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Bought with the income of the
William C. Egleston Fund
19UJ

A MANUAL OF COUNCILS OF
THE HOLY CATHOLIC CHURCH

A MANUAL OF COUNCILS
OF THE HOLY CATHOLIC
CHURCH

BY THE
REV. EDWARD H. LANDON, M.A.
LATE OF CORPUS CHRISTI COLLKOE, CAMBRIDGE

NEW AND REVISED EDITION

VOLUME II.

Ebfnburgb
JOHN GRANT
1909

Manual of Councils,

o.
OAK, Synod at the. See Ad Quercum, Syn.
OMER, ST. (1099). [Concilium Audomarense.] Held
in 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-
FJELD.) ORANGE (441). [Concilium Arausicanum.~\ Held
November 8th, 441 ; St Hilary of Aries presided ; seventeen
bishops were present from three provinces, amongst them
Eucherius of Lyons, Ingenius of Embrun, Claudius (bishop
ric 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 baptise, 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
n. A

2 Orange.
there being but one benediction of the chrism, that which
is given to the baptised person at confirmation is sufficient.1
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.
4. Directs that penance be permitted to those clerks who
desire it.
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
1 The words of this canon, according to the reading of Sirmondus,
are as follows :— " Nullum Ministrorum, qui baptizandi recepit officium,
sine Chrismate usquam debere progredi, quia inter nos placuit semel
Chrismari. De eo autem qui in baptismate, quacunque necessitate
faciente, non Chrismatus fuerit, in confirmatione sacerdos commone-
bitur. Nam inter quoslibet Chrismatis ipsius non nisi una benedictio
est ; non ut prasjudicans quidquam, sed ut non necessaria habeatur
repetita Chrismatio."
"This," says Sirmondus, "means that the chrism is to be applied
once only, and that the minister ought, therefore, to have it ready, in
order to anoint the baptised 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 a 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 gamed ground, and has the support of most of the learned
and of the best MSS.— See Natalis Alexander's De Sancto Confirma-
tionis, § xiii.

Orange. 3
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.
n. Forbids bishops to receive persons excommunicated
by their own bishop until they are reconciled.
12. Directs that persons suddenly deprived of the power
of speech shall be reconciled or baptised if they give, or
shall have given beforehand, a sign that they wish it.
13. Directs that all pious offices 1 be performed towards
insensible persons.
14. Directs that the communion shall be given to
baptised Energumens, who do all in their power to become
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. Directs 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 func
tions those who become so after ordination.
17. Directs that the chalice be offered with the
"capsa," and be consecrated with the eucharistic mix
ture.2 18. Orders that thenceforwards, in all the churches of
the provinces, the Gospel should be read to the Cate
chumens. 1 9. Forbids Catechumens to enter the baptistery.
20. Forbids to suffer Catechumens to receive the bless
ing 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 conse
crating 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
1 Qujecumque pietatis sunt.
2 " Cum capsa et calix offerendus est et admixtione eucharistiae con-
secrandus. "

4 Orange.
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
chastity. 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 profession
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 censured,
who had broken the canons of the Council of Riez in 439,
by refusing to allow the annual provincial councils with the
others as ordered. — Tom. iii. Cone. p. 1446.
ORANGE (529). Held July 3rd, 529; Cesarius of
Aries presided, at the head of thirteen bishops. Twenty-
five 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,
but 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

Orleans. 5
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 concerned,
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 Saints Augustine and
Prosper, recognising the necessity of grace, prayer, and
humility. To these twenty-five canons were appended
three propositions, viz. : —
(1.) That all baptised persons can, if they will, work out
their salvation. That God hath predestinated no one to damnation.
That God, by His grace, gives to us the first begin
ning of faith and charity, and that He is the Author of our
conversion. — Tom. iv. p. 1666.
ORLEANS (511). [Concilium Aurelianense.\ Held
July 10th, 511, by order of Clovis; the Archbishops of
Bordeaux, Bourges, Auch, Tours, and Rouen were present,
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 and bishops'
houses 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 per
mission. 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

£1

6 Orleans.
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 un
known to his master shall pay twice his price to the master.
12. Permits deacons and priests in a state of penance to
baptise in cases of necessity.
13. Forbids the wife of a priest or deacon to marry.
15. Orders the observation of the ancient canons, that all
the offerings of the faithful in every parish church should be
entirely at the disposal of the bishop.
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. 25. Forbids all persons, except in cases of sickness, to
celebrate their Easter, Christmas, or Whitsuntide in the
country.1 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 church
every Sunday in the nearest place of worship. — Pagi in
Baronius, a.d. 507, x. xii. Tom. iv. Cone. p. 1403.
ORLEANS (533). Held in 533, on the 24th of May,
by order of Theodoric, Childebert, and Qotaire, the three
1 To do more honour to these feasts, both clergy and people were
required to attend the solemn services of the city church. Another
motive for this injunction was that they might receive the bishop's
blessing. — (Epaone, can. >;xxv.)

Orleans. 7
kings of France; twenty-six archbishops and bishops
attended from the provinces, Lyons, and Aquitaine.
Twenty-one canons were published against simony and
other abuses, most of which were old regulations re
newed : —
The 1 2th 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; permits
those of persons killed in the commission of any crime.
20. Commands that they be excluded from communion
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 (538). Held May 7th, 538 ; nineteen bishops
attended, amongst whom were Lupus of Lyons, who pre
sided, 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 sus
pended 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 metro
politan in the presence of all the bishops of the province,
and the bishops of each province by the metropolitan.
7. Directs that unmarried 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 communion
until at the point of death.
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

8 Orleans.
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,1 also forbids to hear mass
armed. 30. Forbids Jews to mix with Christians from Holy
Thursday to Easter Day. — Tom. v. Cone. p. 294.
ORLEANS (541). 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 published in
the preceding councils ; the following are amongst those
which differ.
1. Orders the celebration of Easter every year according
to the table of Victorius (or Victor),2 and orders that the
proper day for its celebration shall be declared in each
year, on the feast of the Epiphany.
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 com
mandments. 12. Forbids to hold the Agapse in churches.
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 (549). Held October 28th, 549, by Childe-
bert, King of France. Fifty bishops (amongst whom were
ten afterwards reverenced as saints) and twenty-one deputies
1 Mabillon, de Liturg, Lib. i. cap. 4, gives it as his opinion that this
relates to a benediction given before communion and immediately after
the Lord's Prayer.
2 Victorius, Victor, or Victorious, for he is called by all these names,
lived in 457, when, by desire of Hilary, Archdeacon of Rome, and
afterwards Pope, he composed a cycle for determining Easter in each
year. It was in high esteem in the West. He was a native of
Limoges.

Oxford. 9
of those who were absent attended, collected from the three
kingdoms of France and all the provinces 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.
i. Condemns the errors of Eutyches and Nestorius.
2. Forbids excommunication for small offences.
6. Forbids to ordain a slave without the master's
consent. n. 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 (1022). Held in 1022,1 by King Robert; at
which several bishops were present. Several Manicha^ans
were condemned to be burned ; amongst whom were
Stephen (or Heribert) and Lysoye, ecclesiastics of Orleans.
— Tom. ix. Cone. p. 836. Spicil. p. 740.
OSBROENE (198). A provincial council was held
somewhere in this province in 198, at which it was resolved
that Easter should be celebrated after the Latin custom.
OVIEDO (877). [Concilium Ovetense.] Held about
877, according to Pagi.2 King Alphonso, his queen and
sons were present, and eighteen bishops. Several useful
regulations were drawn up. The church of Oviedo was
erected into a metropolitan see, and Hermenegilde, who
presided over it, was recognised 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 (1160). [Concilium Oxoniense.] Held in
1 160, by which more than thirty heretics of the sect of the
Vaudois or Publicani, who had lately come over into
England, headed by one Gerard, and who denied baptism,
the Holy Eucharist, and marriage, and who set at nought
the authority of the Church, were condemned, and given
1 According to the author of the Chro?iicon Turonense, this council
was held as late as 1030.
2 Mansi says that the date of this council is altogether uncertain.

10 Oxford.
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 neighbour
hood. 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 (1207). King John, on his return from
abroad, assembled a large number of his clergy and barons,
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 (1222). Held on the nth of June, by
Stephen Langton, Archbishop of Canterbury and cardinal
legate, who presided. This was a council of all England,
and fifty canons were published in conformity with those of
the Council of Lateran of 12 15.
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 any
thing 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. n. 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

Oxford. x T
year, to be given to none but such as will reside and
minister in them.
1 6. 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.
1 7. Orders that in large parishes there shall be two or
three priests.
18. Directs that the bishop shall make the person pre
sented to a living take an oath that he has neither given
nor promised anything to the patron.
19. Provides that in each archdeaconry confessors shall
be appointed for the rural-deans and others of the clergy
who may be unwilling to confess to the bishop.
20. Takes from the rural-deans the cognisance of matri
monial causes.
21. Forbids, under anathema, to harbour thieves, &c.
22 and 23. Relate to archidiaconal visitations. Forbid
those dignitaries to burden the clergy whom they visit with
many horses, to invite strangers to the procurations pro
vided for them, and to extort procurations without reason
able cause.
24. Forbids to let out to farm archdeaconries, deaneries,
&c. 25. Orders the archdeacons to take care in their visita
tions that the canon of the mass be correct, that the priest
can rightly pronounce the words of the canon and of bap
tism, that laymen be taught how to baptise rightly in case
of necessity, and that the host, chrism, and holy oil be kept
under lock and key, &c.
26. Forbids bishops, archdeacons, and their officers to
pass sentence without first giving the canonical monitions.
27. Forbids to exact any fee for burials and the adminis
tration 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 re
venues in building houses, on lay fees for their sons, nephews,
or concubines.

1 2 Oxford.
36. Forbids the nuns to wears veils of silk, to use pins
of silver and gold, and to wear girdles worked and em
broidered, 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 and 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.
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.1 — Johnson's Ecc. Canons. Tom.
xi. Cone. p. 270. Wilkins' Cone, vol. i. p. 585.
OXFORD (1322). Held in 1322, by Walter Reynolds,
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 Ireland, Wales, and
Scotland to officiate without letters dimissory or com
mendatory from their ordinaries. Orders that monks shall
be ordained by their own diocesan.
2. Directs priests to exhort their people to be confirmed,
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 receiving confirmation twice.
3. Relates to extreme unction, and appeals to St 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
1 A young man who feigned himself to be Jesus Christ, and pre
tended to show the prints of the nails in his hands and feet, was, by
order of this synod, crucified.

Oxford. 13
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 devotion. For
bids 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 consider
carefully the particular circumstances of each sin, to receive
confessions, especially those of women, in some open place,
to consult the bishop, or some discreet men, in doubtful
cases, and to be careful not to make the penitents implicate
other persons by name in their confessions.
9. Forbids a priest, in a state of mortal sin, to celebrate
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 reconcilia
tion. 10. Orders the appointment of a fit priest in every
deanery to receive the confession of the clergy. — Johnson,
Ecc. Canons. Wilkins' Cone, vol. i. p. 512.
OXFORD (1382). In November 1382, a convocation
held at Oxford in the church of St Frideswich against
Wiclif. Collier, i. 578.
OXFORD (1408). Held in 1408, by Thomas Arundel,
Archbishop of Canterbury, against the Lollards. Ten con
stitutions were published at this council, and sanctioned 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 pro
vince until they be restored by the ordinary who suspended
them. Sentences all violators of this statute to excommuni
cation. Declares that any preacher who shall a second
time, in any way, intimate that the Church has not power
to make such ordinances by her prelates, shall be sentenced
to excommunication ; and all Christian people forbidden to
hold any communication with him, under pain of excom
munication Further declares, that when lawfully convicted

14 Oxford.
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 authorised, privileged, or sent according to the form
specified in Constitution i. Orders that the church, church
yard, or other place where unauthorised preachers have
been permitted to hold forth, shall be put under an inter
dict. Orders further, that authorised preachers shall suit
their discourses to the circumstances 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; declares 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 second time, shall be
formally denounced as heretics, and subject to confiscation
of their goods. With regard to the penance to be per
formed, 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 instruct
their pupils in the sacraments and other theological 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 province, unless it
have been first examined and unanimously approved by the
Universities of Oxford or Cambridge.
6. Declares, upon the authority of St Jerome, that the
translation of the text of Holy Scripture is a dangerous thing
because it is not easy to make the sense in all respects the
same; enacts that no one shall henceforth, by his own
authority, translate any text of Scripture 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 excommunication. '

Oxford. 15
7. Forbids any one, under pain of being publicly de
nounced excommunicate, to propose or assert any proposi
tions which carry a sound contrary to the Catholic faith
or good morals.
8. Forbids all disputing, either in public or private, con
cerning 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 concerning
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 processions, genu
flexions, bowings, incensings, kissings, oblations, pilgrim
ages, illuminations, and the making of oaths in a lawful
manner, by touching God's holy Gospels. Offenders to
incur the penalty of heresy.
9. Orders that none be admitted to serve as chaplain
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 seemingly
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 proposition 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 pro
position, shall be ipso facto excommunicated and otherwise
punished. 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 expelled, and a
Catholic put into his place. Declares that if any head of a

1 6 Palencia.
house shall neglect, within ten days after the publication of
those constitutions, to execute the above regulations against
any offender in their college, 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
reform ; 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 sus
pected persons. — Johnson, Eccl. Canons. Tom. xi. Cone.
p. 2089. Wilkins' Cone, vol. iii. p. 314.

PADERBORN (777). [Concilium Paderbornense.] Held
in 777, to confirm the newly-baptised Saxons in the faith.
It was ordered that all should take an oath to 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 (1350). [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 (1388). [Concilium Palentinum.] Held
in the Franciscan Convent on October 4, 1388, by Pedro de
Luna, Cardinal of St Maria, 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, con
cerning 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

Palestine. 1 7
that they shall be compelled to respect thj Church festi
vals. 7- Is directed against adulterers and notorious fornicators.
— Tom. xi. Cone. p. 2068.
PALESTINE (196 or 198). [Concilium Palcestinum.]
Held at Jerusalem in 196 (or 198); fourteen bishops were
present, at the head of whom were St Narcissus of Jeru
salem, and St 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 St
John and St Philip, the Apostles, and of St 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 Sunday,
and they supported their opinion by the tradition received
in the Church from St Peter and St Paul. The decision of
this council was in favour of the latter practice. — Eusebius,
1. v. c. 22, (23).
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 St John and St Philip, and other
saints, he could not consent to alter it. Upon this, Victor,
with more zeal for his cause than Christian charity, threat
ened 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 Irenaus, amongst
many others, wrote to him, and in the name of the Gallic
bishops exhorted him to preserve unity and charity in the
Church. Both parties then continued in the practice which
they had received from their predecessors until the first
oecumenical council 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.
PALESTINE (536). A synod gathered from the three
provinces of Palestine, was held in September 536, under
II. B

1 8 Paris.
Peter, Patriarch of Jerusalem, against Anthimus and other
heretics. PALESTRINA (1804). A council was held here in
1804, by Cardinal Alexander Mattei, Bishop of Palestrina.
The ancient statutes of the diocese were renewed, and fresh
enactments passed. The Acts of this synod were published
at Rome in 1804.
PARIS (360). [Concilium Luteciense, or Parisiense.]
Held in 360, according to the most common opinion,
under Julian the Apostate, who was proclaimed Augustus
in Paris, in May, 360. St Hilary had lately arrived in
Gaul from Constantinople, and at his entreaty the heretical
formulary of Ariminum (a.d. 359) was rejected. Amongst
the fragments which remain to us of St Hilary we have a
sy nodical letter from the bishops of this council to those
of the East, which appears to have been an answer to one
written by the semi-Arians to St Hilary, after their deposi
tion at Constantinople, excommunicating the Arian dele
gates from Ariminum, and requesting the Gallican bishops
to do the same, 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 consubstantiality ; 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. They declared that those who had consented
to suppress the word " ousia," or substance, both at Arimi
num and at Nice in Thrace, had been led 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 oriental bishops, who, as they said, had been
the first to introduce the use of this word in the contro
versy with the Arians. " And we," they added, " received
it, and have always preserved the use of it inviolably ; we
have used this word 6/ioou/os 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 recognise no likeness
worthy of Him but that of true God to true God. . . . We
revoke all that we have done ill through ignorance and

Paris.

19

simplicity, and we excommunicate Auxentius, Ursaces, and
Valens, Gajus Megasius, and Justin, 1 and reject all their
Apostate bishops."
About this time several other councils were held in Gaul,
by means of St Hilary, upon the same subject. — Tom. ii.
Cone. p. 821. Baronius, 302, § 229, and Pagi, note 27.
PARIS (557). Held in 5 5 7, 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 ; for
bids 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 St Pretextatus of Rouen, Leo of Bordeaux,
Germanus of Paris, and Euphronius of Tours.2 — Tom. v.
Cone. p. 814.
PARIS (573). Held in 573, by thirty-two bishops (six of
whom were metropolitans), in order to terminate a differ
ence between Chilperic and Sigebert, the two brothers 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). Held in the spring of 577, by Chilperic;
forty-five bishops were present, who deposed Pretextatus,
Bishop of Rouen, upon a false accusation of having favoured
the revolt of Merovee, the king's son, and plotted his
death.3 St Gregory of Tours refused his consent to the
1 These were six of the ten delegates from Ariminum. Saturninus was
here excommunicated for the third time— at Milan in 355, at Beziers in
356, and Paris 360.
2 Eleven of the subscriptions are after this form : — " Germanus
peccator Episc. consensi et subscripsi."
3 Although Pretextatus was innocent of the charge of conspiracy
against the king in favour of Merovee (or Merovig), who was his
grandson, he had been guilty of marrying the latter to Brunchilde, the
widow of his uncle, which was also alleged against him. Sigebert
appears to have used intimidation to induce the bishops to condemn
Pretextatus. The place of his banishment was probably Jersey.

20 Paris.
act. Pretextatus was banished, and Melanius put into his
place. — Tom. v. Cone. p. 925.
PARIS (615). Held in 615, under King Clotaire II.
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 consent of
the metropolitan, and the bishops of the province, 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 ;
forbids to appoint another to the see during the lifetime of
the actual bishop, except the latter be incapable of managing
his Church.
4. Declares that no secular judge may try or condemn
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, con
trary to canon, insists upon his being baptised 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 (825). Held November 1st, 825. The bishops
present addressed a synodal letter to the emperors Louis
and Lothaire, in which they declare their approval of the
letter of Hadrian to the Emperor Constantine and his
mother Irene, so far as relates to his rebuke for their auda
city and rashness in removing and breaking the images, but
his command to adore them (eas adorare) they refuse to ap
prove, styling all such adoration superstitious and sinful,
they also declare, that in their opinion the testimonies which
he had collected from the holy fathers in support of his

Paris. 21
view, and had inserted in his letter, were very little to the
purpose. They further declare, that without approving
the acts of the council of Constantinople in 754, they con
demn 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 (coli
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 also, in this or in another council, condemned
Claudius, Bishop of Turin, who, in the excess of his zeal,
had broken down the crosses and images of his diocese.
They finally declared their adhesion to the Caroline
books. — Goldastus in Dec. Imp. de Imag. Tom. vii. Cone.
p. 1542.
PARIS (829). Held June 6th, 829, under Louis le D6-
bonnaire, composed of the four provinces of Rheims,
Sens, Tours, and Rouen ; twenty-five bishops attended,
besides the four metropolitans of the above-mentioned pro
vinces. The council was held in the church of St 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 baptise, except at the canonical
times, without necessity.
8. Directs that persons baptised in illness, beyond the
proper canonical times for baptism, shall not be admitted
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 belong
ing to their Churches, and that their heirs shall have no
part in it.
18. Declares that the pastors of the Church ©ught to
possess the property of the Church without being possessed
by it, and that in the possession of it they ought to despise
it. It condemns also all 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,
forbids them to confirm and to perform any other function
peculiar to the episcopate.

