besides those who receive it ; whether it may not also
profit the dead and the living ; and whether it may not
be offered as a satisfaction for sin ?
5. Whether it be not false to assert that solitary
masses are unlawful ?
6. Whether it be not false to assert that it is con
trary to the institution of Jesus Christ to mix water
with the wine ?
7. Whether it be not false to assert that the canon of
the mass contains any errors, and that it ought to be
abrogated ?
8. Whether it be not false to assert that the Roman
use of pronouncing the words of consecration in secret
is to be condemned 1
9. Whether it be not false to assert that mass ought
to be celebrated in the vulgar tongue ?
10. Whether it be not false to assert that it is an
abuse to say masses in honour of any particular saint ?
11. Whether it be not false to assert that any re
trenchment ought to be made in the ceremonies, vest
ments, &c, ordered by the Church to be used in the
celebration of mass ?
12. Whether to say that Jesus Christ is mystically
sacrificed for us, is the same thing as to say that He is
given us to eat ?
13. Whether the mass is merely a sacrifice of praise
and thanksgiving, or a real sacrifice for the living and
the dead 1
All ' the theologians agreed, unanimously, that the
mass ought to be regarded as a true sacrifice under the
new covenant, in which Jesus Christ is offered under
the sacramental species. One of their arguments was
this, that Jesus Christ was priest after the order of Mel-
ehisedec, the latter offered bread and wine, and that,
consequently, the priesthood of Jesus Christ includes a
sacrifice of bread and wine.
In a congregation held about the 18th of August, the
e e 5

634 TRENT.
Trent, 1562. archbishop of Prague presented a letter from the em
peror, in which he made earnest entreaties that the cup
might be conceded to the laity. This being rather a
delicate subject, it was reserved for special consideration
in a subsequent congregation.
The decree on the subject of the sacrifice of the
mass being now completed, the fathers began next to
consider the subject of communion in both kinds. Three
opinions principally prevailed amongst the prelates;
1, was to refuse the cup entirely ; 2, to grant it upon
certain conditions to be approved of by the council ;
and 3, to leave the settlement of the matter to the pope.
The Spanish and Venetian bishops supported the first
opinion. Amongst those who were inclined to grant the cup
was cardinal Madrucio, who endeavoured to prove that
the council possessed the power to grant the petition,
and that they clearly ought to do so ; that the council
of Basle had already afforded a precedent in yielding the
use of the cup to the Bohemians ; that by giving way
on this point they would be the means of bringing back
many heretics from their errors, and of hindering Ca
tholics from forsaking the Church.
Amongst other prelates who spoke in favour of giving
the cup to the laity was the bishop of Modena, who
was followed by Gaspard Capal, bishop of Leira, who
urged, that those who refused the cup were merely sup
ported by the authority of later times, whereas they
who were for yielding it had on their side all antiquity,
the authority of the council of Basle, and that of pope
Paul III. But amongst the strongest advocates for
granting the petition was the bishop of the Five Churches,
who implored the prelates to have compassion on the
Churches, and to pay some regard to the pressing en
treaties of the emperor, who, he averred, never spoke
of the matter without tears, so great was his desire to
see peace restored to the Church, and ended a long
speech by repeating what he had said in a former con
gregation, that it had been better that the council had
never been convoked, than that it should refuse to yield
the cup ; for that multitudes of persons had hitherto
been kept in obedience to the pope in the hope of re
ceiving this boon, who, if it were at last denied to them,
would, without doubt, forsake the Church. On the
other hand, the patriarchs of Aquileia and Venice, and

TRENT. 635
the Latin patriarch of Jerusalem, were in favour of Treht, 1562.
¦ refusing ; the latter maintained that by giving way to
them, the people would be rather confirmed in the
error of supposing that the body only of our Lord is
contained under the species of bread, and the blood only
under that of wine ; that if they gave way now, other
nations would require the same, and they would go
further, and would next require the abolition of images,
as being an occasion of idolatry to the people. Other
bishops, supporting this opinion, reminded the assembly
that the Church had been led to forbid the use of the
cup from a fear lest the consecrated wine should be
spilled or turn sour, and that the former accident could
hardly be prevented when the holy sacrament was
carried long distances and by bad paths. The arch
bishop of Rossano, the bishops of Cava, Almeria, Imola,
and Rieti, with Richard, abbot of Preval, at Genoa,
were also amongst those who spoke in favour of ab
solutely refusing the cup.
Osio, bishop of Rieti, spoke most strongly on the
subject ; he said that councils had ever taken a course
the very reverse of that pointed out by heretics ; that,
for example, when certain Jews insisted that the new
converts should observe Jewish ceremonials, the apostles
forbade them, and abolished the use of them : that when
Nestorius had advanced the doctrine that the Blessed
Virgin is the mother of Jesus Christ, but not the
Mother of God, the council at once declared that in
future the Blessed Mary should be styled the Mother
of God ; that when the Bohemians demanded the con
cession of the cup at the council of Constance, it was
denied to them ; that the authority of the Council of
Basle could not be brought forward, since experience
had proved that the Church had gained nothing by the
concession there made, which had but served to render
the heretics more insolent.
Others, who preferred half measures, were for leaving
the decision to the pope, which was the result which
the legates themselves laboured hard to obtain, for they
neither desired that the demand for the cup should be
absolutely negatived (which would undoubtedly have
been the case had it been left to the decision of the
council), for then the emperor would have been en-.
raged; nor did they wish that the concession of the cup
e e 6

036 TRENT,
Trent, 1562. should appear to be so much the act of the council, as
of the pope personally. Eventually they won over-
some to their views, both from those who desired ab
solutely to refuse, and from those who approved of
V giving the cup ; and on the eve of the twenty-second
session a decree passed, by which it was left to the pope
to act as he thought best in the matter, the numbers
being ninety-eight for the decree, and thirty-eight
against it; The discussion lasted altogether from the
15th of August to the 16th of September.
Session In the twenty-second session, one hundred and eighty
Sept 17 prelates, with the ambassadors and legates, were present.
The doctrinal decree touching the sacrifice of the mass,
in nine chapters, was published. It was to the following
effect :
1. That although our Lord once offered Himself to
God the Father in dying upon the altar of his cross, in
order to obtain thereby eternal redemption for us,
nevertheless, since his priesthood did not cease at his
death, in order that He might Jeave with his Church a
visible sacrifice (such as the nature of man requires),
by means of which the bloody sacrifice of the cross
might be represented, at the Last Supper, on the same
night that He was betrayed, in the execution of His
office as a priest for ever after the order of ,Melchisedec,
He offered his Body and Blood to the Father under
the species of bread and wine, and gave the same to
his Apostles, and by these words, "This do in. re
membrance of me," He commanded them and • their
successors to offer the like sacrifice, as the Catholic
Church has always believed and taught. ,
2. As the same Jesus Christ, who once offered Him
self upon the cross with the shedding of his blood, is
contained and immolated without the effusion of blood
in the holy sacrifice of the mass, this latter sacrifice is
truly propitiatory, and that by it we obtain mercy and
forgiveness ; since it is the same Jesus Christ who was
offered upon the cross, who is still offered by the mi
nistry of his priests ; the only difference being in the
manner of offering. And that the mass may be offered,
not only for the sins and wants of the faithful who are
alive, but also for those who, being dead, are not yet
made pure.
3. Although the Church sometimes celebrates masses

TRENT. 637
in honor and in memory of the saints, the sacrifice is Trent, 1562.
still offered to God alone, for she only implores their
protection. 4. That the Church for many ages past has esta
blished the sacred canon of the mass, which is pure and
free from every error, and contains nothing which is
not consistent with holiness and piety, being in truth
composed from our Lord's words, the traditions of the
apostles, and the pious institutions of the holy popes.
5. That the Church, in order the better to set forth
the majesty of so great a sacrifice, has established cer
tain customs ; such as saying some things at mass in a
low voice, others aloud ; and has introduced certain
ceremonies, — as the benediction, lights, incense, orna
ments, &c, after the tradition of the apostles.
6. That although it is to be desired that at every
mass all the faithful should communicate, not only
spiritually, but also sacramentally, nevertheless the
council does not condemn private masses, in which the
priest only communicates, but, on the contrary, approves
and authorizes them, for that they are celebrated by the
proper minister in behalf of himself and the faithful.
7. That the Church hath ordained that the priest
shall mix water with the wine, because there is reason
to believe that our Blessed Lord did so, and because
both Blood and Water issued from his side ; which
sacred mystery, by the use of this mixture, is remem
bered. 8. Although the mass contains much to edify the
people, the fathers did not judge it right that it should
be celebrated in the vulgar tongue ', and the Roman
Church has preserved the use ; nevertheless, the clergy
should at times, and especially on festivals, explain to
the people some part of what they have read to them.
9. Anathematizes, in nine canons, all those who
deny the affirmative of twelve of the thirteen articles
proposed in the congregation following the twenty-first
session, viz. the 1st, 3rd, 13th, and 4th, 2nd, 10th, 7th,
11th, 5th, 8th and 9th, and 6th (which see).
Then followed a decree concerning what should be ob-
* Courayer observes, that the mention made of the fathers here
is unfortunate, since it ia certain that all the original liturgies
were composed in the language of the country in which they were
first used ; e. g. the Greek, Roman, Syriac, Coptic, Armenian, and
others.

638 TRENT.
Trent, 1562. served or avoided in the celebration of mass. Bishops
were ordered to forbid and, abolish every thing which
had been introduced through avarice, irreverence, or
superstition, such as pecuniary agreements for the first
masses, and forced exactions made under the name of
alms ; vagabond and unknown priests were forbidden to
celebrate, also those who were notorious evil livers ; no
masses were to be said in private houses ; all music of
an impure and lascivious character was forbidden in
churches, and all worldly conversation, profane actions,
walking about, &c. Priests were forbidden to say mass
out of the prescribed hours, and otherwise than Church
form prescribed. It was also ordered to warn the people
to come to church on Sundays and holidays at least.
In the third place the decree of reformation was read,
containing eleven chapters.
1. Orders that all the decrees of the popes and the
councils relating to the life, morals, and acquirements
of the clergy, should be in future observed, under the
original and even greater penalties.
2. Enacts that bishoprics shall be given only to those
persons who possess the qualifications required by the
canons, and who have been at least six months in holy
orders. 3. Permits bishops to appropriate the third part of
the revenue of the prebends in any cathedral or col
legiate church, for daily distributions ; to be given in
such a manner that those who fail to attend service shall
lose their share in the distributions for that day ; and if
they continue to absent themselves, they shall be pro
ceeded against according to the canons.
4. Declares that no one under the rank of sub-
deacon shall have any voice in the chapter ; that all the
members shall perform their proper offices.
5. Enacts that dispensations " extra curiam" (i. e.
granted any where out of the court of Rome) shall be
addressed to the ordinary, and shall have no effect until
he shall have testified that they have not been obtained
surreptitiously. 6. Treats of the care to be observed in proving wills.
7. Orders that legates, nuncios, patriarchs, and other
superior judges, shall observe the constitution of Inno
centius IV., beginning " Romana," whether in receiving
appeals, or granting prohibitions.
8. Orders that bishops, as the delegates of the holy

TRENT. 639
see, shall be the executors. of all pious gifts, whether by Trent, 1562.
will or otherwise ; that to them it appertains to visit
hospitals and other similar communities, except those
under the immediate protection of the king.
9. Directs that those to whom the care of any sacred
fabric is entrusted, whether laymen or clerks, shall be
held bound to give account of their administration
yearly to the ordinary, unless the original foundation
require them to account to any other.
10. Declares that bishops may examine notaries, and
forbid them the exercise of their office in ecclesiastical
matters. 11. Enacts penalties against those who usurp or keep
possession of the property of the Church, and pro
nounces anathemas against them.
With respect to the concession of the cup to the
laity, the council declared, by another decree, that it
judged it convenient to leave the decision to the pope,
who would act in the matter according as his wisdom
should direct him.
In a congregation certain articles relating to the
reformation of morals were discussed, and the theo
logians were instructed to examine eight articles on the
subject of the sacrament of orders.
1. Whether orders is a true sacrament instituted by
Christ ?
2. Whether the priest's ordination is the only sacra
ment, and whether the inferior orders are only steps to
the priesthood ?
3. Whether there is in the Catholic Church a hier
archy composed of the episcopate, priesthood, and the
other orders ? whether all Christians are priests ?
whether the consent of the people is necessary to ordi
nation ? whether a priest can return to the lay con
dition ?
4. Whether in the New Testament there is a visible
priesthood with power to consecrate and offer the Body
and Blood of Jesus Christ, and to remit sin ; or whether
the priesthood means merely the ministry of God's
word ?
5. Whether the Holy Spirit is given in ordination ?
whether ordination confers a character ?
6. Whether the unction and other ceremonies used in
ordination are necessary 1
7. Whether bishops are superior to priests ? whether

640 TRENT.
Trent, 1562. they alone have the power of confirming and ordaining?
whether persons not canonically ordained are true
ministers ?
8. Whether bishops, called and ordained by the
pope's authority, are lawful bishops ? and whether they
who are made bishops in any other way, and without a
canonical institution, are true bishops 1
This occupied many congregations ; in one of which
a large number of the prelates, chiefly Spaniards, de
manded that there should be added to the 7th canon,
concerning the institution of bishops, a clause declaring
the episcopate to be of Divine right.
An attempt was made to stifle the discussion, but
John Fonseca, a Spanish theologian, amongst others,
entered boldly upon the subject, declaring that it was
not, and could not be forbidden to speak upon the mat
ter. He maintained that bishops were instituted by
Jesus Christ, and that by Divine right, and not merely by
a right conferred by the pope ; that they were superior
to priests ; that as it was believed that Christ instituted
the papacy when He said to S. Peter, " I will give to
thee the keys,"&c., so must it be believed that He insti
tuted the episcopate when He said to the other apostles,
" Whatsoever ye shall bind on earth," &c. ; conse
quently, as the pope is the successor of S. Peter, so are
the bishops the successors of the other apostles. . He
then proved his position by a multitude of passages
taken from the fathers, and cited a long passage from
S. Bernard, as well as Acts xx. 28. Further, he showed
that although bishops were created or confirmed by the
pope, this was no more a proof that they did not derive
their institution and authority from Jesus Christ, than
the creation of the pope himself by the cardinals, was a
proof that he did not derive his authority from God.
To all which he added many other arguments.
The discussion of this question proved highly dis
agreeable at Rome, and the legates received instructions
on no account to permit it to be brought to a decision.
However, in subsequent congregations the dispute
was renewed with warmth : in the congregation of the
13th October, the archbishop of Granada insisted upon
the recognition of the institution of bishops, and their
superiority to priests, Jure Divino : and alleged the
words of S. Dionysius ", who teaches that the order of
0 From a work falsely ascribed to him.

TRENT. 641
deacons is subject to that of priests, the order of priests Trent, 1562.
to that of bishops, and the order of bishops to Jesus
Christ, the Bishop of bishops ; also a passage from
S. Cyprian, who, in his Epistle to Rogatianus, declares
that "bishops are created by God Himself;" and an
other in his book on the Unity of the Church, viz.
" Episcopatus unus est, cujus a singulis in solidum pars
tenetur." In short, he declared that the pope was
bishop in precisely the same manner as other bishops,
and that he and all other bishops were brethren, the chil
dren of the same Father, which is God, and of the same
Mother, which is the Church.
The same view was taken in the following congre
gation by the archbishop of Braga and the bishop of
Segovia, who declared that it was clear from ecclesiasti
cal history and the epistles of the Fathers, that as the
primitive bishops gave an account to one another of the
proceedings in their several churches, for the approval
of their brethren, so the popes made the very same sort
of report of what had passed at Rome, and that all the
popes up to the time of Sylvester had acknowledged
the Divine right of bishops. No less than fifty- three
prelates, out of one hundred and thirty-one present,
voted in favour of the recognition of the Divine insti
tution and jurisdiction of bishops. According to Paolo,
the number amounted to . fifty-nine. The dispute was,
however, by no means ended. On the 20th the Jesuit
Lainez, at the instigation of the legates, delivered a
powerful speech in opposition to the view taken by the
Spanish bishops, denying altogether that the institution
and jurisdiction of bishops were of Divine right : " If,"
said he, "bishops have received any jurisdiction from
Jesus Christ, they are all equal in rank and authority,
and every thing else ; and all distinction between patri
archs, archbishops, and bishops is annihilated ; and the
pope can no more interfere with their jurisdiction to
restrain or to do away with it." A most just con
clusion, in which lay the secret cause of all the violent
opposition made by the Ultra-Montane party to the
demand of the Spaniards.
However, powerful as was the speech of Lainez, he
was answered by the bishop of Paris so effectually, that
the legates, to their great discomposure, saw the views ,
of the Spanish prelates gain ground. The latter then
declared formally that unless their demand was granted,

642 TRENT.
Trent, 1562. and the order and jurisdiction of bishops declared in the
canon to be "Jure Divino," they would thenceforth
absent themselves from all the congregations and ses
sions. In the meantime the cardinal of Lorraine arrived at
Trent with several French prelates, and was received
with honour. In a congregation held on the 23rd of
November, he read the letter of the king of France to
the council, in which he strongly urged them to labour
sincerely to bring about a sound reformation of abuses,
and to restore its pristine glory to the Catholic Church
by bringing back all Christian people to one religion.
After the letter was finished the cardinal delivered a
speech, strongly urging the necessity of proceeding
speedily with the work of reformation, in which he was
followed by Du Ferrier, the king's ambassador, who
spoke his mind freely.
All this time so little progress had been made with
the canons and decrees, that when the 26th of Novem
ber, the day fixed for holding the 23rd session, arrived,
it was found necessary to prorogue it. After this, in
the following congregations the subject of the Divine
right of bishops was again discussed, when the French
bishops declared in favour of the views held by the
Spaniards. Much time was consumed upon this ques
tion and upon that of residence, to the great disgust
of the cardinal of Lorraine and others, who desired that
the subject of reformation should be at once gone into,
1563. At the beginning of the year 1563 the French am
bassadors presented their articles of reformation, under
thirty-two heads. Their principal demands were as
follows : —
6. That no person should be appointed bishop unless
he were of advanced age, and of good character and
capacity. 7. That no curates should be nominated unless they
were of good character and abilities.
9. That bishops, either personally or by deputy,
should preach on every Sunday and Festivals, besides
Lent and Advent.
10. That all curates should do the same, when they
had a sufficient audience.
12. That incapable bishops, abbots, and curates,
should resign their benefices, or appoint coadjutors.
14. That all pluralities whatever should be abolished,

TRENT. 643
without any consideration of compatibility or incom- Trent, 1563.
patibility. 16. That steps should be taken to provide every bene
ficed clerk with a revenue sufficient to maintain two
curates, and to exercise hospitality.
17. That the Gospel should be explained to the
people at mass, and that after mass the priest should
pray with the people in the vulgar tongue.
18. That the ancient decretals of pope Leo and
Gelasius on communion in both kinds should be re
established. 19. That the efficacy of the sacrament should be also
explained to the people before their administration.
20. That benefices should be conferred by bishops
within six months ; after which time they should devolve
to the immediate superior, and so gradually to the
pope. 21. That they should abolish, as contrary to the
canons, all expectatiyes, regressions (returning to a
benefice which has been once resigned), resignations, &c.
23. That simple priories should be reunited to the
cure of souls, originally intended by the foundation,
which had been separated from them, and assigned to
perpetual vicars with miserable pittances.
27. That bishops should take in hand no matter of
importance without the advice of their chapters ; and
that canons should be compelled to continual resi
dence. 31. That no sentence of excommunication should be
passed until three monitions had been issued, and then
only for grievous faults. That bishops should be de
sired to give benefices rather to those who drew back
from receiving than to such as sought for them.
32. That diocesan synods should be assembled at
least once a year, provincial synods every three years,
and general councils every ten years.
The pope, in order to elude the difficulty in which
he was placed by the demand of the Spanish and
French bishops, that the Divine right of bishops should
be inserted in the 7th chapter, sent a form for the
approval of the council, in which it was declared that
" bishops held the principal place in the Church, but in
dependance upon the pope." This, however, did not
meet with approval, and, after a long contest, it was
agreed to state it thus— that " they held the principal

644 TRENT.
Trent, 1563. place in the Church under the pope," instead of in de
pendance upon him.
However, a still warmer contest arose upon the
chapter in which it was said that the pope had authority
to feed and govern the Universal Church. This the
Gallican and Spanish bishops would by no means consent
to, alleging that the Church is the first tribunal under
Christ, and that even S. Peter himself was sent to the
Church as to his judge by our Saviour, when He said
to him, " tell it to the Church 1," &c. Accordingly,
they insisted that the words " Universas Ecclesias,"
" all Churches," should be substituted for " Universam
Ecclesiam;" "for," said the archbishop of Granada,
" I am the bishop of Granada, and the pope is arch
bishop of it :" meaning that he permitted to the pope
the same right of superintendence over particular
Churches which an archbishop possesses over his suf
fragan bishops. The Italians, who warmly opposed
this view, alleged the oecumenical authority of the
council of Florence, as establishing the doctrine of the
chapter ; whilst the French denied both the cecu-
menicity and the legality of the council of Florence, and
appealed to the councils of Constance and Basle ; the
former of which the Italians rejected as having been
only approved in part, whilst the latter they scouted as
schismatic. The Gallicans even more strenuously denied that
" the pope possessed all the authority of Jesus Christ,"
notwithstanding all the limitations and explanations
which were added to it.
On the 5th of February the legates proposed for con
sideration eight articles on the subject of marriage,
extracted from heretical books.
1. That marriage is not a sacrament instituted by
God. 2. That parents may annul marriages contracted by
their children clandestinely.
3. That a man may marry again during the life of
his first wife, divorced on account of fornication.
4. That polygamy is allowed to Christians, and that
to forbid marriages at certain seasons is a heathen super
stition. 5. That marriage is to be preferred to the state of
virginity. 1 Matt, xviii. 17.

TRENT. 645
6. That priests in the Western Church may marry Trent, 1563.
notwithstanding their vow.
7. That the degrees of consanguinity and affinity laid
down in Leviticus xviii. are to be observed, and no
others. 8. That the cognizance of causes relating to mar
riages belongs to the secular prince.
These articles were discussed in several congre
gations. The sixth article came under consideration on the
4th of March ; all agreed in condemning it as heretical,
but they were divided upon the grqimds of their
opinion ; some maintained that neither the Eastern nor
Western Church had ever permitted priests, after ordi
nation, to marry, and that this custom was founded
upon apostolical tradition, not upon any ecclesiastical
constitution or vow ; others, on the contrary, main
tained that marriage was forbidden to the secular clergy
on account of their ordination, and by the ecclesiastical
law, and to the regulars by their solemn vow, but that
the pope had power to dispense with this prohibition in
certain cases ; moreover, that up to the time of Inno
centius II., a priest, by marrying, was only deprived of
his ministry, whilst his marriage was held to be valid.
The question was afterwards discussed, whether it
was advisable, under the circumstances of the times, to
remove the restriction laid upon the clergy not to marry ?
this was in consequence of a demand to that effect made
by the duke of Bavaria. Strong opposition was made
to this demand, and many blamed the legates for per
mitting the discussion, and maintained that if this
licence were granted the whole ecclesiastical hierarchy
would fall to pieces, and the pope be reduced to the
simple condition of bishop of Rome ; since the clergy,
having their affections set upon their families and coun
try, would be inevitably detached from that close
dependance upon the holy see, in which its present
strength mainly consists.
In the meantime, the cardinal of Mantua had died,
and the pope despatched two new legates to the council,
cardinal Moron and cardinal Navagier. The French
continued their importunities on the subject of reforma
tion, and were as constantly put off upon one pretext or
another, by the legates, and thus much time was wasted.
The chief difficulties in their way were these : — 1 . The

646 TRENT.
Trent, 1563. decree already made, which gave the right of proposing
to the legates only. 2. The question of the Divine ob
ligation of residence. 3. The Divine institution ' of
bishops. 4. The authority of the pope. And 5. The
general question of reformation. As to the articles upon
the latter subject proposed by the French ambassadors,
the pope positively refused to allow them to be dis
cussed ; accordingly, about this time, the French,
wearied with the proceedings, began to withdraw from
the council.
In a congregation held May 10, a letter from the
queen of Scots was read, in which she expressed her
sorrow that she had not one Catholic prelate in her do
minions whom she could send to the council, and de
clared her determination, should she ever attain to the
crown of England, to do all in her power to bring that
kingdom, as well as Scotland, back to the Roman obe
dience. All this time the contests about the institution and ju
risdiction of bishops, and the Divine obligation of resi
dence, continued ; and at last, in order to accommodate
matters, and bring things to an end, it was resolved to
omit altogether all notice of the institution of bishops,
and of the authority of the pope, and to erase from the
decree concerning residence whatever was obnoxious
to either party. They then fell to work upon the de
cree concerning the reformation of abuses, and at last,
ession on the 15th of July, the twenty-third session was held.
YYITT
July 15 ^°® prelates, besides the legates and other ecclesiastics,
were present, with the ambassadors of France, Spain,
Portugal, &c. The sermon was preached by the bishop
of Paris, who seems to have contrived in it to give
offence to all parties. After the sermon, the bulls au
thorizing Moron and Navagier to act as legates for the
pope were read, together with the letters of the king of
Poland, the duke of Savoy, and the queen of Scotland.
Lastly, the decrees and canons drawn up during the past
congregation were brought before the council.
First, The decree upon the sacrament of orders, in
four chapters, was read ; it was to the effect, 1. That it is
necessary to recognize in the Church a visible and out
ward priesthood, which has taken the place of the former
priesthood. That both Holy Scripture and tradition
teach us that it was instituted by our Lord Jesus Christ,
who gave to his apostles and their successors die power

TRENT. 647
of consecrating, of offering, and administering, his body Trent, 1563.
and blood ; and that of remitting and retaining sin. 2.
That for the good order of the Church, it is necessary
that there should be divers orders of ministers conse
crated to the service of the altar. That Holy Scripture
speaks not only of priests, but also of deacons, and that
from the very beginning of the Church the names and
functions of the other orders have been in use. 3.
That orders is one of the seven sacraments of the Holy
Church, because that the grace of order is conferred in
ordination by means of the word used, and the outward
sign. 4. That this sacrament confers a character which
can never be effaced. That the bishops who have suc
ceeded to the apostles belong in the chief place to the
order of the hierarchy, that they have been appointed
by the Holy Spirit for the government of the Church of
God ; that they are superior to priests, and can perform
certain functions which the latter cannot. That those
who having been elected and appointed by the people
only, or by some secular power, take upon themselves
this ministry without ordination, are to be regarded as
thieves, and not as true ministers of the Church.
Then were published eight Canons on the Sacrament
of orders, which anathematized,
1. Those who deny a visible priesthood in the
Church. 2. Those who maintain that the priesthood is the
only order.
3. Those who deny that ordination is a true sacra
ment. 4. Those who deny that the Holy Spirit is conferred
by ordination.
5. Those who deny that the unction given at ordina
tion is necessary.
6. Those who deny that there is a hierarchy com
posed of bishops, priests, and ministers, in the Catholic
Church. 7. Those who deny the superiority of bishops to
priests, or that they alone can perform certain functions
which priests cannot, and those who maintain that orders
conferred without the consent of the people are void.
8. Those who deny that bishops called by the autho
rity of the pope, qui auctoritate Romani pontificis assu-
muntur, are true and lawful bishops.

648 TRENT.
Trent, 1563. After this, the decree of reformation was read, con
taining eighteen chapters :
1. Relates to the much-contested question of resi
dence, and is of great length. The residence of bishops
is strongly insisted upon, since the Divine command to
all who have any charge of souls is, that they shall know
their sheep, offer the sacrifice for them, nourish them
with the bread of the Word of God, &c. ; and since it is
not possible to fulfil these duties except they be present
with their flocks, the council declares that all who
have the government of Churches, whether patriarchs,
primates, bishops, &c, and even cardinals, shall reside
in person, without ever absenting themselves for any
length of time, unless some necessity, or the evident ad
vantage of the Church or State require it, in which cases
even they may not absent themselves without the written
permission of the pope, or of the metropolitan, or one of
his oldest suffragans. That if any one shall absent
himself contrary to the enactments of this decree, he
will offend mortally against God, and cannot, with a
clear conscience, touch the revenue of his preferment
for the period of his absence, but shall be obliged to
expend such revenue in building churches, or in alms to
the poor of the place.
Although the Divine obligation of residence is not
openly declared in this decree, it is plainly to be in
ferred from it, and proves such to have been the opinion
of the majority of bishops present.
This chapter, moreover, orders the residence of the
inferior clergy, and directs that, when necessity com
pels their absence, they shall take care to supply their
place by a sufficient curate, approved by the bishop,
to whom they shall assign a proper stipend.
2. Orders the consecration, within three months, of
all persons presented to cathedral or superior churches,
under pain of being compelled to pay back the revenue
they have received during that period ; and orders that
if they delay their consecration for three months longer
they shall be deprived.
3. Directs that bishops shall themselves confer orders
on their own clergy. If they be unable, they shall not
send candidates to other bishops for ordination, without
previous examination.
4. Forbids to admit to the first tonsure persons who

TRENT. 649
have not been confirmed and instructed in the first prin- Trent, 1563.
ciples of the faith, and those who cannot read and
write, &c.
5. Orders that candidates for minor orders shall bring
a testimonial from their curate and schoolmaster. Those
who aspire to higher orders shall wait upon the bishop
one month before ordination, who shall publish their
names in full church, and require information concerning
their birth, morals, and manner of life.
6. Declares that no clerk, under 14 years of age, can
hold a benefice, and orders the observance of the con
stitution of Bonifacius VIII. " Clerici qui cum unicis,"
in the matter of married clerks.
7. Orders the careful examination of candidates for
orders. 8. Directs bishops to confer orders only at the canoni
cal seasons, in the cathedral church, and in the presence of
the canons. No one to be ordained except by his own
bishop, or with letters dimissory from him.
9. Forbids bishops to confer orders on any of their
domestics not belonging to their diocese, except they
have been with them three years.
10. Forbids abbots, notwithstanding any privilege, to
give the first tonsure, or minor orders, to any, except
to those under their jurisdiction (under pain of sus
pension). 11. Forbids to confer minor orders upon those who
are ignorant of Latin.
12. Forbids to promote any one to the rank of sub-
deacon, under twenty-two years; to that of deacon,
under twenty-three ; and to that of priest under twenty-
five. 13. Requires that persons to be received into the orders
of sub-deacon, or deacon, shall produce testimonials of
having conducted themselves well in the inferior orders,
and shall declare, that with God's help, they are capable
of living in continence.
14. Forbids to admit any one to the priesthood who
has not served, at least one year, as a deacon, unless, in
the bishop's opinion, the good of the Church requires
it. Orders bishops to take care that priests observe,
at least, the Sundays and festivals, by celebrating
mass, &c.
15. Forbids a priest, not having cure of souls, to hear
confessions without the bishop's express permission.
if

650 TRENT.
Trent, 1563. 16. Renews the sixth canon of Chalcedon.
17. Orders that the several functions belonging to
the different orders of clerks, from that of porter to that
of deacon, shall be, in future, performed by the proper
clerks. 18. Orders that in every cathedral church, a certain
number of children belonging to the diocese shall be in
structed in the ecclesiastical profession. Stipulates that
they be born in lawful wedlock, and be not under twelve
years of age, and capable of reading and writing.
In the following congregations the decrees concerning
marriage were discussed, and it was unanimously agreed
that the law of celibacy should be continued binding
upon the clergy.
Moreover, twenty articles of reformation, which the
legates proposed, were examined ; and during the dis
cussion, letters were received from the king of France,
in which he declared his disappointment at the meagre
measure of ecclesiastical reform proposed in these
articles, and his extreme dissatisfaction at the chapter
interfering with the rights of princes. Shortly after,
nine of the French bishops returned home, so that four
teen only remained.
On the 22d of September, a congregation was held, in
which the ambassador Du Ferrier spoke so warmly of
the utter insufficiency of the articles of reform which
the legates had proposed, and of their conduct altogether,
that the congregation broke up suddenly in some con
fusion. To fill up the time intervening before the twenty-
fourth session, the subjects of indulgences, purgatory, and
the worship of saints and images, was introduced for
discussion, in order that decrees on the subject might be
prepared for presentation in the twenty-fifth session.
The cardinal of Lorraine having now returned from
Rome, whither he had gone to concert measures with
the pope, for settling those questions which had all along
hindered the progress of the council, all parties seemed
to be equally desirous to bring matters to a close, and
the final business of the council was as much precipi
tated, as its deliberations hitherto had been delayed and
Session protracted. On the 11th of November, the 24th session
j^'jj was held, in which the decree of doctrine, and the canons
relating to the sacrament of marriage, were read.
First, the decree containing the catholic doctrine on

TRENT. 651 .
the subject ; after establishing the indissolubility of the Trent, 1563.
marriage tie, by Holy Scripture, it adds, that Jesus
Christ, by his passion, merited the grace necessary to
confirm and sanctify the union betwixt man and wife.
That the apostle means us to understand this, when he
says, " Husbands love your wives, as Jesus Christ loved
the Church ;" and shortly after, " This sacrament is
great; I speak of Jesus Christ and the Church9." Mar
riage, under the Gospel, is declared to be a more excel
lent state than that of marriage under the former dis
pensation, on account of the grace conferred by it, and
that, accordingly, the holy fathers, councils, and univer-
, sal tradition, rightly teach us to reckon marriage amongst
the sacraments of the new law.
Then followed twelve canons, with anathemas, upon
the subject.
1. Anathematizes those who maintain that marriage
is not a true sacrament.
2. Anathematizes those who maintain that polygamy
is permitted to Christians.
3. Anathematizes those who maintain that marriage
is unlawful only within the degrees specified in Le
viticus. 4. Anathematizes those who deny that the Church
has power to add to the impediments to marriage.
5. Anathematizes those who maintain that the mar
riage tie is broken by heresy, ill-conduct, or voluntary
absence on either side.
6. Anathematizes those who deny that a marriage
contracted, but hot consummated, is annulled by either
of the parties taking the religious vows.
7. Anathematizes those who maintain that the Church
errs in holding that the marriage tie is not broken by
adultery. 8. Anathematizes those who maintain that the Church
errs in separating married persons for a time, in par
ticular cases.
9. Anathematizes those who maintain that men in
holy orders, or , persons who have taken the religious
vow, may marry.
10. Anathematizes those who maintain that the mar
ried state is preferable to that of virginity.
11. Anathematizes those who maintain that it is
superstitious to forbid marriages at certain seasons.
• Eph. v. 32.
F f2

652 TRENT.
Trent, 1563. 12. Anathematizes those who maintain that the cog
nizance of matrimonial causes does not belong to the
ecclesiastical authorities.
After this, a decree of reformation was published, re
lating to the same sacrament, containing ten chapters.
1. Refers to the subject of clandestine marriages, de
clares that the Church views such with horror, and hath
always forbidden them ; orders curates to publish the
names of the parties about to contract marriage, on
three consecutive festivals, in church, during the solemn
mass ; orders that two or three witnesses be present at
the marriage, and declares all marriages to be null which
are not solemnized in the presence of the clergyman of
the parish, or of some other priest, having his permis
sion, or that of the ordinary.
The council also exhorts the bride and bridegroom
not to dwell together until they have received the bene
diction of the priest, and to confess carefully, and
receive with devotion the holy Eucharist before mar
riage. 2. Treats of the impediments to marriage, which
were in some respects relaxed, i. e. the impediments to
marriage between a godparent and godchild and the
parents of the godchild, was removed ; also that be
tween the person administering baptism and the person
baptized, or his or her parents.
3 and 4. Also refer to the relaxation of impedi
ments. 5. Those who wilfully contract marriage within the
prohibited degrees are sentenced to be separated with
out any hope of obtaining a dispensation. Dispensations
are ordered to be given rarely, if ever, and if given,
only for a lawful cause. Dispensations to the second
degree never to be granted unless to princes for the
public good.
6. No marriage to be allowed between a ravisher
and the woman ravished whilst she remains in his
power ; if, however, when at liberty, she consents, they
may be married. The ravisher, and all aiding and
abetting,to be, nevertheless, excommunicated.
7. Care to be used in permitting wanderers to receive
the sacrament of marriage.
8. Fornicators, whether married or single, to be
excommunicated, unless they will put away their mis
tresses after three monitions. The women, after three

TRENT. 653
monitions, to be driven out of the diocese unless they Trent, 1563.
obey. 9. Forbids all masters, magistrates, &c, under ana
thema, to compel those under their control to marry
against their own inclinations.
10. Confirms the ancient prohibitions to celebrate
marriages between Advent and Epiphany, and between
Ash-Wednesday and the octave of Easter.
After this a decree, containing twenty-one articles,
upon the reform of the clergy was read.
1. Relates to the election of bishops and cardinals.
2. Directs that provincial councils shall be held at
least every three years by the metropolitan or the oldest
suffragan. Diocesan synods annually.
3. Orders that bishops shall visit their dioceses
annually, or at least every three years, either in person
or by deputy ; that metropolitans shall not visit their
suffragans except for reasons to be approved in the pro
vincial council. Treats of the duties of inferior ordi
naries when visiting, and directs that all visitors shall
be careful not to be burdensome, and shall be content
with frugal and modest entertainment. Also forbids
patrons to interfere with the spiritual concerns of their
churches. 4. Orders bishops to preach either in person or by
deputy. Orders that sermons shall be preached either
by the minister or his deputy in all parish churches
every Sunday and holiday, and thrice a week during
Advent and Lent.
5. Directs that criminal cases relating to bishops
shall be judged at Rome.
6. Allows of dispensations in certain cases for secret
sins. 7. Orders that the nature of the holy sacraments
shall be explained to the people before they are ad
ministered to them.
8. Orders that open offenders shall be put to open
penance, but allows to the bishop the power of im
posing secret penance instead.
9. Extends the decrees made in the council relating
to exempt benefices to extra diocesan benefices.
10. Declares that, in matters relating to visitations
and the correction of morals, no claim of exemption or
of appeal shall suspend the execution of the sentence.
11. Declares that such titles as that of prothonotary,
Ff3

654 TRENT:
Trent, 1563. count palatine, royal chaplain, &c, shall not exempt
the holder from the bishop's jurisdiction.
12. Relates to the age at which persons may be
advanced to certain dignities, and restricts some to per
sons holding certain academical degrees.
13. Permits bishops to provide for poor benefices
having cure of souls, either by uniting them, or by
assigning first fruits or tithes to them, or by the contri
butions of the parishioners. Forbids to annex parish
churches to monasteries.
14. Declares that the council abhors the practice of
paying any thing for a title or for taking possession.
15. Allows the bishop to diminish the number of
prebends in poor cathedral establishments.
16. Ordains that the chapter shall elect a vicar-
general within eight days after the death of their bishop,
to look after the concerns of the church during the
vacancy. 17. Forbids pluralities.
18. Relates to the filling up of vacant cures.
19. Suppresses altogether expectative graces, mental
reservations, &c.
20. Orders that all ecclesiastical causes shall be
tried in the first place before the ordinary, and that no
appeal shall be allowed except from the definitive sen
tence ; relates, further, to the trial of matrimonial
causes, &c.
21. Relates to the words " Proponentibus Legatis"
inserted in the decree of the first session, and declares
that it was not the intention of the council thereby to
depart from the ordinary manner of treating matters in
general councils, or to give or take away any privilege
from or to any person.
Session The last session was held on the 3rd December,
ij , 1563 ; in it the decrees concerning purgatory, the in-
Dee. 3rd vocation of saints, and the worship of images and relics
and 4th. were read.
1. Of purgatory. Declares that the Catholic Church,
following Holy Scripture and tradition, has always taught,
and still teaches, that there is a purgatory, and that the
souls which are detained there are assisted by the
suffrages of the faithful and by the sacrifice of the mass.
Orders all bishops to teach and to cause to be taught
the true doctrine on this subject, without amusing the
people with subtilties.

TRENT. 655
2. Of the invocation of saints. Orders bishops and Trent, 1563.
others concerned in the teaching of the people, to in
struct them concerning the invocation of saints, the
honour due to their relics, and the lawful use of images,
according to the doctrine of the Church, the consent of
the fathers, and the decrees of the councils ; to teach
them that the saints offer up prayers for men, and that
it is useful to invoke them, and to have recourse to
their prayers and help. It further condemns those who
maintain that the saints in rest ought not to be invoked,
that they do not pray for men, that it is idolatry to
invoke them, that it is contrary to Holy Scripture, &c,
and that their relics and their tombs ought not to be
venerated. On the subject of images, the council teaches that
those of our Lord, the Blessed Virgin, and of the saints
are to be placed in churches; that they ought to receive
due veneration, not because they have any divinity or
virtue in them, but because honour is thus reflected
upon those whom they represent; by means of these
representations the people are instructed in the mys
teries of the faith, and by thus seeing the good deeds of
the saints are led to bless God, and endeavour them
selves to do likewise.
The council then proceeds to anathematize all who
hold or teach any contrary doctrine.
Lastly, in order to remedy abuses, it declares that
if in any scriptural painting the Divinity is represented
under any figure, the people should be warned that it is
not intended that the Divinity can be seen by mortal
eyes ; further, that all things tending to superstition in
the invocation of saints, the worship of their relics, and
the right use of images, should be done away with ;
that care should be taken not to profane the festivals of
the saints, &c. ; that no new miracles or relics should
be admitted without the bishop's consent, and that any
other abuses should be rectified by the bishop and pro
vincial council.
These decrees were followed by one of reformation,
consisting of twenty-two chapters, which relate to the
regulars. 1. Orders that all shall observe the rule of their pror
fession. 2. Forbids any regular to hold any sort of property.
3. Permits all monasteries, except those of the Ca-
f f4

656 TRENT.
Trent, 1563. puchins and Franciscan Observantines ", to hold pro
perty. 4. Forbids the religious to enter the service of any
person, or to quit their convent without permission of
the superior.
5. Charges that nuns shall strictly keep within their
bounds, and forbids any nun to leave the convent, and any
other person to enter it without the bishop's permission.
6. Of the election of superiors.
7. Superiors of nunneries to be at least forty years of
age, and eight years of profession.
8. Of monasteries under the immediate jurisdiction
of the holy see.
9. Orders that nunneries under the immediate juris
diction of the holy see, shall be governed by the
bishops. 10. Orders that the religious shall make confession,
and communicate once a month.
11. Orders that in cases in which monasteries have
parishes annexed to them, those who have charge of
them shall be subject to the bishop in every thing
relating to the ministration of the sacraments, except
the monastery of Clugny, those in which the generals of
orders reside, and those whose abbots possess episcopal
or temporal jurisdiction.
12. Directs that regulars shall publish and observe
the censures, interdicts, &c, ordered by the pope and
the bishops.
13. Of cases of precedency.
14. Directs that regulars guilty of any public scan
dal, shall be punished by the superior within the time
prescribed by the bishop.
15. Every profession made before sixteen years of
age, and one of noviciate, to be null.
16. No engagements, &c., to be binding unless made
within the last two months of the noviciate, and with
the bishop's permission ; at the end of the noviciate the
novice to be either sent out of the house, or admitted to
profession at once.
17. No woman to take the veil until the bishop, or
some one by him appointed, hath examined her as to
her willingness, &c.
0 An offset of the Franciscans, founded by S. Bernardine of
Sens, in 1419.

TRENT. 657
18. Excommunicates those who force women to Trent, 1563.
take the veil against their will.
19. No complaints made by any one against the
validity of his profession to be listened to unless made
within the first five years.
20. The heads of orders to visit the monasteries
committed to them.
21. Of the re-establishment of discipline.
22. Submits all regulars whatever to the enactments
of this decree.
After this another decree, in twenty-one chapters, on
general reformation, was read.
1. Of the duties of bishops: exhorts them to be
modest and frugal in. their way of living, and not to
enrich their relatives with Church property.
2. Directs that the decrees of this council shall be
received by every bishop in the first provincial council,
and that the bishops shall promise obedience to the
pope, and anathematize every heresy condemned by the
council. Orders the same with respect to all beneficed
men and universities.
3. Of excommunications.
4. Allows bishops in synod and the heads of monas
tic orders to act as they shall consider most conducive
to the glory of God and the good of the Church, where
the number of endowed masses is so great that they
cannot be duly performed.
5. Relates to collations to benefices.
6. Relates to cases of episcopal proceedings against
canons. 7. Is directed against the hereditary possession of
benefices. 8. Exhorts all clerks to hospitality, and relates fur
ther to the conduct of governors of hospitals.
9. Of the right of patronage, forbids to sell such
right, and to unite benefices.
10. Orders four persons in every province to be
elected, who shall judge ecclesiastical causes delegated
to them by the legates of the holy see.
1 1 . Forbids to let out ecclesiastical property to farm
upon consideration of any payment in advance, to the
prejudice of successors.
12. -Declares tithe to be of Divine appointment, and
those who refuse it to be guilty of robbery, and excom
municated. Exhorts the faithful to give part of their
f f 5

658 TRENT.
Trent, 1563. property to the endowment of poor bishoprics and
churches. 13. Enacts that all dues on account of funerals paid
to the cathedral or parish church, which may have
been diverted to the use of hospitals or other pious
institutions, shall in future revert to the Church.
14. Forbids clerks to retain concubines or women of
suspected reputation, either in their houses or villages,
under pain of being deprived of a third of the revenue
of their benefice after the first monition, of losing all
the fruits of it after the second, and of being for ever
deprived of it if they continue obstinate after the third.
Orders that if after obeying, they return to their wicked
course of life, they shall be excommunicated. Also
provides for the punishment of unbeneficed clerks and
bishops. 15. Enacts that the bastards of clerks shall be unable
to serve in or to hold the churches which their fathers
have served in or held.
16. Forbids to convert cures into simple benefices.
17. Reprobates the servility of certain bishops, who
conducted themselves in a time-serving and fawning
manner towards great men and the king's officers, such
as giving place to them in church, &c. ; orders all
bishops to abstain from such meanness.
18. Orders all the faithful to obey the sacred ca
nons. 19. Insists upon the total cessation, throughout
Christendom, of the detestable custom of duelling,
which it declares to have been introduced by Satan for
the ruin of souls. Enacts that all emperors, kings,
princes, and other lords, granting a spot of ground for a
duel, shall be, ipso facto, excommunicated, and deprived
of the lordship of the town or place in which they per
mitted the duel. Sentences the duellists and their
seconds to excommunication, loss of property, and per
petual infamy ; and if either of the parties shall die in
the encounter, forbids him Christian burial. Also ex
communicates the instigators, abettors, and even spec
tators of a duel.
20. Declares that the council looks to princes to sup
port the Church in all her rights, and to take care that
their subjects shew due respect to the clergy ; exhorts
princes to observe the canons of the Church and the
constitutions of the pope. Renews all canons and con-

trent: 659
stitutions made in favour of the liberty and immunities Trent, 1563.
of the clergy and the Church.
21. Declares that whatsoever clauses and words are
contained in the decrees of reformation made under the
sovereign pontiffs, Paul, Julius, and Pius, all are to be
so understood, as that the authority of the holy see re
mains always untouched and entire.
A decree was also published upon the subject of in
dulgences, to this effect, that the Church, having received
from Jesus Christ the power to grant indulgences, and-
having, through all ages, used that power, the council
declares that their use shall be retained, as being very
salutary to Christian persons, and approved by the holy
councils ; it then anathematizes all who maintain that
indulgences are useless, or that the Church has no power
to grant them. At the same time, it desires that the
ancient custom of the Church be adhered to, and that
they be granted with care and moderation, forbidding
all trafficking in them.
Further, the council exhorted all pastors to recom
mend to the observance of all the faithful, whatever had
been ordered by the Church of Rome, established in
this, or in any one of the oecumenical councils, and to
impress upon them especially the due observanceof the
fasts and festivals of the Church.
The lists of books to be proscribed was referred to
the pope, as also were the catechism, missal, and
breviaries. Then the secretary, standing up in the midst of the
assembly, demanded of the fathers whether they were
of opinion that the council should be concluded, and
that the legates should request the pope's confirmation
of the decrees, &c. The answer in the affirmative was
unanimous, with the exception of three. The cardinal
president Moron, then dissolved the assembly amidst
loud acclamations.
In a congregation held on the following Sunday, the
fathers affixed their signatures, to the number of two
hundred and fifty-five ; viz. four legates, two cardinals,
three patriarchs, twenty-five archbishops, one hundred
and sixty-eight bishops, thirty-nine proctors, seven
abbots, and several generals of orders.1
1 Chifflet, in his Cone. Trid. Can. et Decreta, 12mo, Paris,
1824, states the number of prelates present from the different
nations to have been as follows : —
F f 6

660

TREVES.