22 Paris.
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 gardens
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 baptised, 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.
1390. PARIS (847 circ). In the matter of Ebbo of Rheims.—
Ebbo, who had been deposed for treason at Thionville in
835, was reinstated, and again deposed, but endeavoured to
regain his see, occupied by Hincmar. A synod was convened
at Treves in 847, which was, however, transferred to Paris,
where, the legates of Pope Sergius not having arrived at
Paris, the cause was given against Ebbo.
PARIS1 (849). Held in the autumn of the year 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 proceedings
in the council of Rennes in the preceding year, on which
occasion he had taken for his own use the property of the
Church, which, they stated, was the patrimony of the poor.
He had driven the lawful occupiers from their sees, and had
put mercenaries and thieves in their places ; and he had
1 Styled by some the synod of Tours,

Paris.

23

favoured the revolt of Lambert, Count of Nantes, against
King Charles. — Tom viii. Cone. p. 58.
PARIS (1050). Held on the 16th October 1050, in the
presence of King Henry I. Many bishops attended. A
letter from Berenger was read, which gave great offence to
the council, and he was condemned, together with his ac
complices. Also a book by John Scotus upon the Eucharist,
whence the errors which they had condemned were taken.
The council declared that if Berenger 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). Held some time after Easter, 1 147, by
Pope Eugene III., assisted by many cardinals and learned
men. The errors of Gilbert de la 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
personse. 3. Quod Theologicse Personse in nulla praedicarentur
propositione. 4. Quod Divina Natura non esset incarnata.1
St 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, 1 148.)— Tom. x. Cone. p. 1105 and
1121. PARIS (1186). 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
1 1. That the Divine Essence was not God.
2. That the properties of the Divine Persons 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.

24 Paris.
the voyage to Jerusalem in defence of the Catholic faith.—
Tom. x. Cone. p. 1747- , , .
In another council (1188), held three years afterwards by
the same king, the payment of the Saladine tenth was
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 (1201). Held in 1201, by Octavian, the popes
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 (1210). Held in 1210, in which the errors of
Amauri,1 lately dead, were condemned, and fourteen of
his followers sentenced to be burnt. Also Aristotle's
Metaphysics and Physics, which had been brought to Paris,
and translated into Latin, shared the same fate; and a
decree was published, forbidding the book to be tran
scribed, read, or kept, under pain of excommunication. —
Tom. xi. Cone. p. 49.
PARIS (1213). Held in 1213, by Robert de Courcon,
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 I. 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 appointment of
rural-deans, in consideration of money received.
19. Forbids to possess more than one benefice with cure
of souls.
1 Amauri, 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. See Martene, Thts. Anec. t. 4.
col. 168.

Paris.

25

Part II. relates to the regulars, and contains twenty-seven
canons. i. Forbids to take money from any one entering upon
the monastic state. Forbids monks to possess property.
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 III. 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.
n. 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 IV. 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.

26 Paris.
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, cele
brated every 1st of January.
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 (1226). Held January 28, 1226, by a legate
from the Roman see, up n 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 Tou
louse, 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 the subject of the Albi
genses. PARIS (1255). Held in 1255, by Henry, Archbishop of
Sens, and five other archbishops, on occasion of the murder
of a chanter of the cathedral church of Chartres. His
murderers, Hugo, a canon of Chartres, and Colin, his
brother, were banished for five years to a place called
" Obtencfort," in England, and forbidden to return at the
expiration of that period without a testimonial of good con
duct from the Bishop of those parts : these men had
submitted to the sentence of the council. Two others,
Gilbert and James, were banished to Jerusalem. 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 doctors-regent in Theology
at Paris, being examined upon the subject by the prelates,
denied the justice of the charge. Subsequently S. Amour

Paris. 27
wrote a book, entitled " 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 St Louis was
obliged to send to Rome to appease it. The pope, how
ever, sided entirely with the friars. — Tom. xi. Cone. p. 738.
Mart, Vet. Scrip. Coll., t. 5. col. 144.
PARIS (1260). Held on the 21st March 1260, by order
of St Louis, to implore the aid of heaven against the conquests
of the Tartars. It was ordered that processions 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 following year, in another council,
all these acts were renewed. — Tom. xi. Cone. p. 793. Guil.,
Nangius, Chronieon.
PARIS (1281). Held in December, 1281, composed of
four archbishops and twenty bishops. Much complaint
was made of the conduct of the mendicant order, who per
sisted 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 confirmed the claim
of the Franciscan friars ; but, nevertheless, 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.
PARIS (1302). Held on April 10th, 1302, upon occasion
of the difference between the king, Philip the Fair, and the
pope, Bonifacius VIII. The former, in the preceding 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
Fili," in which he plainly bids him not deceive himself
by thinking that he had no superior, and that he was inde
pendent 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

28 Paris.
pretending to consider the king as his subject, 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, how
ever, was not suffered, and they were clearly informed, that
if anyone 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 had cited them to appear at Rome.
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 temporality 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 council,
but a national assembly ; two others of the same kind were
held in the following year, upon the subject of the differ
ences between the king and the pope. In September, in that
year, the latter drew up a bull excommunicating 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 im
mediately, he never recovered the mortification and sorrow
which this blow inflicted on him, and on the nth of
October 1303, he died at Rome. — Tom. xi. Cone. p.
1474. PARIS (1310). Held in 1310, by Philip de Marigni,
Archbishop of Sens, to deliberate upon the case of the
Templars ; after mature consideration, it was decided that
some should be merely discharged from their engagement
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 con
fined 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 St Antony, not one of whom

Paris.

29

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 (1323). Held on March 3rd, 1323, by William de
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. 17 1 1.
PARIS (1346). Held on March 6th, 1346, by the same
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 continually im
prisoned, 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). 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. — Tom. xi. Cone. p. 25 11, Appen.

30 Paris.
PARIS (1398). 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 council.
In the second session, held in July, it was agreed that
the best way of bringing Benedict to reason, was to deprive
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 suspension lasted until May 30th,
1403, when the king revoked it, and promised, in his own
name and that of his realm, true obedience to Benedict
XIII. — Spicil. torn. vi. p. 157.
PARIS (1046). A national council, composed of clergy
from all parts of France, was held in 1406, to take mea
sures for terminating the schism. The council resolved to
demand the convocation of a general council, and to with
draw from the obedience of Benedict XIII. The with
drawal 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 St Martin's, certain theolo
gians 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. sever
ally 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 cardinals,
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

Paris.

31

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 (1408). A national council was held in 1408,
convoked 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 read ;
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 prin
cipal heads.
1. Concerning the abolition of sins and censures reserved
ordinarily for the pope ; for these the council permits that
recourse be had to the penitentiary of the holy see 1 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 pro
vincial 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 con
firmed 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 benefices
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 Sens) (1429). Held in 1429, from the 1st
of March to the 23rd of April, by John de Nanton, Arch
bishop of Sens, assisted by the Bishops of Chartres, Paris,
1 The president of the penitential court at Rome, an office said to
have been established by Benedict II. in 684.

32 Paris.
Meaux, and Troyes, his suffragans, together with the proc
tors of the Bishops of Auxerre and Nevers, and a great
number of abbots and other ecclesiastics. Forty regula
tions, relating to the duties and conduct of ecclesiastics,
monks, and regular canons, the celebration of marriage,
and the dispensation of banns, were drawn up. The fol
lowing are the most remarkable.
i. 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 cor
rect 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.
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 St Benedict and St Augustine, pre
scribing annual chapters, modesty of apparel and gesture,
&c; and forbids money to be exacted from any one enter
ing upon a monastic life.
Regulation 25. Forbids barbers, and other persons in
trade, and merchants, to exercise their calling on Sundays
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 (1528). Held in 1528, from the 3rd of February
to the 9th of October, in the church of the Great Augus-
tines. Cardinal Antoine du Prat, Archbishop of the Sens,
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

Paris. 33
errors of Luther, and to reform the discipline of the Church.
Sixteen degrees were published relating to the faith, and
forty upon discipline.
Amongst the first the following are the principal : —
i. 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 neces
sary, 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.
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 the seven
sacraments, and who deny their efficacy to confer grace,
are to be treated as heretics. This decree treats of each
sacrament in detail.1
11. That the necessity of the sacrifice of the mass is
supported by several passages of Holy Scripture, especially
by St 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 sub
jects of purgatory and of prayer for the dead, this decree
1 According to Bramhall, this is the first council which confirms the
doctrine of seven sacraments, which, he says, was first devised by Peter
Lombard. Sent. 1. 4, dist. ii. ; answer'to M. de la Milletiere, vol. i.
P- 55- II C

34 Paris.
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 compelled 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 Scripture 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 predestinate 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 main
tained by the heretics of the time.
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 qualified, are to be sus
pended until they are sufficiently instructed.
By canon 1 1 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 posses
sion 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 (1612). Held March 13, in 1612. Cardinal du

Pavia.

35

Perron, Archbishop of Sens, presiding. The book of
Edmund Richer, concerning the Ecclesiastical and Political
power, was condemned. — Tom. xv. Cone. p. 1628.
PAVIA (850). [Concilium Papiense or Ticinense.] Held
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 council. 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 Scrip
tures, explain them to their clergy, and preach on Sundays
and holy days.
7. Directs that priests shall examine whether penitents
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

36 Pavia.
remonstrances, they are ordered to call the emperor's atten
tion 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 suspected 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). Held in 876, by Charles the Bald
(crowned emperor by John VIII., December 15, 875).
Seventeen bishops from Tuscany and Lombardy attended.
The Archbishop of Milan presiding.1 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.
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 (1022). Held in 1022, August 1. Benedict
VIII. 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 providing
for their children. A decree in seven articles was published
for the reformation of the clergy, which the emperor con
firmed, adding temporal penalties against the refractory. —
Tom. ix. Cone. p. 819.
PAVIA (1160). Held in 1160, in which the anti-pope,
Victor III. (Octavianus), was acknowledged as pope instead
1 In this council an ancient document was produced, said to have
been given to the Archbishop of Milan by Gregory the Great, or Char
lemagne, by which they claimed to themselves the right of electing the
King of Italy fourteen days after the death of the last possessor. —
Muratori, Rer. Ital., torn. ii. part ii. col. 148.

Philadelphia. 37
of Alexander III., by the emperor, Frederick I, — Tom. x.
Cone. p. 1387.
PAVIA (1423). Held in 1423. This council was con
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 22 nd of June it was
transferred to Sienna, on account of the plague, which
threatened Pavia. — Tom. xii. Cone. p. 365.
PENNAFIEL (1302). [Concilium Penafelense.) Held
April 1, 1302, by Gonsalvo of Toledo and his suffragans.
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 recognise the universal sove
reignty of God. — Tom. xi. Cone. Append, p. 2444.
PERTH (1202). [Concilium Perthusanum.] Held in
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.
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. — Skinner, vol. i. p. 280
Tom. xi. Cone. p. 24.
PERTH(1212). Heldini2i2. William Malvoisin, Bishop
of St Andrews, 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 Scoti-
chronicon, 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. — Skinner,
vol. i. p. 280. Wilkins' Cone, vol. i. p. 532.
PETERKAW, see Onesne.
PHILADELPHIA (1789). A general convention of the

38 Philadelphia.
bishops, clergy, and laity of the Church in America was
held in August, and adjourned to October 2, 1789
(assembled 28th July, and adjourned to 29th September,
Bishop White,1 p. 29), in which the constitution of the
American Church, formed in 1786,2 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 majority of dioceses
which shall have adopted this constitution, 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 constitute a vote of the
convention. All dioceses having adopted this constitution
to be considered bound by the acts of the general conven
tion, 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,
1 Bishops White and Seabury attended. The latter was objected to
as a member of the convention by some of the lay members of the
Lower House, on the ground that he was in receipt of half pay, as an
old army chaplain of Great Britain. The objection was overruled by
Bishop White.
2 The conventions of the clergy of the United States, held previously
to their receiving the episcopate amongst them, are omitted, for the
obvious reason that they have no claims to be regarded as Councils of
the Church.
( I ) The first of these conventions of priests and laymen was held in 1 784
at Brunswick, in New Jersey, and was adjourned to New York, where
it was continued in October in the same year. Here the need of
Episcopal government, the use of the English Prayer Book, and the
formation of a convention of clergy and laity were affirmed.
(2) Held in 1785. This assembly employed itself in making altera
tions in the Book of Common Prayer, and in drawing up twenty Articles,
adopted, with alterations, from the thirty-nine Articles of England.
The result was published in a book, since known in America as the
Proposed Book, now scarce. The assembly finally addressed the
archbishops and bishops of the Church of England, praying them to
consecrate those persons whom they should send.
(3) At Philadelphia, in 1786, in which another address to the bishops
was drawn up, explanatory of their intentions in laying the foundations
of the Church in the United States, and of their determination not to
depart from the doctrines of the Church of England.

Philadelphia. 39
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 officio members of the convention, 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 convention of
that diocese. Forbids any bishop to interfere in the diocese
of another.
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 diocese, 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 exist
ing 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 admonition, 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 con
form 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 subscribed
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 dioceses

40 Philadelphia.
adopting this constitution ; and that no alteration or addi
tion shall be made therein, unless proposed in one general
convention, and adopted by another subsequently.
Article 9. Provides for future alterations in the consti
tution. 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 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 the Apostles' creed, concerning
the " descent into hell." Bishop Seabury desired that
permission should be granted in the rubric to use the Athan
asian 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
use of this creed was so strongly desired in Connecticut
that it was supposed the refusal to admit it into the Book
would cause its entire rejection by that state. 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, permitting the use of the words " He went into
the places of departed spirts." Bishop Provost objected to
this substitute, upon the ground that " it exacted a belief
in the existence of departed spirits between death and the
Resurrection I '" Bishop White, Memoirs of the Protestant
Episcopal Church, &>c (2nd Edition, 1836). Note I. to
p. 30, p. 151.
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. This prelate
felt so strongly on this subject, that he declined to conse
crate on the Sunday which occurred during the session, on
the ground, as he admitted to Bishop White, that he did
"hardly consider the form to be used [i.e., the English] as
strictly amounting to a consecration." The communion

Philadelphia. 41
office of the American Church is that of the ist Book of
Edw. 6th, and of the Scotch Church. — Bishop White's
Memoirs, pp. 28 and 140.
PHILADELPHIA (1795). At a triennial convention
held in September, 1795, Bishop White presiding, a service
for the consecrating of churches was ordered ; it is sub
stantially the same with that composed by Bishop Andrewes.
— Bp. White, p. 30.
PHILADELPHIA (1835). Held in August, 1835 ;
William White, D.D., bishop, presiding. Eight canons
were published. All of which were repealed by the subse
quent 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.
PHILADELPHIA (1838). A general convention held
in September, 1838. 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 shall, upon
their concurrence, be consecrated for the said diocese.
Section 2. Enacts that there must be at least six presby
ters settled in the diocese, before its convention can elect
their own bishop. Allows two or more dioceses, not having
each the required number of presbyters, to unite tempor
arily, 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 exercise episcopal
functions in states or territories not organised into dioceses,
who (§ 2) shall act in conformity with the canons and con
stitutions of the Church, and the rules prescribed by the
house of bishops.
Section 3. Assigns to such missionary bishop jurisdiction
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.

42 Philadelphia.
Section 7. Repeals canon 2 of 1835.
3. Of the performance of episcopal duties in vacant
dioceses. 4. (Repealed by the 9th canon of 184 1).
5. Of the learning of those who are to be ordained.
Forbids to ordain any person until he shall have satisfied
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 atten
tion to composition and pulpit eloquence.
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 been
ministers, &c, among other religious denominations.
8. Of the organisation of new dioceses formed out of
existing dioceses.
9. Of the mode of publishing authorised editions of the
Book of Common Prayer, &c. Enacts that the bishop of
the diocese or standing committee shall appoint 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 authorised 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 expenses of general conventions.
11. Of repealed canons.
PHILADELPHIA (1844). Held October 2, 1844.
The right reverend Philander Chase, Bishop of Illinois,

Philadelphia. 43
presiding over twenty-three bishops. The synod lasted
twenty-two days, and the following canons were passed.
1. Of the expenses of general conventions. Enacts that
the treasurer of the several diocesan conventions shall for
ward 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 presbyters. 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 officiat
ing presbyters in the two dioceses. When six or more
officiating presbyters become settled in either of the dioceses,
and shall proceed to elect the bishop of the associated
dioceses for their own exclusive diocesan, his connection
with the other diocese to cease.
Repeals canon 1 of 1838.
'3. Of the trial of a bishop. Repeals canon 4 of 1841.
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 another.
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 ecclesi
astical 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.

44 Philadelphia.
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 intended for a foreign
country. Repeals canon 7 of 184 1.
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 preparatory 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
episcopal functions in any place out of the territory of the
United States, which the house of bishops may designate ;
and that if the house of bishops shall consent to the con
secration, 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 consecrated ; 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 organised
diocese within the United States.
(3.) That any bishop or bishops elected and consecrated
under this canon, may ordain deacons or presbyters 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

Philadelphia. 45
foreign missionary bishop elected and consecrated under
this canon, shall lodge with the senior bishop, or with the
bishop who may act as consecrator, 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, at least once every year, to the board of missions
of this Church.
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 organised into dioceses ;
and if the house of bishops shall consent to the consecration,
they may take order for that purpose.
(3.) The jurisdiction of this Church, extending in right,
though not always in form, to all persons belonging 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 organised diocese within the United States.
(5.) Every such bishop shall report to each general con
vention 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.

46 Philadelphia.
(i.) A clergyman coming from a foreign country, and
professing to have been ordained out of the United States,
by a foreign bishop in communion with this Church, or by
a bishop consecrated for a foreign country, by bishops of
this Church under article 10 of the constitution, or by a
missionary bishop elected to exercise 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 thereof, 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 any case, before he
shall be permitted to settle in any church 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 dismission, 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 i of canon 5 of 1844, and shall be delivered within
six months from the date thereof; and when such clergyman
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 ecclesiastical authority by
whom it shall have been accepted, and become thereby
subject to all the canonical provisions of this Church;
provided that no such clergyman 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 theological 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

Pisa.

47

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 1841 is hereby repealed.
Sentence of suspension was in the seventeenth session,
October 21, passed upon Henry V. Onderdonk, Bishop of
Pennsylvania, he having first made a written acknowledg
ment 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 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 interior arrange
ments any evidences of encouragement given to superstitious
or Romish practices.1 Journal of the General Convention
for the year 1844, published at New York.
PIPEWELL, in England (1189). Held September 15,
1 189. PISA (1134). [Concilium Pisanum.] Convoked by
Pope Innocentius II. in 1134, who presided at the head
of a large assembly of the bishops of France, Germany,
and Italy. St Bernard assisted at their deliberations. The
anti-pope, Anacletus, was again excommunicated, together
with his abettors. Several canons were published.
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 violate
the sanctuary of a church or churchyard. — Tom. x. Cone.
p. 989.
1 According to Ughellus, six bishops were here deposed for simony
(Ital. Sacr., torn. 4, col. 453), no mention of this appears in the Coll.
of Councils, although they state that Anselm, Archbishop of Milan, was
so deposed.