Confirmed. The acts of the council were confirmed by a bull,
Jan.6,1564. bearing date Jan. 6, 1564. The Venetians were the
first to receive the Tridentine decrees. The kings of
France, Spain, Portugal, and Poland, also received them,
and they were published and received in Flanders, in
the kingdom of Naples, and Sicily, in part of Germany,
in Hungary, Austria, Dalmatia, and some part of South
America ; also amongst the Maronites. The Churches
of England, Ireland, Scotland, Russia, Greece, Syria,
.Egypt, &c. &c. reject the authority of this council.
In France, the council of Trent is received generally
as to doctrine, but not altogether as to discipline. Vari
ous regulations which were deemed incompatible with the
usages of the kingdom, the liberties of the Gallican
Church, the concordat, and the just authority of the king,
were rejected. — Paolo Sarpi, Hist, of Council of Trent,
by Courayer. Tom. xiv. Cone. p. 725.
Nlwercrsnc TRENTON. Held in September, 1801. Bishop
l,,j8oi.SOJr' White presiding in the house of bishops. A letter from
bishop Provost having been read, stating that he had
resigned the episcopal office, the question of the admis
sibility of such a resignation was discussed. In this
convention, the thirty-nine articles of the Church of
England were adopted, with certain verbal alterations
adapted to the local circumstances of- the American
Church. — Bishop White, Memoirs, p. 31.
Treves, 948. TREVES. {Concilium Trevirense.] Held in 948.
The legate Marinus, the archbishop of Treves, ;and se
veral bishops, here excommunicated Hugo, count of
Paris, and two pretended bishops, made by Hugo, the
pseudo-archbishop of Rheims. See C. Ingelheim, a.d.
948. Tom. ix. Cone. p. 632.

Italians , ,

187

Brought forward 260

By proctors

2

Greeks . . .

. 6

-, —

189

Poles . . .

. 2

French . .

26

Hungarians .
2
By proctor
1
English . .
1»
— —
27
Irish , . .
, 3
Germans »
. 2
Flemings , .
. 2
By proctors
4
Croatians . .
1

6
Moravians
1
Spaniards .
31
lllyricans . .
. 3
By proctors
4
35
281
Portuguese .
3
* Thomas Goduo
us, bishop of
2G0
S. Asaph,
TRIBUR.

661

TREVES. Held in 1548, by John, count of Isem-
bourg, archbishop of Treves, who presided. Ten chap
ters, and a decree against the concubinary clergy were
published. — Tom. xiv. Cone. p. 606.
TREVES. Held by John, archbishop of Treves,
in 1549. Twenty canons were published.
1. Forbids to believe, hold, or teach, any other than
the Roman doctrine.
2, 3, 4. Of preachers.
6. Orders that the hours be duly said by clerks, and
that those who cannot attend at the time in the choir,
shall say them privately.
9. Of the celebration of the mass.
10. Provides for lessening the number of festivals,
and gives a list of those which shall in any case be re
tained. 11, 12. Of the religious and their houses.
15. Of schools.
17, 18. Of the immunity of churches.
19. Of the life and conversation of the clergy.
20. Provides that the heads of monasteries and col
leges, and others of the clergy, shall be supplied with a
copy of these canons. — Tom. xiv. Cone. p. 705.
TRIBUR. {Concilium Triburense.] Held in 895,
at Tribur, a royal residence near Mayence. Twenty-two
bishops were present, including Hatho, archbishop of
Mayence, Herman, archbishop of Cologne, and Rat-
bode, archbishop of Treves. King Arnulphus also at
tended, with many of the chief lords of his kingdom.
Fifty-eight canons were published.
3. Declares, that, with the king's consent, it is ordered
to all his nobles to seize those who refused to perform
the penance due to their offences, and to bring them
before the bishop.
4. Regulates the manner of disposing of the pecuniary
mulct inflicted for wounding a priest ; if the latter sur
vived, the whole belonged to him, if he died, it was to
be divided into three parts ; one for his church, one for
his bishop, and one for his relations.
5. Imposes five years' penance for killing a priest,
during which time the penitent might not eat meat nor
drink wine, except on Sundays and festivals. At the
end of the five years, he might be admitted into the
Church, but not to communion, until the expiration of

Treves, 1548.

Treves, 1549.

Tribur, on
the Rhine,
895.

662 TRIM.
other five years, during which he was to fast three days
in the week.
10. Renews the canon of the council of Carthage,
which enacts that a bishop shall not be deposed by fewer
than twelve bishops ; a priest by fewer than six ; nor a
deacon by fewer than three.
12. Restricts the solemn celebration of baptism to
Easter and Whitsuntide.
13. Orders the division of tithe into four portions ;
1, for the bishop, 2, for the clerk, 3, for the poor, and
4, for the fabric.
15. Orders that the dead be buried, if possible, at
the cathedral church ; if not, at the church belonging to
a monastery, in order that they might benefit by the
prayers of the monks, otherwise in the church to which
they paid tithe.
1 6. Proves from Scripture2, that no fee may be taken
for burials.
17- Forbids to bury laymen within the church.
18. Forbids chalices and patens of wood.
19. Orders that water be mixed with the wine in the
chalice, but that there be twice as much wine as water3.
30. Orders all due respect to the see of Rome ', and
enacts penalties against those who cause the death of
Christians by enchantments. — Tom. ix. Cone. p. 438.
™nl> TRIBUR. Held in October, 1076. The pope's
legates, with several German lords and some bishops,
assembled in council, debated concerning the deposi
tion of the emperor Henry IV., in consequence of
which, he passed into Italy, and after the most humili
ating concessions, obtained absolution from the pope,
Jan. 25, 1077.— Tom. x. Cone. p. 355.
Trim, 1291. TRIM. Held on the Sunday after St. Matthew's
day, 1291. Nicholas McMotissa, archbishop of Ar
magh, presiding. The four archbishops, all the suff'ra-
2 Eccles. vii. Gen. iii.
3 " Non debet eniin ut a patribus accepimus et ipsa ratio docet,
in calice Domini aut vinum solum, aut aqua sola offerri, sed
utrumque permixtum, quia utrumque ex latere ejus profiuxit." —
Pope Alexander, quoted in the Canon.
1 " In memoriam beati Petri Apostoli, honoreraus sanctam R.
et A. sedem, ut qme nobis sacerdotalis mater est dignitatis, esse
debeat magistra eccl. rationis. Quare servanda est cum mansue-
tudine humilitas, ut licet mxferendum ab ilia sancta sede imponatur
jugum, conferanius et pie devotione toleremus," &c. &e.

TROIES. 663
gan bishops, all the cathedral chapters, by their deputies,
and the other orders and degrees of the clergy, unani
mously agreed in this synod to maintain and defend each
other, in all courts, and before all judges, ecclesiastical
or secular, against all lay encroachments upon, and vio
lations of, their rights, liberties, or customs ; and further,
amply to indemnify those of their messengers, executors
of their orders, &c, who might receive loss or damage
in the performance of their duty.
Other articles of agreement were drawn up, pledging
them to mutual co-operation in enforcing sentences of
excommunication, &c — Bishop Mani, Hist. Irish
Church, p. 17.
TROIES. {Concilium'Trieassinum.] Held Oct. 25, Troies, 867.
867. About twenty bishops, from the kingdoms of
Charles and Lothaire, were present, who wrote a long
letter to pope Nicholas L, in which they give the his
tory of the affair of Ebbo, and of the priests whom he
had ordained. They, moreover, besought the pope not
to interfere with the rule laid down by his predecessor,
and not to permit, in future, the deposition of any
bishop without the intervention of the holy see. This
was in accordance with the principles of the false de
cretals of the pope. See C. Soissons, 866: Tom. viii.
Cone. p. 868.
TROIES. Held in 878, by pope John VIII., who Troies, 878.
presided over thirty bishops. The former had come
into France, to escape from the violence of Lambert,
duke of Spoletto. In the first session, the pope ex
horted the bishops to compassionate the injuries which
• the Roman Church had suffered from Lambert and his
accomplices, and to excommunicate them. The pre
lates, however, declined to act until the arrival of their
brethren. In the second session, John read an account
of the ravages committed by Lambert ; after which, the
council declared him to be worthy of death and
anathema. The archbishop of Aries presented a petition against
bishops and priests leaving one church for another ; and
also against persons deserting their wives, in order to
marry other women. In the third session, the bishops
declared their consent to the pope's propositions. Hinc
mar of Laon, whose eyes had been put out, presented a
complaint against his uncle, and demanded to be judged
according to the canons. Hincmar of Rheims required

664 TROSLE.
that the cause might be delayed, to give him time to
reply to the complaint. Further, the sentence of con
demnation passed against Formosus, formerly bishop of
Porto, and Gregory a nobleman was read, anathema
tizing them without hope of absolution ; as also were
the canons forbidding the translation of bishops ; viz.
those of Sardica, Africa, and of Pope Leo. Seven
canons were published.
1 . Orders that temporal lords shall show due respect
to bishops, and that they shall not sit down in their pre
sence without their permission.*
7. Forbids to receive anonymous accusations against
any person.
Troies,1104. TROIES. Held in 1104* by the legate Richard,
bishop of Albano, whom Pascal II. had sent into France
to absolve king Philip. The council was very numer
ous, and amongst those present we find Ivo of Chartres.
Hubert, bishop of Senlis, accused of simony, cleared
himself by oath. The election of the abbot Godefroi,
by the people of Amiens, to the bishopric of that town,
was approved ; and in spite of the abbot's resistance, he
was compelled to consent to it. — Tom. x. Cone. p. 738.
Troies,1107. TROIES. Held in 1107, by pope Pascal II., who
presided. The main object of this council was to excite
the zeal of men for the Crusade; besides which, sentence
of excommunication was denounced against those who
should violate the Treve de Dieu. The freedom of
elections of bishops was asserted and established, and
the condemnation of investitures repeated. Several
German bishops were on various accounts suspended.
Mansi adds five canons to those usually attributed to •
this council.
1. Orders that any one receiving investiture at the
hands of a layman shall be deposed, as well as the per
son ordaining or consecrating him. — Tom. x. Cone.
p. 754.
Troies,1128 TROIES. Held January 13, 1128, by the legate
Matthew, bishop of Albano, assisted by the archbishops
of Rheims and Sens, thirteen bishops, and by S. Ber
nard, S. Stephen, and other abbots. A rule was drawn
up for the order of the Templars, instituted in 1118,
prepared by authority of the pope and of the patriarch
of Jerusalem. In this council the white dress was given
to the Templars. — Tom. x. Cone. p. 922.
Tiosle, 909. , TROSLE (near Soissons). {Concilium Trosleianum.]

TURIN. 665
Held June 26, 909, Herive, archbishop of Rheims, pre
siding. The decrees of this council are signed by twelve
prelates, and are contained in fifteen chapters ; they are
in the form rather of long exhortations than of canons,
showing the pitiable condition of the Church.
1 . Orders due respect to the Church, to clerks, and
to monks.
3. Relates to the reform of abuses in monastic insti
tutions. 4. Anathematizes those who pillage the Church.
5. Anathematizes those who injure and persecute the
clergy. 6. Is directed against those who refuse tithe.
7. Against rapine and robbery, and orders restitution.
8. Is directed against the violent abduction of women,
and incest.
9. Forbids priests to have women in their houses.
10. Exhorts all Christians to charity, and to avoid
luxury and excess.
11. Forbids perjury and oath-breaking.
12. Is directed against passionate and litigious persons.
13. Against liars and homicides.
14. Denounces those who plunder the property of
bishops after their death.
15. Contains an exhortation to all the faithful to ab
stain from sin, arid to do their duty. — Tom. ix. Cone.
p. 520.
TURIN. {Concilium Turinense.] Held in 398, or, Turin, 398,
according to others, in 401 s, to settle certain differences or 40)-
which had arisen amongst the Gallican prelates. The
bishops of the province of Aix, Proculus of Marseilles,
Simplicius of Vienne, and the bishop of Aries, were
present. As Turin was at that time under the metro
politan of Milan, it is conjectured that Simplicianus of
Milan convoked it.
The first question settled in the council was that of
Proculus of Marseilles, who (although that see was not
in the province) desired to be recognized as metropolitan
of the province of Narbonne. The council, for the sake
of peace, granted to Proculus personally, but not to his
see, the right of primacy which he claimed, declaring,
5 There seems to be little doubt that 401 is the right date,
since Briscius, who was bishop of Tours at the time it was holden,
did not succeed S. Martin in that see until the year 400.— Labbe.

666 TYRE.
however, that after his death, the metropolitan should
be a bishop of the province itself.
2. The council took into consideration the differences
between the archbishops of Aries and Vienne, who both
pretended to the primacy of Viennese Gaul. The deci
sion was, that he of the two who could prove his city to
be the metropolis of the province as to civil matters °,
should be considered as the lawful metropolitan, and in
the mean time they were exhorted to live in peace.
3. The excuses of the bishops Octavius, Ursion,
Remigius, and Triferius, were considered. These pre
lates were accused of having conferred orders irregularly
and uncanonically. The council decided that, in this
case, indulgence should be granted to the four bishops ;
but that in future, any bishops so violating the ancient
decrees of the Church should be deprived of the right of
ordaining, and of all voice in synodical assemblies ; and
that those who should be so ordained should be deposed.
This canon was confirmed in the council of Riez, a.d.
439. Several other regulations relating to the affairs of the
Church were also made, and eight canons in all pub
lished. — Tom. ii. Cone. p. 1155.
Tyana,367. TYANA. {Concilium Tyanense.] Held in 367.
There were present in this council Eusebius of Cesarea,
in Cappadocia, Athanasius of Ancyra, Pelagius of Lao
dicea, S. Gregory Nazianzen the elder, and many others
who had declared their belief in the consubstantiality of
the Son at Antioch, in 363. The letters of pope Libe
rius and the bishops of Italy, Sicily, Africa, and Gaul,
were read, which had been written to wipe out the dis
grace attaching to them on account of the council of
Ariminum. Eustathius of Sebaste, formerly deposed,
was re-established ; and a synodical letter written to all
the bishops of the East, exhorting them to testify in
writing their rejection of the acts of Ariminum, and
their adherence to the faith of Nicea. — Tom. ii. Cone.
p. 836.
Tyre, 335, TYRE. The Arians, through Eusebius of Nico-
pseudo- media, obtained the convocation of this council from the
emperor Constantine, under pretext of thereby healing

6 This decision affords a fair illustration of the mode in which
the great sees of Rome, Constantinople, &c, obtained their ex
tensive ecclesiastical power.

council.

TYRE. 667
the divisions which existed amongst the bishops ; but Tyre, 335.
their real intention was to oppress S. Athanasius.
The bishops who were summoned to attend were
selected by the Eusebian party, and came from Egypt,
Lybia, Asia, and most of the eastern provinces; the
most noted were Marius of Chalcedon, Theognis of
Nicea, Ursaces of Singedunum, and Valens of Mursia,
in all about sixty Arian bishops attended. There were
also a few bishops present who were not of the Euse
bian faction, as S. Maximus of Jerusalem, Marcellus of
Ancyra, Alexander of Thessalonica, &c.
Constantine sent the count Dionysius to keep order,
who, as the event showed, was completely devoted to
the Eusebian cause, and by his violence destroyed all
liberty of debate.
S. Athanasius, compelled by the order of the emperor,
came to the council, attended by forty-nine Egyptian
bishops, amongst whom were Potamon and S. Paph
nutius. No accusation was brought against S. Athanasius on
account of his faith, but he was arraigned for having
killed a Meletian bishop named Arsenius, and for
having forcibly broken into a church whilst Ischyrus, a
pretended priest, was celebrating ; and for having over
turned the altar and broken the sacred chalice. He
was made to stand as a criminal, whilst Eusebius and
the others sat as his judges, against which treatment
S. Potamon of Heraclea made a vehement protest,
heaping reproaches upon Eusebius.
From the very first the Egyptian bishops protested
against the proceedings, but their objections were not
heeded. Sozomen says that S. Athanasius appeared frequently
before the council, and defended himself admirably,
listening quietly to all the calumnious accusations
brought against him, and replying with patience and
wonderful sagacity. However, his enemies, not con
tented with the charges which they had already brought
against him, dared to impeach his purity, and intro
duced into the council a debauched woman, whom they
had bribed to assert that she had been ravished by him.
The utter falsehood of the charge was, however, trium
phantly proved ; for S. Athanasius having deputed one
of his priests, named Thimoteus, to reply for him, the
woman, who was ignorant even of the person of the holy
bishop, mistaking Thimoteus for him, declared that he

668

UWIENON.

was the man who had offered violence to her at such a
time and place.
Neither were his accusers more successful in their
endeavour to fix upon him the murder of Arsenius, who,
in the midst of their false statements, appeared before
the council alive. Foiled in both these infamous at
tempts, the Arians were filled with fury, and endea
voured to offer violence to him, in which, however, they
were prevented by the officers of Constantine. Nothing
now remained but the charge of having broken the cha
lice, and there being no proof ready, and the clergy of
the country where the offence was said to have taken
place having solemnly sworn to the falsehood of the
charge, a deputation was sent to make inquiry on the
spot (in the Mareotis), composed of the most decided of
his enemies. In the meantime Athanasius, seeing that
his condemnation, by fair means or foul, was resolved,
withdrew from Tyre. The deputies upon their return
declared that they had found the charge correct ; and
upon this statement sentence of deposition was pro
nounced, on the plea of his having been convicted of a
part of the accusation brought against him.
More than fifty bishops protested against the acts of
this assembly. — Tom. ii. Cone. p. 435.

U.

Udvardc, 1309.

Uwienon, 1375.

UDVARDE. Held in 1309, under Charles I. king
of Hungary, and Thomas, archbishop of Strigonia. It
was decreed,
1 . That the angelical salutation should be rung out at
noon, or at the close of the day.
2. That the inhabitants of Buda should pay some im
post which they had endeavoured to evade.
And fourthly, the constitutions of cardinal Gentil1,
were read, and an order made that a copy should be
sent to every prelate, to use in his own diocese ; the
other regulations have perished. — Mansi, Supp. — Tom.
iii. coll. 335.
UWIENON. {Concilium Unienoviense.] Held in
1375, under Jaroslov, archbishop of Gnesne. Several
statutes were drawn up for the reformation of ecclesi-
1 Made at the synod of Posen in the same year. Nine chap
ters relating to ecclesiastical discipline were published. — Cone.
Tom. xi. App. 2453.

VAISON. 669
astical discipline, and a subsidy granted by the clergy
towards the expenses of the war against the Turks. —
Tom. xi. Cone. p. 2043.
URGEL. Held in 799, by Leidrade, archbishop of Urgel, 799.
Lyons, whom Charlemagne had sent, together with
Nefridius of Narbonne, the abbot Benedict, and several
other bishops and abbots, to Felix, bishop of Urgel.
They succeeded in persuading him to present himself
to the king, promising him full liberty to produce in
his presence those passages from the fathers which he
believed to favour his notions. V.
VAISON. {Concilium Vasense.] Held Nov. 13, Vaison, 442.
442, under the bishop Auspicius. Nectarius, bishop of
Vienne, was present, and publicly maintained that the
Father, Son, and Holy Spirit is but one Nature, one
Power, one Divinity and Virtue. Ten canons were
published. 1. Declares that it shall not be necessary to examine
the Gallican bishops before receiving them to commu
nion, but that it shall be enough to be assured that they
are not excommunicated.
2. Declares that the offerings of penitents dying sud
denly without receiving the communion, may neverthe
less be received ; and that mention is to be made of
their names at the altars, and permits them burial.
3. Orders priests and deacons to receive the holy
chrism at Easter from their own bishops.
6. Forbids all intimacy with the enemies of religion.
9 and 10. Are for the protection of the reputation of
those who, out of charity, take charge of deserted chil
dren. — Tom. iii. Cone. p. 1456.
VAISON. Held Nov. 5, 529. Twelve bishops Vaison, 529.
attended, amongst whom were S. Cesarius of Aries,
who presided. Five canons were published.
1. Enjoins that parish priests shall receive into their
houses young readers (being single), according to the
excellent custom in Italy ; that they shall provide for
them, and teach them to chant the Psalms, and make
them read and study the holy Scriptures.
2. Declares that a priest may preach in his own
parish, but that when he is ill, the deacons shall read
the Homilies of the fathers.

670

VALENCE.

Valence, in
Dauphine, 374.

Valence,
¦ 530.

Valence, 855.

3, Orders the frequent repetition of the " Kyrie
Eleison" at matins, mass, and vespers ; and that the
Sanctus be sung three times at mass even in Lent, and
in masses for the dead.
4. Orders that mention be made of the pope at every
mass. 5. Orders that the verse, " As it was in the begin
ning," &c, shall be chanted after the " Gloria Patri."
— Tom. iv. Cone. p. 1679.
VALENCE (in Dauphine). {Concilium Valentinum.]
Held July 12, 374. Thirty bishops attended, of whom
the names of twenty-two have reached us : it is sup
posed to have been a general Gallican council, or at
least collected from the chief part of Narbonnesian
Gaul. The object of this council was to remedy the
disorders which had crept into the discipline of the
Church. Four canons were published.
1 . Forbids the ordination in future of men who have
had two wives, or who have married widows, but it
does not insist upon the deposition of those who had
been already ordained.
2. Forbids to grant penance too easily to young
women who, after consecrating themselves to God,
voluntarily embraced the married state.
3. Forbids absolution until death to those who, after
baptism, fall back into idolatry, or who have received a
second baptism.
4. Orders that all bishops, priests, and deacons,
falsely accusing themselves of any crimes in order to
be deposed, and so escape the responsibility and weight
of their orders, shall be, in fact, so deposed, and con
sidered as guilty of the crimes wherewith they charge
themselves. — Tom. ii. Cone. p. 904.
VALENCE. Held about 530, in defence of the
doctrines of grace and free will, against the Semi-
Pelagians. See C. Orange, a. d. 529. — Tom. iv.
Cone. p. 1678.
VALENCE. Held January 8, 855, by order of the
emperor Lothaire ; fourteen bishops, with the metro
politans, attended from the three provinces of Lyons,
Vienne, and Aries. The object of the council was to
investigate the conduct of the bishop of Valence, who
was accused of various crimes. Twenty-three canons
were published.
The first six relate to the subjects of grace, free will,

VALENCE. 671
and predestination, and reject the four canons of Quiercy
upon the matter.
7. Relates to the elections of bishops with the unani
mous consent of the clergy and people of the see.
12. Forbids, under pain of excommunication, the
singular combats to which accused persons had recourse
in those times in order to prove their innocence. Di
rects that he who shall kill or wound his adversary,
shall be treated as a murderer, and excommunicated" ;
and that the man killed shall be regarded as a suicide,
and forbidden Christian burial.
14. Enjoins bishops not to give their clergy or people
cause to complain against them on account of their
vexations. 15. Recommends them to lead an exemplary life.
16. Orders them to preach and instruct their people
both in town and country.
17. Bids them be careful to make their visitations
without burdening any one.
18. Orders the re-establishment of schools for teach
ing religion, literature, and ecclesiastical chanting.
20. Orders care in the preservation of the Church
ornaments, &c, and forbids their being put to any but
their proper use.
22. Forbids bishops to exact their visitation dues
when they do not make their visitations. — Tom. viii.
Cone. p. 133.
VALENCE. Held in 1100, to examine the charge Valence,
brought by the canons of Autun against Norigaudus or llu(l-
Norgaud, bishop of Autun, whom they accused of
having got possession of the see by simony, and of
having squandered the property belonging to it. The
pope's legates, John and Benedict, cited the bishop to
appear at this council, in spite of the protest of the
canons, who declared that the legates had no authority
to take them beyond the province, and in spite of the
opposition of the archbishop of Lyons, who complained
of the legates having taking the judgment of the case
out of his hands. The question accordingly came
before the council, and was discussed, but the further
consideration of it was reserved for the council of
Poictiers. In the mean time the bishop was suspended
from the exercise of all his functions.
Hugo, abbot of Flavigni, accused likewise of simony,
was declared to be innocent. — Tom. x. Cone. p. 717-

672

VALENCIA.

Valence, 1248.

Valencia, 524.

VALENCE. Held on the Saturday after the feast
of S. Andrew. The legates, Peter, cardinal bishop of
Albano, and Hugo, cardinal priest of S. Sabine, con
voked this council, consisting of four archbishops and
fifteen bishops from the provinces of Narbonne, Vienne
in Dauphine, Aries, and Aix. Twenty-three canons
were published.
3. Forbids clerks in holy orders, cathedral canons,
and other beneficed persons, to exercise any secular
office. 6, 7, and 8. Enjoin the punishment and public de
nouncement of perjured persons.
9, 10, and 11. Relate to the inquisition.
12. Gives to bishops the correction of sorcerers and
persons guilty of sacrilege, and in the event of their
refusing to amend, enjoins perpetual imprisonment, or
whatever punishment the bishops may deem right.
13. Enacts penalties against those who lay aside the
cross, which they have assumed upon their dress as a
token of having renounced their heresy,, or who escape
from prison, or despise the sentence of excommuni
cation. The five next refer to excommunications.
22 and 23. Fulminate excommunications against the
emperor Frederick and all his adherents.— Tom. ix.
Cone. p. 696.
VALENCIA (in Spain). {Concilium Valentinum.]
Held in 524, under king Theodorie. Six bishops at
tended, and six canons were published.
1. Orders that previous to the presentation of the
oblations, and the dismissal of the catechumens, the
gospel shall be read after the epistle, in order that the
catechumens, penitents, and even the heathen, may hear
the words of Christ and the preaching of the bishop.
4. Exhorts bishops to visit their sick brethren in
the episcopate, in order to assist them in settling their
affairs, and to attend to their funerals. In case of a
bishop dying suddenly with no one of his brother
bishops near him, it is ordered that the body shall be
kept until a bishop can come to celebrate his obsequies.
5. Excommunicates vagabond clerks who desert
their calling.
6. Forbids to ordain a clerk belonging to another
diocese, and any person whatever who will not promise
to remain in the diocese. — Tom. iv. Cone. p. 1617.

VANNES. 673
VALLADOLID. {Concilium apud Vallemoleti or Valladolid,
Vallum Oletum.] Held in 1322, by cardinal William, l'm-
bishop of Savina, and legate of pope John XXII.7
A preface and twenty-seven canons were published by
his direction, and with the approbation of the council.
1. Orders that provincial councils be held every two
years, and dio.cesan synods annually.
2. Orders all curates to read four times a year, in
the vulgar tongue, to their parishioners the articles of
belief, the decalogue, the number of the sacraments, and
the different virtues and vices.
4. Orders that Sundays and festivals be kept holy.
10. Orders that bishops shall assign limits to parishes.
11. Excommunicates monks who fraudulently evade
payment of tithes.
13. Exhorts curates to exercise hospitality.
14. Forbids to present to churches before a vacancy,
or to present infants.
16. Declares them to be excommunicated, ipso facto,
who eat or sell meat on any fast day.
17. Forbids secular meetings within churches, fairs,
&c, in churchyards, and to fortify churches as places of
defence. 20. Grants to clerks three years for study, during
which time they may receive the fruits of their benefices
without residence.
23 and 24. Excommunicates those who seize men and
sell them to the Saracens ; also all wizards, enchanters,
and those who consult them, — Tom. xi. Cone. p. 1682.
VANNES. {Concilium Veneticum.] Held in 465, Vanncs,4(i',3.
by S. Perpetuus, the first archbishop of Tours, who
presided over five other bishops. Paternus was in this
council consecrated to the see of Vannes, and sixteen
canons were published ; many of which are the same
with those of Tours, a.d. 461. The following are
peculiar to this council.
2. Excommunicates those who marry again after
having divorced their first wives, unless it was on
account of adultery.
7. Forbids monks to retire into solitary cells, except
they be men of tried virtue, and upon condition that
they keep within the precincts of the abbey, and under
the abbot's jurisdiction.
8. Forbids abbots to hold many monasteries or cells.
7 Or John XX., with Labbe and others.

674 VERBERIC.
11. Prohibits priests, deacons, and subdeacons, who
are forbidden to marry, from attending marriage festi
vals, feasts, and assemblies at which love songs, &c.,
are sung, and immodest conversations held.
12. Forbids all clerks to attend Jewish festivals.
13. Excommunicates for thirty days ecclesiastics
guilty of the sin of drunkenness, and enjoins even cor
poral punishment.
14. Excommunicates for seven days clerks who,
living in the city, absent themselves from matins.
15. Orders that the same manner of celebrating
Divine service shall be observed throughout the pro
vince of Lyons.
16. Excommunicates those of the clergy who meddle
in divinations, and superstitiously pretend to foretel the
future by chance readings of Holy Scripture.
These regulations are addressed to Victorius, bishop
of Maur, and Thalassius of Angers, who were unable to
attend the council. — Tom. iv. Cone. p. 1054.
Venice, VENICE. {Concilium Venetum.] Held in 1177,
by pope Alexander III., assisted by his cardinals, and
several bishops from Italy, Germany, Lombardy, and
Tuscany. The emperor Frederic, who had previously
renounced the schism, and made peace with Alexander,
was present. The pope pronounced sentence of excom
munication against all troublers of the peace. — Tom. x.
Cone. p. 1481.
Verberic, in VERBERIC (in the diocese of Soissons). {Concilium
the diocese Vermeriense.] Held in 753, by order of king Pepin.
753. ' This council was, properly speaking, a national assem
bly. Twenty-one canons were published, chiefly relat
ing to the subject of marriages.
1. Declares, that the marriages of relatives to the
third degree of consanguinity, are utterly null, so that
the parties so married, are at liberty, after penance, to
marry others. That those who are related only in the
fourth degree shall not be separated if married, but be
put to penance.
3. Forbids a priest to marry, under pain of losing his
rank. Forbids any one to marry the wife of a man
who has been made priest.
5. Permits a man whose wife has conspired to mur
der him, to put her away, and to marry another.
6. Permits those persons who have married slaves,
under the idea of their being free, to marry again.

VERNEUIL. 675
9. Declares, that in cases in which men are abso
lutely obliged to leave their place of abode, to go to
live elsewhere, if their wives refuse to go with them for
no other reason than their affection for their country, or
relations, or property, it shall be lawful for the husband
to marry another, but not for the wife who remains
behind. 14. Forbids bishops, when travelling out of their
own diocese, to ordain priests, and orders that persons
so ordained, if they be really worthy of the priesthood,
shall be ordained again.
15. Allows a degraded priest to baptize a sick per
son in case of necessity.
16. Forbids clerks to wear arms.
19. Forbids married slaves who are sold separately
to different masters, to marry others, although they have
no hope of ever being united again.
21. Enacts, that a husband who has permitted his
wife to take the veil shall not marry another. — Tom.
vi. Cone. p. 1656.
VERBERIC. Held in 869. Twenty bishops being Verberic,
present, with Charles the Bald ; Hincmar of Laon was 869-
accused, and appealed to the pope ; at the same time,
he demanded leave to go to Rome, which, at the insti
gation of his uncle, was refused, but the proceedings
against him were suspended. Tom. viii. Cone. p. 1527.
VERCEIL. {Concilium Vercellense.] Held in Sep- Vc-reil,
tember 1050, by pope Leo IX. Bishops attended from loso-
various nations. Berenger was cited to appear, but re
fused to attend ; his errors were condemned, and the
book of John Scotus upon the Eucharist was burned. —
Lanfranc de Corp. Dom. 1. 4. — Tom. ix. Cone. p.
1055. VERDUN. {Concilium Virdunense.] Held in No- Verdun,
vember 947, by seven bishops, who confirmed Artaldus 94'-
in the possession of the see of Rheims, which Hugo
disputed with him. See council of Monson, 948. —
Tom. ix. Cone. p. 622.
VERNEUIL. {Concilium Vernense.] Held in 844, Vemeuil,
in December. Ebrouin, arch-chaplain of Charles the 84 '
Bald, and bishop of Poictiers, presided, with Venilon,
archbishop of Sens. Twelve canons were published,
addressed to Charles the Bald.
1. Contains an exhortation to the king.
2, 3. Contain an entreaty that he would send forth a
Gg2

676 VERNUM.
commissioner to set in order what was irregular, and to
repress crime, &c.
7. Renews the canon of Gangra, against certain fe-
, male religious, who under pretext of higher perfection,
had taken to wearing male attire.
8. Directs that when bishops are excused from going
to the wars, either by infirmity, or by the kindness of the
prince, they shall appoint fit men to lead their people. —
Tom. vii. Cone. p. 1805.
Vernum, VERNUM. A council was held in 754, at a place
in France, named in Latin, Vernum. Some doubt
exists as to its locality ; Fleury and Le Cointe say, that
it is Vernon-sur-Seine ; Pagi, following Mabillon, says
Verneuil-sur-Oise ; Lebeuf, and Don Bouquet, main
tain that it is a place called Ver, or Vern, a royal seat,
situated between Paris and Compeigne.
The council was assembled by order of King Pepin,
and the bishops of all the Gallican provinces attended.
The object was to re-establish discipline, and they agreed
to remedy at once the most grievous abuses, and to
leave lesser matters till a more favourable opportunity.
Twenty-five canons were published.
1 . Enacts, that no bishop shall hold more than one
see. 3. Gives to the bishop authority to correct both the
regulars and seculars within his diocese.
4. Orders that two synods be holden annually in
France. 5. Leaves to the bishop the reform of the religious
houses in his diocese ; if he cannot effect it, he is di
rected to apply to the metropolitan, and lastly, to the
synod. 7. Forbids to erect baptisteries without the bishop's
permission. 8. Orders priests to attend the synod of bishops, and
forbids them to baptize, or to celebrate the holy office
without their permission.
13. Forbids itinerant bishops (who have no diocese),
to perform any function.
14. Forbids all work on Sundays, save such as is ab
solutely necessary. (3 Council Orange, c. 28).
17. Forbids to leave a bishopriek vacant for more
than three months.
18. Forbids elerks to carry their causes before lay
tribunals.

VIENNE.

677

Verona, 1184.

Vezelai, 1146.

24. Forbids simony. — Tom. vi. Cone. p. 1664.
VERONA. {Concilium Veronese.] Held on the 1st
of August, 1184, for the purpose of reconciling those
who had been ordained by the antipope3. Pope Lucius
III. published a constitution against the heretics, in the
presence of the emperor Frederic ; the object was to
repress the fury of the Cathari, Paterini, and the other
heretics of that period. In this council, we perceive
the commencement of the system of inquisition, since
the bishops are ordered, by means of commissaries, to
inform themselves of persons suspected of heresy,
whether by common report or private information. A
distinction is drawn between the suspected and convicted,
the penitent and relapsed, and different degrees of pu
nishment are accordingly awarded. After all the spiri
tual penalties of the Church have been employed in
vain, it is ordered that the offenders be given up to the
secular arm, in order that temporal punishments may be
inflicted. — Tom. x. Cone. p. 1741 and 1737.
VEZELAI. {Concilium Vezeliacum.] Heldinll46,
after the capture of Edessa by the Saracens. Louis
VII., the archbishop, bishops, abbots, and many of the
nobility of France attended. S. Bernard, who was pre
sent, urged him, with great eloquence, to succour the
Christians against the Turks. The king was amongst
the first to assume the cross, together with his wife
Eleanor. After them, Alphonso, count of St. Gilles,
Thierry, count of Flanders, count Guido, and many
others of the nobility, took the vow. — Tom. x. Cone.
p. 1100.
VIENNE. {Concilium Vindobonense.] Held May
10, 1267, by Guy, cardinal legate. A constitution in
nineteen articles was published, very similar to that
drawn up in the council of Cologne, in the year pre
ceding. By canon 3, clerks having wives or concubines, were
ordered to separate from them within a month, under
pain of being deprived.
6. All pluralities were forbidden.
14. Forbids abbots to consecrate chalices, patens,
or any ecclesiastical vessel or vestment.
The last five relate to the Jews. — Tom. xi. Cone.
p. 858.
VIENNE (in Dauphine). {Concilium apud Vien- Vienne, in
nam Allobrogum.] Held in 892, by order of pope Da^in6-
g g 3

Vienne, 1267.

678 VIENNE.
Formosus, whose two legates, Pascal and John, pre
sided. Several bishops were present, and four canons
were published.
1, 2. Excommunicates those who seize the property
of the Church, or maltreat clerks.
4. Forbids laymen to present to churches, without
the consent of the bishop of the diocese ; also forbids
them to take any present from those whom they present.
—Tom. ix. Cone. p. 433.
Vienne, VIENNE. {Concilium Viennense.] Held in De-
1199- cember 1199, by Peter of Capua, legate, who, in the
presence of several bishops, published an interdict upon
all places within the dominions of the king Philip Au
gustus, on account of his unlawful marriage, at the same
time ordering all bishops to observe it, under pain of
suspension. — Tom. xi. Cone. p. 11.
Vienne, VIENNE. Held October 1, 1311, under Clement
folseltstried V-> wn0 Presided. The object of the council was the
the 15th extinction of the order of the Templars, and the re-es-
ccciimcnical. tablishment of discipline. The king, Philip-le-Bel, was
present, accompanied by his brother Charles de Valois,
and his three sons, Louis, king of Navarre, Philip, and
Charles. For a long time past, loud complaints had been made
against the Templars, on account of their alleged bad
faith and arrogance, and their abuse of their privileges.
In the bull of convocation, the pope declared that he had
heard with sorrow, that this order had fallen into utter
apostasy, and into the most unheard-of crimes ; that
Philip of France had given him information upon the
subject. Urged thereto by a pious zeal, and by no in
terested motive, since it was not his intention to appro
priate to himself the possessions of the Templars, the
pope further declares, that he had, in the presence of
several of the cardinals, examined as many as seventy-two
of the Templars, who had confessed, that at the recep
tion of brethren into the order, they were made to re
nounce Jesus Christ, to spit upon the cross, and to do
, other horrible acts which decency forbade even to
mention. The Templars in France had been arrested throughout
the kingdom, by order of the king, and many of them
confessed the same horrible impieties and sacrilegious
conduct. But as their confessions were forced from them
by tortures, very little credit seems to be due to them ;

VIENNE. 679
added to this, there is a marvellous variation in the dif- Vienne,
ferent accounts given by historians of this affair. How- ^U* 'So
ever this may be, the pope issued another bull, ordering
all bishops to gather what information they could against
the Templars, in their respective dioceses, and named
commissioners to take proceedings against the whole
order. The grand master, James de Molis, or de Mo-
lay, was cited to appear before the commissioners at
Paris. These commissioners were, the archbishop of
Narbonne, the bishops of Bayeux, Mende, and Limoges,
and three archdeacons. Being questioned as to the
confession which he had made before the cardinals,
the grand master testified horror at the crimes of which
he was accused, and declared, that had he been at liberty
he should have spoken very differently.
Fifty-nine of these wretched men were burnt at Paris,
in the field near the abbey of St. Anthony, not one of
whom confessed the crimes imputed to them, but, to the
last, maintained their innocence, which had a great effect
upon the people at large. At Senlis, nine were burnt,
who also denied their guilt, and declared that their con
fession had been forced from them by the horrible tor
tures which they had endured.
More than three hundred bishops attended this council, Session I.
without reckoning abbots and priors. In the first ses-
sion, the pope laid open the three causes which had in-.
duced him to convoke the assembly.
The next session was not held until the year fol
lowing. In the interval, various conferences were held
upon the subject of the Templars, and all the bishops
agreed, that before condemning them they ought to be
heard in their own defence.
However, on the 22d of March, 1312, the pope, in
the presence of several bishops and cardinals, abolished
the order of Templars, reserving for his own disposal,
and that of the Church, their property and persons.
In the second session, the king, his three sons, and his Session II.
brother, were present, and the pope published his ,de- A^jk3'
cree suppressing the order, which had existed for one
hundred and eighty-four years, their property was given
to the knights Hospitallers of the order of St. John of
Jerusalem, now called the knights of Malta, excepting
their possessions in the kingdoms of Castile, Arragon,
Portugal, and Majorca, which were destined for the
defence of the country against the Moslems. As to the
Gg4

680 VIENNE.
Vienne, persons of the Templars, it was ordered, that those who
1 Q 1 1 St IQIO • were deemed innocent should be supported from the
funds of the order. That those who had confessed
their crimes should be treated leniently, and that the
unpenitent should be rigorously punished. As for those
who had endured the torture without confessing, it was
settled that their case should be reserved, in order to
be judged by the canons.
The grand master, with the commanders of Nor
mandy and Aquitaine, who had been at first condemned
by the three cardinal legates to perpetual imprisonment,
because they had confessed the crimes charged against
them, having subsequently retracted their confession,
and declared their innocence, were given up info the
hands of the provost ; upon which Philip-le-Bel, with
out consulting a single ecclesiastic, by the advice of
some of those about him, caused them to be burnt, and
they died maintaining their innocence to the last.
Clement V. had given instructions to the bishops to
bring with them to the council a brief summary of
those matters'which, in their judgment, most needed re
form. Two of these memoirs remain ; one by William
Durandus, bishop of Mende 8, and the other by a bishop
unknown. The latter proposes, amongst other things,
the reform of such abuses as the following : the immense
number of sentences of excommunication inflicted for
trifling offences ; the constant voyages of ecclesiastics to
Rome ; the large number of benefices, in every coun
try, given by the court of Rome to foreigners, to the
injury of the native clergy ; plurality of benefices ; the
disorderly lives of the beneficed clergy ; the extrava
gance exhibited at their tables, and the luxury of their
dress. The Bishop of Mende desired to return to antiquity,
and to the observation of the ancient canons. That
the granting of dispensations should be kept within pro
per bounds ; that provincial councils should be held,
&c. That the tenth of the revenue of all benefices
should be granted to poor scholars studying in the
university. He also insisted upon a thorough reform in
the court of Rome, &c. &c.
Much was said in this council upon the subject of
8 This Durandus was the nephew of the celebrated bishop of
the same name and see (Speculator) ; he composed a treatise on
the manner of celebrating general councils.

VIENNE. 681
exemptions ; the bishops required their total abolition, Vienne,
and that all ecclesiastics, regular and secular, should be 1311&1312-
subject to them. This demand gave rise to a long dis
pute. The celebrated difference between Philip-le-Bel and
Pope Bonifacius VIII., was also terminated. The
council declared Bonifacius, whom Philip had all along
treated as a heretic, to have been a sound catholic, and
to have done nothing meriting the charge of heresy. In
order, however, to satisfy the king, the pope published
a decree to this effect, that neither he, nor his successor,
should be at any time accused concerning his conduct
towards Bonifacius.
Further, certain errors attributed to John d'Olive, a
Minorite, were condemned. It was declared, that the
Son of God took to himself both parts of our human
nature, i. e. both soul and body, which together form
the real body ; and that whosoever shall maintain that
the reasonable soul is not an essential part of the hu
man body, shall be regarded as a heretic.
In the third and last session, a constitution drawn up Session 111.
by the pope was published, for promoting union Mav 6-
amongst the Minorites, who had been torn by divisions
for a long time past. Various regulations were also
made, affecting the begging friars, and a rule of life laid
down for the black monks, and regular canons. The
Beguins (Beguardi Beguinae) were condemned ", and a
regulation drawn up upon the subject of hospitals.
Lastly, the pope, in the name of the council, made two
constitutions upon the privileges of monks and others
who were exempt. 1. To defend them against the en
croachments of the bishops, and the 2nd to check the
abuse of their privileges. In the latter, it is forbidden
to a monk, under pain of excommunication, ipso facto,
9 " Beguardi and Beguinse." These people are not to be con
founded with the order of Beguinse or Beguins, founded by Lam
bert Beghum, a priest of Liege, about 1 170, but were a sect of
heretics, a branch of the Fraticelli. They took their rise in Ger
many, and, amongst other things, taught that men can attain to
an impeccable state in this life ; and that in that state they need
no longer fast, pray, or obey any of the precepts of the Church ;
hut, on the contrary, that their spiritual part having attained to
such perfection, they are at liberty to yield to every bodily im
pulse. They seem to have broken out again in Spain in 1623,
under the name of " Illumiuati."

682

WESTMINSTER.

to administer extreme unction, the eucharist, and the
viaticum, or to give the nuptial benediction, without
permission from the curate.
The pope also confirmed the establishment of the festival
of the Holy Sacrament, instituted by Urban IV. It was
further enacted, that in order to promote the study of the
oriental languages, and so to facilitate the conversion
of the heathen, professors of Hebrew, Arabic, and
Chaldee, two for each language, should be established
at Rome, and in the universities of Paris, Oxford, Bo
logna, and Salamanca ; those at Rome to be maintained
and paid by the pope ; those at Paris, by the king of
France ; and the others by the prelates and chapters of
their respective nations.
The bull of Bonifacius VIII., " Clerieis laicos," upon
the immunities of clerks, was revoked, and a tenth or
dered to be levied upon all ecclesiastical revenues, in
aid of the crusade to the Holy Land. — Raynal, a.d.
1311, liv.— Tom. xi. Cone. p. 1537.

W.

Watciford, WATERFORD. {Synodus Guaterfordia.] Held
llo8. about 1158 ; in which it was ordered, that all the En
glish slaves throughout Ireland should be liberated,
to avert the Divine wrath. It seems that many of the
English had been in the habit of selling their own
children to the Irish for slaves, and that not under
the pressure of extreme want. — Tom. x. Cone. p.
1183. Both the date and place of this council is probably
incorrect, as the account of it in Labbe exactly coin
cides with that of the council of Armagh, in 1171,
(which see), and in both the council is said to have
been convoked " apud Ardmachiam."
Westmin- WESTMINSTER. {Concilium Westmonasteriense.]
(oT'lOTo0 Held about 1070> by. archbishop Lanfranc, in the pre-
YVitkins). sence of William I., in which Wulstan, bishop of Wor
cester, who alone of the Saxon bishops had withstood
William, was deprived, upon the plea of want of learning.
When he found that he was to be stripped of his epis
copal vestments, he boldly exclaimed to William, "These
I owe to a better man than thee, to him will I restore

WESTMINSTER. 683
them." Whereupon, he went to the tomb of Edward the
Confessor, who had advanced him to his see, and there
taking off his vestments he laid them down, and struck
his pastoral staff so deep into the stone, that, as the
legend states, no human force could draw it out. This
miracle, or his deserved reputation for sanctity, pro
duced a revision of the sentence of deprivation, and he
retained his bishoprick. — Johnson, Preface to Lanfranc's
Canons at Winchester. Wilkins, Cone. vol. i. p. 367.
Wharton, Anqiia Sacra, vol. ii. p. 225.
WESTMINSTER. Held in 1102, "in S. Peter's Westmin-
church, on the west side of London," i. e. at Westmin- 8 *'
ster. Anselm, archbishop of Canterbury, and Gerard,
of York, being present, with eleven other bishops, and
some abbots. In this synod, three great abbots were
deposed for simony ; three not yet consecrated were
turned out of their abbeys ; and three others deprived
for other crimes. Roger (the king's chancellor), was
consecrated to the see of Salisbury, and Roger (the
king's larderer), to Hereford. Twenty-nine canons were
published. 1. Forbids bishops to keep secular Courts of Pleas,
and to apparel themselves like laymen.
2. Forbids to let archdeaconries to farm.
3. Enacts that archdeacons must be deacons.
4. Enacts that no archdeacon, priest, deacon, or
canon, shall marry, or retain his wife, if married.
Enacts the same with regard to subdeacons who have
married after profession of chastity.
5. Declares that a priest guilty of fornication, is not
a lawful priest, and forbids him to celebrate mass.
6. Orders that no one be ordained sub-deacon, or to
any higher order, except he profess chastity.
7. Orders that the sons of priests be not heirs to
their fathers' churches.
8. Orders that no clergyman be a judge in a case of
blood. 9. Orders that priests go not to drinking bouts, nor
drink to pegs 2.
' " One contrivance of his " (Dunstan's) " is commonly re
corded, as designed to check the prevailing vice of drunkenness.
He was the inventor of a way of ornamenting the drinking-cups
which were passed round the table with little nails or pegs one
above another, of gold or silver, as the material of the eup might
be ; that every guest, when called to drink his portion, might
know how much the law of the feast required of .him, and might
Gg6

684 WESTMINSTER.
Westmin- 10. Orders that their clothes be all of one colour, and
ster, 1102. tne;r snoeg plajn,
11. Orders monks or clerks who have forsaken their
order, to return, or be excommunicated.
12. Orders that the tonsure of clerks be visible.
13. Orders that tithe be paid to the Church only,
14. Forbids to buy churches or prebends.
15. Forbids to build new chapels, without the bishop's
consent. 16. Forbids to consecrate new churches, until all
things necessary for it, and the priest, have been pro
vided. 17. Forbids abbots to create knights ; orders them to
eat and sleep in the same house with their monks.
18. Forbids monks to enjoin penance except in cer
tain cases.
19. Forbids monks to be godfathers, and nuns god
mothers. 20. Forbids monks to hire farms.
21. Forbids monks to accept of the impropriations of
churches without the bishop's consent, and further for
bids them to spoil and reduce to poverty those who
minister in their parishes.
22. Declares promises of marriage made .without. wit
nesses to be null, if either party deny them.
23. Orders that those who have hair be clipped, so
that their ears and eyes shall be visible.
24. Forbids those who are related within the seventh
degree to marry.
25. Forbids to defraud the priest of his dues, by
carrying a corpse for burial to another parish.
26. Forbids to attribute reverence or sanctity to a
dead body, or fountain, &c. without the bishop's au
thority. 27. Forbids to sell men like beasts, as had hitherto
been done in England.
28. Anathematizes persons guilty of certain horrible
sins of uncleanness.
29. Orders the publication of the above excommu
nication in all churches every Sunday. — Johnson, Ecc.
Canons, a. d, mcii. Wilkins, Cone. vol. i. p. 382.
not be obliged to swallow a larger draught against his will.
Hence seems to have come the old English proverb, which speaks
of a man being a peg too high, or a peg too low, according to the
Btate of his spirits."— Churlon, Early English Church, p. 252.