48 Pisa.
PISA (1409). Held March 25, 1409. The object of
this council was to put an end to the schism then existing.
The cardinals of the two obediences, viz., of Benedict XIII.
and of Gregory XII., having addressed themselves to
Charles VI. of France, exhorting him to concur with
them in this important work; they came to the con
clusion that the cardinals, under the circumstances, 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.
The council was opened on the 25th of March 1409.
The assembly was one of the most august and numerous
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 present 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 uni
versities 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, &C1
Session 1. The order of precedency to be observed by
the members of the council was laid down.
1 The names of those present as ambassadors and deputies from
England are as follows : — Robert Hallam, Bishop of Salisbury ; Henry
Chickley, Bishop of St David's ; Thomas, Abbot of the monastery of
St Mary at York ; Richard, Abbot of the monastery of St Mary at
Torvaux ; Thomas Chillingdon, Prior of the Cistercians at Canterbury ;
the Earl of Suffolk ; Sir John Ochul (or Colme), knight ; Dr Richard
Camascon, 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.

49

Session 2. After the usual prayer and sermon, the
Archbishop of Pisa read the decree of Gregory X. upon 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 ecclesiastical
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 having
appeared, the two popes, Pedro of Luna and Angelo
Corrario, were declared contumacious by a sentence, which
was affixed to the church door.
Session 4. Bishop Ulric, the Ambassador of Robert, King
of the Romans, addressed the assembly, endeavouring to
frustrate the object of the council.
Session 5. The two contending parties were again de
clared contumacious, and the promoter of the council
produced against them thirty-seven articles, containing the
whole history of the schism, and showing the badness of
their cause. Although the facts contained in this accusa
tion were sufficiently notorious, commissioners were
appointed to prove their truth.
Session 6. The Bishop of Salisbury showed that it was
necessary for the cause that there should be a 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 council should determine.
Session 7. The difficulties started by the Ambassador of
the King of the Romans were answered.
Session 8. The Bishops of Salisbury and Evreux showed
that the union of the two colleges of cardinals could not be
effected whilst those of the party of Benedict 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.
11. o

5°

Pisa.

Session 9. The decree of the preceding session was
read. 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 continued.
Session 12. A decree was published declaring the
council to be oecumenical, and all contained in the preced
ing 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 schis
matic, 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 parties
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 everything
which had been done concerning the union" of the Church,
declared Pedro of Luna, called Benedict XIIL, and Angelo
Corrario, called Gregory XII., to be both of them schis-
matical, 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 recognise 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.

Pisa.

5i

Session 16. A paper was read, in which the cardinals
present all promised, that in the event of any one of
them being elected to the papal chair, he would continue 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 publishing 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 implore of
the Almighty the grace necessary to guide their election.
Session 19.1 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 dis
course. 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, provisions,
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
1 According to some accounts, the cardinals entered into conclave in
the eighteenth session, and the new pope presided in the nineteenth
session, held July ist.

52 Pisa and Milan.
at Pisa.1 With regard to 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 141 2 ; 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. 2 1 14. Hist, du Cone de Pisa, by Lenfant.
PISA and MILAN (1511). Held in 15 11, at the instiga
tion of the Emperor Maximilian and Louis XII. of France,
who, having just cause of complaint against Pope Julius II.,
persuaded the Cardinals of St Croix, Narbonne, and Cosenza
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 scan
dalised 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 conduct,
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, accord
ing to which he had promised to hold a council. Thirdly,
by the oath of the cardinals, and by the necessity of avoid
ing so great scandal. They further showed that the canons,
which vest the power of convoking such councils in the
pope, are to be understood 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-mentioned car
dinals to appear there within a certain time, under pain of
being deprived.
The Council of Pisa, however, proceeded, and was opened
November ist, 151 1. Four cardinals attended, and the
proctors of three who were absent, also fourteen French
1 According to Raynaldus, this was done in the twentieth session,
held July 1st.

Pisa and Milan. 53
bishops and two archbishops, together with a few abbots
and doctors ; deputies from the universities of France, and
the ambassadors of Louis XII.
Cardinal St Croix presided. The convocation of the
Council of Pisa, having for its object the reformation of
the Church, was pronounced to be just and lawful, and all
that had been or might be done to its prejudice declared
null and void.
All that related to the order of the assembly was settled ;
the canon of Toledo read, and officers appointed. 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 Con
stance, relating to the authority of oecumenical councils,
were renewed.
At this time, the pope having entered into a league with
Ferdinand and the Venetians, began to attack the 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 15 12, the fourth session was held at
Milan. In the fourth session the assembly was more numerous,
the Cardinals of St Severin and St Angelo joined themselves
to the others. The proctor general of the order of pre-
monstrants 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 reform abuses in the Church, or
else to assemble an oecumenical council, or to unite with
that already assembled.
The decree of the Council oi Constance was renewed
against those who troubled and maltreated persons coming
to the council.
A deputy from the university of Paris delivered a dis
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.

54 Placenza.
The promoters of the council required that Julius should
be declared, through his contumacy, to have 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 settle
ment of the question was then deferred till the next session.
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 recognise 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 Con
stance and Basil.
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. i486. Du Pin, Comp. Hist., vol. iv. p. 4.
PLACENZA (1095). [Concilium Placentinum.} Held
March ist, 1095, and concluded March 5th, by Pope
Urban II. Two hundred bishops attended, with nearly
four thousand other ecclesiastics, and thirty thousand lay
men. The first and third sessions of this assembly were
necessarily held in the open air.1 The Empress 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
Nicolaitans (who favoured incontinence in the clergy) were
also condemned. The orders conferred by Guibert, the
anti-pope, and others who had been excommunicated, were
1 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."

Poissi. 55
declared null. The Ember fasts were also fixed. After
this, Urban proceeded to France, and in the Autumn of the
same year held the celebrated council of Clermont. — Tom.
x. Cone. p. 500.
PLACENZA (1132). Held after Easter, 1132, by Inno-
centius II., assisted by several bishops of Lombardy. It
was forbidden to receive to penitence those who refused
to renounce fornication, hatred and every mortal sin. In
this council the anti-pope, Anacletus, was excommunicated.
— Tom. x. Cone. p. 988.
POISSI (1561). An assembly of French bishops was held
at Poissi in 1561, in consequence of the celebrated con
ference of the same name. Several regulations relating to
discipline were made.
Concerning the election 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 anything against him.
Archbishops and bishops are forbidden to absent them
selves from their dioceses for more than three months ; are
exhorted to apply themselves to preaching and visitations,
and to hold annual synods.
Archbishops aire directed to summon provincial councils
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 constantly ; 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 dis
tinctly ; 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

56 Poitiers.
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 (593). [Concilium Pictaviense.] Held in
593, in the matter of a nun named Chrodielde, of royal
blood, who had rebelled against Leubovera, Abbess of St
Croix in Poitiers. She was here called to account for
leaving her nunnery, and for the violence which she had
committed against Gondegesilus and other bishops ; also
for the acts of rebellion which she, in concert with Basina,
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 them to be excommunicated. They then
re-established the Abbess, Leubovera, in the government of
the monastery.1 — Gregory of Tours. See Metz, 590.
1 The particulars of this extraordinary outbreak were as follows : —
Chrodielde, daughter of King Charibert, and Basina, daughter of Chil
peric, had taken the veil in the nunnery of Poitiers, under St Rade-
gund, the foundress. Upon her death, Leubovera 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 them-
elves 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 Poitiers 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, many of the fugitive nuns, in the
meantime, 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 Poitiers, 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 Gondegesilus, Bishop of Bordeaux, taking with him
other ecclesiastics, proceeded to the Basilica of St Hilary, to hold a
parley with the warlike ladies, and to persuade them to return to their
house ; but with bad success, for an attack being made upon them in
the church by the armed followers of the fugitive nuns, the bishops
were overthrown upon the pavement, and the others of their party so
ill-used, that, as 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

Poitiers.

57

POITIERS (1004). Held January 13th, 1004, convoked
by William V., Count of Poitiers and Duke of Aquitaine.
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 (1073). Held in 1073, before Cardinal
Gerard, the Roman legate, against Berenger. The question
of 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 (1078). Held in 1078 by the legate Hugo,
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 complains 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 masters 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 following, 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.
saying 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 accordingly held at Poitiers. The abbess was declared
innocent of the charges brought against her, except in some trifling
matters ; and Chrodielde and her followers were excommunicated, until
such time as they should have done penance worthy of their offence.
Basina seems to have previously repented. [See C. of Metz, 590. ) Much
more upon the subject may be seen in Baronius, a.d. 593, lxiii., &c.

58 Poitiers.
4. Forbids bishops to receive any present for conferring
holy orders, for consecrating churches, or for giving any
benediction. 6. Forbids monks and canons to purchase churches with
out the bishop's consent.
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 (1100). Held Nov. 18, 1100, by John 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 condemned 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 continued to obey him as their bishop. He, never
theless, persisted in his refusal to submit to the sentence,
and retained his stole and ring. In this council, more
over, 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 employed.
4. Reserves to the bishop the benediction of the sacer
dotal vestments, and of all the vessels, &c, of the altar.
5. Forbids the use of the maniple to all monks who are
not in the order of sub-deacons. This canon shows that
before this time the use of the maniple was not confined to
the sub-deacons, as some suppose. (See also Archbishop
Lanfranc, Ep. 13.)
7. Forbids, under excommunication, to buy or sell pre
bends, and to require any allowance (pastus) for having
given one.
10. Gives permission to regular canons to baptise, preach,

Polotsk.

59

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.
1 6. Confirms all that the pope had enacted in the Council
of Clermont. — Tom. x. Cone. p. 720.
POLOTSK (1839). Held on the 1 2th of February 1839.
by all the Greek Uniate bishops in Russia, assisted by
several of the most distinguished of their clergy. In this
council a synodal act was drawn up, and signed by Joseph,
Bishop of Lithuania ; Vasili, Bishop of Orsha ; Anthony,
Bishop of Brest; and twenty-one other dignitaries; 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 sentiment with the holy
Eastern orthodox patriarchs, and in obedience to the holy
governing synod of all the Russias." 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
examination 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 complete
communion with the holy orthodox, Catholic Eastern
Church, and so to be integrally and inseparably incorpor
ated 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

60 Pontyon.
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 gentle
ness and long-suffering.
This decree was signed by Seraphim, Metropolitan of
Novogorod and St Petersburg, by Philaret of Kieff,
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- 43°-
PONT-AUDEMER (1279). [Concilium Pons-audema-
rense.] Held in 1279, by William de Flavecour, Arch
bishop of Rouen, who presided ; twenty-four canons were
published. 5. Recommends the observance of the Canon of
Lateran ("omnis 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 01
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. 1 144.
PONTYON (876). [Concilium Pontigonense.] Held in
June and July, 876, by the Cisalpine bishops, the Emperor
Charles the Bald, and the Roman legates being present.
The pretensions of Ansegisus, Metropolitan of Sens, whom
Pope John VIII., at the request of the emperor, had
nominated Primate of France and Germany (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.

Quercum. 61
PRAGUE 1 (1346). [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.
n. 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. 23. Deprives those who do not reside upon their bene
fices. — Mansi, Tom. iii. coll. 543, &c.
PRAGUE (1408). By Subinc'o, Archbishop of Prague,
to condemn the heresy of Wiclif, and forbid Jerome of
Prague to preach.
PRESBURG (1309). [Concilium Posoniense.] Held
November 10, 1309, by Cardinal Gentili de Montefiore,
legate of the pope 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
QUEDLINBURG (1085). In 1085. Here the opinions
of Wecilinus, a German, a clerk of Halberstadt, who
defended the cause of the emperor, Henry III., against
Gregory VII., and who maintained that persons deprived
of their property by a juridical sentence were not subject
to any ecclesiastical censure, not even excommunication,
were condemned. The emperor, in 1086, made him Arch
bishop of Mayence.
QUERCUM AD (or the Oak) (403). [Pseudo- Council.']
A council was held at a place in the neighbourhood of
Chalcedon, in 403, and is known as the " Concilium ad
Quercum." Paul, Bishop of Heraclea, presided. Theo-
philus of Alexandria, the open enemy of St John Chrysos-
tom, here succeeded in effecting his deposition, which was
1 Nicolas [Chronology, p. 250) places this council in 1355, and says
68 canons.

62 Quiercy.
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. St
Chrysostom was cited, but refused to appear, unless Theo-
philus, 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 Chrysostom, con
firmed 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 instantly brought back, and re-entered
Constantinople in triumph. — Tom. ii. Cone. p. 1323.
QUIERCY (838). [Concilium Carisiacense.] Florus
brought forward the views of Omalarius. (See Thernville
835, and Hefelc.)
QUIERCY (849). Held in 849, by Hincmar, and several
[13] other bishops, who condemned Gothescalus, a predes-
tinarian, and sentenced him to be degraded, 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 (853). Held by Hincmar of Rheims, with
several bishops and abbots, where four heads of doctrine
were propounded — (1) That God hath predestined to life
only ; (2) That Freewill is restored to man by Jesus Christ,
and that with the aid of Grace we have full power to
do good ; (3) That God would have all men to be saved ;
(4) That Jesus Christ suffered for all. The church of
Lyons refused to receive these four articles, which were
rejected by the Council of Valence, 855. (See C. Valence.)
QUIERCY (858). Held in 858. In this council the
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 had been
committed, surpassing those of the heathen themselves. —
Tom. viii. Cone. p. 654.

Ratisbon.

R.

63

RATISBON (792). [Concilium Ratisponense.] Held in
792. In this council the errors of Felix, Bishop of Urgel,
who maintained, with Elipandus of Toledo, 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 St
Peter. — Tom. vii. Cone. p. 1010. (See C. Narbonne, 791.)
RATISBON (796). Held in 796. Grievous complaints
having been made both by the priests and laity of the
conduct of the Chorepiscopi, who assumed episcopal func
tions, it was decided in this council that the latter had
no power to perform episcopal functions, being only priests,
and that, consequently, all such functions previously per
formed by them 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. (See C. Paris, 829, can. 27 ;
Meaux, 845, can. 70; Metz, 888, can. 8. — Tom. vii.
Cone. p. 1 152.)
RATISBON (932). Held in 932, January 14th. Odul-
pertus, Archbishop of Salzburg (Juvavid); Vodalfredus,
Rubilocensis Episcopus ; Wolfram, Frigisiensis Episcopus ;
Hizingrimus of Ratisbon ; Gerard of Petow (Pataviensis) ;
Suarzlow, a Chorepiscopus ; Egilof, an abbot, and a large
body of priests, were present. After the Litany had been
sung in procession, " in the accustomed manner," the people
all carrying crosses, the synod was held in the church of St
Peter, the bishops sitting near the altar. First the bishops
mutually entreated one another in charity to mention any
thing that any one of them might have seen in the conduct
of another deserving of blame; then they exhorted the
sacred congregation, and gave them advice, instructing
them in sound religion and morality. The prelates further
entered into the agreement so common about this time,
that whenever any one of them should die, the surviving
prelates should at once say twelve masses for his soul, and
the priests and other clerks and monks four psalters. They
also agreed to make an offering for the good of the soul of
the deceased. — Mart., Vet. Scrip. Coll. Tom. v. col. 53.

64 Ravenna.
RAVENNA (877). [Concilium Ravennate.] Held July
22, 877, by Pope John VIII., at the head of forty-nine
bishops;1 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 the Monastery of
Flavigny to the Bishop of Autun.
Chap. 1. Enjoins the metropolitan to send to Rome for
the pallium within three months after his consecration, 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 anathematise those
who rob the church, injure ecclesiastics, and commit
various other crimes.
9. Declares those persons to be themselves excommuni
cated who voluntarily communicate with the excommuni
cated. 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 (898). Held in 898, by John IX, in the
matter of Formosus and Stephen.2 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 io- Relate to the political circum
stances of the Roman see. — Tom. ix. Cone. p. 507.
1 Holstenius and Labbe say the number of bishops was 130.
2 See the Councils of Rome, a.d. 896 and 898.

Ravenna. 65
RAVENNA (967). Held in April, 967. In this council
the Emperor, Otho I., yielded to the Pope, John XIII., the
city and territory of Ravenna. Heroldus, Archbishop 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 archbishopric ; this, how
ever, was not completed until the following year. — Tom.
ix. Cone. p. 674.
RAVENNA (997). Held May ist, 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 (1014). 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
Adelbert, who had unlawfully conferred holy orders and
dedicated certain churches. It was determined that those
upon whom orders had been thus conferred should remain
suspended until' the matter could be minutely considered ;
and that the consecrations of churches and oratories made
by Adelbert were null and void. — Tom. ix. Cone. p. 833.
RAVENNA (1128). Held by Peter, Cardinal of St
Anastasia, in 11 28. Here the Patriarchs of Aquileia and
Venice, or Grade, were deposed, having been convicted of
favouring schismatics. — Pagi. Tom. x. Cone. p. 936.
RAVENNA (1286). Held on July 8th, 1286, by Boni-
facius 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 (1310). Held in 1310, by Rainaldus the
archbishop, 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,

66 Ravenna.
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 : never
theless, there were five who went through the canonical
ordeal. — Tom. xi. Cone. p. 1533.
RAVENNA (1311). Held in 131 1, by Rainaldus the
archbishop : 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 fasting.
10. Enjoins curates to warn the people every Sunday,
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.
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 (1314). Held in 1314, by the same arch
bishop, 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

Reading. 67
monks, or other persons, can claim exemption from epis
copal 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.
n. 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 (1317). Held in 1317. (See C. Bologna,
i3i7-) READING (1279). [Concilium Redingense.] Held in
July 1279, by Friar John Peckham, Archbishop of Canter
bury, assisted by his suffragans. The constitutions of
Othobon, made in the Council of London a.d. 1268, having
been read, the twelve following constitutions were pub
lished : —
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 Pentecost, and
that concerning concubinaries at the four principal rural
chapters, the laity being first dismissed.
4. Orders that children born within eight days of Pente
cost and Easter shall be reserved to be baptised at these
times ; but that children born at other times shall be
baptised 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

68 Reading.
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 consecrated :
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 consecrated
every Lord's day : that it be carried to the sick by a priest
in surplice and stole, a lanthorn being carried before, and a
bell sounded, that the people may " make humble adoration
wheresoever the King of Glory is carried 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
called to assemble in council or otherwise, after the death
of the said bishop : orders further, every priest to say one
mass for the soul of his deceased diocesan, and entreats 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 convicts.
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 tiuo deputies to

Rheims. 69
the next congregation, to treat with the bishops for the
common interests of the Church of England. This in
junction, 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 arch
bishop declared that, " moved by their devout prayers, he
received under his protection their persons and property,
and confirmed to them and their successors the liberties
and immunities granted to them by bishops, kings, and
others of the faithful : " it is also provided that sentences of
suspension and excommunication passed by the chancellor
or his deputies, &c, upon men on account of offences com
mitted by them in the University, shall be put into execu
tion 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.
Thirteen, prelates attended this council, viz., the Arch
bishop and the Bishops of Lincoln, Salisbury, Winchester,
Exeter, Chichester, Worcester, Bath, Llandaff, Hereford,
Norwich, Bangor, Rochester. — Johnson, Ecc. Canons.
Tom. xi. Cone. p. 1062. Wilkins' Cone, vol. ii. p. 33.
RENNES (1273). [Concilium Redonense.] 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 v 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
excoriimunicated by the present council. — Tom. ix. Cone.
P- 933-
RHEIMS (624). [Concilium Remense.] Held in 624
or 625, by the Archbishop Sonnatius, at the head of forty,
or more, Gallican bishops. Twenty-five canons were pub
lished.

7°

Rheims.