WESTMINSTER.

685

Westmin
ster, 1126.

WESTMINSTER. Held January 13, 1126. Otto,
the pope's nuncio, was present, and read a bull of Hono
rius, containing the same proposition which the legate
had made to the French clergy assembled at Bourges,
in November, 1225 ; viz. That in every cathedral
church, the pope should nominate to two prebends, and
in every monastery to two places. The bishops sepa
rated without coming to any decision. Tom. xi. Cone.
p. 303.
WESTMINSTER. Held September 9, 1126, by Westmin-
William Carboil, archbishop of Canterbury ; John de 9ter> ^2e
Cremona3, legate from Honorius II., presiding. Thurs-
tan, archbishop of York, and about twenty bishops,
forty abbots, and an innumerable assembly of clergy
and people were present. Seventeen canons were pub
lished. 1. Forbids simony.
2. Forbids to charge anything for chrism, oil, bap
tism, visiting and anointing the sick, communion, and
burial. 3. Forbids to demand cope, carpet, towel, or basin,
at the consecration of bishops, or churches, or blessing
of abbots.
4. Forbids investiture at the hands of lay persons.
5. Forbids any one to challenge a church or bene
fice by inheritance ; and to appoint a successor. Psalm
lxxxiii. 12, 13, is quoted.
6. Deprives beneficed clerks who refused to be or
dained (priests or deacons) in order that they might live
more at liberty.
7. Orders that none but priests be made deacons or
priors, nor any but deacons, archdeacons.
8. Forbids to ordain any one priest without a title.
9. Forbids, under pain of excommunication, to eject
any one from a church to which he has been instituted,
without the bishop's sentence.
10. Forbids bishops to ordain or pass sentence upon
any one belonging to the jurisdiction of another bishop.
11. Forbids, under pain of excommunication, to
receive an excommunicated person to communion.
12. Forbids any one to hold two dignities in the
Church. 9 The conduct of this man was grossly inconsistent with his
persecution of the married clergy. The whole subject is well
considered by Collier, Church History, vol. i. p. 318.

686 WESTMINSTER.
1 3. Forbids priests, deacons, sub-deacons, and canons,
to dwell in the same house with any woman, except a
mother, sister, aunt, or unsuspected woman. Offenders
to lose their order.
14. Forbids the practice of usury amongst clerks *.
15. Excommunicates sorcerers, &c.
16. Forbids marriage within the seventh degree.
17. Declares that no regard is to be paid to husbands
who implead their wives as too near akin to them. —
Wilkins, Cone. vol. i. p. 406. Johnson, Eccl. Canons,
a.d. 1126.
Westmin- WESTMINSTER. Held in 1 127, by William Cor-
' " ' boil, archbishop of Canterbury, the pope's legate ', ten
English bishops attended, and three Welch. It is also
said, that the multitude of clergy and laity of all ranks
who flocked to the council was immense, but no men
tion is made of abbots. The archbishop of York sent
excuses, and the bishops of Durham and Worcester
were also absent ; the sees of London and Coventry
were at the time vacant.
This synod sat three several days, and ten canons
were published.
( 1. Forbids, "by the authority of Peter, prince of the
apostles," and that of the archbishop and bishops as
sembled, the buying and selling of churches and bene
fices. 2. Forbids any one to be ordained, or preferred, by
means of money.
3. Forbids all demands of money for admitting monks,
canons, or nuns.
4. Orders that priests only shall be made deans6, and
deacons, archdeacons.
5. Forbids priests, deacons, sub-deacons, and canons,
to live with women not allowed by law. Those that
adhered to their concubines or wives to be deprived of
* So strong were the prejudices against any thing approaching
to usury, that in the constitutions of William of Cantilupe, bishop
of Worcester, published in 1240, it is forbidden to clerks even to
buy growing corn, lest by selling time, which God would have com
mon to all, they fall into sin, while they purchase cheaply, and
dispose of at a high price, that which required only time (a thing
not to be sold) to make it valuable.
5 He was the first archbishop who had the title of legate of the
apostolical see. — Johnson.
6 Heads of monasteries were at this time frequently called
deans. — Johnson.

WESTMINSTER. 687
their order, dignity, and benefice ; if parish priests 7, to
be cast out of the choir, and declared infamous.
6. Requires archdeacons and others whom it con
cerned, to use all their endeavours to root out this
plague from the Church.
7. Orders the expulsion from the parish of the con
cubines of priests and canons, unless they are lawfully
married there. If they be afterwards found faulty,
directs that they shall be brought under ecclesiastical
discipline, or servitude, at the discretion of the bishop.
8. Forbids, under anathema, any one to hold several
archdeaconries in several bishopricks, and directs him
to keep to that he first took ; forbids priests, abbots,
and monks to take any thing to farm.
9. Orders the payment of tithe in full. Forbids
churches, or tithes, or benefices, to be given or taken
without the consent of the bishop.
10. That no abbess or nun use more costly apparel
than such as is made of lamb's or cat's skins.
Matthew of Paris declares, that the king (Henry I.),
eluded all these provisions (to which he had given his
consent), by obtaining from the archbishop a promise
that he should be entrusted with their execution, whereas,
in reality, he executed them only by taking money from
the priests as a ransom for their concubines. — John
son, Eccl. Can. a. d. 1127- Wilkins, Cone. vol. i.
p. 410.
WESTMINSTER. Held in 1138, by Alberic, Westini,.-
bishop of Ostia, legate of pope Innocentius II. during ster' "¦
the vacancy of the see of Canterbury, eighteen bishops,
and about thirty abbots attended, who proceeded to the
election of Theobald to the see of Canterbury. Seven
teen canons were published.
1. Forbids to demand any price for chrism, oil, bap
tism, penance, visitation of the sick, espousals, unction,
communion, or burial, under pain of excommunication.
2. Orders that the body of Christ be not reserved
above eight days, and that it be ordinarily carried to
the sick by a priest or deacon only ; in case of extreme
necessity by any one, but with the greatest reverence.
7 Johnson states this to be the first mention of a parish priest,
and remarks, that this canon distinguishes him from the bene
ficed priest. The first Constitution of Islip plainly distinguishes
between the parish priest and them who had the cure of souls ;
it seems, therefore; that they were such priests as officiated under
resident incumbents who did not officiate themselves.

688 WESTMINSTER.
Westmin- 3. Forbids to demand a cope, ecclesiastical vestment,
ster, 1138. or any thing else, upon the consecration of bishops and
benediction of abbots ; also forbids to require a carpet,
towel, basin, or any thing beyond the canonical pro
curation upon the dedication of a church.
4. Forbids to demand any extra fees when a bishop
not belonging to the diocese consecrates a church.
5. Forbids lay investitures ; orders every one, upon
investiture by the bishop, to swear on the gospels, that
he has not, directly or indirectly, given or promised any
thing for it, else the donation to be null,
6. Is identical with canon 5, a.d. 1126.
7. Forbids persons ordained by other than their own
bishop without letters from him, to exercise their office ;
reserves the restoration of them to their order to the
pope, unless they take a religious habit.
8. Deprives concubinary clerks, and forbids any to
hear their mass.
9. Deprives usurious clergymen.
10. Anathematizes him that kills, imprisons, or lays
hands on a clerk, monk, nun, or other ecclesiastical
person. Forbids any but the pope to grant him penance
at the last, except in extreme danger of death ; denies
him burial if he die impenitent.
11. Excommunicates all persons violently taking
away the goods of the Church.
12. Forbids any one to build a church or oratory
upon his estate without the bishop's licence.
13. Forbids the clergy to carry arms, and fight in
the wars.
14. Forbids monks after receiving orders, to recede
from their former way of living.
15. Forbids nuns, under anathema, to use party-
coloured skins or golden rings, and to wreathe their
hair. 16. Commands, under anathema, all persons to pay
the tithe of all their fruits.
17. Forbids schoolmasters to hire out their schools
to be governed by others. — Johnson, Ecc. Canons, a. d,
1138. Wilkins, CoUc. vol. i. p. 413.
Westmin- WESTMINSTER. Held in 1176, by cardinal
«ei, . fjUg0 or Hugezen, who had been sent from Rome to
endeavour to settle the dispute between the archbishops
of Canterbury and York ; the latter of whom claimed
the right pf having his cross borne before him in the pro-

ster, 1200.

WESTMINSTER. 689
vince of Canterbury 8. Many prelates and clergy
attended ; but when Roger of York, upon entering the
assembly, perceived that the seat on the right hand of
the legate had been assigned to the archbishop of Can
terbury, and that on the left kept for himself, he thrust
himself into the lap of the archbishop of Canterbury;
whereupon the servants of the latter and many of the
bishops (as Hoveden writes) threw themselves upon
the archbishop of York, and forced him down upon the
ground, trampled upon him, and rent his cope ; upon
which the council broke up in confusion. — Johnson.
Wilkins, Cone. vol. i. p. 485.
WESTMINSTER. A national council held in West™„n„-
1200, by Hubert Walter, archbishop of Canterbury, in
which fifteen canons were published.
1. Orders the priest to say the canon of the mass"
distinctly, and to rehearse the hours and all the offices
plainly, and without clipping the words. Offenders to
be suspended.
2. Forbids to celebrate two masses in one day ex
cept in case of necessity. When it is done, it directs
that nothing be poured into the chalice after the first
celebration, but that the least drop be diligently supped
out of the chalice, and the fingers sucked and washed ;
the washings to be drunk by the priest after the second
celebration ', except a deacon be present to do so at the
time. Orders that the Eucharist be kept in a decent
pyx, and carried to the sick with cross and candle ;
care to be taken not to confuse the consecrated and un-
consecrated hosts.
3. Orders that baptism and confirmation shall be
conferred upon those concerning whom there exists a
doubt whether or not they have received them. For
bids fathers, mothers-in-law, and parents to hold the
child at the font. Forbids deacons to baptize and give
penance, except in case of the priest's absence, or other
necessity. Permits even a father or mother to baptize
their child in case of necessity, and orders that all that
8 This deplorable dispute continued for many years ; it is men
tioned as breaking out afresh in 1325. See Wharton, Anglia
Sacra, vol. i. p. 365.
9 The " Canon of the mass," or secret part, is that from tne
end of the Trisagium to the end of the Consecration.
1 This might not be done at the time, because it was not law
ful for him to break his fast before celebrating.

690 WESTMINSTER.
Westmin- follows after the immersion, shall be completed subse-
ster, 1200. quently by the priest.
4. Relates to the administration of penance.
5. Renews the decrees of the council of Lateran,
a.d. 1179, which restrict the expences and retinue of
prelates and other ordinaries when in visitation, and
declares the design of visitations to be to see to what
concerns the cure of souls, and that every church have
a silver chalice, decent vestments, and necessary books,
utensils, &c.
6. Orders that bishops ordaining any one without a
title, shall maintain him till he can make a clerical pro
vision for him.
7. Renews the canon of Lateran, a.d. 1179, which
forbids prelates to excommunicate their subjects with
out canonical warning. Orders the yearly pronunciation
of a general excommunication against persons guilty of
various specified crimes.
8. Renews canon 7, Lateran, a.d. 1179.
9. Orders the payment of tithe without abatement
for wages, &c. ; grants to priests the power of excom
municating, before harvest, all withholders of tithe.
Orders the tithe of land newly cultivated to be paid to
the parish church. Orders detainers of tithe to be ana
thematized. 10: Forbids to institute any persons to churches not
worth more than three marks per annum who will not
serve in person. Renews the 11th canon of Lateran,
a. d. 1179. Forbids clerks to go to taverns and drink
ing booths, and so put themselves in the way of being
insulted by laymen. Orders all the clergy to use the
canonical tonsure and clerical habit, and archdeacons
and dignified clergymen copes with sleeves.
11. Forbids marriage under various circumstances;
orders that the banns be thrice published, that marriage
be celebrated openly in the face of the Church.
12. Orders those who being suspected of crimes
deny them, to undergo a purgation.
13. Renews the 23rd canon of Lateran, 1179, con
cerning churches and priests for lepers.
14. Renews canon 9 of Lateran, which forbids the
Templars and other fraternities to accept of tithes,
churches, &c, without the bishop's consent.
15. Renews canon 10 of Lateran, 1179, and contains
various regulations relating to the dress, &c, of the

WHITBY.

691

religious. — Wilkins, Cone. vol. i. p. 505. Johnson, Ecc.
Canons, in ann.
WESTMINSTER. Held about 1229, by Richard ^8t{m^"
Wethershed, archbishop of Canterbury. Twelve con- '
stitutions were published, eleven of which are the same
with those published in the council of London, a. d.
1175. The last refers to the duties of physicians. —
Johnson, Ecc. Canons.
WESTMINSTER. Held in 1229, under master Westmin-
Stephen, chaplain and nuncio of the pope, who, sorely ster> 1229-
to the discomfort of the assembly, demanded on the
part of Rome the tenths of all moveables belonging to
clergy and laity in England, Ireland, and W«les, in
order to enable the Roman pontiff' to carry on war
against the excommunicated emperor Frederick. The
arguments by which, assuming Rome as the head of all
churches, it was asserted that her fall would involve
the ruin of the members, was met on the part of the
laity by a plain refusal ; and the clergy, after three or
four days' deliberation, and no small, murmuring, were
at length brought to consent from fear of excommuni
cation or an interdict being the consequence of dis
obedience to the demand. — Wilkins, Cone. vol. i.
p. 622.
WEXFORD. {Concilium Wexfordiense.] Held in w1e|4furd-
1240, by the bishop of Ferns, in which it was ruled
how the debts of deceased curates should be paid.
Clerks were forbidden to follow any kind of secular
business. The infringers of ecclesiastical liberties, in
truders into benefices, incendiaries, poisoners, false wit
nesses, &c, were excommunicated. Curates were for
bidden to excommunicate their parishioners without the
bishop's sanction. — Wilkins, Cone. vol. i. p. 681.
Mansi, Supp. torn. ii. col. 1065.
WHITBY (or Strenechal). {Concilium Pharense.] wrh,jlt^,r
Held in 664. This was properly a conference between 6M '
the English and Scotch bishops on the subject of the
celebration of Easter. There were present on the
English side Agilbert, a Frenchman, bishop of Dorches
ter, with his presbyter, Agatho; Wilfred, a young
Northumbrian priest, who had studied at Rome ; Ro-
manus, who had before contended the point with Finan,
late bishop of Lindisfarne ; and an old deacon, James,
whom Paulinus had left thirty years before. On the
Scotch side were Colman, bishop of Lindisfarne ; and

692 WINCHESTER.
Cedda, a bishop, who acted as interpreter. Oswy, king
of Northumbria, was also present, who opened the pro
ceedings, and desired Colman to explain the nature and
origin of the rites which his Church had so long prac
tised. The Scots alleged the example of S. John,
Wilfred that of S. Peter, and concluded his address in
the following terms : " But for you (Colman) and your
adherents, if, after having heard the decrees of the apos
tolic see, yea, of the whole Church, and these, too, con
firmed by Scripture, you refuse to obey them, you
certainly are guilty of sin. For, allowing your fathers
to have been holy men, is their small handful in a cor
ner of a remote island, to be compared to the Church
of Christ over the whole earth ? And great as that
Columba of yours may have been, is he to be preferred
to the blessed prince of the apostles, to whom the Lord
said : ' Thou art Peter, and upon this rock I will build
my Church, and the gates of hell shall not prevail
against it : and to thee will I give the keys of the
kingdom of heaven V " This fortunate quotation from
Holy Scripture determined the king in favour of the
Roman custom ; he, as he said, fearing to contradict
one who held the keys of heaven, and might peradven-
ture refuse to open to him when he knocked.
In this council, moreover, the affair of the tonsure
was discussed, the Roman fashion differing from that
in use amongst the Scotch, which the former pretended
had been derived from Simon Magus. — Tom. vi. Cone.
p. 491. Wilkins, Cone. vol. i. p. 37.
Winchester, WINCHESTER. {Concilium Wintoniense.] Held
(or 855, 'n ^56, in the presence of three kings. It was enacted,
Wilkins). that in future the tenth part of all lands should belong
to the Church, free of all burdens, as an indemnification
for the losses sustained by the incursion of the Normans
who had ravaged England. — Tom. viii. Cone. p. 243.
Wilkins, Cone. vol. i. p. 184.
Winchester, WINCHESTER. Held in 975, by S. Dunstan, in
(or 968, consequence of the disturbances raised by certain clerks,
Wharton), whom he had deprived of their churches on account of
marriage and scandalous life. The well-known incident
of the image of our crucified Saviour having decided in
favour of the monks, is said to have occurred in this
council. The clerks were condemned, and implored
the intercession of the young king Edward, who en
treated Dunstan to re-establish them, but in vain. —

WINCHESTER. 693
Tom. ix. Cone. p. 721. Wilkins, Cone. Vol. i. p.
261. WINCHESTER. Held in 1021, under king Canute, Winchester,
to confirm the exemption of the abbey of S. Edmund.
— Tom. ix. Cone. p. 843. Wilkins, Cone. vol. i. p. 297-
WINCHESTER. Held on the octave of Easter, Winchester,
1070, in the presence of William the Conqueror. The lt"()'
three legates of Rome, Hermenfride, bishop of Syon,
and the cardinals, John and Peter, presided. Stigand
of Canterbury was deposed, (1) for having retained the
bishopric of Winchester together with the archbishopric
of Canterbury ; (2) for having worn the pall of his
predecessor Robert, until the pope sent him a new one ;
and (3) for having received the pall from the anti-pope,
Benedict X. Agelmar, bishop of the East Angles, and
several abbots were also deposed. Walfred, bishop of
Worcester, claimed from William certain lands belong
ing to his bishopric which the latter had withheld, and
the claim was allowed. Thirteen canons were pub
lished. 1. Concerning the coming in of bishops and abbots
by simoniacal heresy.
2. Of ordaining men promiscuously, and by means of
money. 3. Of the life and conversation of such men.
4. That bishops should celebrate councils twice a
year. 5. That bishops ordain archdeacons and other minis
ters of the sacred order in their own churches.
6. That bishops have free power in their dioceses
over the clergy and laity.
7. That bishops and priests invite laymen to penance.
8. Of apostatizing clerks and monks.
9. That bishops have their sees ascertained, and
that none conspire against the prince.
10. That laymen pay tithes, as it is written.
11. That none invade the goods of the Church.
12. That no clerk shall bear secular arms.
13. That clerks and monks be duly reverenced, let
him that does otherwise be anathema. — Johnson, Ecc.
Canons, in ann. Tom. ix. Cone. p. 1202. Wilkins,
Cone. vol. i. 322,
WINCHESTER. Held probably in 1071, by arch- Winchester,
bishop Lanfranc. Sixteen canons were published, the
heads only of which remain to us.

694 WINCHESTER.
1. That no one be allowed to preside over two
bishoprics. 2. That no one be ordained by means of simoniacal
heresy. 3. That foreign clergymen be not received without
letters commendatory.
4. That ordinations be performed at the certain
seasons. 5. Of altars, that they be of stone.
6. That the sacrifice be not of beer, or water alone,
but of wines mixed with water only.
7. Of baptism, that it be celebrated at Easter or
Whitsuntide only, except there be danger of death.
8. That masses be not celebrated in churches before
they have been consecrated.
9. That the corpses of the dead be not buried in
churches. 10. That the bells be not tolled at celebrating in the
time of the Secret (Secretum Missse ').
11. That bishops only give penance for gross sins.
12. That monks who have thrown off' their habit,
be admitted neither into the army, nor into any convent
of clerks, but be esteemed excommunicated.
13. That every bishop celebrate a synod once a year.
14. That tithes be paid by all.
15. That clergymen observe continence, or desist
from their office.
16. That chalices be not of wax or wood.
It was probably resolved in this council that an
institution of penance for the soldiers of William of
Normandy, left by the legate Hermenfride, should be
executed. It is in thirteen heads. — Johnson, Ecc. Canons,
1078. Wilkins, Cone. vol. i. p. 365.
Winchester, WINCHESTER. Convoked by William the Con-
1072. queror, and held in 1072 ; fifteen bishops were present,
with Hubert, the Roman legate, and many abbots and
barons. The dispute between the archbishops of Can
terbury and York was examined with care, and it was
established both from ecclesiastical history and by popu
lar tradition, that from the time of S. Augustine till the
2 Secretum Missse is the canon of the Mass before the eleva
tion. The bells were rung as soon as the consecration was
finished, in order to excite the people to prayer. The adoration
of the host was unknown at this time, but it came in shortly after.
Johnson.

WINCHESTER. 695
last one hundred and forty years, the primacy of the
see of Canterbury over the whole of Great Britain had
been recognized; that the archbishop of Canterbury
had often held ordinations and synods in the very city
of York itself. At the following Whitsuntide it was
also decided in a synod held at Windsor, that the see of
York was subject to that of Canterbury. — Tom. ix.
Cone. p. 1211. ( Anglicanum. ) Wilkins, Cone. vol. i.
p. 324.
WINCHESTER. Held in 1076, by archbishop Winchester,
Lanfranc. Six canons were published.
1. Forbids canons to have wives. Enacts that such
priests as live in castles and villages, be not forced to
dismiss their wives if they have them. Forbids such
as have no wives to marry, and bishops to ordain in
future any who do not declare that they have no wife.
2. Forbids to receive a clerk or monk without letters
from his bishop.
3. Forbids the clergy to pay any service for his
benefice but what he paid in the time of king Edward.
4. Laymen accused of any crime, to be excommuni
cated after the third summons to appear before the
bishop, if they refuse.
5. Declares a marriage made without the priest's
benediction, to be a state of fornication.
6. Forbids all supplantation * of churches. — Johnson,
Ecc. Canons. Tom. x. Cone. p. 351. Wilkins, Cone.
vol. i. p. 367.
WINCHESTER. Held August 29, 1139, under Winchester,
archbishop Theodore, against king Stephen, who had 1139-
seized upon certain houses belonging to the churches of
Salisbury and Lincoln, and thrown the two prelates into
prison. Stephen himself was cited to appear before
the council. Henry, bishop of Winchester, the pope's
legate, complained of the injury done to the cause of
religion by those who plundered the property of the
Church upon the plea of the ill conduct of the bishops.
He required that the king should begin by re-establish
ing the injured bishops, who, by the common law, were
incapacitated from pleading on account of their seizure.
The king sent a warning to the bishops, that none of
' " Supplantation of Churches," i. e. stripping them of their
endowments, upon the plea of their having no written document
to show, which but few of the holders of the old Saxon founda
tions could do.

696 WIRTZBURG.
them should have the boldness to make complaint to
Rome against him. Upon this, the council broke up-
without settling any thing, for the king refused to sub
mit to the judgment of the prelates, and the latter did
not think it advisable to employ ecclesiastical censures
against him upon their own responsibility, and sur
rounded as they were by his power. — Wilkins, Cone.
vol. i. p. 419. Tom. x. Cone. p. 1014.
Winchester, WINCHESTER. Held in 1143, on the Monday
after the octave of Easter, by Henry, bishop of Win
chester, legate a latere. Two constitutions w«re pub
lished. 1. Declares that none who violated a church or
churchyard, or laid violent hands upon a clerk or
religious person, should be absolved by any person but
the pope.
2. Declares that the plough and husbandman in the
field should enjoy the same peace as if they were in the
churchyard. All who opposed these decrees were excommunicated
with candles lighted. — Wilkins, Cone. vol. i. p. 421.
Johnson, Ecc. Canons. Tom. x. Cone. p. 1024.
Windsor, WINDSOR. {Concilium Windoriense, or Windle-
¦ 107°- shorense.] Held on Whit-Sunday, 1070, in which
Agelric, bishop of the South Saxons, was deprived,
and committed to prison at Marlborough ; no crime
was imputed to him, and the sole object of the proceed
ing seems to have been to make room for a Norman.
Several abbots were in like manner deposed at the same
time. — Johnson, Ecc. Canons. Tom. ix. Cone. p. 1203.
Windsor, WINDSOR. Held in 1114, April 26 ; in which
Ralph, bishop of Rochester, was elected to the see of
Canterbury, vacant during the five preceding years. —
Tom. x. Cone. p. 793.
Wh-tzburg, WIRTZBURG. {Concilium Herbipolense.] Held
1287. March 18, 1287, in the presence of the emperor
Rudolph, by the legate, John, bishop of Tusculum,
assisted by four archbishops, viz. those of Mayence,
Cologne, Saltzburg, and Vienna, some of their suf
fragans, and many abbots. Forty-two canons were
published. The first five relate to the moral conduct and manner
of life of clerks. Enjoins them not to frequent taverns,
nor play with dice, and to dress according to their
calling.

WORMS. 697
7- Forbids to celebrate two masses in one day, ex
cept in a case of necessity.
8. Orders that the Body of our Lord shall be car
ried with proper solemnity to the sick, and to women
near the time of their delivery.
10. Forbids to hold two vicarages.
14. Orders those who have received investiture at
the hands of laymen, to resign their benefices into the
bishop's hands, to whom the collation properly belongs.
15. Forbids any fee for the nuptial benediction and
for funerals.
28. Forbids to fortify a church without the bishop's
consent. .29. Forbids to excommunicate wives or mothers on
account of their deceased husband's or children's debts,
except they have succeeded to their property. — Tom. xi.
Cone. p. 1318.
WORCESTER. {Concilium Wigorniense.] Held Worcester,
about 601, by S. Augustine, in which he endeavoured, 6(".
ineffectually, to persuade the bishops of the British
Church to observe the festival of Easter and to adminis
ter baptism according to the custom of the Latin Church,
and to yield obedience to the Church of Rome. — Tom.
v. Cone. p. 1610. Wilkins, Cone. vol. i. p. 24.
WORCESTER. Held July 26, 1240, by the bishop Worcester,
Walter of Chanteloup. Fifty-nine constitutions were * '
published, which, amongst other things, enjoin to bap
tize conditionally in doubtful cases, but always with
trine immersion. Forbids to celebrate mass before
having said prime, to plight troth except when fasting,
and to observe any particular day or month for mar
riage. It is also ordered that any person desiring to
confess to any other than his own priest, shall first
modestly ask permission of the latter. — Tom. xi. Cone.
p. 572. Wilkins, Cone. vol. i. p. 665.
WORMS. {Concilium Vormatiense.] Held in 829. Worms,
Several regulations were published, one of which con
demns the ordeal by cold water : a treatise written by
Agobard against these practices is still extant. — Tom.
vii. Cone. p. 1669.
WORMS. Held May 16, 868, in the presence of Worms,
Louis of Germany, to which all the bishops of his
kingdom were cited. Having drawn up a confession of
faith, in which the procession of the Holy Spirit from
h h

698 WORMS.
Worms, the Father and the Son was clearly stated, the council
868. proceeded to publish forty-four canons *.
1. Forbids to administer holy baptism except at
Easter and Whitsuntide, unless in a case of necessity.
2. Orders that the chrism be consecrated by the
bishop only.
3. Forbids bishops to exact any fee or present for
the consecration of a church ; also forbids them to con
secrate any church except there be a writing under the
hand of the founder, confirming the foundation, and
signifying what endowment he has given 6.
4. Forbids to offer upon the altar for the eucharist
anything save bread, and wine mixed with water.
States that wine and water should be used, " quia vide-
mus in aqua populum intelligi, in vino vero ostendi san-
guinem Christi," and thus, by the union of the water
with the wine, the union of Christ with his Church.
5. Approves the regulations of S. Gregory, upon the
subject of single and trine immersion.
6. Gives to the bishop, and not to the founders, the
disposal of the revenues of new churches.
7. Orders that all offerings and revenues belonging
to a church be divided into four portions ; one for the
bishop, the second for the clerks serving the church,
(according to their zeal and diligence), the third for the
poor, and the fourth to the fabric.
9. Orders the celibacy of the clergy.
13, 14. Forbids excommunication, without weighty
and sufficient cause, and declares that the bishop so ex
communicating without sufficient cause, shall be de
prived of the communion of the neighbouring bishops.
15. 6 Enacts that when a robbery shall have been
committed in any monastery, the thief being unknown,
the abbot or some other priest shall celebrate mass, at
which all the inmates shall attend, in order by this to
prove severally their innocence.
16. Excommunicates bishops who refuse to attend
synods, or who retire before the conclusion of business.
1 Labbe adds thirty-six more, which, however, appear to have
been enacted in some other council held at Worms.
5 The canon concludes thus : " Nam non levia est iBta teme-
ritas, si sine luminaribus, vel sine substantiali sustentatione eoruni
qui ibidem servaturi sunt, tanquam domus privata, consecretur
ecclesia." 0 This canon is by some considered to be spurious.

YORK. 699
17. Orders bishops keeping sporting dogs, or birds,
to be suspended for three months ; a priest, two ; and a
deacon, one.
19. Excommunicates and suspends priests who refuse
to obey their bishop.
22. Forbids those who having been in their infancy
offered by their parents to some monastery, for the ser
vice of God, and who have been accordingly brought up
to the regular life, when they come to the age of puberty,
to renounce that life, and return into the world.
26. Declares that a man who has murdered a priest
shall neither eat meat nor drink wine, but fast on every
day except festivals, till the evening ; that he shall never
carry arms, never go except on foot, nor enter a church
for the space of five years; after which, he may enter
the church, but shall still not be received to commu
nion. At the expiration of ten years he may be re
ceived, but shall fast three times a-week to his life's
end. 28. Orders that a madman who has killed any one
shall be put to a light penance should he ever recover
his senses.
31. Orders that the holy eucharist be given to
lepers. — Tom. viii. Cone. p. 941.
WORMS. Held September 8, 1122. The em- Worms,
peror, in the assembly, renounced his claim to confer
investiture by the ring and staff, and the pope con
firmed to him the right of conferring the regalia, by
the sceptre. — Tom. x. Cone. p. 889.

YORK. {Concilium Eboraeense.] Held on the 14th York, 1195.
and 15th of June, 1195, in the church of S. Peter at
York, by Hubert Walter, archbishop of Canterbury;
legate and chancellor of England. No other bishop was ,
present in the council, which was attended by Simon
the dean of the church, the precentor, the archdeacons
of Nottingham and Cleveland, the chancellor, Robert,
the provost of Beverley, and some of the canons, with
almost all the abbots, priors, officials, deans, and pastors
of the churches in the diocese of York. Pope Celestine
III. appears to have suspended Geoffry, archbishop of
York, (son of the fair Rosamond,) from the exercise of
11 h 2

700 YORK.
York, 1195. all his episcopal functions, and a few years before had
cut off from his province the whole of Scotland, which
he made immediately subject to the see of Rome.
Nineteen constitutions were published.
1 . Relates to the administration of the holy commu
nion ; directs that the minister shall take care that bread,
wine, and water, be provided for the sacrifice, that it
shall not be celebrated without a lettered minister,
that the host be kept in a decent Pyx, and renewed
every Lord's day.
2. Directs that the host be carried to the sick with
suitable solemnity.
3. Orders archdeacons to take care that the canons
of the mass be corrected according to some approved
copy. 4. Forbids to impose masses as part of penance, in
order to obtain money for saying them. Forbids also
priests to make bargains for celebrating masses.
5. Ordains that no more than two or three persons
shall take a child out of the sacred font ; that a child
found exposed shall be baptized, whether it be found
with salt or without, for that cannot be said to be
iterated which was not known to have been done before.
6. Forbids deacons, except in cases of urgent neces
sity, to baptize, administer the body of Christ, or enjoin
penance at confession. Charges priests, when desired
to baptize a child, or administer the communion to the
sick, to make no delay.
7. Directs that parsons and vicars shall take care that
their churches are kept in proper repair.
8. Directs that in all ministrations the proper orna
ments shall be used.
9. Orders that the chalice shall be of silver.
10. Orders all clerks to preserve their crown and
tonsure, under pain of losing their benefices, if they
have any, and of being forcibly clipped by the arch-
- deacon or dean, if they have not.
1 1. Forbids priests to go about in copes with sleeves;
orders them to wear suitable apparel.
12. Forbids any money to be taken by the judge in
ecclesiastical causes.
13. Orders that the tithe be paid to the church first,
before the wages of the harvestmen, &c.
14. Forbids monks to take estates to farm, and to
leave their houses without reasonable cause.

YORK. 701
15. Forbids nuns to leave the verge of their mo
nastery, unless in the company of their abbess or
prioress. 16. Forbids laymen to farm churches or tithes.
17. Orders that every priest shall annually excom
municate, with candles and bells, those who forswear
themselves. 18. Requires priests to abstain from drinking bouts,
and taverns. Forbids them, under pain of suspension,
to keep concubines in their own houses, or in the houses
of others. 19. Orders that when any one is suspected of a crime
on public report, the dean of the place shall familiarly
admonish him thrice ; if he do not thereupon reform,
the dean shall reprove him in conjunction with two or
three more with whom he hath lost his reputation ; if
he cannot be reformed by this means, the dean shall
bring the matter before the chapter, in order that the
accused may be either punished, or canonically purged. —
Wilkins, Cone. vol. i., p. 501. Johnson, Eccl. Canons,
Tom. x. Cone. p. 1791.
YORK. Held about the year 1363, by John Thors- York, 1363.
by, archbishop of York. Five fresh constitutions were
published, and seven constitutions published by arch
bishop Zouche in a provincial synod held at Thorp, in
1347, confirmed.
1. Forbids to hold markets, pleadings, &c, in
churches, churchyards, and other holy places, on the
Lord's-day, or other holy days.
2. Forbids the performance of plays and vanities in
churches on vigils.
3. Relates to the salaries to be assigned to stipendiary
priests and chaplains, and renews a constitution made
by William Greenfield, archbishop of York, which as
signs a salary of not less than five marks. Also renews
the seven constitutions made by archbishop Zouche, at
Thorp, in 1347, viz.
1. Relating to the stipends to be assigned to assist
ing priests, &c. 2. Concerning the overlaying of chil
dren. 3. Concerning the obstruction offered by tithe-
payers to those who take it, and declares that some
hindered the tithe-owner from carrying it by the accus-
tomable way, and compelled him to take it by intricate
and round-about paths ; others forbad him to carry it
Hh 3

702 YORK.
until all their own corn was carried, and maliciously per
mitted the tithe to be trampled upon and destroyed.
4. Forbids to give away property at death to the injury of
the Church's rights, and those of the king's relations, &c.
5. Forbids priests to wear ridiculous clothes, and to
seek glory from their shoes ; declares that many priests
did, " out of an affection to show their shapes," in de
fiance of the canons, wear clothes so short as not to
come down to the knees. 6. Relates to the trying of
matrimonial causes. 7. Forbids clandestine marriages,
and orders that the banns be published on three several
solemn days.
4. States how the above statute was in some parti
culars modified in another provincial council.
5. Specifies for the guidance of rectors, vicars, and
other confessors, thirty-seven cases, which were to be
reserved, either for the judgment of the archbishop, and
his penitentiary, or for that of the pope ; and orders,
that in each of these cases, the offender shall be sent
to the archbishop, or his penitentiary, unless he be in
danger of death, with letters granted to him free of cost,
explaining his case. — Johnson, Eccl. Canons. Tom. xi.
Cone. Appen. 2482.
York, 1444. YORK. Held in 1444, by John Kemp, archbishop
of York, and cardinal of Balbina, in a provincial sy
nod. Two constitutions were published.
1. Is with little variation the same with the fifth
constitution of Merton, a.d. 1305.
2. Lays certain restrictions upon the sale of trees,
woodlands, &c, and upon the granting of rights, rents,
pensions, &c, by abbots, priors, and other administra
tors of church goods. — Johnson, Eccl. Canons.
York, 1466. YORK. Held April 26, 1466, in the metropolitan
church of York, by George Neville, archbishop. From
various causes connected with the state and liberty of
the Church, it was assembled without a royal brief.
Eleven constitutions were published.
1. Is the same with the ninth constitution of Lam
beth, a.d. 1281.
2. Is the same with the fifth constitution of London,
a.d. 1343.
3. Is the same with the ninth constitution of London,
a.d. 1343.
4 and 5. Are the same with the twelfth constitution

YORK. 703
of London, a.d. 1343, mutatis mutandis, against the ob- York, 1466.
structors of ecclesiastical process.
6. Is the same with the last constitution of London,
a.d. 1343.
7. Declares that some questors ', in defiance of the
decrees of the council of Lateran, 1215, had, with
extreme impudence, granted indulgences to the people
of their own will, had dispensed with vows, absolved
for murders ; had, for a sum of money, relaxed a third
and fourth part of the penance enjoined, had falsely
affirmed that they had drawn out of purgatory three or
more souls of the parents or friends of those who had
given them alms, and conveyed them to the joys of
paradise ; that they had, moreover, absolved such as had
been excommunicated by the ecclesiastical judges,
buried suicides in the church-yards, and done all sorts
of like abominations. Orders, in consequence, that the
decrees of Lateran and Vienne, (a.d. 1312,) which re
stricted the operations of the questors, to be rigidly en
forced, and subjects to a fine of forty shillings, any rec
tor, vicar, &c, who shall admit any such questor to
preach contrary to the form prescribed. The fine to be
applied to the fabric of the cathedral church of York.
8. Declares parishioners who attend a chapel of ease
instead of their parish church, and contribute to the re
pair of it, shall nevertheless be held bound to contribute
to the fabric of the mother church, and to support the
other burdens thereof, at the discretion of the ordinary ;
and orders further, that if they refuse so to contribute,
the said chapels shall be interdicted, and no service
performed in them.
9. Forbids abbots, priors, and provosts, to permit
any of the religious belonging to their several houses,
to dwell alone out of the verge of their monasteries, in
their manors, or churches, under penalty of paying forty
shillings towards the fabric of York Minster. The re
ligious vagabond himself to be deemed an apostate.
10. Forbids, under pain of excommunication, any
ecclesiastical or secular person, to arrest, cite, force
out, or cause to be arrested, cited, or forced out, any
7 " Questors," or " pardon-mongers,''— friars employed to dis
pense pardons and indulgences, under certain restrictions. This
abuse, which subsequently rose to a great height, was abolished
in the council of Trent, sess. v. c. 2 ; sess. xxv. c. 9.
Hh4

704 ZELLA.
man that is in church, during the celebration of the
Divine offices.
11. Is the same with the fifth constitution of Merton,
a.d. 1305, except that no mention is made of the tithe
of wine, whereas it speaks of the tithe of coal where
it is dug, and of the tithe of saffron.
After these constitutions follow the constitutions of
archbishop Kemp, published in 1444, as given in
the preceding council. — Johnson, Eccl. Canons, Tom.
xiii. Cone. p. 1423. Wilkins, Cone. vol. iii. p. 599.
Z.
Zella, 418. ZELLA. {Concilium Tellense or Teleptense.] Held
in 418, at Zella, or Telia, in the province of Byzacena,
in Africa, Donatianus, bishop of Zella, presiding. Va
rious regulations were made.
1. Enacts that no man shall be admitted to holy
orders who has served in war after baptism.
2. Enacts that every bishop shall be consecrated by
three bishops, with the consent of the metropolitan, and
that of the bishops of the provinces, expressed in writing.
3. Declares that one bishop only cannot consecrate
another, except in the Roman church.
4. Exhorts bishops, priests, &c., to observe con
tinence. 8. Directs that the Montanists and Novatianists shall
be admitted into the Church by imposition of hands. —
Tom. ii. Cone. p. 1577.

APPENDIX.

APPENDIX I.
An Index to Latin Names of Places in which Councils have been held, giving their Modern Designations
and Ecclesiastical Situations ; compiled from the " Geographie des Conciles " of the Abb'e Dufresnoy, and
the Index of Labbe and Cossart.
The Latin names of places now extinct, which, therefore, have no corresponding modern name, and many of those which
exactly correspond with the modern name, are, for the sake of brevity, omitted. When the modern name of any place is uncertain,
an asterisk (*) is annexed to it. •
The ecclesiastical situation of some places, owing to the changes which from time to time have taken place, dioceses, &c, will
be found to vary at different periods ; this has, as far as was possible, been noticed. Thus Turin, which was at one time a
bishopric in the province of Milan, is now itself an archiepiscopal see, which is expressed thus : —

| PROVINCE. | DIOCESE.

Turin

Milan, now Turin

Turin.

LATIN NAME.

MODERN NAME.

SITUATION.

ECCLESIASTICAL PROVINCE.

DIOCESE.

Abrin&e ^Edua, or Augusto-
duitum
S. yEgidii fanum
jEnhamum

Avranches
AutuuS. Gilles
Eusham

France BurgundyFrance
England

Rouen Lyons
Narbonne
Canterbury

Avranches Autun
NimesOxford

C. Abrincense.
C. Augustodunense,
or ^Eduense.
C. apud S. ^Egidium.
C. iEnhamense.

Agatha

Agde

Agaunum

S. Maurice

Agrippina, see Colo

nia A.

Albia

AIM

Altemium

Altheim

Altinum

Altino

Ambianum

Amiens.

Andegavum

Angers

Ansa

Anse

Aquse-Grani, or

Aix-la-Chapelle

Aquis Granum

Aqua Sextia

Aix

Aquileia

Aquilea

Arausio

Orange

Arelate

Aries

Armachia

Armagh

Arrebata

Arras

Arvernia

Auvergne

Asturica

Astorga

Attiniacum

Attigni

Avenio

Avignon

Audomaropolis

S. Omer

Augusta Vindelico-

Augsburg

rum

AuguBtodunum, see
iEdna.
Aurelia
Orleans
Ausci or Auxum
Auch
Autissiodorus
Auxerre
France
Narbonne
Languedoc
Alsace
Albi
Italy
Aquilea
Anjou.
France
Tours
Provence
Aix
ItalyProvence
Aquilea Aries
Provence
Aries
Ireland
France
Armagh
FranceSpainChampagneProvenceArtois
Bourges
Lugo in Galicia
AvignonCambrai
Suabia
Mayence
France
Sens, now Paris
GasconyFrance
Auch
Sens
Agde
Syon in Valais
Altino
Angers
Lyons Liege
Orange
Auvergne
AstorgaRheims
S. Omer
Augsburg
OrleansAuxerre
C. Agathense.
C. Agaunense.
C. Albiense.
C. Altheimense.
C. Altinense.
C. Andegavense.
C. Ansanum.
C. Aquisgranense.
C. Aquense.
C. Aquiliense.
C. Arausicanum.
C. Arelatense.
C. Armachiense.
C. Arrebateuse.
C. Arvemense.
C. Asturicense.
C. Attiniacense.
C. Avenionense.
C. Audomarense.
C. Augustanum.
C. Aurelianense.
C. Auscense.
C. Autissiodorense.
o
LATIN NAME.

Baloenciacum
BarcinonaBariumB as ilea
BecanceldaBellovacum
BenningdonaBerghamstedum Bisuntium, see Ve-
sontio.
Biterrse
Biturigee or Bitu-
ricse
BonnaBononia
Bostra
Bracara Augusta
Brandanfordia
BrixiaBardegala

CabilloCadomus C'sesaraugusta

modern name.

BeaugenciBarcelonaBari Basle
BapchildBeauvaisBeningdon*Bursted near Maid
stone

Besiers Bourges
BonnBolognaBousserethBraga
Brentford* Bresse Bourdeaux

Chalons sur Saone
Caen Sarragossa

France Catalonia '
on the Adriatic
Switzerland
KentFrance
in Mercia
Kent

LanguedocGuienne
on the Rhine
Italy •
Arabia
Portugal England
ItalyFrance

BurgundyNormandyArragon

ECCLESIASTICAL PROVINCE.

Sens now Paris
Tarragona
BariBesancon Canterbury
Rheims

Canterbury

Narbonne
Bourges

Bologna
AntiochBragaCanterburyMilan Bourdeaux

LyonsSarragossa

Orleans

BasleBeauvais
Canterbury Besiers

LondonBresse

Chalons sur Saone
Bayeux

ooo-

C. Balgenciacense.
C. Barcinonense,
C. Barense.
C. Basiliense.
C. Beeanceldense.
C. Belvacense.
C. Benningdonense.
C. Berghamstedense.

C. Biterrense.
C. Bituricense.
C. Bonnense.
C. Bononiense.
C. Bostrenum.
C. Bracarense.
C. Brandanfordiense.
C. Brixiense.
C. Burdegalense.
C. Cabilonense.
C. Cadomense.
C. Ccesaraugustanum.

wa;D

Caia

Chelhss-

on the Marne

Calchutum

Kelcheth*

Lancashire

Calna

Calne

Wiltshire

Cameracum

Cambrai

French Flanders

Campaniacum or

Cognac

France

Copriniacum

Cantuaria or Doro-

Canterbury

Kent

vernum

Carisiacum
Chiersy or Cressy
on the Serre
Carnotum
Chartres
France
Carpentoracte
Carpentras
Carrofum
Charroux
Poitou
Cassilia
Cashel
Ireland
Castrum Gonterii
Chateau-Gontier
on the Maine
Castrum Theodorici
Chateau Thierri
France
Catalanum
Chalons sur Marne
Champagne
Cenomanum
Mans
Maine
Cirta
Certes or Constan
tine
Numidia
Claromontium
Clermont
Auvergne
Clipiacum
Clichy near Paris
on the Seine
Cloveshovia
Cloveshoo*
England
Colonia Agrippina
Cologne
on the Rhine
Compendium
Compiegne
France
Complutum
Alcala
Toledo
Sens, now Paris
Paris
York
Chester
CanterburyCambrai
Salisbury
Canterbury
Paris, formerly
Sens
Chartres
Avignon, formerly
Aries
Carpentras
Boui'deaux
Poitiers
Dublin, formerly
Cashel
Cashel
Tours
Angers
Rheims
Soissons
Rheims
Chalons-sur-Man
Tours
Mona
Bourges
Clermont
CologneRheims
Soissons
Toledo
Toledo
C. Calense.
C. Calchutense.
C. Calnense.
C. Cameracense.
C. Copriniaeense.
C. Cantuariense.
C. Carisiaeense.
C. Carnotense.
C. Carpentoractense.
C. Carrofense.
C. Cassiliense.
C. apud Castrum Gon
teriense.
C.apud Castrum Theo-
doriciense.
C. Catalaunense.
C. Cenomanense.
C. Cirtense.
C. Claromontanum.
C. Clipiacense.
C. Cloveshonense.
C. Coloniense.
C. Compendiense.
C. Complutense.
>W
a
o
LATIN NAME.

MODERN NAME.

SITUATION.

ECCLESIASTICAL PROVINCE.

DIOCESE.

ConfiuentesConstantiaCopriniacum, Bee
Campiniacum.
Corduba
Coyacum
DertcsaDiampera
Dionysiopolis Divio Duziacum
Eboracuh
EbredunumEdua, see Augusto -
dunum.
EliherisEmerita Augusta
EngilenheimEpao or Epauna

CoblentzConstanceCordova CoyacoTortosa
Diamper S. Denys
DijonDouziYork
Embrun
ElviraMeridaEngelheim Epaoue

on the Rhine
GermanySpainAsturia CataloniaCoromandel
near Paris
Burgundy Champagne
EnglandFrance
SpainSpain Provence

Treves SevilleCompostella TarragonaMeliapor Sens, now Paris
Lyons York
Embrun
SevilleMerida,transferred to Compostella
Vienne

TrevesCordova OviedoTortosa ParisDijon, formerly in
the diocese of
Langres
Rheims. Elvira
Vienne

C. Confiuentinum.
C. Constantiense.
C. Cordubense.
C. Coyacense.
C. Dertusanum.
C. Diamperense.
C. apud S. Dionysium.
C. Divionense.
C. Duziacense.
C. Eboraeense.
C. Ebredunense.
C. Eliberitanum.
C. Emeritense.
C. Engilenheimense.
C. Epaonense.