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 dispose of 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. viii. Cone. p.
1688. RHEIMS (819). 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 St Basle) (991). 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
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 pro
duced 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. The great reverence paid to the code of the African
Church was shown in this Synod, in which these canons
were appealed to as having the force of law.
Arnulphus of Orleans then spoke, saying, amongst other
things, that the Church of Rome was ever to be held in
honour on account of St Peter, and that the decrees of the
pope should always be received when they are not contrary
to the canons ; " if," said he, " any one pretends with
Gelasius, that the Church of Rome is judge of all, whilst

Rheims.

7i

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 judg
ment 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 (1049). Held October 3rd, 1049, by Pope
Leo IX., who presided over twenty bishops, nearly fifty
abbots, and many other ecclesiastics.1 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 marriages, the apostacy 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. Certain bishops,
who having been cited to the council, neither attended nor
1 Dudocus, Bishop of Bath (?) ; Wulfricus, Abbot of St Augustine,
and the Abbot Olfwinus, were sent by Edward the Confessor to this
council, to report to him the proceedings. In this council the appella
tion of Apostolical, which in primitive times was applied to all bishops,
and especially to those of churches founded by the Apostles, was reserved
to the Bishop of Rome. In the synodical letter of the Synod of Bresse
(Synodi Brixinorensis) to Gregory VII., this usurpation is complained
of.

72 Rheims.
sent their excuses, were excommunicated ; afterwards twelve
canons were published.
i. 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. x. Cone.
p. 1028.
RHEIMS (1094). Held in 1094, composed of three
archbishops and eight bishops. King Philip hoped in this
council to have had his marriage with Bertrade approved,
his wife Bertha being dead. Ivo, Bishop of Chartres, who
strenuously opposed the marriage, absolutely refused to
attend, and appealed to the pope, declaring that the king
might do what he pleased to him, but that he would suffer
anything for the law of God. — Tom. x. Cone. p. 497.
RHEIMS (1115). Held in 1 115, by Conon, the Roman
legate. St Godfroi, Bishop of Amiens, was brought before
the council from his retreat amongst the Carthusians, 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.
RHEIMS (1119). Held from the 20th to the 30th of
October n 19, by Pope Calixtus II., who presided over
thirteen archbishops1 and more than two hundred bishops,
1 Ordericus Vitalis asserts that there were fifteen archbishops present.
Amongst them was Thurston, Archbishop of York (elected in 1115, but
not yet consecrated), who obtained King Henry's permission to attend,
upon a promise that he would not receive consecration at the hands of
the pope, which the king considered as an infringement of the privileges
of the metropolitan of Canterbury. When there, however, Thurston
forgot his promise, and was consecrated by Calixtus. The pope and
Kenry, 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. Also Urban, Bishop of Llandaff,
obtained letters from the pope (at this council) to the King of England,
and the archbishops and bishops, exhorting them to contribute towards

Rheims. 73
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, de
livered 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 William, Duke
of Aquitaine, who had deserted her, in order to take in her
place the wife of the Viscount de Chatelleraut, 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.
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 excom
municated certain persons, amongst whom were the
emperor and the anti-pope Burdinus. — Tom. x. Cone. p. 862.
restoring the ruined state of the church and revenues of the see of
Llandaff.

74 Rheims.
RHEIMS (1131). Held October 18, 1131, by Pope
Innocentius 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 St 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 canons1 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 anathematises every person striking
an ecclesiastic. — Tom. x. Cone. p. 989, misprinted for
979- RHEIMS (1148). Held in 1 148. Pope Eugenius III.
presiding, assisted by several cardinals and bishops from
France, Germany, England,2 and Spain. St Bernard com
pelled 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 pro
fession of faith opposing 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 by that
wisdom which is Himself; great by that greatness which
is Himself, &c.
2. When we speak of three Divine Persons, we confess
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,
1 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.
2 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.

75

whether we call it relation, or property, or anything 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 re
cantation appears to have been sincere.
In this same council, a fanatic, a Breton, 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 sen
tenced 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 deposition, 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. Forbids tournaments. — (See
C. of Paris.) Tom. x. Cone. p. 1107. Martene, Thes.
Anec, torn. iv. col. 141.
RHEIMS (1157). Held in 1157 by Samson the Arch
bishop. Seven canons are extant. (1) Against the sect of
the Manichseans or Albigenses, called in French in contempt,
"Pifres" (Piphih); (3) Concerning the "Pax," or Treve
de Dieu, which it orders shall be observed from Wednesday
evening till Monday morning; (4) against tournaments —
forbids Christian burial to those who fall, and all hospitality

y6 Rheims.
to persons going to such tournaments or returning from
them (6) of regulars holding parishes.— Mart., Vet. Scrip.
Coll., torn. v. col. 74.
RHEIMS (1164). 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, in Baron, a.d. 1164.
RHEIMS (1287). 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 St Dominic and St Francis, in
the matter of their privileges of hearing confessions and
preaching, granted to them by Martin IV. — Tom. xi. Cone.
P- i3J7-
RHEIMS (1564). 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 question of the reformation
of morals should be delayed until the next council, and that
each bishop should, in the meantime, 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 Tridentine 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 damnation.
4. Directs that they shall instruct them in the spiritual
benefits of holy baptism.

Riez.

77

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 (1583). Held in 1583, by Louis, Cardinal of
Guise, Archbishop of Rheims, assisted by the Bishops of
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 sacra
ments, seminaries, burials, curates, chapters, simony, usury,
episcopal visitations, diocesan synods : these several matters
were treated of in five congregations, and thirty regulations
drawn up, which were approved by a brief of Gregory XIII.
July 10th, 1584. — Tom. xv. Cone. p. 884.
RIEZ (439). [Concilium Regense, or Regiense.] Held
November 29th, 439, by St Hilary of Aries, at the head of
about twelve bishops. The object of the council was to
examine into the circumstances attending the consecration
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 obtained his conse
cration 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 Nova
tians, i.e., that it should be open to any bishop who desired
it to give him a district, either in the capacity of chor-
episcopus, or to assist at service there, and take part in the
holy communion as a foreign bishop : that he was incapable

78 Riez.
of managing more than one parish, or of ordaining even to
the lowest order (although both were frequently done by
the chorepiscopi), 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
published. i. Contains the sentence against the two consecrating
bishops, and agrees with that made in the Council of Turin,
a.d. 401, Can. 3.
2. Declares the invalidity of the consecration of Armen
tarius, &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 the persons whom Armentarius had ordained 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.1
8. Renews the fifth council of Nicea concerning the hold
ing of two provincial councils in each year. — Tom. hi.
Cone. p. 1289.
RIEZ (1285). Held February 14th, 1285, by Rostan,
Archbishop of Aix, who presided, assisted by the Bishops of
Apt, Riez, Sisteron (Cistaricensis), and Frejus, the proctor
of an absent bishop and two abbots. Twenty canons were
published. 3. Orders, that, to prevent frauds on the part of rectors,
each bishop should keep a register (Cartularium) contain
ing the names and properties of all his churches.
4. Forbids abbots and other patrons to present benefices
to fictitious persons, an abuse apparently not uncommon.
7. Forbids excommunicated persons not merely to enter
into a church, but even to stand without so as to see the
1 The object of this canon appears to have been to preserve the private
property of the bishop from pillage, an act to which the clerks of the
diocese seem to have been not seldom prone ; see Can. 22 Chalcedon ;
see, also, Thomassin pt. 3. Liv. 2. ch. 51. Nos. 6, 7, 8. C. of Valencia,
546.

Rome.

79

celebration of the Holy Office through a door or window.
Bids the officiating priest, if he cannot drive them away, to
cease from the office till they depart.
10. Forbids apothecaries and others to sell any poison
without signifying the same, together with the names of the
buyers, to the civil powers. Offenders to be excommuni
cated, and absolution reserved to the see of Rome.
12. Contains a long complaint of the conduct of the
regulars who were exempt or otherwise privileged, who
received excommunicated persons, and did many other
irregular acts.
1 6. Orders that the dead be buried in the cemeteries of
their proper parishes, except they had in the life expressed
clearly a wish to the contrary. Forbids both regulars and
seculars to cause them to be buried elsewhere under penalty
of forfeiting what might have been left to them by the will
of the deceased. — Martene, Thes. Anec, torn. iv. col. 191.
ROME (196). [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 sub
ject ; as the councils of Cesarea, Pontus, Corinth, Osrhoend,
Lyons. In another council, held at Rome in the following year,
Victor desired to excommunicate the Asiatic quartodeci-
mani, which drew from several bishops, especially from St
IrenKus, strong remonstrances. — Tom. i. Cone. p. 596.
ROME (251). Held in October 251, by Cornelius, upon
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 Novation, and all the
followers of his inhuman opinions, should be regarded as
enemies of the Church, and cut off from it.
1 The penitential canons of the first council of Carthage
1 These canons are stated by Labbe to have been confirmed in
another council held shortly before this at Rome.

80 Rome,
were confirmed. — Tom. i. Cone. p. 715. Pagi in Bar. a.d.
254, note 25.
ROME (261). Held in 261, by Pope St Dionysius, upon
occasion of the charge preferred by the Bishops of Pentapolis
against St Dionysius of Alexandria, that in refuting the Sabel-
lian heresy he had denied the consubstantiality of theSon, and
taught an inequality and difference of substance in the
three Divine Persons. A letter was written to St Dionysius
of Alexandria in the name of the pope and council, exhort
ing him to confute the charge, which he fully did, in a book
which he called a book of refutation and defence.
ROME (313). Held on October 2nd, 313, upon the
schism 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) pre
sided, at the head of nineteen bishops. Cecilianus was
present with his accusers, amongst whom was Donatus.
The latter was convicted of having caused, when only a
deacon, a schism at Carthage, in the time of Mensurius,
Bishop of Carthage, of having re-baptised 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 Cecili
anus 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 had deposed
Cecilianus and elected Majorinus in his stead), was declared
to be null, since Cecilianus had been condemned in his
absence, not having been able to attend through fear of
violence. 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.

Rome. 8 1
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 standing 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 Con-
stantine. — Tom.i. Cone. p. 1401. See Councils Cirta, Arles.
ROME (342). 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 St Athanasius and others,
who had come to Rome to complain of the conduct 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 St Athan
asius, which, when taken in conjunction with the testimony
of several other bishops, to the fact that Arsenius was then
living,1 showed clearly the falsehood of one of the chief
heads of accusation. In short, the whole of the proceed
ings in the Council of Tyre were declared to be unjust and
irregular. St Athanasius was pronounced to be innocent,
and was confirmed in the communion of the Church, as a
lawful bishop. Then the, cause of Marcellus of Ancyra
was examined, together with the profession of faith which
he had made in his letter to the pope. The council de
clared itself satisfied on this head, and pronounced his con
demnation and deposition to be invalid. Julius wrote a
long epistle upon these subjects to the Orientals in the
name of the council. — Tom. ii. Cone. p. 598. Pagius in
Bar., a.d. 342, note iii. P. 132.
1 The Eusebians and Meletians charged Athanasius with having
killed him.
II. F

82 Rome.
ROME (366). Held in 366, against Ursacius and
Valens, 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 s
confirmed. All the proceedings of the Council of Arminium
were annulled, and decreed to be utterly void ; and Ursacius
and Valens were excommunicated with their followers.
A letter was written to the African prelates, imploring
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 (372). Held in 372, under the same pope.
Ninety-three bishops assembled, and excommunicated
Auxentius of Milan ; they also discussed the question of
the consubstantiality of the Holy Spirit. — Tom. ii. Cone. p.
888. ROME (374). Held in 374 or 375, by Pope Damasus,
against the Apollinarians, a sect originating with Apolli-
narius, 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 animal 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 neces
sary to acknowledge two Sons and two Christs.
Subsequently the errors of these heretics were carried
much further ; for, as they would not confess two substances
and two natures in Jesus Christ, they maintained that He
had but one nature ; that the Divine and human natures
were mixed, His flesh being consubstantial with the Divin
ity ; that a part of the Word had been converted into flesh

Rome. 83
and bones, into a Body having the outward form and ap
pearance 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 circumcised and nailed to the cross, and
not a human body like our own. From which they in
ferred 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 Incarnation,
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 be
lieved in three resurrections.
All these several errors were condemned in this council,
as were also Apollinarius and Timotheus, a disciple of
Apollinarius, who, having imposed upon St Athanasius, ob
tained from him letters to Damasus at Rome, and gave
himself out as a bishop. He anathematised St Peter of
Alexandria,1 St Basil, Paulinus, St Epiphanius, and others.
St Basil vehemently opposed the spread of this heresy, and,
in consequence of his letters upon the subject, Damasus
convoked another council to Rome in 378, when the errors
of Apollinarius and many other heretics were condemned.
The council also addressed the Emperors Valentinian and
Gratian on the matter of Ursinus, banished in 374, and
other bishops involved in his sedition, who yet retained
their sees in spite of the ecclesiastical and civil powers.
The council mentioned further that Damasus had subjected
himself to the strictest investigation, not only as to the
specific charge made against him, but his whole life. The
imperial rescript enforced what the synod decreed. The
Apollinarian heresy was also condemned at Antioch, a.d.
380, and in the oecumenical council of Constantinople, 381.
1 Peter of Alexandria, who had been driven from his see by the
troubles of the times, and was sojourning at Rome, was present in this
council.

84 Rome.
Apollinarius himself persisted in his errors, and died at an
advanced age in the reign of Theodosius. — Tom. ii. Cone.
p. 896. Pagius in Baron., a.d. 373, note ii. ; a.d. 378,
note xiv.
ROME (382). Held in 382, under Pope Damasus, in
consequence of the schism in the Church of Antioch.
Besides Damasus, there were present St Ambrose, St
Epiphanius, Bishop of Salamis, in Cyprus, and Paulinus,
recognised 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 themselves from
attending the Roman council. It is supposed that Paulinus
was confirmed in the communion of the Church, and that
it was resolved to refuse communion to Flavianus, as well
as to Diodorus of Tarsus and Acacius of Berea, who were
the authors of his election. — Tom. ii. Cone. p. 1013. (See
Aquileia, 382 ; also Antioch, 380 or 372 ; Alexandria,
362.) ROME (386). Held in 386, under Pope Siricius; eighty
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 metropolitan or the patriarch of Rome.1
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.
1 " Extra conscientiam sedis apostolicse, hoc est Primatis, nemo
audeat ordinafe. " Blondel and Quesnel deny the credit of this letter,
and maintain it to be a forgery, chiefly on account of canon I, which
Quesnel affirms to be senseless. [See Dupin, i. 273). But Thomas-
sin, Anc. et Nouv. Disc, pt. 1. liv. 1. c. 40. § xi. p. 287., shews that
Siricius here applies to all metropolitan sees, on account of their
dignity, the title Apostolic See, and therefore only confirms the ancient
law of the Church that no bishop shall be consecrated without the con
sent of the metropolitan. This is confirmed by the Council of Zella,
which re-enacted this canon.

Rome. 85
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. pp. 1028 and 1035.
ROME (390). Held by the same pope, in 390, against
Jovinianus, who taught that they who have been baptised,
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 (402). Held about 402, under Innocentius I.
Sixteen canons were drawn up, addressed to the Gaelic
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. 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 baptise at Easter
in the presence of the bishop. If it shall be necessary to
baptise at any other time, the priest alone may officiate.
9. Forbids to marry a brother's widow, and to keep
concubines with a wife.
1 2. 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). 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

86 Rome.
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 St Clement, by Zosimus against
Celestius. — (See C. Milevi, 416.) Tom. ii. Cone. pp. 1283
— 1290.
ROME (430). 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 homilies
and letters of Nestorius were read, the bishops unanimously
crying out against his heretical opinions as they heard them.
The two letters of St Cyril, with his confession of faith, and
Cassian's Treatise on the Incarnation were approved, and
declared to be orthodox. Celestinus then delivered a
discourse, tending to prove from the fathers that the blessed
Virgin is truly Seoroxog, the mother of God. The decision
of the council was, that they who denied this faith, should
be deposed from the ministry.
The decrees of the council were dictated by the pope,
who also wrote, as to other bishops, so to Nestorius and to
St Cyril, declaring that the two letters which Nestorius had
already received from St 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 insisted
that he should condemn what he had hitherto believed, and
teach the doctrine of St 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 St Cyril to notify this sentence
to Nestorius and the others. — Tom. ii. Cone. p. 1688.
ROME (445). Held in 445, under St Leo. In this

Rome. 87
council Chelidonius, who had been deposed in the Council
of Besancon 1 (C. Vesontionense, 444), was restored, and
St Hilary of Aries was deprived of communion 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 (449). Held in October 449, under St Leo ; at
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 means of settling
the disputes relating to the faith. — Tom. iii. Cone. p. 1475.
ROME (465). Held in 465, by the bishops, who had
come to Rome to celebrate the anniversary of the consecra
tion 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.
St Maximus of Turin was present. 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 entirely
forbidden. — Tom. iv. Cone. p. 1060.
ROME (484). Held in July 484, by Felix III., accord
ing to Baronius, or, as others designate him, Felix II., who
presided at the head of sixty-seven bishops. Acacius,
1 A council was held at some place in Gaul, probably Besancon,. in
which St Hilary and St Germanus of Auxerre deposed Chelidonius,
Bishop of Besancon. (Tom. iii. Cone. p. 1461.) St Hilary strenuously
defended his right as metropolitan against the papal encroachments,
denying the pope's assumed right of judging the appeal of Chelidonius.

88 Rome.
Patriarch of Constantinople, was here condemned, who had
caused much evil to the Church by his connection 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 formulary was intended to reunite
all those who were out of the Church, and was filled with
those propositions which both Catholics and heretics con
fessed 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
Acacius, he was deposed and anathematised, 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 excommunicated. 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 ad
dressed to Acacius, reproaching him for having consecrated
John to the see of Tyre, and ordained Elimerus priest ; it
then alludes to the affair of Peter Mongus and to the treat
ment of the Roman legates ; and, finally, declares him to be
deposed from the episcopate, deprived of Catholic com
munion, and cut off from the body of the faithful. Con
cluding 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 apostolical 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 disre-

Rome. 89
garding his two monitions, and of his having imprisoned 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 Spiritu 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 Diptychs.1 — Tom. iv. Cone. p. n 23.
ROME (487). Held in March 487, under Felix III., in
the Basilica of Constantine, upon the subject of the restora
tion of those who had relapsed in Africa during 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 persuaded
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 persevering 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-
baptised, whether voluntarily, or by reason of the violence
of their tortures, shall remain in a state of penance 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, desires 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
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 anathe
matised and deposed, and the condemnation of Fullo repeated.

90 Rome.
the laity, without 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 imposition
of hands, in order to be eventually admitted to communion.
— Tom. iv. Cone. p. 1149.
ROME (495). Held in 495, under Pope Gelasius ;
fifty-five prelates and fifty-eight priests being present.
Misenus, who, as legate, had prevaricated at Constanti
nople, 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 (496). Held in the following year 1 under the
same pope ; seventy-two bishops being present. According
to some Roman writers, a catalogue of the canonical 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, Con
stantinople, Ephesus, and Chalcedon, together with the
councils which the fathers had authorised ; then the works
of Saints Cyprian, Athanasius, Gregory of Nazianzen, Basil,
Cyril of Alexandria, John Chrysostom, Hilary, Ambrose,
Augustin, Jerome, and Prosper, and Theophilus of Alex
andria, and the letter of St Leo to Flavianus, &c. Amongst
the apocryphal works are reckoned those of Clement of
Alexandria, Arnobius, Lactantius, Eusebius, Pamphylus,
Faustus of Riez, and Cassianus.2
1 According to Labbe, this Council was held in the year 494. The
number of bishops present was seventy.
2 This decree concerning the apocryphal books, &c, is regarded by
Cave and others as a mere fabrication; 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 Hor-
misdas ; and that Gennadius, St Isidore, Sigebert, and Honorius of
Autun, make no mention of it.
"In spite of these reasons,'' says the writer named below, "it
has always been believed that Gelasius, or at least some one of his sue-

Rome. 91
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 (499). Held March 1, 499, by Pope Sym-
machus, 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
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 excommunicated.
4. Declares that when the pope shall die suddenly, with
out 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 accom
plice who shall betray an act of bribery or intrigue relating
to the election. — Tom. iv. Cone. p. 1312.
ROME (501). Held in 501, and called the"Synodus
Palmare," probably from the place at which it was held.
One hundred and fifteen bishops had, in the preceding year,
declared Symmachus to be guiltless of the accusations pre
ferred against him before King Theodoric, by the partisans
of Laurentius : whereupon the king sent Peter, Bishop of
Altino, as visitor of the holy see, who convoked this council,
cessors in the sixth century, is the author of the substance of this decree,
to which something may perhaps have been added subsequently." — M.
Richard, Dictionnaire Universel, &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 Hormis-
das. 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.

92 Rome.
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.1 —
Tom. iv. Cone. p. 1323.
ROME (502). 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 alienation
of Church property were passed.2 — Tom. iv. Cone. p.
1333- ROME (531). Three councils were held at Rome in this
year. In the first, Pope Bonifacius II. appointed Vigilius,
the deacon, his successor.
In the second, this appointment was annulled by Boni
facius 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 un
known ; 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. In one of
these councils the celebrated St Benedict was present, the
pope having called him from his monastery at Monte-
Cassino. — Tom. iv. Cone. p. 1691.
Rome (534). Held in 534, under Pope John II., in
which the proposition, " Unus e Trinitate passus est carne,"
was approved ; and the Acoemetian monks, who denied it,
were condemned and excommunicated.3
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 im
mediately 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, another council was held,
by the king's order, in which Symmachus was acquitted. Neverthe
less, the partisans of Laurentius still fomented the schism in the Church,
and did all in their power to prejudice Theodoric against the pope ;
under these circumstances Symmachus convoked, in 502, this third
council, called the Synodus Palmare, in which he was a second time
entirely exonerated.
2 According to Binius, this is the " Synodus Palmare."
3 AccemetEe, certain monks at Constantinople, so called from their
celebrating the holy office without ceasing day or night, one class of
monks being always ready to relieve another. They were founded by

Rome. 03
ROME (590). Held in 590, or in the beginning of 591,
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 (595). Held July 5th, 595, under Pope Gregory
I. Twenty-two bishops and thirty-three priests were present,
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,
and for letters, under any pretext whatever. — Tom. v. Cone.
p. 1602.
St Alexander in the beginning of the fifth century. 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
Hypatius, Bishop of Ephesus, and Demetrius of Cesarea, to Rome, to
receive the judgment of that Church upon the matter. Anatolius,
Deacon of Rome, wrote to Fulgentius Ferrandus (the celebrated
Canonist) at Carthage in 533 to inquire his opinion, which was the
same with that given by this Synod. There is also a letter of St
Fulgentius of Ruspse, to the monks of Scythia on the subject.
This notion originated with certain Scythian monks, at the head of
whom was John Maxentius, commonly believed to be bishop of Scyth-
opolis. These monks were opposed by a monk named Victor, and
about 520 they sent an embassy (including Maxentius) to Pope Hor-
misdas, who unequivocally condemned their opinion as heretical,
drove the legates of the Scythians out of Rome, and wrote to Possessor,
an African, on the subject. The Scythians, however, remained in the
same opinion, and Maximus wrote a refutation of the Pope's judgment
and letter to Possessor. The dispute subsequently raged far and wide.

94 Rome.
ROME (600). In a council held in the year 600, a cer
tain false monk, named Andrew, a Greek, but living in the
Basilica of St Paul, was condemned. The errors attributed
to him, and which he chiefly defended by corrupted ex
tracts from the fathers, were these : —
1. That the body of Christ was impassable and incor
ruptible. 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). 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 (606). 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). Held 27th of February 610, by Boni
facius 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 denied 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 St Augustine, who had
lately died. The pope addressed a letter to the king— Tom.
v. Cone. p. 16 1 7.
ROME (639). Held in 639, in which Pope Severinus
condemned the Ecthesis of Heraclius— Tom. v. Cone, p
1773- ROME (649). See Lateran.

Rome. 05
ROME (678). Held in October 678, under Pope
Agatho ; 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, Alfrid
recalled him to his first see; but Wilfrid still refused to
consent to the division of his bishopric, which had now been
divided into four, viz., York, Hexham, Ripon, and Lindis-
farne, and was subsequently 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 (679). Held March 27, 679,1 Pope Agatho pre
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 lan
guage from. the Greek fathers, and from other passages 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.
1 According to Galeardus this Council was held in 680. — See Italia
Sacra, vol. iv. p. 529. Note (6).

96 Rome.
ROME (703). Held in 703, under Pope John VI.
The 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 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 VII.1 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 (721). Held April 5, 721 (or 722 Mansi), under
Gregory II. ; thirty-two bishops being present. Seventeen
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 enchantments. The seventeenth forbids
the clergy, under anathema, to wear long hair. — Tom. vi.
Cone. p. 1455.
ROME (732). 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 (744). Held in 744, 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.
3. Orders bishops, priests, and deacons, to dress them-
1 John VI. died in January 705, and John VII. succeeded him ; he
completed the affair of Wilfrid, and wrote the letters in question.

Rome. 97
selves properly in a sacerdotal tunic, and to wear a cloak in
towns. 5. Anathematises him who shall marry a nun, or the
wife of a priest, deacon, or monk.
6. Forbids marriage within certain degrees.
7. Anathematises 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.
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, or to go up to the altar
with the head covered.
15. Of marriages. — Tom. vi. Cone. p. 1546. Bar., a.d.
743, xvii.
ROME (745). Held in the patriarchal church of Lateran
by Pope Zachary, in October 745 ; seven bishops, priests,
and deacons being present. Deneardus read the letter of
St Bonifacius to the pope, in which he complained of two
most vile and open heretics and blasphemers against God,
Adalbert a Gaul, and Clement, a Scot [i.e., Irishman], and
implored the pope's help, requesting him to issue letters to
the Franks and people of Gaul, bidding them not run after
vain prodigies and signs of the precursor Antichrist, but to
turn to the faith of sound doctrine. Deneardus, a priest,
deputed by St Bonifacius, Archbishop of Mayence, com
plained that Adalbert and Clement, two schismatical 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 conse
crated, of consecrating altars, and erecting chapels and
crosses in his diocese in his own name. Clement was an
Irishman ; he was accused 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 destroyed,
II. G

98 Rome.
and both he and Clement deposed and put to penance. —
Tom. vi. Cone. p. 1556.
ROME (769). Held in 769, under Pope Stephen IV.
(or according to some III.) ; twelve French bishops and
several others from Tuscany, Campania, and other parts of
Italy, being present. The false pope, Constantine, was
condemned to perpetual penance, and the acts ot the
council in which his election had been confirmed 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 anathematised. 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 ; and forbids bishops, priests, and monks to attempt
to obtain the dignity of Cardinal-Priest or Cardinal-Deacon,
by the infringement of any canon or law of the Fathers.
This canon seems to imply that at this period there were
no Cardinal-Bishops attached to the see of Rome. Indeed,
Anastasius leads us to believe that this pope first instituted
the rank of Cardinal-Bishops. — (See Rome 963.) Tom. vi.
Cone. p. 172 1.
ROME (774). Held in 774, by Charlemagne, who was
present, with the Pope Hadrian I. and one hundred and
fifty-three bishops. In this council Hadrian granted to
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, and
what is certain is, that this constitution is cited by Leo VIII.
who renewed it in favour of Otho I., both with respect to
the election of the pope and the investiture of bishops.
Pagius in Bar., a.d. 774, xiii. Corp. Jur. Canon. Distinct.
63. c. 22, 23.
ROME (792). 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

Rome. 99
council to the pontificate of Leo III., a.d. 799. — Tom. vii.
Cone. p. 1 149.
ROME (799). It appears from the confession made by
Felix of Urgel, at the Synod of Aix-la-Chapelle, in 799, that
he had been convicted in a council held here, under Pope
Leo III. in the same year, on account of his letter to
Albinus (or Alcuinus) written after the Synod of Frankfort,
in which he had defended his errors. There were present
fifty-seven bishops, besides priests and deacons, in three
sittings. The pope charged Felix with having broken his
word, and had not kept the oaths he took at Ratisbon and
Rome (under Adrian). In the third session Felix was
anathematised, but recommended to mercy should he turn
and recant. — (See C. Germania i. 336.)
ROME (809).— (See Aix-la-Chapelle, 809.)
ROME (826). Held in 826, by Pope Eugenius II. ;
sixty-three bishops, seventeen priests, and several deacons
being present. Thirty-eight canons were published.
Amongst other things, they forbid priests to live in the
houses of laymen ; order the clerks belonging to a church
to dwell together near the church, having a common refec
tory 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, animse fit detrimentum."
— Tom. viii. Cone. p. 103.
ROME (848). Held in 848, under Leo IV., who
addressed 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 deposition, but
that their past conduct should be overlooked. — (See C. of
Bretagne, 848.) Tom. viii. Cone. p. 30.
ROME (853). 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,

ioo Rome.
After the other business of the council was ended,
Anastasius,1 a priest-cardinal of St Marcellus, was deposed,
for having, contrary to the canons, deserted his parish for
five years. Three bishops had been sent to call him to the
council, but he refused to attend. — Tom. viii. Cone. p. 113.
ROME (862). Held in 862, by Nicholas I., against the
sect of Theopaschitae, who maintained that the divine nature
of Christ suffered with His human nature. — Tom. viii. Cone.
p. 738.
ROME (863). Held in January 863, under Pope
Nicholas I. In it all the proceedings at Constantinople
against the patriarch Ignatius, and in favour of Photius, in
861, were condemned. Zachary, Bishop of Anagni, one of
the pope's legates, was excommunicated and deposed ; the
other, Rodoaldus, Bishop of Parto, being absent, his
sentence was deferred. In delivering judgment upon what
had passed at Constantinople, the council spoke after this
manner : that Photius, who adhered to the party of the
schismatics, 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 anathematise Ignatius ; who
had corrupted the legates of the holy see ; who had banished
those of the bishops who refused to communicate 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 Saints Peter and Paul, and of all the saints, of the
six oecumenical councils,2 and by the judgment of the Holy
Spirit delivered through the bishops there present. — Tom.
viii. Cone. p. 774, and p. 287.
ROME (863). Held about November 1, 863. In this
synod, Nicholas passed a final judgment on the case of King
Lothain, who, with the consent of his bishops, had put away
his lawful wife Thietburga (for a pretended cousin), and
1 This man, upon the death of Pope Leo, about eighteen months
afterwards, endeavoured to obtain the papacy surreptitiously, but with
out success.
2 It is tobe remarked, that six oecumenical councils only are recog
nised in this decree, thereby excluding the second council of Nicea, in
787.

Rome. 101
married another. (See Aix la Chapelle, 860 and 862.)
The Council of Metz held in this year was condemned,
Bishops Theutgard and Greuthar, who were the chief
supporters of the king in his sin, were deposed, and threats
of the same punishment held out to the other bishops
present in that council unless they repented. — (C. of
Germanic, ii. 287.)
ROME (868). Held in 868, under Hadrian II., against
Photius of Constantinople, who had condemned Pope
Nicholas. A decree was made, anathematising the Con-
stantinopolitan council. Hadrian admitted that Honorius
had been anathematised 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 this, Hadrian con
demned the writings of Photius to be burnt, and anathe
matised him. This sentence was subscribed by thirty
bishops, amongst whom were Hadrian himself, and John,
the legate of Ignatius. — Tom. viii. Cone. p. 941.
ROME (879). Held in August 879. The Pope, John
VIII., in this council resolved to recognise 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). Held in 896 or 897. In this council
Pope Stephen VI. (or VII.) caused the body of his pre
decessor, Formosus, which he had disinterred, to be brought
forward, and reproached it with havkig 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). 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 pre
ceding council were annulled ; the bishops whom Stephen
had deposed were re-established, whilst Sergius and his

162 Rome.
companions were condemned, with a prohibition ever to
restore them. The election of Lambert was confirmed, and
the coronation and consecration of Berengarius were declared
null.— Tom. ix. Cone. p. 502. Pagi in Bar., 898, note iv.
Mabillon, Mus. Ital, torn. i. pt. 2. p. 86.
ROME (963). Held December 4, 963, by the Emperor
Otho I., at the entreaty of the Roman bishops and people,
in order to depose John XII., accused of many crimes ; in
his place was elected Leo VIII., a man of tried merit.
The acts of the council are lost.1
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 recognised Leo are received
by the Roman Church. — Tom. ix. Cone. pp. 648, 659.
ROME (993). Held on January 31, 993, for the canoni
sation of St Uldaric, Bishop of Augsburg. The narrative
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 canonisation known : the bull signed by John
XV., five other bishops, nine cardinal-priests, and three
deacons, is extant. — Tom. ix. Cone. p. 741.
ROME (998). Held by Pope Gregory V. in 998, as
sisted by twenty-seven bishops, in the presence of the
Emperor, Otho III., and of Gerbert, Archbishop of Ra
venna. 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 (1047). Held in January 1047, by Clement II.,
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.
1 It may be remarked that the title of Cardinal is here given only to
the Cardinal-priests and deacons. The Bishops styling themselves
Suffraganei, or, as in the letter of the Emperor to Pope John, Romani
Episcopi. Amongst the signatures we find one of a Cardinal-Sub-
deacon. [See also C. Rome a.d. 769.)

Rome.

103

Acts were also passed against simony. — Tom. ix. Cone. p.
946. ROME (1049). Held in March 1049, under Leo IX;
composed of bishops from Gaul and Italy. All simoniacal
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 (1050). Held in April 1050, by Leo IX, to
whom the case of Berenger had been referred. The coun
cil was numerous. The pope caused Berenger's letter to
Lanfranc, afterwards Archbishop of Canterbury, to be read,
in which his views concerning the Holy Eucharist were de
veloped ; he erred in regarding 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). Held after Easter in the year 105 1, by
Leo IX. Gregory, Bishop of Vercelli, was excommuni
cated on account of adultery. He was not present in the
council, and, subsequently, having promised satisfaction,
was allowed to resume the discharge of his episcopal func
tions. A decree was also made in this council that all women
within the walls of Rome prostituting themselves to priests
should, in future, be adjudged as slaves to the palace of
Lateran. This was subsequently extended to other churches.
— Tom. ix. Cone. p. 1066.
ROME (1057). 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 marriages of
the clergy. — Tom. ix. Cone. p. 1087.
ROME (1059). Held in April 1059, under Nicholas II.,
assisted by one hundred and thirteen bishops. A constitu
tion was published concerning the election of the Roman
pontiff, which grants to the cardinals the chief voice in the

104 Rome.
election of the pope ; and declares that if any one shall
enter upon the papal chair without the unanimous and can
onical 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.
i. Places the election of the pope in the hands of the
cardinal-bishops. 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 consan
guinity. 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 being his
third recantation, he nevertheless afterwards wrote against
it, and attacked Cardinal Humbert, who was the author of
the confession he had signed. — Tom. ix. Cone. p. 1099.
ROME (1061). Held in 1061, by Nicholas II., against
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 appear
ance, that his sin was forgiven, and the pope restored to
him his archbishopric and the pall.1
ROME (1065). Held in 1065, by Alexander II., against
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.
1 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, but, 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.

Rome. 105
ROME (1073). A council was held apparently in this
year, in which bishops were forbidden to arrogate to them
selves the title of pope.
ROME (1074). Held in Lent, 1074, under Gregory
VII., 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,1 should not be permitted
either to celebrate mass, or to discharge any of the in
ferior offices of the altar. Twenty-four chapters were
published.2 — Tom. x. Cone. p. 313.
ROME (1076). Held in Lent, 1076, under Gregory VII.;
who excommunicated Henry of Germany, anathematised
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 pronounced. Several
bishops on this side the Alps were also suspended or ex
communicated. Baronius (in Ann.) pretends, without any
reason, that the Dictatus to be found amongst the letters
of Gregory VII., and falsely attributed to that pope, was
made in this council. — Tom. x. Cone. p. 355.
ROME (1078). Held in Lent, 1078, by Gregory VII.;
consisting of about one hundred bishops, besides abbots
and other clerks. An immense number of excommunica
tions were pronounced ; amongst others, against the Arch
bishops of Milan and Ravenna. It was also determined to
send legates into Germany to hold an assembly, in which
the claims of Henry and Rudolph 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.
1 By which the marriage state, as well as a state of fornication, was
intended. 2 The last two lay down in strong terms the doctrine of the superi
ority of the pope over all other bishops ; states that they are called
"in partem solicitudinis," not "in plenitudinem potestatis ; " and
that their people are bound to pay fuller obedience to the pope than
to their bishops.

106 Rome.
ROME (1078). Another council was held in November
in the same year, under Gregory VII. Berenger again
made a confession of the faith.1 Nicephorus, who had
got possession of the empire of Constantinople, was
excommunicated, with several others. The deputies of
Henry and Rudolph swore that their masters would do
nothing to hinder the conference about to be held 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 custom. —
Tom. x. Cone. p. 371.
ROME (1079). Held in 1079, under Pope Gregory
VII., composed of one hundred and fifty bishops. The
question concerning the Holy Eucharist was discussed in
the presence of Berenger. Alberic of Monte-cassino, and
St Bruno of Asti, who was shortly after made Bishop of
Segni, 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
pardon.2 But no sooner had he returned to France, than
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 pro
found silence ever after, and soon retired from the world to
the island of St Cosma in the neighbourhood of Tours,
where he died in 1088. — Tom. x. Cone. p. 378.
ROME (1080). Held by Gregory VII., in 1080, shortly
after the battle of Fladenheim, in which Henry was van
quished by Rodolph. Henry was here again excommuni
cated with his partisans, 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 in-
1 " Profiteor panem Altaris, post consecrationem, esse verum Corpus
Christi, quod natum est 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 substantially
(" substantialiter ") converted into the true body and blood of Christ.

Rome. 107
sisting that Bretagne should recognise the Archbishop of
Tours as its metropolitan. It was found to be impossible to
settle the question. The prohibition to give or receive
investitures was renewed. — Tom. x. Cone. p. 381.
ROME (1081). Held in May 1081, to consider the ques
tion whether it was lawful to pledge or dispose of the sacred
property of the Church in order to raise money to oppose
Wibertus, Archbishop of Ravenna, who was attacking the
Roman See. The prelates, having searched for precedents,
declared that it was unlawful to expend the property of the
Church for war, but only for the support of the poor, the
administration of divine service, and the redemption of
slaves. — Mart., Vet. Scrip. Coll., torn. v. col. 64.
ROME (1083). Held by Gregory VII., in 1083, during
the siege of the city by Henry, King of Germany. Certain
rules relating to discipline were drawn up. Excommunica
tion 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 in
continence of the clergy forbidden. — Tom. x. Cone. p. 401.
ROME (1084). Held in 1084, by Gregory VII., who
had been compelled to flee to the Castle of St 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 (1099). Held in 1099, in the third week after
Easter, by Urban II., at the head of one hundred and fifty
bishops, amongst whom was Anselm, Archbishop of Canter
bury. Thirteen canons were published, of which the first
eleven are taken, word for word, from those of Placenza.
The penalty of excommunication was declared against all
laymen who should give investiture, and all ecclesiastics
who should receive them at their hand. Everything ap
proaching 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 excom
municated. — Tom. x. Cone. p. 615.
ROME (1133). Held by Innocentius III., in which the

108 Rome.
pope granted to Berthold of Paderborn the right to wear the
Rationale (Xoyiov), at stated times, viz., at the sacrifice, at
the consecration of Churches, and at ordinations, but only
within his own bishopric. The Rationale is a quadrangular
piece of silk worked with gold and gems, with an opening
for the head to go through, and hangs over on the breast
and shoulders, with four fasciae hanging behind. It is not
unlike the epomis, and is also called superhumerale.
ROME (1144). 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 excep
tion 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 11 99. — (See C. Rome,
1080.) ROME (1227). Held in 1227, November 18, under
Gregory IX., who, in this council reiterated the excom
munication which he had already pronounced against the
Emperor Frederick, on account of his not having embarked
for the Holy Land, according to his vow.
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 pro
nounced against him had been removed. — Tom xi. Cone.
P- 4i3-
ROME (1302). 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.1 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 authority, 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
1 Binius says that he was actually excommunicated.