?aaza

ErphordiaExouia

FlNCHALA
Ad Fines or Macra
FloriacumForum Julii
FrancfordiaFrideslaria Fussallanum Fuxum

S. Genesius
Gentiliacum GerundaGlocestria
Gratelea

HafniaHedtfeldia Helena

Herbipolis or Vir-
ceburgum
Herudfordia

Erfort
Exeter

FinchalFimesAbbey of Fleury
FriuliFrancfort
Frislat FusselFoix

S. Genez
GentillyGeronaGloucester Grateley

CopenhagenHatfield Elne

WurzburgHertford

ThuringiaEngland

England ChampagneFrance Istria
on the Maine
SpainLanguedoc

near Lucca
near Paris
CataloniaEngland England

Denmark Hertfordshire.Rousillon

on the Maine
Hertfordshire

Mayence
Canterbury

YorkRheims
Sens, now Paris
AquileaMayence

TarragonaCanterburyCanterbury

Canterbury
MayenceCanterbury

Exeter

DurhamRheimsOrleans
FriuliMayence

Toulouse

Gerona
Gloucester
Win ton

Lincoln
formerly a bishop
ric, now diocese
of Perpignan
Wurzburg

Lincoln

C. Erphordiense.
C. Exoniense.

C. Finchalense.
C. Finibus, or apud
S. Macram.
C. Floriacense.
C. Forojuliense.
C. Francofordiense.
C. Frideslariense.
C. Fussallanense.
C. Fuxense.

C. apud S. Genesium.
C. Gentiliacense.
C. Gerundense.
C. Glocestriense.
C. Grateleanum.

C. Hafniense.
C. Hedtfeldense.
C. Helenense.

C. Herbipolense.
C. Herudfordiense.

LATIN NAME.

MODERN NAME.

SITUATION.

ECCLESIASTICAL PROVINCE.

DIOCESE.

HierosolymaHispalisIacca
Ilerda
Insula Iotrum
JuliobonaKiNGSBURIAKingostonium
KirtlingtoniumLambethaLanciciaLandavaLangesiumLateranum, for
merly Basilica
Constantiniana
Latiniacum

Jerusalem Sevillelaca
Lerida Lille
TonarreLillebonne
Kingsbury Kingston
KirtlingtonLambeth
Ijanciski LandaffLangeais
Lateran, the first
PatriarchalChurch of Rome,
now Church of
S. John
Lagni

C. Hierosolymitanum.
C. Hispalense.
C. laccetanum.
C. Ilerdense.
C. Insulanum.
C. lotrense.
C. Juliobonense.
C. Kingsburiense.
C. KingBtoniense.
C. Kirtlingtomenae.
C. Lambethense.
C. Lanciciense.
C. Landavense.
C. Langesiense.
C. Lateranense.
C. Laiiniacense
AndalusiaArragon Catalonia
Provence
near the Marne
Normandy
Dorsetshireon the Thames
England
near London
PolandGlamorganshireTourraine
Seville
Saragossa TarragonaSens, now Paris
Rouen CanterburyCanterbury CanterburyCanterbury
CanterburyTours
laca
LeridaMeauxRouen SalisburyWinchester OxfordWinchesterGnesenLandaff
on the Marne
Sens, now Paria
Paris
1—1 IO
Laudanum, or

Lue-

Laon i

dunum Clavatum

Lauriaeum

Lorris

Laus Pompeia

Lodi

Lausdunum

Loudan
Legio
Leon
Lemovicre
Limoges
Leodium
Liege
Lexovium
Lisieux
Lincolnia
Lincoln
Lingacopa
Linkoping
Lingonee
Langres
Liptinse
Leptines
Lothariugia
Lorraine.
Lucua
Lugo
Lugdunum
Lyons
Lumbaria
Lombez
Lutetia
Paris.
MACRA,seeAd Fines.
Magalona
Maguelona
Magdunum
Mehun
Magfeldium
Maghfield — May-
field
Mantala
Mantuala
PicardyAnjouLombardy PoitouSpainLimosin on the Meuse
NormandyEngland Gothland
ChampagneHainaultGalicia France Languedoc
Island on the coast
of Languedoc
on the Loire
England Dauphine'
Rheims
Laon
Milan
Lodi
Compostella, for
merly Braga
Bourges Cologne
Rouen
Leon
Limoges LiegeLisieux
Canterbury
UpsalaLyonsCambray
LincolnLinkoping
LangresCambray
CompostellaLyons Toulouse
Lugo, formerly
metropolitan
Alby
Narbonne
Maguelona, see,
now transferred
to Montpellier
Orleans
Canterbury
Chichester
Vienne
C. Laudunense.
C. Lauriacense.
C. Laudense.
C. Lausdunense.
C. Legionense.
C. Lemovicense.
C. Leodiense.
C. Lexoviense.
C. Lincolniense.
C. Lincopense.
C. Lingonense.
C. Liptinense.
C. Lucense.
C. Lugdunense.
C. Lumbariense.
C. Magalonense.
C. Magdunense.
C. Magfeldense.
C. Mantalense.
LATIN NAME.

MODERN NAME.

SITUATION.

ECCLESIASTICAL PROVINCE.

DIOCESE.

Mantua
MarchiacumMassilia
MatisconaMatritense, or Ma
dritense
S. Maxentii fanum
Mechlinia
MediolanumMediomatrices, see
Metse.
MeldiMelodunum
MelphisMemphisMertonaMeta?
.Moguntia Mons-Pessulanus
Mons S. Marias
Tardanensis
Moscovia
MosomumMutina

Mantua Marsiac
Marseilles MaconMadrid
S. Maxent
MalinesMilanMeauxMelun
Melfi
same with Cairo
Merton MetzMayence
MontpellierMount S. Marie
MoscowMousonModena

LombardyGascony
ProvenceBurgundySpainFrance
Belgium Lombardy
on the Marne
near Paris
NaplesEgyptEnglandLorraine
on the Rhine
Languedoc
near Paris
Russia ChampagneLombardy

AquileaAuchAries LyonsToledoBordeaux
Malines Milan
Paris, formerly
Sens
SensManfredonia
CanterburyTreves Mayence
Narbonne MoscowBologna, formerly
Ravenna

Mantua
AuchMarseillesMacon Madrid
Poitiers
Meaux Melun
MelfiWinchesterMetz
MontpellierSoissonsRheims Modena

C. Mantuanum.
C. Marchiacenae.
C. Massiliense.
C. Matisconense.
C. Madritense.
C. apud S. Maxentium.
C. Mechliniense.
C. Mediolanense.
C. Meldense.
C. Melodunense.
C. Melphitannm.
C. Memphiticum.
C. Mertonense.
C. Metense.
C. Moguntiuum.
C. Montispessulani.
C. Montis S. Maria'
Tardanensis.
C. Moseoviense.
C. Mosomense.
C. Mutinense.

--1 I— I
I*.

>
?0 aa
a

Nannetes
NarhoNeapolisNemausus Nesterfelda
Nidda Noviomum
. Novns Mercatus

Osca
Oslaveslenum OvetumOxonium

Paderborna PalentiaPampilonaPapia, see Ticinum.
PataviumPennafideliaPerthumPharumPictavium Pipewella

Nantes
Narbonne Napoli
NismesNesterfieldRiver Nid
Noyon
Newmarket, or
Neuf Marchd

HuescaOslaveslen*OviedoOxford

Paderborn PalenciaPampeluna

PaduaPennafielPerthWhitby
Poitiers
Pipwell Abbey

BretagneLanguedoc PalestineLanguedoc
EnglandNorthumberland Isle of France
EnglandNormandy

Arragon
Kingdom of Mercia
Asturias England

Westphalia
Spain Navarre

Italy
Old Castille
Scotland YorkshireFranceNorthamptonshire

Tours

Nantes

Narbonne

Narbonne

Nismes

Rheims

Noyon

Saragossa,formeriy Tarragona

Huesca

Compostella
Canterbury

Oviedo
Oxford

Mayenee

Paderborn

Burgos, formerly
Toledo

Palencia

Burgos, formerly
Toledo

Pampeluna

Aquilea

Padua

York

York

Bordeaux

Poitiers

Canterbury

Peterborough

C. Nannetense.
C. Narbonense.
C. Neapolitanum.
C. Nemausense.
C. Nesterfeldense.
C. Niddanum.
C. Noviomense.
C. apud N. M.

C. Oscense.
C. Oslaveslense.
C. Ovetense.
C. Oxoniense.

C. Paderbornense.
C. Palentinum.
Pampilonense.

C. Patavinum.
C. Pennseridelis.
C. Perthense.
C. Pharense.
C. Pictavense.
C. Pippewellense.

LATIN NAME.

modern name.

situation.

Pisce

Pisa

Tuscany

Pisciacum

Poissi

France

Pistse

Pistres

near the Seine

Placentia

Placenza

Lombardy

Pons Audemari

Pont-Audemer

Normandy

Posonium

Presburg

Hungary

Praga

Prague

Bohemia

Ad Quercus

The Oak

A place near Chal
cedon, in Bithynia

Quintinopolis

S. Quentin

Yermandois

Radinga

Reading

Berkshire

Ratisbona, or Re-

Ratisbon

on the Danube

ginoburgum
Ravenna, or Emilia
Redonce

Ravenna
Rennes

on the Adriatic
Bretagne

Regia Ticina, see

Ticinum.

Regium
RiezRheims
Provence Champagne
Riga Rochingamia
Riga Rockingham
Livonia
Northampton
ecclesiastical province.
Pisa
Paris
Bologna, formerly
Ravenna
Rouen
Prague
Rheims
Canterbury
SalzburgRavenna Tours
AixRheimsRigaCanterbury
Chartres
Rouen PlacenzaLisieuxGran
Noyon
C. Pisanum.
C. Pisciacense.
C. Pistense.
C. Placentinum.
C. apnd Pontem A.
C. Posoniense.
C. Pragense.
C. ad Quercum.
C. Quintinopolitanum,
OxfordRatisbon
C. Radingense.
C. Ratisponense.
C. Ravennate.
Rennes
C. Redonense.
Riez
C. Regiense.
C. Remense.
Peterborough
C. Rigense.
C. Rochingamense
Roffa Roffiacum, or Ru-
facum
RothomagusS. Rufus

Sablonari-e, see
Saponarias.
Salegunstadium Salisburgum, or Ju-
vavia
SalmuriumSantonea SaponariceSarumSauriciacum
Scheningia Scoanum
SedenumSedunum Sence
SenonseSilvanectum
Sipontum, or Sipus
Spalatium

RochesterRuffecRouen Monastery of S.
Ruf.

SelengstedSalzburgSaumur Saintea
Savonierea Salisbury Soreze*
SchenningScone Seden
Syon Sienna
SenaSenlis
SipontoSpalatro

Kent

NormandyDauphiny

Monastery in Fran-
conia
Austria AnjouFranceLorraineEngland
an Abbey in Lan
guedoc*
Sweden
Scotland.on the Rhone
Tuscany
Burgundy Valois.
Italy.
Dalmatia

CanterburyBordeauxRouen
Vienne

RochesterPoictiers

Valence

Mayence

Mayence

Salzburg

Bordeaux
TrevesCanterbury

SainteaToulSalisbury Soissons

Upsala

Linkoping

Aries TarentaiseSienna
Sens

Syon, formerly
Martigny

Spalatro

! C. Roffense.
C. Roffiacense.
C. Rotomagense.

C. Salegunstadienae
C. Salisburgense.
C. Salmuriense.
C. Santonense.
C. ad Saponarias.
C. Sarumense.
C. Sauriciacense.
C. Scheningiense.
C. Sedenense.
C. Sedunense.
C. Senense.
C. Senonense.

C. Spalatrense, or C.
Jadrense.

LATIN NAME.

MODERN NAME.

SITUATION.

ECCLESIASTICAL PROVINCE.

DIOCESE.

SpamacumSpoletumStampseSuessiones, or Au
gusta Suessionum
Sutrium Synnada TarracoTaurinum, or Au
gusta Tanrinorum
Theodonis villa
S. Theodericus
Ticinum, or Papia
Toletum
ToloaaTranumTrsecse, or Augusto-
bona Tricassinm
Tremonia
Trenorchium, or
Tomusium

EpernaySpoletto
Estampes SoissonsSutriSynnadaTarragonaTurin Thionville
S. Thierry
PaviaToledoToulouseTraniTroyes
DormondTourans

on the Marne
States of the Church
FranceFranceTuscanyPhrygiaSpainPiedmont Luxemburg
Milan Spain
France Naples
on the Seine
Westphalia
on the Saone

Rheims RheimsRomeEphesus Tarragona
Milan, now Turin
Rheims MilanToledoToulouseTraniRheima

Spoletto Sens SoissonsSutriTurin
Metz PaviaTroyesChalons

C. Sparnacense.
C. Spoletanum.
C. Stampense.
C. Suessionense.
C. Sutrinum.
C. Synadenae.
C. Tarraconense.
C. Taurinense.
C. apud Theodonis
Villain.
C. apud S. Theodori-
cum.
C. Ticinense.
C. Toletanum.
C. Tolosanum.
C. Tranense, or Sal-
pense.
C. Trecense.
C. Tremoniense.
C. Trenorchianum.

Treviri, or Augusta I Treves

Treviroruni

Triburia

formerly a palace of

the kings of France

Tridentum

Trent

Trosleium

Trosby

Tullum

Toul

Turonea, or Csesaro-

Tours

dunum Turonum

Tousiacum

Tousi

Urgellum, or Or-

Urgel

gellum

Unie Novia
Uwienov
Utica, or Ucetia
Uzes
Valentia Segulau-
Valence
NORUM
Valentia Contesta-
Valencia
norum
Vallis Oleti
Valladolid
Vasio
Vaison
Vaurum
Lavaur
Venetica
Vannes
Venetice
Venice
Vercellse
Verceillea
on the Moselle
on the Rhine
Lorraine Francenear Toul
CataloniaPolandLanguedoc DauphinySpainSpainProvence LanguedocBretagne
Piedmont
Treves
Aquilea
TrevesTours
Tarragona
VienneToledo, now Va
lencia
Toledo Avignon, formerly
Aries
ToulouseTours Patriarchate of Ve
nice
Milan
MayenceTrent
SoissonsToul
Urgel.Gnesne Uzes
Valence
ValenciaValladolidVaisonLavaurVannes
Verceilles
C. Trevirense.
C. Triburiense.
C. Tridentinum.
C. Trosleianum.
C. Tullense.
C. Turonense.
C. Tusiacense.
C. Unienoviense.
C. Valentinum Gallise.
C. Valentinum Hisp.
C. Vallisoletanum.
C. Vasense.
C. Vaurenae.
C. Veneticum.
C. Venetum.
C. Vercellenae.
LATIN NAME.

modern name

Vermerice '
VernumVerodunum, see Vir-
dunum.
VerulamiumVezeliacum

VerberieVernon sur Sein
S. Alban's
Vezelai

Vesontio, or Bisnn-
tium
Vindobona

Bezancon
Vienna

Vienna Allobrogum

Vienne

Vigornia i Worcester

Villa Portus 1 Portes

Villa Regia ?

Vintonia Winchester

Virdunum or Vero- j Verdun

dunum 1

Virceburgum, see Herbipolis.

Vormatia, or Guar-

Worms

macia

Vratislavia

Breslau

Westmonasteri um

Westminster

Windlesoria

Windsor

SITUATION.

ECCLESIASTICAL PROVINCE.

DIOCESE.

Valois
HertsOn the frontiers of
Burgundy
On the Doux
AustriaOn the Rhone
England
HampshireLorraine
Germany
SilesiaEnglandEngland

CanterburyBezancon
ViennaVienneYorkCanterbury
Treves
MayenceGnesne
Canterbury
Canterbury

SoissonsSeiilis or Rouen *
London Autun
Worcester
Rheims. Winchester
VerdunWorms
Breslau
LondonOxford

C. Vermeriense.
C. Vernense.
C. Verulamiense.
C. Vezeliacense.
C. Bisuntinense, or C.
Vesontiouense.
C. Vindobonense, or C.
Viennense, in Aus
tria.
C. Viennense.
C. Vigoniense.
C. Vintoniense.
C. Virdnnense.
C. Vormatiense, or C.
apud Guarmatiam.
C. Vratislaviense.
C. Westmonasteriense.
C. Windlesoriense.

721
APPENDIX II.

Index to the Modern Names of Places in which
Councils have been held, giving the corresponding
Latin Names.

When the modern name of any place is uncertain, an asterisk (*)
is annexed to it.

MODERN NAME.

latin name.

MODERN NAME.

LATIN NAME.

Agde

Agatha.

Besanfon

Vesontio.

Aix-la-Chapelle

Aquis - Gra-

Besiers

Biterrse.

num.

Bologna

Bononia.

Aix, (in Pro

Aqua Sextia.

Bonn

Bonna.

vence)

Bourdeaux

Burdegala.

S. Albans

Verulamium.

Bourges

Bituricse.

AIM

Albia.

Boussereth

Bostra.

Alcala

Complutum.

Braga

Bracara-Au-

Altheim

Altemium.

gusta.

Altino

Altinum.

Brentford *

Brandanfor-

Angers

Andegavoum

dia.
Anse
Ansa.
Breslau
Vratislavia.
Aquilea
Aquileia.
Bresse
Brixia.
Aries
Arelate.
Bursted
Berghamste-
Armagh
Armachia.
dum.
Arras
Arrebata.
Astorga
Asturica.
Attigni
Attiniacum.
Auch
Ausci.
Caen
Cadomus.
Augsburg
Augusta- Vin-
Calne
Cain a.
delicorum.
Cambrai
Cameracum.
Autun
J5dua.
Canterbury
Cantuaria.
Auvergne
Arvernia.
Carpentras
Carpento-
Auxerre
Autissiodo -
racte.
rus.
Cashel
Cassilia.
Avignon
Avenio.
Chalons - sur
Cabillo.
Avranches
Abrincse.
Saon
Chalons - snr -
Catalanum.
Marne
Basschild*
Becancelda.
Charronx
Carrofum.
Barcelona
Barcinona.
Chartres
Carnotum.
Bari
Barium.
Chateau Gon-
CastruraGori-
Basle
Basilea.
tier
terii.
Beaugenci
Balgencia- cum.
Chateau Thierri
Castrum The-
odorici.
Beauvais
Bellovacum.
Chelles
Caia.
Beningdon *
Benningdona
Chiersy
Carlsiacum.
722

appendix.

MODERN NAME.

Clermont
ClichyCloveshov *
Coblentz
CognacCologne CompiegneConstanceConstantine Copenhagen Cordova Coyaco

S. Denys
DiamperDijon
Dormond Douzi

Elne
ElviraEmbrunEnshamEpaoneEpernay . .
ErfortEstampesExeter

FlRNKS
FinchalFleury Foix
FrancfortFrislat FriuliFussel

S. Gknez
.Gentilly Gerona
-S,. Gilles
GloucesterGrathea*

LATIN NAME.

Claromon- tium.
Clipiacum. Cloveshovia.
Confiuentes.Copriniacum. Colonia A-
grippina.
CompendiumConstantia. Cirta.Hafnia.
Corduba.Coyacum.

Dionysiopolis Diampera.
Divio.Tremonia.Duziacum.

Helena.Eliberis.
Ebredunum.jEnhamum.
Epauna.Spamacum. Erphordia,
Stampse. Exouia.

Macra.
Finchala. Floriacum.
Fuxum.FrancofordiaFrideslaria.Forum Julii.
Fussallanum.

S. Genesius.
Gentiliacuin.Gerunda.
S. ^Egidii fa
num.
Glocestria.
Gratelea.

MODERN NAME.

LATIN NAME.

Hatfield .

Hedtfeldia. .

Hertford

Herudfordia.

Huesca

Osca.

Jaca

Jacca.

Jerusalem

Hierosolyma.

Jonarre

Jotrum.

Kelcheth* ,

Calchutum.

Kingsbury

Kingesburia.

Kingston

Kingosto

nium.

Kirtlington

Kirtlingto -

nium.

Lagni

Latiniacum.

Lambeth

Lambetha.

Lanciski

Lancicia.

Landaff

Landava.

Langeais

Langesium.

Langres

Lingonae.

Laon

Laudanum.

Lateran

Lateranum.

Lavaur

Vaurum.

Leon

Legio.

Leptines

Liptinse.

Lerida

Iterda.

Liege

Leodium.

Lille

Insula.

Lillebonne

Juliobona.

Limoges

Lemovicse.

Lincoln

Lincoln ia.

Linkoping

Lingacopa.

Lisieux

Lexovium.

Lodi

Laua Pom-

peia.

Lombez

Lumbaria.

Lorri

Lauriaeum.

Loudan

Lausdunum .

Lugo

Lucus.

Lyons

Lugdunum.

MaconMadrid
MaguelonaMaghfield

Matiscona. Madritense.
Magalona.Magfeldium.

APPENDIX.

723

MODERN NAME.

LATIN name.

modern name.

LATIN name.

Malines

Vlechlinia.

Palencia

Palentia.

Mans

inoraanum.

Pampeluna

Pamphilona.

Mantala

Mantala.

Paris

Lutetia.

Mantua

Mantua.

Pavia

Ticinum, or

Marseilles

Massilia.

Papia.

Marsiac

Marchiacum.

Pennafiel

Penna-fidelis.

S. Maurice

Agaunum.

Perth

Perthum.

.Mayence

Moguntia.

Pipwell Abbey

Pipewella.

S. Maxent

S. Maxentii

Pisa

Pisse.

fanum.

Pistres -

Pistse.

Meaux

Meldi.

Placenza

Placentia.

Mehun

Magdunum.

Pont Audemer

Pons Aude-

Melfi

Melphis.

mari.
Melun
Melodunum.
Poitiers
Pictavium.
Merida
Emerita Au
Poissi
Pisciacum.
gusta.
Portes
Villa Portus.
Merton
Mertona.
Presburg
Posonium.
Metz
Metse.
Prague
Praga.
Milan
Mediolanum.
Modena
Mutina.
Montpellier
Mons-PeBsu- lanus.
Mons S. Ma-
S. QUENTIN
Quintinopolia
Mont S. Marie
riee:
Ratisbon
Ratisbona.
Moscow
Moacovia.
Ravenna
Ravenna.
Mouson
Mosomum.
Reading
Radinga.
Rennes
Redonse.
Rheims
Rhemi.
Nantes
Nannetes.
Riez
Regium.
Napoli
Neapolis.
Riga
Riga. •
Narbonne
Narbo.
Rochester
Roffa.
Nesterfield
Nesterfelda.
Rockingham
Rockingamia
Newmarket, or
Novus Mer-
Rouen
Rothomagus.
Neuf Marche<
catus.
Ruffee
Rofliacum.
Nid
Nidda.
S. Ruf.
S. Rufus.
Nismes
Nemausus.
Noyon
Noviomum.
Saintes
Santones.
Salisbury
Sarum.
S. Omer
Audomaro-
Salzburg
Salisburgum.
polis.
Sarragossa
Csesar -Au
Orleans
Aurelia.
gusta.
Oslaveslen*
Oslavesle -
Saumur
Salmurium.
num.
Savonieres
Saponarite.
Orange
Oviedo
Arausio.Ovetum.
Schenning Scone
Scheningia. Scoanum.
Oxford
Oxonium.
Seden
Sedenum.
Selgenstad
Salegunsta- dium.
Paderborn
Paderboma.
Senlis
Silvanectum
Padua
| Patavium.
Sens i2
Senonse.
724

APPENDIX.

MODERN NAME.

LATIN NAME.

MODERN NAME.

latin, name.

Seville

Hispalis.

Urgel

Urgellum.

Sienna

Seme.

Uzes

Ucetia.

Siponto

Sipontuin.

Soissons

Suessiones.

Vaison

Vasio.

Soreze *

Sauriciacum

Valence

Valentia Sega-

Spalatro

Spalatium.

launorum.
Spoletto
Spoletum.
Valencia
Valentia Con-
Sutri
Sutrium.
testanorura.
Synnada
Synnada.
Valladolid
Vallia Oleti.
Syon
Sedunum.
Vannes
Venetica.
Venice
Venetise.
Verberie
Vermeriae.
Tarragona
Tarraco.
Verceilles
Vercellae.
S. Thierri
S. Theoderi
Verdun
Virdunum.
cus.
Vernun
Vernum.
Thionville
Theodonis
Vezelai
Veseliacura.
Villa.
Vienna
Vindobona.
Toledo
Toletum.
Vienne
Vienna AUo-
Tortosa
Dertusa.
brogum.
Toul
Tullum.
Toulouse
Tolosa.
Westminster
Westmonas-
Tournua
Trenorchium
terium.
Tours
Turones.
Whitby
Pharum.
Tousi
Tousiacum.
Winchester
Vintonia.
Trani
Tranum.
Windsor
Windlesora.
Trent
Tridentum.
Worcester
Vigomia.
Treves
Treviri.
Worms
Vormatia.
Trosly
Trosleium.
Wurzburg
Virceburgum
Troyes
Trcecse.
Turin
Taurinum.
York
Eboracum.
725

APPENDIX III.