Rome. 109
carefully between the preamble and the decision contained
in this bull.
The whole of the preamble tends 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 him
self with asserting generally that every person whatever is
subject to the pope (" Omnem humanam creaturam subesse
Romano Pontifici"). — (See C. Paris, a.d. 1302.) Tom. xi.
Cone. p. 1476.
ROME (1412 and 1413). Held in the years 141 2-13,
by John XXIII. The deputies of the University of Paris,
who 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
Wiclif. Tom. xi. Cone. p. 2322.
ROME (1442). See Florence, 1439.
ROME (1725). Held in 1725, under Benedict XIII.,
upon matters relating to faith, morals, and ecclesiastical
discipline. In this synod the subject of the constitution,
unigenitus, was discussed, which was read and inserted in
the acts of'the council. A decree on the subject was made.
The acts were printed at Rome in 1725, in 4to ; at Brussels
in i2mo, in 1726.
ROSCOMMON (1158). Held in 11 58, under Edanus,
Archbishop of Tuam. Various good regulations were drawn
up, which are lost. — Tom. x. Cone. p. 1184.
ROUEN (650). [Concilium Rothomagense.] Held in
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 com
municate himself.
4. Directs the extermination of magicians, &c.
5. Directs that persons baptised 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

no Rouen.
deacon, a year for a priest, and two years and six months
for a bishop. — Bessin in Conciliis Normannice.
ROUEN (1049). Held in 1049, Maugier (or Malgerius),
Archbishop of Rouen, presiding; who drew up a synodal
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.
2. That the clergy should, on no account, give presents,
&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 another.
6. That bishops should receive nothing on account of
ordinations. 7. Nor their officers, viz., archdeacons and secretaries.
8. That no one be ordained unless he be of competent
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.
n, 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
baptised. 18. Forbids to diminish the prescribed penance on ac
count of money received.
19. Requires the newly baptised 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 (1063). Held in 1063, in which the doctrine
of Berenger was condemned.
ROUEN (1072). Held in 1072, in the presence of
William the Conqueror, by John de Bayeux, Archbishop of
Rouen, who presided. Twenty-four canons were published.

Rouen. in
i. 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 without
communicating himself.
5. Orders that priests shall administer holy baptism
fasting, and habited in the alb and stole, unless in cases of
necessity. 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 Whit
suntide, except in cases of necessity ; allows of infant
baptism at all times. — Tom. xi. Cone. p. 1225.
ROUEN (1074). Held in 1074, by the same arch
bishop. The cause of assembling this council was a tumult
which had happened in the Church of St Ouen in the pre
ceding year. The monks of St Ouen were condemned.
The doctrine of the sacred Trinity was laid down in accord
ance with the definitions of Nicea, Constantinople, 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 St 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.

ii2 Rouen.
ROUEN (1096). Held in February 1096 ; the Arch
bishop William presiding, assisted by his suffragans. The
decrees of the Council of Clermont, under Urban II., and
those of the Council of Auvergne, were read and confirmed,
and eight canons published.
„i, 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 all
men to keep their hair cut short, as becomes Christian
men, under pain of excommunication. — Tom. x. Cone.
P- 599-
ROUEN (1118). Held on October 7, 11 18, by Henry,
King of England. Matters concerning the peace of the
kingdom were discussed ; Ralph, Archbishop of Canterbury,
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 defending his country
against the common foes. — Tom. x. Cone. p. 824.
ROUEN (1190). Held February 11, 1190 ; Walter, the
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 consent.
3. Forbids to carry the consecrated host either by day or
by night without tapers and the cross, or without the pre
sence 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 refuse 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
ROUEN (1223). Held in 1223, by Th., Archbishop of

Rouen. 113
Rouen, and all his Suffragans except the Bishop of Con
stance. Nineteen canons were published.
1. Directs the appointment of fit persons in every diocese
who shall simply and plainly make enquiry as to what needs
reform, and report it at the next synod.
ROUEN (1231). Held in 1231, under Archbishop
Maurice. Forty-nine canons of discipline were published,
twenty-two of which relate to the monastic orders.1
10. Orders that the hair of the concubines of priests shall
be publicly cut off in church on some Sunday or Holy
day. 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.
34. Forbids deacons to administer the viaticum to the
sick, to receive confessions, or to baptise, except in the
absence of the priest. — Bessin, Cone Norm. Mart., Thes.
Anee torn. 4 col. 175.
ROUEN (1299). Held June 18, 1299, under William of
Flavacourt, the archbishop, in the monastery of Bonne-
Nouvelle, near Rouen. Seven canons were published.
1. Relates to the conduct of the clergy. From this canon
it seems that some of 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 (1335). 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.
1 Martene gives fifty-two canons. Canon 6, orders that all suspicious
gates in monasteries shall be shut up. Canon 10, orders that ribald clerks,
especially those who practise buffoonery (qui dicuntur de familia Golise),
shall have their heads shaved by the bishop or others, to efface the
mark of their clerkship. Canon 14, forbids to celebrate twice in the
same day, except on Sunday, at Easter and Christmas, or other festival,
or on occasion of a funeral, and then only through necessity, and when
there is but one priest ; also forbids the priest to drink the wine used as
an ablution (vinum perfusionis) before the second celebration, but to
give it to a deacon of good conscience.
II. H

114 Rouen.
8. Relates to the repairs of the fabric, works, and orna
ments, of the churches.
n. 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 mendicant
friars. — Tom. xi. Cone. p. 1835.
ROUEN (1445). Held December 15, 1445, by Ralph,
Archbishop of Rouen, with his suffragans. Forty canons
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 vest
ments 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 per
sons, 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 im
proper amusement on Christmas night.
34 and 38. Relate to monks. — Tom. xiii. Cone. p. 1303.
ROUEN (1581). Held April 2, 1581, to promulgate the
Tridentine decrees, by Cardinal Charles de Bourbon, Arch
bishop of Rouen, assisted by his suffragans. Twelve chap
ters 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

St Albans. 115
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, visi-1
tations, the duties of priests having cure of souls, the re
ligious orders, ecclesiastical jurisdiction, &c. — Tom. xv.
Cone. p. 820.
RUFFEC (in Poitou) (1258). [Concilium Roffiacense.]
Held on August 21st, 1258, by Gerard de Malemort, Arch
bishop of Bordeaux ; a regulation was published, containing
ten articles, which chiefly relate to the temporal interests of
the Church ; all persons combining to restrain the ecclesi
astical jurisdiction, are declared excommunicate. — Tom. xi.
Cone. p. 773.
RUFFEC (1327). 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. S.
ST ALBAN'S (429). [Concilium Verulamiensef\ Held
in 429, by St Germanus, Bishop Auxerre, and Lupus, Bishop
Troyes, against the Pelagian heresy. The authors of this
detestable heresy, writes Constantius, came to the council
glittering with pomp and fine dresses, and surrounded by
their partisans. An immense concourse of people, men,
women, and children, were assembled ; leave was given to
the Pelagians 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 pro
claimed the victory of the Catholics. — Mar. Mer. p. 233.
Wilkins' Cone, vol. i. p. 3.
1 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.

116 St Tiberius.
ST PETERSBURG (1721). Held early in the year
1 72 1, by order of Peter the Great. Stephen, the guardian
of the patriarchal throne (during the vacancy of the patri
archate), Silvester of Smolensko, Pachomius of Voronege,
Theophanes of Pskoff, Pitirim of Nijgorod, Bariaam of
Tvet, Aaron of Carelia, Theodosius, the Archimandrite of
Nevsky Lavra, and five other archimandrites, 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 adminis
tration 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, we're referred to its jurisdiction. Stephen was appointed
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 ecclesi
astics present ; subsequently it was subscribed by all the
bishops, archimandrites, and hegumens of the first rank in
the Russian Church, and was recognised by all the eastern
patriarchs. — Mouravieffi (Blackmore's ed.) p. 283.
ST QUENTIN (1233). [Concilium apud St 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- ST TIBERIUS (907). [Concilium apud St Tiberium.]
See Barcelona, 906.
ST TIBERIUS (1389). Held July 26th, 1389, by
Dom. John Picorlati, Vicar of the Archbishop of Nar
bonne, and the proctors of the Bishops of the Province.
Seventeen canons were drawn up and a list of griev
ances which the Church endured at the hands of the
civil authorities, prepared for presentation to the Pope,
with a prayer that he would use his influence to remove
them. Amongst them, it is said that where a married
clerk was found still preserving his clerical dress and ton
sure, if he were cited before the Ecclesiastical Courts,

Salzburg. 117
immediately letters were obtained from the king's court
directing him to be restored and to appear before the civil
courts. — Mart., Thes. Anec, torn. 4. col. 341.
SALERNO (1596). [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 regulars
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 representations 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. torn. v.
SALZBURG (806). [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. SALZBURG (1274). Held in 1274, by Frederick, Arch
bishop of Salzburg, 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 indulgences, &c.
7. Is directed against pluralities.
8. Orders residence.
10. Provides for the proper maintenance of vicars.
11. Renews the canons relating to the ecclesiastical dress
and tonsure.
12 and 13. Suspend those of the clergy who are con
victed of frequenting taverns and gambling-houses, and
order bishops to send to prison those priests who, although
excommunicated or suspended, persist in officiating at the
holy office,

1 18 Salzburg.
1 6. 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 throughout
the province, in case of the violent seizure of a bishop by
anv layman.
"23. Forbids investiture at the hands of laymen. — Tom. xi.
Cone. p. 998.
SALZBURG (1281). Held in 1281, by the same
prelate, 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 Benedictine monks
did not wear their proper dress, nor hold triennial chapters,
as ordered by Gregory IX. — Tom. ix. Cone. p. 1150.
SALZBURG (1291). 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, hospit
allers, and Teutonic knights. — Tom. xi. Cone. p. 1358.
SALZBURG (1310). Two councils were held here in
the year 13 10. In the first it was agreed, in answer to
the petition of the pope, Clement V., to grant pecuniary
assistance to the Roman see for two years. In the second,
Conrad, the archbishop, presiding, four canons were pub
lished, of which the third forbids clerks to practise the
trade of joculators and buffoons. — Tom. xi. Cone. p. 15 13.
SALZBURG (1386). 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. Cone. p. 2061.
SALZBURG (1418). Held in 1418, by Everard, Arch
bishop of Salzburg, and legate, for the re-establishment of
discipline, which had been almost entirely lost sight of
during the schism. The tenets of Wicliff and Huss were
anathematised. Many ancient canons were confirmed, and
thirty-four others published, making altogether fifty-nine.
I. Condemns the error of those who teach that a priest,

Saragossa. 119
or other ecclesiastic, having cure of souls, being in a state
of mortal sin, can neither absolve nor consecrate ; 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 sufficient
maintenance. 9. Forbids to impose an interdict without weighty cause.
11. Forbids the chaplains of persons of rank to celebrate
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 baptise.
31. Excommunicates those who dare to inter bodies in
churchyards during an interdict.
32. Enacts penalties against the Wicliffites and Hussites.
34. Commands, under pain of excommunication, all lay
men 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.
SANTIAGO, see Compostella.
SARAGOSSA (380). [Concilium Casar-Augustanum.]
Held in 380, by the Bishops of Aquitaine and Spain against
the Priscillianists, a sect whose leader, Priscillianus, a Spaniard,
had been instructed by a man called Marcus, a native of
Memphis, in Egypt, and a disciple of the Manichseans. The
tenets of the Priscillianists were a mixture of those of the
Gnostics, Manichseans, Arians 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

120 Saragossa.
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 exist
ence before His birth of the Virgin ; with Marcion and
Manichseus (or Manes), they refused to allow that He really
took to Himself the human nature. They declared 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 soul of men partook 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. St Augustine calls
Priscillianus an impious wretch, condemned for heresy and
many horrible crimes. Their mysteries were as infamous
as those of the Manichseans.
About the year 379 this sect, according to Prosper of
Aquitaine, 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 in prudence, and hurrying on
matters too far against Instantius and the others, he
rather increased the evil than diminished it. At last, how
ever, after several disputations between Idacius and the
Priscillianists, the Bishops of Aquitaine assembled with
those of Spain in 380, and the case of the Priscillian
ists 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 abide by the judg
ment of the bishops ; they were, nevertheless, condemned ;
the Bishops Instantius and Salvianus, together with Priscil
lianus and Elpidus, laymen, by name. Hyginus, Bishop of
Cordova, after furiously opposing the heresy, had become
perverted, was also excommunicated. Ithacius, Bishop of

Saragossa. l2l
Ossanoba, received instructions to publish the decree of
the bishops everywhere. He executed this commission
with prudence and moderation, until the heretics so far ex
ceeded all bounds that Instantius and Salvianus consecrated
Priscillian Bishop of Avila. He then joined with Idacius in
his fury against them, and so far exceeded the bounds of
right and justice, that he was condemned at Bordeaux,
Milan, and Turin.
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 enacted on the 4th October.
1. Condemns women who attended the meetings of
men unknown to them, under pretext of learning, or who
held 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 con
victed 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 the bishops of
the Synod.
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.1
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. Bor
deaux, a.d. 384, and Milan 390.) Tom. ii. Cone. p.
1009. SARAGOSSA (592). Held November 1, 592. Twelve
bishops and two deacons, the deputies ' of absent bishops,
all of the province of Tarragona, were present ; Artemius,
1 Father Risco [Esp. Sag., torn. xxx. p. 237) says that the doctors were
elected by the bishops after examination, and were reckoned amongst
the dignitaries of the Church,

122 Sardica.
Archbishop of Tarragona, presiding. Three canons relating
to the converted Arians were made.
It is enacted by the first 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.
The second directs that relics found with the Arians
shall be carried to the bishop, and proved by fire, to ascer
tain whether they be genuine.
The third enacts that churches consecrated by Arian
bishops before they have received the benediction, shall be
consecrated afresh. — Tom. v. Cone. p. 1600.
SARAGOSSA (691). Held in November 691, under
Waldefred or Valderedus, Bishop of Saragossa. Five
canons were 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.
131 1. Esp. Sag. torn. xxx. p. 243.
SARDICA (347). [Concilium Sardicense.] Held in
May 347 ,x 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, Britain, Italy,
Africa, Macedonia, Palestine, Cappadocia, Pontus, Cilicia,
the Thebaid, Syria, Thrace, Mesopotamia, &c; in all, from
forty-eight provinces. The number of Catholic bishops
present is not correctly known. Those from the West
amounted probably to about one hundred.2
1 Mansi endeavours to prove that this synod was held in 344. His
theory was opposed by Tomasso Maria Mamachi de ratione temporum
Athanasiorum, Florence, 1748.
2 From the West there assembled about 300 bishops as Athanasius
says [probably meaning all who signed whether at the council or after
wards]. From the East, Sabinus says that there were only ninety-six
bishops, among whom was reckoned Ischyras, the Bishop of the
Mareotis, whom they who deposed Athanasius appointed to the

Sardica. 123
Hosius of Cordova is supposed to have presided. The
other bishops of eminence present were Protogenes of
Sardica, Maximus of Jerusalem, Paphnutius,1 Protasius of
Milan, Severus of Ravenna, Lucillus of Verona, Verissimus
of Lyons, Vincentius of Capua, Januarius of Beneventum,
Maximinus (or Maximus) of Treves, Euphratas of Cologne,
Gratus of Carthage, St Athanasius, Marcellus of Ancyra,
and Asclepius of Gaza. Julius the Pope sent as his repre
sentatives two priests, Archidamus and Philoxenus, and a
deacon. On the oriental side there were about eighty
bishops, almost all of them of the Eusebian party. The
chief amongst them were Theodoras of Heraclea, Narcissus
of Neronias, Stephen of Antioch, Acacius of Cesarea, in
Palestine, Ursacius of Singidon, Valens of Mursa, Maris of
Chalcedon, &c.
St 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 multi
tudes 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 indignation was also expressed con
cerning the forged letters circulated by the Eusebians.
Theognis appears to have been guilty of doing this, in
order to prejudice the emperors against St Athanasius.
The Eusebians, when they understood that matters
would be freely discussed in the council, and that no
military or other influence would be brought to bear on it,
came there with reluctance, and still more so when they
found persons arriving from all parts, with proofs of their
violence and excess.
Perceiving their inability to defend either their conduct or
their doctrine in such an assembly, they came to the resolu
tion not to appear at all ; and upon their arrival at Sardica,
episcopate of that country. (Soc. ii. 20. Soz. iii. 11 in Dr Pusey, p.
133.) But again we find St Athanasius stating the whole number
present before the departure of the Eusebian bishops, to have been 170
bishops only, more or less. The number of those who at the request of
the council, ' ' assented to its judgments by their subscriptions " was
284, besides other 63 who wrote in St Athanasius' behalf. The whole
number who signed would be thus 347.
1 Apparently this was not Paphnutius, Bishop of the Upper Thebaid
present at Nicea.

124 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,
Macarius1 of Palestine and Asterias of Arabia, escaped
from this restraint, and made their way to the assembly,
where they laid open the scheme of the Eusebians, and the
threats which they held out to those of their party who were
well intentioned.
The fathers in council having already admitted St
Athanasius and the other accused parties, the Eusebians,
who wanted a pretext for retiring, declared that they could
take no part in the proceedings unless St Athanasius were
excluded, together with Marcellus of Ancyra, and several
others. These proposals were rejected by the council, with
the declaration, that they could not treat as guilty, men who
had been already pronounced innocent by the judgment 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 Euse
bians, who for several days persisted in their demand, during
which the orthodox party pressed them to prove their accusa
tions, saying that, by keeping back, they did, in fact, condemn
themselves. They continued, however, on one plea or another
to absent themselves. During the time, however, they were
not idle ; but kept up the formalities of a synod, in which they
pretended to condemn and depose St Athanasius, Mar
cellus, Asclepius, and others, including Pope Julius. They
further drew up a confession of faith, orthodox in all respects
except the omission of the word " consubstantial " ; 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 withdrawal, 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,
informed them that they must, first of all, clear themselves
of the charges brought against, them, and that otherwise they
1 Or Anus,

Sardica. 125
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 treat of matters of faith,
and declared that it was unnecessary to reagitate the ques
tion, and that they were satisfied with the creed of Nicea.
After this, Anthanasius 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 impor
tant 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 by some said to have been actually present in
the council.
The falsehood of the story of the broken chalice Y 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 examination was,
that the fathers confirmed St 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 con
densed by the Eusebians, declared that the passages alluded
to had been maliciously quoted as containing the sentiments
of Marcellus, 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. Accord
ingly, 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 consecrations of
1 Many years before, viz. in 329, the Eusebians had accused St
Athanasius of having wantonly broken a chalice. — [See C. Tyre.)

126 Sardica.
Gregory and Basil were annulled, and themselves declared
to be neither bishops nor Christians. Those persons whom
they had deposed were pronounced innocent, and the
usurpers to whom their churches had been given were, in
their turn, deposed ; these last were Quintianus of Gaza,
Acacius of Cesarea, Narcissus of Hierapolis, George of
Laodicea, Menophantes of Ephesus, Ursaces of Singedunum,
Valens of Myrsa, Stephen' of Antioch, and Theodoras of
Heraclea. The last three formed the commission sent into
the Mareotis against St Athanasius : they were sentenced to
be anathematised, to be deprived of communion, and to be
entirely separated from the Church. They also condemned
Photinus and his heresy. — (See C. Sirmium, 349.)
Then the fathers addressed a letter to the emperors,
entreating them to set at liberty those who still groaned
under oppression, and to forbid the civil authorities from in
any way interfering against the Catholics. They wrote,
besides, an epistle to Pope Julius, and a synodical letter to
all the bishops of the Church, in which they exhorted them
to subscribe to their judgment, and to refuse communion
with or receive letters from those intruded bishops, whom
they had deposed and excommunicated. They bid them
to " charge their people that no one hold communion with
them, for there is no communion of light with darkness."
In this letter they speak of the Arian heresy as the heresy
of Eusebius, and they declare those persons to have ob
tained the glory of martyrdom who fell under the Eusebian
persecution. Twenty-one canons (or twenty, according to
the Greek text) were also drawn up in this council, but these
canons were signed only by the bishops present, and were
not included in the synodical letter, which latter was subse
quently signed by the bishops of the Church generally, and
came, therefore, to be regarded as oecumenical. These
canons were 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 under
stood ; for as it had never been seen that a bishop left a
large bishopric to take a lesser one, it appeared clearly that

Sardica. 127
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, " And so we would have it."
2. Declares that the same punishment, continued even
to death,1 shall be inflicted upon those who pretend, 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 remuneration."
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 St Peter's memory, it be ordered that, if a bishop,
condemned in his own province, maintained his innocence,
his judges might write to Julius, 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.
4.2 Bishop Gaudentius submitted to the council an addi
tion 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 consecrate
1 " Perhaps none were ever denied communion at point of death, upon
repentance, but only translated bishops ; and whether even they were
denied it, is a question that I 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 Mecum, vol. ii. p. 145.
2 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 remarks of Bishop Stilling-
fleet ("Origines Britannicse," chap. iii. ad finem), and of Dupin
("Compendious Hist, of the Church," Cent. IV., chap, iv.), are con
clusive with respect both to the local character of the council itself, and
the limited authority which it confers, as a new thing, upon the See of
Rome.

128 Sardica.
another, if requisite, the bishops of any neighbouring pro
vince may come and represent his duty to him ; and then,
if he shall persist in refusing to join with them in conse
crating 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 cognisance 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.
10. Requires the aforesaid deacon, before setting out 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 recommendation.
11. Directs those who thus proceed to Rome to present
themselves to the Bishop of Rome, that after having exa
mined 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 oi 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 lawyer,
or one holding any charge) were required to be elevated to
the episcopate, he should first be obliged to serve for a con
siderable period of time the offices of reader, deacon, and
priest. 14. Hosius also proposed that it should not be lawful for

Sardica. 129
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 contented with assist
ing 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 oppression
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
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. ^Etius, 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.1 — Tom. ii. Cone. p. 623.
1 Dupin is, however, of a different opinion. Speaking of the regula
tion 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
in the other countries of the West."
II. I

130 Saumur.
SATALA (372 or 373). A synod was held under St
Basil of Csssarea, who convened a synod of Armenian
bishops, when he remonstrated with them against their
indifference, and gave them rules for the due care of
things neglected and disordered through their neglect. — P.
Councils, 257.
SAUMUR (1253). [Concilium Salmuriense, or apud
Salmurum.] Held in 1253, in the abbey of St Flor-
entius, by Peter de Lamballe, Archbishop of Tours, and
the bishops of his province. Thirty-two canons were
published. 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
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 observe
all canons made by the Archbishop of Tours. — Tom. xi.
Cone. p. 707.
SAUMUR (1276). 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.

Savonieres.

!3i

7. Forbids monks to have places in several different
monasteries. — Tom. xi. Cone. p. ion.
SAUMUR (1294). 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 condition upon which absolution may
be given to the dying.
4. Forbids archdeacons and archpriests to send eccles
iastics about the country to receive confessions. — Tom. ix.
Cone. p. 1395.
SAUMUR (1315). 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 juris
diction. 3. Forbids archdeacons, &c, to take anything from
those whom they examined for holy orders. — Tom. xi. Cone.
p. 1617.
SAVONIERES, in Lorraine (859). [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 attended, and
thirteen canons were published.
2. Orders union amongst bishops, and the holding of
synods. 6. Refers to the case of Venilon, Archbishop of Sins.
8. Refers 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, but
no synodical decision was obtained. Hincmar against
Gothescalcus and Remigius of Lyons, in his favour, quar
relled, and the matter was finally referred to another
council. — (See Cave. Art. Remigius, vol. ii. p. 42.)

132 Seleucia.
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.
SAVOY (1661). Conference of the Savoy. See Collier.
ii. 877 ; Wheatley, &c.
SCHIRACHAVAN (862). A synod was held in 862 at
Schirachavan in Armenia, by the Catholic Zacharias, before
Ascint Pacratides, Prince of Armenia, in which the question
of a re-union with the Catholic Church was discussed, and
canons published, establishing the true faith. — (See Galanus
Lib. 3. — Or., Christ, torn. i. p. 1393.)
SCOTLAND (1187). [Concilium ad castellum Puel-
larum.] Held by the Legate Cardinal Vivian, in which he
suspended 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.
SEDEN (1267). [Concilium Sedenense.] Held on the
ist November 1267, by Henry, Archbishop of Embrun.
Twelve canons were published.
1. Of diligence in punishing heretics.
5. That no canon in minor orders may claim to vote in
the chapter.
6. Orders prebendantes to serve their prebends in person,
upon pain of losing the fruits.
8 and 9. Forbid lay persons to usurp tithe and to
impede the episcopal jurisdiction.
12. Of the punishment of those who carry any ecclesias
tical or secular canon before a Civil Court. — Mart., Thes.
Anee, torn. iv. col. 185.
SELEUCIA, in Syria (now Suadiah) (359). Held
September 27, 359, in the church of St Tecla, by order of
the Emperor Constantius. One hundred and sixty bishops
were present, of whom about one hundred and five were
semi-Arians, forty Anomseans,1 and thirteen Catholics ;
1 Anomseans, the disciples of jEtius, who denied not only the con
substantiality of the Word, but even His likeness to the Father. In
this they differed from the semi-Arians who believed the latter. Their
name is from a, and 6//.oior. — Suicer, p. 365.

Seleucia. 133
amongst these was St 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
Sebaste. The Anomseans 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 bishops forming the party of Acacius, anxious to
avoid any inquiry into the several accusations and com
plaints which they were aware would be brought against
them, insisted that first of all the questions relating to the
faith should be examined ; and, after some 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 dis
putes 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 con
firmed 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 like
ness 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 St Cyril, who appealed from the
judgment of Acacius, by whom he had been deposed;

134 Seleucia.
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 Antioch, 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 having
interest enough at court to prejudice the emperor in their
favour. — Tom. ii. Cone. p. 804.
SELEUCIA (about 362). A synod of Macedonians,
called together by Eleusius, Eustathius, and Sophronius,
rejected the Acacians and the creed of Ariminum, and ap
proved that of Antioch confirmed at Seleucia. — Soz. xiv., p.
228. SELEUCIA (410). Held in 41 o,1 in order to re-estab
lish 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 performed
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 archdeacon
1 By the metropolitan Isaac Maroutha, or Maruthas, Bishop of
Martyropolis, vho had been sent into Persia to negotiate for a cessation
of the persecution which the Christians were suffering, was present, and
drew up the canons ; or, rather, Maruthas was the medium by which
they were sent by the Western [i.e., Greek) bishops into the East.
Forty bishops were assembled. — [See Ctesiphon. )

Selingstad. 13^
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 Euchar
ist 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. SELINGSTAD near Mayence (1022). [Concilium Sale-
gunstadiense.] 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 St John the Baptist, and on fast days and vigils.
4. Forbids a priest having drunk anything 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 conduct
of some very foolish priests, who were in the habit of throw
ing the corporal into a fire, for the sake of extinguishing it,
and strictly prohibits it.
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 St 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 thern ; 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.

136 Sens.
SENLIS (873). [Concilium Silvanectense.] Held in
^73, 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 ecclesiastical
dignity, and reduced to lay-communion, on account of his
treasonable and other evil practices. — Tom. ix. Cone.
P- 257.
SENLIS (1235). Held November 14, 1235, by the
Archbishop 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 (1310). Held in 1310, by Philip de Marigni,
Archbishop of Sens. Nine templars were condemned and
burned, denying, in the hour of death, their previous con
fession of guilt, which had been extorted from them by
torture. — Dubois, Hist. Paris, p. 551.
SENLIS (1315). Held in 1315 or 1316, by Robert de
Courtenay, Archbishop of Rheims and his suffragans, in
which Pierre de Latilly, Bishop of Chalons- sur-Marne
(accused by Louis Hutin of the death of Philip le Bel, and
of another murder, and imprisoned), demanded his liberty
and the restitution of his property. Subsequently he was
entirely justified of the charge, and was left in quiet
possession of his bishopric. He died in 1372. — Tom. xi.
Cone. p. 1623.
SENLIS (1326). Held in 1326, by William de Brie,
Archbishop 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 jurisdiction.
— Tom. xi. Cone. p. 1768.
SENS (1140). [Concilium Senonense.] Held in 1140.
Amongst those present were Louis VII., Samson of

Sens.

*37

Rheims, and Henry of Sens. In this council St Bernard
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 Pelagius; 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, instead of defending himself,
appealed to Rome; whereupon the bishops present con
tented 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 con
curred 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 to
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.
SENS (1199). Held in 1 199, by the legate Peter, against
the Poplicans (or Populicani), a sect of Manichasans (the
author of which, called Terricus, was burnt). An investiga
tion was made into the cases of those who were accused of
this heresy ; amongst others, the Dean of Nevers, and
Raynaldus, Abbot of St 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 Origenists, 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 (1256). Regnauld, Bishop of Paris, and other
bishops addressed a letter to Pope Alexander IV., in favour
of William de St Amour, who had been excommunicated
and deprived by that pontiff for his opposition to the
Dominicans and support of the rights of the University of
Paris. Alexander refused to listen to their remonstrances.
SENS (1320). Held in May 1320, by William de
Melun, Archbishop of Sens. Four statutes were published.

138 Seville.
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 (1485). Held in 1485, by Tristan de Salazar,
Archbishop 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 Pragmatic1. —
Tom. xiii. Cone. p. 1721, Append.
SENS (1528). See C. of Paris, 1528.
SEVILLE (590). [Concilium Hispalense.] Held Novem
ber 4, 590, composed of eight bishops ; St Leander, Bishop
of Seville, presiding. It was decided that the donations and
alienations of Church property made by the Bishop Gauden-
tius were uncanonical and void ; also, authority was given to
the lay judges to separate the clergy from their wives or
mistresses. — Tom. v. Cone. p. 1588.
SEVILLE (618 or 619). Held in November 618, by St
Isidore, the archbishop, 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 complained of
1 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 conducted 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.

Side. 1 29
the conduct of the bishops of his neighbourhood, who,
during the confusion consequent upon the war, had appro
priated 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. 6. Forbids a bishop of his mere will and pleasure to
depose a priest.
7. Relates to the conduct of Agapius, Bishop of Cordova,
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 certain
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 condition 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
Lord Jesus Christ united in one person. — Tom. v. Cone. p.
1663. SICILY (366). [Concilium Siculum.] Held in 366, by
Eustathius, Bishop of Sebastia, and the Oriental deputies,
who, in a council of the bishops of the country, confirmed
the faith as settled at Nicea, and nullified 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 in his reply to a synodal
letter of the Synod of Lampsacus.1 — (See C. Tyana.) Tom.
ii. Cone. p. 830.
SIDE in Pamphylia (383 or 390). A council was held
here in 383 or 390, at which the Massaliani were con
demned under Amphilochius of Iconium. — Baron. 383,
xxxix. 1 See Lampsacus, 366.

140 Sirmium.
SIENNA (1423). [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 everything relating to the Reformation of
the Church should be referred to the council about to be
held at Basle. — Tom. xii. Cone. p. 365.
SIGEDIN (367). A council of the Anomseans, among
whom were Ursacius and Valens, Gaius and Paul, was held
here, from which an epistle was written to Germinius,
Bishop of Mursa, threatening him with some penalty if he
did not declare himself to be also an Anomssan. His answer
declared that he held Jesus Christ to be like to the Father
in all things, except that the Father was Unbegotten.
SIRMIUM (351). The first1 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 con
demned in the Synod of Rome, a.d. 349 ; 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 or deposi
tion upon Photinus, which was accordingly done. There
1 Actually the first council of Sirmium had been held in 349, two years
after Photinus, Bishop of Sirmium, had been condemned at Milan. A
council was held here by Catholic bishops, gathered out of several pro
vinces, who deposed him from the episcopate, but the popular feeling
in his favour prevented it from taking place in this synod.

Soissons. x^i
seems to be some question about the orthodoxy of the
bishops who composed this council, as they drew up a
formulary of faith, which is denounced by St Athanasius as
erroneous. St Hilary, however, commends it as Catholic.
It is not to be confounded with the confession which
Hosius of Cordova was, by threats and violence, compelled
to sign in a subsequent council, held in 357, from which
the words owla, opoumov, were rejected. — Tom. ii. Cone. p.
729. Pagi in Bar., a.d. 351, note xii. Cave's Apostolici, p.
406. SIRMIUM (357). Held by order and in the presence
of the Emperor Constantius, who was at the time in Sirmium,
at the instigation of the Arian bishops, who having drawn
up a new formulary of faith, rejecting the words ovola,
ofnooveia and bpotoveia, in which the Father was declared 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 anathematised the Arian
heresy. — Cave's Apostolici.
SIS (1307). Held at Sis, in Armenia Minor, in 1307,
by Constantine, Archbishop of Cesarea, the King Leo II.
and Haython, his father, together with thirty-five bishops,
seventeen heads of monasteries, and many doctors being
present. In this synod, a letter written by Gregory VIII.,
the last patriarch, to King Leo (Haython ?), praying him to
call a council and put an end to the schism from the Cath
olic Church, was read, and various decrees were drawn up
and signed. Constantine was also elected Catholic of the
Armenians in this synod. Many of the Armenians refused
to receive its decrees. — Or., Christ., torn. i. p. 1405.
SOISSONS (744). [Concilium Suessionense.] Held
March 3, 744, by order of Pepin. Twenty-three bishops1
were present. The heretic Adelbert was condemned in this
council2 ; and ten canons were published.
1. Recognises the Nicene creed.
4. Forbids fornication, perjury, and false witness, to the
1 The title of Archbishop began in this council to be given to the
French Metropolitans. Odoarius subscribed himself Archbishop of
Lugo, in Spain, in a deed, "j^j.—Esp. Sag., torn. xl. p. 101.
a See C. Rome, a.d. 745, and Lestines, 743.

r42 Soissons.
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 (853). Held April 26, 853, in the monas
tery of St Medard, under Hincmar of Rheims,1 composed of
twenty-six ibishops 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 pronounced
against Ebbo and the clerks whom he had ordained ; 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 committed 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 (866). Held August 18, 866, by order of
Charles ; thirty-five bishops attended. The clerks ordained
by Ebbo, and who had been deposed in the council of 853,
1 See Africa, 402.

Soissons. 143
were, by indulgence, re-established. Vulgude, one of the
number, was, in this same year, consecrated Archbishop of
Bourges. — Hincm., Opuse, 18. Tom. viii. Cone. p. 808.
SOISSONS (909). See C. of Trosby, a.d. 909.
SOISSONS (1092). Held in 1092 or 1093, by Raynaldus,
Archbishop of Rheims, against Roscelin the Tritheist. 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 con
trary to the phraseology in use. Being questioned before
the assembly, he explained 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
assassinated by the ignorant populace unless he did so.
Upon this Anselm wrote his tract " De Incamatione," which
he dedicated to Urban II. Subsequently, Roscelin, 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 (1115). Held in 1115, by Conon, Bishop
of Prasneste. 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 executed in the begin
ning of Lent. Another council was held in the same year
at Rheims, upon the same subject by the legate Conan.
— (See C. of Beauvais, 1114.) Tom. x. Cone. p. 801.
SOISSONS (1121). Held in February 1121, by Conon,
Bishop of Prseneste,1 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 St Athanasius ; he was then sent to the
monastery of St Medard, at Soissons, and subsequently to
1 Or Palestrina.

144 Strigonia.
that of St Denys.— (See C. of Sens, 1140.) Tom. x. Cone.
p. 885.
SOISSONS (1456). 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 indul
gences, &c. — Tom. xiii. Cone. p. 1396.
STRIGONIA, or Gran in Hungary (1114). Held in
1 1 14, by Lawrence, the archbishop. Sixty-five canons 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 sacraments
of penance and the Holy Eucharist at Easter and Christmas ;
the clerks at all the great festivals.
6. Orders that ignorant priests shall be deposed.
10. Enacts a penalty for not calling in the priest 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 per
sons 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 bjshops and priests to keep slaves.
1 7. 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 accord
ing to their rule.
28. Declares that the children of persons who have vol
untarily embraced a canonical life may not lay claim to their
property without their consent.
32. Forbids deacons and priests to marry after ordination.
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

Sutri.

145

denies to them the power of preaching, hearing confessions,
and baptising.
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 among ecclesiastics.
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 husband
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 punish
ment. Orders the same penalties against a husband desert
ing 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 marry
ing a widow or divorced woman.
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., torn. ii. col. 283, &c.
SUFFETUM (528). [Concilium Suffetanum.} Held in
528, at which St Fulgentius was present. Bishop Quod-
vult-Deus (who had disputed the point of precedency with
him at the Council of Junga in Africa), at his request,
presided. SUTRI (near Rome) (1046). [Concilium Sutrinum.} Held
in December 1046, by Henry the Black, King of Germany,
to put an end to the schism which disturbed the Church.
Three claimants existed to the papacy, viz., Benedict IX.,
Gregory VI., and Sylvester the Third. The first and third
of these were deposed. Gregory VI. was invited to this
council, and came, hoping to be recognised as sole pontiff;
but finding various difficulties and obstacles in the way, he
renounced the papacy, stripped himself of his ornaments,
and gave back the pastoral staff, after having held the papal
chair about twenty months.
11. s.

146 Tarragona.
After the council, Henry, accompanied by the prelates
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 conse
crated on Christmas Day. — Tom. ix. Cone. p. 943. Bar-
onius, a.d. 1046.
SYNNADA (516). [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 (516). [Concilium Tarragonense]. Held
on November 6th, 516, by John the archbishop, during the
reign of Theodoric, 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 and deacon appointed to any
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 office.1
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 (1239). Held in 1239, by the Bishop of
Sabine, Legate of the Apostolic See, assisted by the Bishops
of Barcelona, Tortosa, Gerona, Urgel, Vich (Vicensis),
Huesca and Lerida. Sixteen canons were published.
3. Orders the celebration of the Feast of St Thecla (with
1 '* Hence, perhaps, arose the custom, prevalent through almost the
whole of Spain, of ceasing from work on Saturdays at the hour of
vespers." — Vasseus, Chron.