ON THE FORMS OBSERVED IN THE CELEBRATION
OF COUNCILS'.
Ecclesiastical Synods were usually held in churches ; and
it was customary early on the morning of the assembling of
the council, to exclude every one from the church, and to
fasten all the doors except one for the admission of the
bishops. At the time appointed the latter began to arrive in their
pontifical vestments, and took their seats in a circle accord
ing to seniority, reckoning from the date of their con-
• secration ; after which the priests who were deputed to
attend for absent bishops, or who had been called to the
council, were admitted; the latter to seats behind the bishops,
but the former sat upon the same seats with them. Frequently
some of the order of deacons were present; these were not
permitted to sit, but stood during the proceedings in front of
the prelates. Notaries also attended to expedite the business
of the sy nod.
All having taken their respective places, and the volume
of the Holy Gospels and that of the canons of the Church
being placed on a raised stand in the midst of the assembly,
as soon as silence was obtained, an archdeacon, with a loud
voice, exclaimed, " Let us pray ;" upon which all present
fell on their knees, and the president or one of the senior
bishops offered up a prayer to God, that He would send the
Holy Spirit to illumine them and guide them in their pro
ceedings ; and frequently litanies and the hymn " Veni,
Creator," were sung. As soon as the prayers were con
cluded, and the archdeacon had directed them to " arise,"
all again took their seats in silence, and a deacon, vested in
the alb, recited, at the command of the president, the canons
and regulations relating to the order to be observed in such
assemblies ; by which, amongst other things, it was enacted,
that any one disturbing the synod by noise, or quarrelling,
or laughter, should be quietly removed, and placed for three
days under sentence of excommunication. The fourth canon
of fourth council of Toledo is the chief authority upon this
subject. This done, the matters to be considered by the
1 Respecting the constitution of our English synods, see the
Dissertation upon that subject prefixed to Wilkins'a Concilia,
vol. i. ii 3

726 APPENDIX.
council were declared, and the president addressed the as
sembly, exhorting them peaceably and faithfully to apply
themselves to the discussion of the questions about to be
brought before them.
Usually these questions were introduced in the following
order: — First, those relating to the faith; secondly, those
relating to morality ; and, lastly, those which concerned the
discipline of the Church. In examining these questions the
fathers had recourse to the advice and opinions of theo
logians, lawyers, and learned clerks of whatever degree, who
could assist them in arriving at a right conclusion ; and in
cases relating to heresy, or any other crime, the parties
accused were introduced, and permitted to plead their own
cause. After any matter had been thus sufficiently can
vassed, and each bishop, beginning at the president, had had
an opportunity of delivering his opinion, the conclusion was
pronounced by the president according to the majority of
suffrages. Nor was it allowed to any prelate, under pain of
excommunication, to withdraw until the whole was con
cluded. The same order was observed during the other sessions.
The constitutions and decrees which had been agreed to
in the council, having been revised and reconsidered in
private congregation, were again, at the last session, pub
licly read through, and put to the suffrages of the fathers.
After which eaph bishop subscribed the acts of the council,
and occasionally, with the consent of the prelates, the priests
and laymen present also .signed ; and prayer having been
offered up for God's blessing upon'their enactments, and for
his pardon for all their deficiencies, the archdeacon ex
claimed, " In Nomine Domini nostri Jesu Christi eamus
cum pace," whereupon all except the- president arose, and
having given to each other the kiss of peace, beginning at
the president, the synod was dissolved.
Frequently a fast of three days was ordered to be observed
immediately preceding the opening of the council. — J. B.
hndvocat, Tractatus de Conciliis.

APPENDIX IV.

From the Report of the State of the Church in
the United States of America, presented in
the Convocation at Philadelphia, a.d. 1844.
EPISCOPAL ACTS.

« ^ Ordinations

¦o

,

DIOCESES.

BISHOPS.

= 1
fl°

ao

,<D

25
Is
7. 2

Si
£
£. a
o
O
Maine
J. P. K. Henshaw,
Provisional Bp.
5
2
I
228
New Hampshire .
Carlton Chase
3
. .
1
71
Vermont
J. H. Hopkins .
2
3
3
2
497
Massachusetts
M. Eastburn
13
13
9
1380
Rhode Island
J. P. K. Hcnsluw
4
9
6
1
560
Connecticut
T. C. Brownell .
19
13
20
9
21G3
New York .
B. T. Onderdonk
51
36
31
19
4072
West. New York
W. H. De Lancey
21
7
11
14
1703
New Jersey
G. W. Doane
4
Pennaylvania
26
23
11
12
2842
Delaware .
Alfred Lee
3
3
1
2
264
Maryland .
W. R. Whitting-
ham
18
13
18
10
1582
Virginia
William Meade,
John Johns
30
17
23
2000
North Carolina .
L. S. Ives .
C. E. Gadsden .
6
10
13
3
916
South Carolina .
13
7
8
6
837
Georgia
S. Elliott, Jr.
5
6
3
7
286
Florida
S.Elliott, Jr.,Pro-
visional Bishop
62
Alabama
N. H. Cobba
3
69
Mississippi .
J. H. Otey, Pro
visional Bishop
2
298
Louisiana .
Leonidas Polk .
1
Tennessee .
J. H. Otey
4
1
2
3
145
Kentucky .
B. B. Smith
4
5
254
Ohio .
C. P. M'lllvaine .
«
13
6
1156
Indiana
Jackson Kemper,
Provisional Bp.
Illinois
Philander Chaae
6
3
1
4
250
Michigan .
S. A. M'Crosky .
4
2
4
419
Missouri
C. S. Hawks
SUMMARY AND COMPARATIVE VIEW.
1835.
Churches consecrated, 123
Priests ordained, 1361 033
Deacons ordained, 197/
Candidates for Orders, 1 65
Confirmation . . 10,277
1838.
. . 1G8
214}393 . . 188
. 11,866
1841.
. . 93
1681.187/' . . 155
. 14,767
^355
1844.
. . 143
1761 191 . . 203
. 22,215
^367
ABSTRACT OF PAROCHIAL REPORTS.

~r to
CO

DIOCESES.

ft)
5

ej

1Ix

BAPTISMS.

COMMUNICANTS.

be
«

09ecS
Pu

SUNDAY

SCHOOLS.

w —
0'3
¦SS 5 5?
•s.5 .0

i

*3 13<

«

= 1 c

*5 0

¦a 0)
-a
«!

"(5 0
H

'& =)
B.

V

8
215824
101198107 50
121 10
100 3050
20 7
14
161112
2857 14 19
25

6
33
2i 97
164 116 46
117 1796
4045 17 9
20 is78
22 i'i 9

450 841
6314 6000 309
246

107 30
169
472 355872
1274 730305
1022 74
269 359
699235 ios114
402 211

185 120
389
1413 850
18807393
2287 1006
4550 287
3542 18911963 602204 366
1339 477

135364559 ...

292 150
558
1885 840
27529031 3017 1311
5572 361
5360
2250 1829 565
203 319837527
480
1741 308
610688

225
494
31643706 269
17621200 398
210
1534 178
300

485 500
1536
43862116 7467
13436 5369 1946
8865 538
61935000 1711
3535 700182
349297331650565
3734 379 710
1119

"51119
200910
2301 990
1175 61
1190 819 "4 68 74
120 31
352 44

lie
275450
1924
4434 1017
1890 142
1698 644 *87129111
288 75
731 119

528500
.J662 2000 5100850830139305 915
: 3799
2271 572 162187

7470
300794986517
1196 87
615254 733437

1
"2 9
i'i 3
"i10 2

1
2
12 3
44 2 3

Virginia 
Illinois ' 
appendix. 729
SUMMARY AND COMPARATIVE VIEW OF CHIEF
ITEMS. 1835.
Clergy in 19 Dioceses  763
("Adults in 1 1 Dioceses  2,021 "1
Baptisms< Infants in 11 Dioceses  10,371 1  21,849
(.Not specified in 9 Dioceses  9,457 J
Communicanta added in 6 Dioceses  2,136
Total of Communicanta in 19 Dioceses  36,416
Marriages in II Dioceses  5,436
Burials in 1 1 Dioceses  8,774
Sunday Scholars in 1 1 Dioceaea  28,661
Sunday School Teachers in 9 Dioceses  3,059
Clergy deceased in 8 Dioceses  22
1838.
Clergy in 25 Dioceses  951
("Adults in 12 DioceseB  2,5221
Baptisms: Infants in 12 Dioceses  14,964 1  18,758
(_Not specified in 2 Dioceses  1,272 J
Communicants added in 4 Dioceses  7:280
Total of communicanta in 23 Dioceses  '.  45,930
Marriages in 13 Dioceses  5,719
Burials in 13 Dioceses  10,588
Sunday-School Teachers in 9 Dioceses  4,367
Sunday-School Pupils in 13 Dioceses  39,443
Clergy deceased in 8 Dioceses  27
1841.
Clergy in 25 Dioceses  1,052
("Adults in 14 Dioceses  4,7291
Baptisms-.' Infanta in 14 DioceseB  22,496 J-  34,465
|_Not specified in 9 Dioceses  7,240j
Communicants added in 9 Dioceses  3,678
Total of Communicants in 25 Dioceses  55,477
Marriages in 17 Dioceses  8,604
Burials in 14 Dioceses  14,961
Sunday-School Teachers in 10 Dioceses  3,974
Sunday-School Pupils in 1 1 Dioceses  32,265
Clergy deceased in 1 1 Dioceses  28
1844.
Clergy in 24 Dioceses (number in 3 Dioceses not reported). . 1,096
("Adults in 19 Dioceses  7,807")
Baptiama] Infants in 19 Dioceses  ,  30,254 [»  39,1 19
LNot specified in 3 Dioceses  1 ,058 J
Communicants added in 12 Dioceses  1 2,490
Total of Communicants in 26 Dioceses  72,099
Marriages in 1 7 Dioceses  8,036
Burials in 17 Dioceses  14,330
Sunday-School Teachers in 13 Dioceses  5,037
Sunday-School Pupils in 14 Dioceses  40,012
Clergy deceased in 8 Dioceses  31

FUNDS AND COLLECTIONS.

— r
os©

DIOCESES.

Domestic and
Foreign
Missions.

Diocesan Missions.

General
Contributions for
Church
Objects.

Fund
for the Relief
of
Aged and Infirm
Clergymen.

Episcopal Fund.

"Widows
and Orphans of .
Clergymen.

Fund of the
Society
for advancement of
Christianity.

1,470 61
741 95
15,000 00
6,000 00
698 10
11,930 00
2,10000 140 12

550 00
10787
5,5C0 00
2,700 00

987 56
2,803 20
38,854 83
10,000 00
166,172 72
3,500 00
3,839 16
4,390 59£
9,90644
4,271 57
8,574 00
2,933 00
1,277 00
15,000 00

4,383 76
3,000 00
300 00

36,527 00
9,300 00
16,831 03

22,000 00
60,000 00

59,969 50

731

APPENDIX V.

C. ARLES a.d. 314.
In this council twenty-two canons were published, of which
the contents are as follows : —
1. That Easter be celebrated on one day and at one time
every where.
2. That every one should remain where he was ordained.
3. That those who, in peace ', throw away their arms, be
excommunicated. 4. That charioteers, while they continue their calling, be
separated from communion.
5. That performers in the theatre, while they continue to
act, he likewise separated.
6. That those who are converted in sickness receive im
position of hands.
7. Concerning the faithful, when they hold public offices
in the state.
8. Concerning the baptism of those that are converted
I from heresy.
9. Orders that those who bear letters of confessors shall
receive leiters of communion instead of them.
10. Forbids one, whose wife has been guilty of adultery,
to take another wife during her lifetime.
11. Orders young women who have married heathens to
be excommunicated for a time.
12. Orders that those clergy who are guilty of usury be
excommunicated. 13. Concerning those who are said to have delivered up
the Holy Scriptures, the sacred vessels, or the names of the
brethren. 14. Orders those who falsely accuse their brethren, to be
excommunicated even to their death.
1 5. Forbids deacons to offer, as in many places had been
allowed. 16. Orders that a man shall be received into communion
again in the same place where he was excommunicated.
17. Forbids one bishop to trample upon another. ,*
18. Concerning the deacons of cities, repressing their
presumption, and forbidding them to do any thing without
the knowledge of the presbyters.
19. Orders that a place for offering be afforded to bishops
from other parts! who come to a city.
1 Some read (and more probably) "in war,'' ol*"in battle."

732 APPENDIX.
20. Forbids the ordination of any bishop except by seven
other bishops; or, if this be impossible, by three at the
very least.
21. Orders that preshyters or deacons who remove them
selves to another place to which they were not ordained, be
deposed. 22. Concerning apostates, who, in sickness, seek restora
tion to Church communion.

INDEX.

The numbers refer to the dates oftlie Councils.

A.
A belaud, Sens, 1140.
Acacius condemned, Rome, 484.
Acephalists, Seville, 618.
Albigenses — Aries, 1234 ; Avig
non, 1209 ; Montpelier, 1224 ;
Paris, 1226.
America, first council in, Mexico,
1524.
America, Church in the United
States of, Philadelphia, 1789,
et seq.
Apollinarians, Rome, 374.
Arians — Ancyra, 3511 ; Antioch,
341 ; Ariminuni, 359 ; Milan,
346, 317- 355; Nicea, 325;
Paris, 360 ; Rome, 366 ; Sara-
gossa, 592 ; Seleucia, 359.
Aristotle condemned, Paris, 1210.
Arius — Alexandria, 321 ; An
gers, 1448.
Arnulphua, his condemnation and
protest against Rome, Rheims,
991.
Athanasius — Alexandria, 340.
362, 363; Antioch, 341 ; Aries,
353 ; Jerusalem, 349 ; Rome,
342 ; Sardica, 347.
Athanasian Creed; Autun, 677-
B.
Baptism — Africa, 217; Aries,
314; Carthage, 253. 255 ; Syn
nada, 230.
Barnard, St., Vezelai, 1 146.
Barromeo, Milan, 1565. 1569.
1573, et seq.
Battle Abbey, Chichester, 1157 ;
Poitiers, 1073.

Becket, archbishop, Clarendon,
1164; Tours, 1163.
Bell-ringing, Cologne, 1310, note.
Beranger— Angers, 1055 ; Bor
deaux, 10»0 ; Brionne, 1050 ;
Paris, 1050 ; Placenza, 1095 ;
Rome, 1050. 1079.
Bishops, translation of, forbid
den, Sardica, 347.
Bogomili, Constantinople, 1118.
1143.
Boniface, VIII., Rome, 1302.
British Church, England, 603.
693. C.
Calvinism anathematized by the
Eastern Church, Constanti
nople, 1633. 1642.
Calvinism, introduced into the
Articles of the Irish Church,
Dublin, 1615.
Canon of Scripture, Carthage,
397.
Canonization, first act of Rome,
537.
Charlemagne canonized, Aix-la-
Chapelle, 1165.
Chorepiscopi, Aix-la-Chapelle,
802.
Chorepiscopi, Ratisbon, 796.
Chrysostom, St., Constantinople,
403 ; Quercus, 403.
Church Reform attempted, by-
cardinal Pole in England, Lon
don, 1557.
Church Reform under archbishop
Parker in England, London,
1562. K k

734

INDEX.

Civil authority in matters ecclesi
astical, Avignon, 1236.
Clarke, S., censured, London,
1714.
Clergy, irregularities of, Rouen,
1299.
Clergy, licentiousness of, Pavia,
1022.
Communion in both kinds, Co
logne, 1531! ; Constance, 1415.
Common Prayer, book of, re
vised, London, 1661 .
Confirmation of Infants, Aries,
1261.
Consecration by less than three
„., bishops invalid, Riez, 439.
'-teouncil of the One Hundred
"v pliapters, Moscow, 1551.
Crusade proclaimed, Clermont,
"1Q9>.
Cyprian, St., Carthage, 255.
D.
Disinterment usual before canoni
zation, Beauvais, 1120.
Donatists— Africa, 401. 403. 405.
407. 418 ; Carthage, 348. 401.
411 ; Cirta, 412 ; Rome, 313.
Dunstan — Brentford, 963; Calne,
979 ; Canterbury, 969. «
E.
Easter — Africa, 393; Cesarea,
197 ; EphesuB, 196 ; Lyons,
197 ; Palestine, 1915 ; Rome,
196 ; Whitby, 664.
Eon, an English fanatic, Rheims,
1148.
Eritta, Lucca, 1062.
Eustathians — Alexandria, 362 ;
Gangra, about 379.
Eutyches — Chalcedon; 451 ; Con
stantinople, 418 ;' Latrocinium
pphesinum, 449.

Faustus, "Aries, 475.
Felicissiious, Africa, 254.
Felix of Urgel condemned, Ratis
bon, 793,
Flavianus, death of, Latrocinium
Ephesinum, 449.
Friars, Paris, 1281.

Godfrey, Beauvais, 11 14.
Goths, conversion of from Arian
ism, Toledo, 589.
Greek Church, its belief in the
Seventeenth Century, Beth
lehem, 1672.
Gregory VII., Brixen, 1080 ;
Rome, 1074. 1076. 1078, &c.
Gregory XII., Aquilea, 1409.
Gregory Nazianzen, Constanti
nople, 381. H.
Hanover, prayers for the house
of, Aberdeen, 1788.
Helcesaitaus, Arabia, 247-
Hemy II. of England, Avranches,
1172.
Hoadley censured, London, 1717-
Hosius, Alexandria, 319.
Huss, John, Constance, 1414.
I.
Images — Aix-la-Chapelle, 825 ;
Constantinople, 730, et seq. ;
Francfort, 794 ; Mayence,
1549 ; Nieea, 787 ; Paris,
825 ; Poissi, 1561.
Inquisition, its commencement,
Besiers, 1246 ; Verona, 1184.
Infant Communion, Bordeaux,
1255.
Incarnation, doctrine of, ap
proved at Chalcedon, 451.
Innocentius III., Lateran, 1215.
Irish Canons, Dublin, 1634.

Jerome of Prague, Constance,
1414.
Jews, Cologne, 1452.
Joachimites, Aides, 1261.
John XXIII. (pope), Constance,
1414.
Jovinian, Milan, 390. -
Julius II., Pisa and Milan, 1511.

Lapsed, Rome, 313. 437-
Leo, St., Chalcedon, 451.
Lichfield, archbishoprio of, abo
lished, Cloves-hoo, 803.

'.

'735

Limhomastix, the book so called,
London, 1604.
Lollards condemned, Oxford,
1408.
Lord's Prayer, allowed to be
said to the saints, Edinburgh,
1552.
Louis le Debonnaire, Attigni,
822.
Louis, St., Compiegne, 1235.
Louis, St., Noyon, 1233.
Lucidus, Arlea, 475.
Lutherans condemned, Paris,
1.528. M.
Macedonius, Constantinople, 362.
381.
Maniehaeans, Charroux, 1028.
Marriage of the clergy forbidden,
Barcelona, 1068 ; Mayence,
1075.
Massalians, Antioch, 391.
Meletius deposed, Alexandria,
306.
Meletus of Sebastia,, Antioch,
360. 363.
Mellitus, Rome, 610.
Michael Paleologus, Constanti
nople, 1261. 1266.
Monastic privileges, Lateran,
1512.
Monothelites — Africa, 645. 646 ;
Constantinople, 680 ; Lateran,
649.
Moscow, patriarchate of, Con
stantinople, 1593. N.
Nestorius, Alexandria, 430 ; An
tioch, 433 ; Epheaus, 431.
Nestorians, Constantinople, 546.
430.
Nicene Canon invented by the
pope, Africa, 419. 424. 525 ;
Chalcedon, 451.
Nilcon, Moscow, 1655. 1667.
Novatian, Antioch, 252.
Novatus, Africa, 254.
O.
Ordeal, sanctioned by a council,
Mayence, 1028 ; Ravenna,
1310.

Origen deposed, Alexandria, 230.
401.
Origenists condemned, Jerusa
lem, 399.
Otto or Otho, the pope's legate,
London, 1237, 1238.
Oxford, poverty of, London, 1:128;
privileges of, Reading, 1279.
P.
Papal privilege — Anse, 1025
Basle, 1432 ; Douzi, 871
Fimes, 881 ; Lateran, 1112.
et seq.; London, 1107. 1297
Melun, 1216 ; Paris, 1302
Pontyon, 876 ; Rome, 496
774 ; Tours, 1510.
Papal exactions in England,
Lyons, 1245.
Pntronage-Lay, condemned, Dal
matia, 1199.
Patronage of Churches, origin of,
Orleans, 541 .
Paul of Samosata, Antioch, 264.
Pelagians — Africa, 418 ; Aries,
428 ; Carthage, 412. 416. 418
Cilicia, 423 ; Diospolis, 415
England, 519 ; Milevi, 416
Orange, 629 ; St. Albans, 429.
Philip of France, Autun, 1094.
Photinus, Sirmium, 351.
Photius, Constantinople, 869 ;
Rome, 863. 868.
Pope, election of, Rome, 1059 ;
first use of the title, Toledo,
400.
Populicani condemned, Sens,
1199.
Pragmatic Sanction, Bourges,
1438; Lateran, 1512.
Priscillianists persecuted, Bor
deaux, 385 ; Saragossa, 590 ;
Toledo, 400. 447.
Procession of the Holy Spirit —
Aix-la-Chapelle, 809 ; Bari,
1097 ; Constantinople, 280, et
seq. ; Friuli, 796 ; Toledo, 447.
Q.
Quietists, Constantinople, 1341.
R.
Reprobation (absolute) con
demned, Mayence, 848.

736

Rome, alleged necessity of com
munion with, Beneventum,
1087.
Roscelin, Soissons, 1092.
S.
Schism between the Eastern and
Western branches of the
Church — Constantinople, 879.
1054. 1277, et seq. ; Ferrara,
1438 ; Florence, 1439 ; Gen-
tilly, 767 ; Nymphaeum, 1284.
Schism in the papacy — Lausanne,
1449 ; Mantua, 1067 ; Mont-
pelier, 1162; Paris, 1395. 1398.
1408 ; Pisa, 1134. 1409 ; Pla
cenza, 1132; Rheims, 111!).
1131.
Seats in Churches, Exeter, 1287-
Simony, Rheims, 1049.
Sunday Schools, Malines, 1570.

Templars — Mayence,1310; Paris,
1310 ; Ravenna, 1310 ; Vi
enne, 1311.
Theodosius of Mopsuestia, An
tioch, 435 ; Cilicia, 423 ; Con
stantinople, 538. 553 ; Mop
suestia, 550 ; Ephesus, 431.
Theopaschitse, Rome, 862.
Thomas a Becket, Northampton,
1164.
Tithes, fourfold division of, Saltz-
burg, 806.
Titles, particular, of images for
bidden, Rouen, 1445.
Tournaments opposed, Halle,
1176.
Traditores, Cirta, 305.
Trove de Dieu, Elne, 1065; Gaul,
1041 ; Gerona, 1068; Limoges,
1031, &c.

U,
Union of British and Eastern
Churches, Constantinople, a.d.
1718. 1723. -
Usages, ancient, dispute about in
Scotland, Edinburgh, 1724.
1731.

\*.

Vestments, priestly, Coaeo, 1050 ;
in use in England/ Merton,
1305.
Virgin Mary, immaculate con
ception of, Avignon, 1457 ;
Basle, 1439.
Vizier in Egypt sits in judgment
upon the patriarch Cyril, Cairo.
W.
Weights, illegal, London, 1430.
Whiston, W., censured, London,
1710.
Wicliff, Constance, 1414 ; Lon
don, 1382. 1413. 1416 ; Saltz-
burg, 1418.
Wihtred, king, Dooms of, Ber-
ghamsted, 696.
Wilfrid, Rome, 678. 703.
Y.
York and Canterbury, dispute
between the archbishops re
specting precedence, London,
1237 ; Westminster, 1176.

Zosimus, Africa, 418, 419 ; Car
thage, 418.

THE END.

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