Tarragona. 147
nine lessons) and of St Francis, St Dominic, and St An
tony, throughout the Province.
5. Contains a list of Festivals to be observed.
6. Tolerates, under certain circumstances, the celebration
of mass by any priest twice on the same day; entirely
forbids it thrice unless on Christmas day.
8. Directs that the priest shall make the hosts himself of
the best and clean flour, without salt or leaven. — Martene,
Vet. Scrip. Coll., torn. v. col. 132.
TARRAGONA (1242). Held in 1242, by Peter, the
archbishop, against the Waldenses in Arragon. Part only
of the acts remain. — Tom. xi. Cone. p. 592.
TARRAGONA (1292). Held on Saturday, March 15th,
1292, by Roderick, Archbishop of Tarragona, assisted by
the Bishops of Vich ( Vicensis), Urgel, Tortosa, Barcelona,
Saragossa, Huesca, and Lerida, together with the proctors
of six others. Twelve canons were published, together
with a preface.
2. Is directed against the defamers of the clergy.
6. Forbids clerks to administer the Holy Sacraments to
the parishioner of another clerk without the consent of the
latter or his diocesan, except the sacraments of baptism and
extreme unction in cases of necessity, which it allows any
priest to confer and dispense.
7. Declares that if the Archbishop of Toledo, or any
other archbishop, passing through the province of Tarragona,
shall cause his cross to be carried before him, or use the
pall, or grant indulgences, the Bishop in whose diocese the
offence has been committed shall, under pain of being
suspended from entering the Church, oppose it to the
utmost of his power.
8. Relates to heretics, and directs all rectors and vicars
to receive well the preaching friars deputed by the Holy
See as inquisitors of heretics. — Martene, Vet. Scrip. Coll.,
torn. v. col. 289.
TARRAGONA (1317). Held on February 22, 1317,
by Eximinus, Archbishop of Tarragona, assisted by Martin
of Huesca ; Berengarius of Vich ; Raymond of Urgel ;
William of Gerona ; William of Lerida ; Berengarius of
Tortosa; and Peter of Tarazona (Tirasonce), together
with proctors ot five absent bishops. Seven canons are
extant.

148 Tarragona.
1. Against the Beguini and Beguinse. Forbids them to
meet together in numbers, to live two together in a house,
except they be related, to wear mantles, to observe any
new manner of life unsanctioned by the Church, to meet
together to read or say anything unless at Church, offenders
to be excommunicated.
2. Forbids them to have or read any theological book
except a book of prayers previously approved by the
Diocesan. 4. Forbids to administer to any girl a vow of virginity
unless in the manner and by the persons lawfully appointed
to do so.
6. Orders all canons and beneficed clerks to communi
cate twice a year.
7. Orders all clerks to observe the tonsure and proper
ecclesiastical dress ; to refrain from all worldly business
and improper trade, especially those of butcher and tavern
keeper.— Martene, Vet. Scrip. Coll., torn. v. col. 305.
TARRAGONA (1329). Held on February 26th, 1329,
by John, the Latin Patriarch of Alexandria, at the time
administering the affairs of the Church of Tarragona.
There were also present Raymond, Bishop of Valencia,
Gaston of Gerona, Benignis ¦ of Tortosa, Raynaldus of
Urgel, and Bernard of Lerida. Eighty-six canons were
published, chiefly collected from those published in former
councils. 9. Excommunicates any priest belonging to another
province, who shall set up an altar in that of Tarragona.
16. Orders all beneficed clerks to attend the Synod of
the Cathedral Church.
24. Declares that some Saracenic captives had come to
baptism in order thereby to escape the yoke of slavery.
Orders that in future they shall abide some days with the
rector of the church, previously, that he may be able to
judge whether they are sincere and fit for baptism.
30. Orders bishops, abbots, and priors to listen to the
reading of the Word of God at meals.
33. Against Jews.
34. Forbids canons who have been canonically pre
sented to chaplaincies by their bishop, of their own mere
will to present others to those chaplaincies.
35. Declares that since the church of Tarragona, which is

Tassus.

149

the head and mother of the whole province, was built in
honour of St Tecla, all and singular in the said province
are specially bound to invoke and venerate her, and directs
that the canons published in the sacred Council of Tarragona
upon the observances of the Feast of St Tecla, V. and M.,
on the 23rd of September, shall be observed.
44. Declares that the following abuse exists in many
places, viz. : when the tithe is carried home the payers
demand a dinner, and in order to get more dinners they
carried home the tithe by little portions each day, claiming
always the dinner from the rector — obstinate offenders to
be excommunicated.
45. Declares that tithe is to be paid to the Church by
Saracens as well as Christians.
52. Declares to be excommunicated all persons, religious
or secular, who in any way fraudulently conceal or try to
suppress any instruments or deeds belonging to the church
of Tarragona, by which it held its privileges and liberties.
56. Against rectors who never celebrated in their
churches. 62. Renews the canon of Vienne, which forbade Ma
hometans to call upon the name of their prophet in an
audible tone.
64. Orders bishops to proceed against concubinary
priests, "prasertim publicos."
62. Orders the observance of the Canon " Omnis utriusque
Sexus." 68. Orders that two persons in each Cathedral Church
shall be sent to study theology and canon law.
69. Forbids bishops, prelates, and other clerks to give at
dinner more than two kinds of meat ; on fast days, three
dishes of meat only (fercula tria).
72. Against blasphemers of God and the Saints. — Mart.,
Thes. Anee, torn. iv. col. 283.
TASSUS (1177). Held by Gregory 5th, Catholic of the
Armenians, to effect a union with the Greeks, which the
Emperor Manuel greatly desired. According to one
account, the design was frustrated by the death of Manuel,
which happened during the council ; but if this be true, the
Synod must have lasted two or three years, for the emperor
did not die before 1179 or 1180. Another and more
probable reason is the unwillingness of the Greeks to

150 Thionville.
grant to the Catholic of the Armenians the style and dignity
of patriarch of Antioch. — Or., Christ, torn. i. p. 1400.
TELEPTA (or Tella). [Concilium Telense or Telep-
tense.] Properly Zella (which see).
THEODOSIOPOLIS (orCHARNUM) (629), nowErzerom,
the capital of Turkish Armenia. A council was held here
by order of the Emperor Heraclius, at which all the bishops
and magnates of Armenia were present, with Teser or
Esdras, their catholic. Several Greek doctors also attended,
and during a month debated the points at issue between
the two churches. At length a reconciliation was effected,
the acts of Theven annulled, and that council anathe
matised. Moreover the Synod of Chalcedon was received.
THEVEN or Tiben (535). Held in 535, at a city of
this name (the seat of the Catholic), in Armenia Major,
under the Catholic Nierces the second, in which the
Armenian Church renounced the Communion of the
Orthodox Church, condemned the Church of Chalcedon,
and admitted the Monophysite heresy. This council
also ordered that the words " qui crucifixus es " should be
added to the Trisagion, anathematised the Church of
Jerusalem, and ordered the celebration of Christmas day,
and the Epiphany on the same day. — Orien's Christ,
torn. i. p. 1381.
THIONVILLE (822). [Concilium apud Theodonis-vil-
lam.] Held in 822. Thirty-two bishops being
present; 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. 1 519.
THIONVILLE (835). Held in February 835 ; more
than forty bishops being present. All the proceedings
against Louis-le-Dehonnaire, in the assembly of bishops held
at Compiegne in 833, were declared to be null and void,
and he was conducted to the cathedral church of Metz,
and was solemnly restored to his rights and privileges.
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. Agobard was subsequently
restored, and was present in the Council of Paris, held in
838. — Tom. vii, Cone. p. 1695.

Toledo. 151
THIONVILLE (844). Held in October 844, in a
place called at present " Just " (Judicium) ; Drogon, Bishop
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 exhorted, 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 the laity from appropriating to them
selves the property of the Church, &c. — Tom. vii. Cone. p.
1800. THORP (1363). See canon 3, C. York, a.d. 1363.
THURINGIA (1105). [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). Held on the ist September 400,
under Patronus, or Patruinus, Bishop of Merida.
This was a national council, and not merely provin
cial, as Nicolas Antonio asserts, who also erroneously
places it, not at Toledo, but at Celenis in Gallicia, and
makes Paternus, Bishop of Braga, to have been president ;
as, however, it appears from the acts themselves that this
Paternus was a converted Priscillianist, and not yet admitted
to communion, such a supposition is utterly untenable.
Tillemont, without any grounds, denies that these canons
belong to this council, and assigns them to the time of
Pope St Leo. The reason for assembling this council,
which consisted of nineteen bishops, was the troubles and
disturbances caused by the heresy of the Priscillianists,1
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 them
selves, were received back into communion with the Church,
after having abjured their errors.2 In this council the
1 See C. Saragossa.
8 Amongst these were two bishops, Symphosius and Dictinius,
father and son, who were permitted to retain their sees, but were sus
pended for a time from communion with other churches.

152 Toledoi
Bishop of Rome is, for the first time, spoken of simply by
the title of " pope." J Twenty canons were also published.
1. Forbids to admit to the order of priesthood a deacon
who has had converse with his wife, and forbids similarly
to elevate a priest to the episcopate.
2. Forbids to admit to any higher order than that of
Ostiarius or Lector a man who had publicly done penance,
and even restricts his administration of those offices. Re
duces to the rank of sub-deacon a deacon who has been put
to penance.
4. Enacts that a sub-deacon marrying a second time,
shall be reduced to the rank of Ostiarius 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 com
munion only.
5. Deprives 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 decorous
life, to castigate them to any extent short of killing them, bind
them or shut them up, and to make them fast; forbids
them to eat with them until they have done penance.
8. One, who after baptism, becomes a soldier, cannot, if
admitted to orders, rise to the diaconate.
9. Forbids a widow or woman who has professed to talk
in her house to a clerk.
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 concu
bine ; but permits unmarried men to do so. Allows either
a wife or a concubine.2
1 Constituamus autem, priusquam illis per Papam, vel per St Simpli-
cianum communio redditur, non episcopos, non presbyteros, &c, obillis
ordinandos. (Definitiva Sent. § 9.)
2 " Si quis habens uxorem Fidelis, concubinam habeat, non com-
municet ; ceterum is qui non habet uxorem, et pro uxore concubinam

Toledo. 153
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.
The other acts of this Synod were (1) a Rule of Faith in
eighteen articles against the Priscillianists, and to which
eighteen anathemas were attached.
TOLEDO (405). Another Synod was held about 405,
under Pope Innocentius, who addressed a letter to the
assembled prelates. Florez, torn. vi. 117.
TOLEDO (531 or 527). Held May 17, 531, or more
probably in 527, according to Florez. Montanus, Bishop of
Toledo, presiding over seven other bishops. Five canons
were published.
1. Relates to the treatment of children offered by their
parents to be brought up for holy orders ; directs that they
shall be brought up under the eye of the bishop until their
eighteenth year, when they shall freely choose their own
future state. If they chose the clerical state, and promised
chastity, they were to be admitted to the sub-diaconate at
twenty years.
Others relate to the continence of the clergy, the preser
vation of Church property, &c.
In this council Toledo is, for the first time, spoken of as
a metropolitan see. — Tom. iv. Cone. p. 1734.
TOLEDO (589). Held May 8,1 589; St Leander,
the primate of Seville, was present, and in all there were
seventy-two bishops and deputies from the different pro
vinces under the rule of King Reccaredus, who attended in
person, and presented his confession of faith. Eight
deputies were also present. The main object of the council
was to confirm the conversion of the Goths who had abjured
habet, a communione non repellatur ; tantum ut unius mulieris, aut
uxoris, aut concubinse. ut ei placuerit, sit conjunctione contentus.
Nat. Alex. Tract. III. de Sacramentis, cont. iii. Opusc. i. p. 629. The
following note from Labbe may be subjoined : "In notis decreti
Gregoriani exponitur hoc decretum de justi concubina, (ex sententia
B. Augustini lib. de bono conjugali,) quae est uxor minus solenniter
ducta." See also the note at p. 1239, Cone. torn. ii. and Bingham,
Orig. Eccl. vol. i, p. 493.
1 The Synod met first on the 4th of May, on which occasion the
king addressed them on the subjects for which he had convened them,
viz., the conversion of the Goths and the restoration of discipline. The
Synod then adjourned till the 8th, spending the interval in fasting and
prayer.

154 Toledo.
Arianism, and who here presented a confession of faith, in
which they declared their assent to the first four oecumenical
councils, and anathematised 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
anathematise the council of Ariminum.
i. Orders that all that the ancient canons prohibit shall
be prohibited, and that they order shall be ordered.
2. Directs that, according to the king's writ, the Con-
stantinopolitan creed shall be sung by the people in every
church in the kingdom before the Lord's Prayer in the
Eucharistical office.
3. That the bishop cannot alienate the property of his
church. 5. Relates to the rule of continence to be observed by
heretical bishops, priests, and deacons, when reconciled to
the Church, as well as by all clerks, and orders that women
of ill-fame, who have sinned with the faithful, shall be sold
by the bishop, and their price given to the poor.
7. Orders that some portion of Holy Scripture shall
be read daily at the tables of priests, to prevent idle
conversation. 8. That no clerk shall covet the gifts made by the
king for the service of the church.
9. That the churches of the converted Arians shall belong
to the bishop of the see in which they are situated.
10. Forbids any to hinder women who desire to embrace
the virgin state.
11 and 12. Relate to penitence. Forbid to reconcile
without penance ; forbid the priest to admit to penance
without first cutting off the hair of the penitent, if a man, or
changing her dress, if a woman.
14. Forbids Jews to have Christian women for wives or
concubines. 16. That the priest, the judge, and the Lord of the soil
shall extirpate idolatry.
17. That they shall be punished who beat their sons,
in order to compel them to marry.
19. Leaves it to the bishop to fix the endowment to be
given to a newly founded church.

Toledo.

155

20. Orders bishops to behave themselves with moderation.
22. Forbids to say anything but psalms at the funerals of
the religious, without sobbing or singing the lugubrious
canticle, which was the custom.
23. Forbids profane dances and songs on festivals.
These canons were confirmed by the king. — Tom. v.
Cone. p. 997.
TOLEDO (597). 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 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 (610). Held October 23, 610; Protogenes,
Bishop of Segovia, presiding over fifteen bishops, Aurasius,
Bishop of Toledo, being a party concerned, was absent.
The primacy of the See of Toledo over all the churches of
the province of Carthagena was established, and subse
quently confirmed by an edict of King Gundemar, who
added civil penalties for the infraction of the decree. —
Tom. v. Cone. p. 1620.
TOLEDO (633). A national council was held in this
city on the 5th x of December 633,2 assembled from the
whole of Spain, and that part of Gaul which was in sub
jection to the Goths ; St 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.
1 Loaysa and others say the 9th, but erroneously.
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.
St Isidore presided at the desire of the other prelates, not of right, for
the primacy was with the See of Toledo.

156 Toledo.
3. Orders that a national council shall be held annually,
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 enter first, and take
their seats in a circle, according to the date of their conse
cration ; 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 shall rise up and say a prayer, to which 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 proceed
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 metropolitan 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 everything is settled.
5. Directs that the metropolitans shall consult together
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, exception being
made in favour of old and sick persons and children.
9. Relates to the benediction of the Paschal candle and
lights on Easter Eve.
10. Is directed against an abuse then prevalent in many

Toledo. 157
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, and on
the first January and days of abstinence.1
12. Orders that immediately after the Epistle the Gospel
should be read, which should be followed by the Lauds,2
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 the apostles
and martyrs, on account of their not being taken out of
Holy Scripture nor authorised by tradition.3
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.
16. That in the Responds the Gloria should be added,
except at funerals.
17. Excommunicates those (the Alogi)i who refused to
acknowledge the inspiration of the Apocalypse, and also
those who refused to read it in church from Easter to
Pentecost. 18. That the priest shall not give the Benediction to the
people after communion, but before.
19. Enumerates the cases in which persons may not be
admitted to holy orders.
25. Is directed against ignorance in the clergy ; requires
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,
1 The Hallelujah is sung in the Roman Church after the Epistle, pro
perly ; at the above seasons the Tractus is sung instead.
3 These were canticles appointed by the Mosarabic Office to be sung
after the Gospel, propter Gloriam Cht isti. Berno Augiensis and Wal.
Strabo erroneously understand by the Lauds here spoken of the Gradual
of the Roman Church. — See Bona, Rev. Let. 1. ii. c. 6.
3 It states that some objected to the singing of the Gloria Patri at the
end of each Psalm on this account.
4 A sect of heretics who denied Jesus Christ to be the Eternal Word,
and rejected St John's Gospel, and the Apocalypse. St Augustine
opposed them.

158 Toledo.
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.
27. Orders that the priest at his ordination shall receive
the Planeta " quas idem est ac Casula." That he shall pro
mise before the bishop to observe chastity.
28. That a priest unjustly deposed shall not only be
restored, but shall receive as a distinction the Staff, Alb
and Paten, as at his ordination.
30. Priests dwelling in places in the land of the enemy
cannot send to, or receive from, their own country anything
without the king's permission.
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.
35. New churches to belong to the diocesan.
38. Founders of churches, or their children, in distress,
to be supported by the church.
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 declares 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.1
43. Women of ill-fame to be sold by the bishop.
45. A clerk voluntarily taking arms to be degraded and
placed in a monastery.
46. Orders that a clerk found plundering a tomb be
deposed from every ecclesiastical rank and office, and
subjected to three years' penance.
47. Free-born clerks to be exempt from labouring in
public works. This was also confirmed by the king.
48. Administrators of the goods of a church to be chosen
by the clerk of that church.
1 This appears to be the first Synodical Regulation, ordaining the
tonsure in the form of the Corona.

Toledo. 159
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 Christians
who had apostatised to Judaism.
The 66th and following eight relate to the case of slaves.
67. Bishops cannot give liberty to the slaves of the church.
75. Anathematises all who conspire against regal author
ity. — Tom. v. Cone. p. 1700.
' TOLEDO (636). Held in 636, under King Chintila;
Eugenius, second Bishop of Toledo, presiding ; twenty-two
bishops, in all, were present. Nine canons were published,
of which,1. Orders public litanies every year for three days, begin
ning 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.
6. Orders that the religious who forsake their estate shall
be brought back to it or excommunicated.
All the others relate to the prince, and the strengthening
of his powers, &c. — Tom. v. Cone. p. 1735.
TOLEDO (638). 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. Amongst
these were all the metropolitans, except him of Merida, who
sent his proctor. Eighteen canons were published.
2. Confirms Canon 1 of the preceding council.
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 Jews and infidels ; pronounces
anathema against the prince who should violate this oath.

160 Toledo.
7. Orders that persons who, after having been admitted
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. 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.
17. Renews a former canon against those who, during
the life of the king, would appoint a successor ; names the
qualification of those who may be raised to the office.
TOLEDO (646). Held in 646, under King Chinta-
suinthus, by twenty-eight bishops present,1 and the deputies
of eleven who were absent. Six canons were published.
2. Allows the bishop, or any priest who may be pre
sent, to complete the celebration of the sacred mysteries,
when the celebrating priest is unable to proceed through
sickness; excommunicates those who, without such cause,
leave the celebration unfinished, or who celebrate after
having partaken of the slightest particle of food. — Tom. v.
Cone. p. 1836.
3. Commands bishops promptly to attend the burial of
a defunct bishop when called to do so. — (C. Valentia.)
4. Restrains the exactions made by the bishops of
Galicia in visitations.
5. Directs that the Religious who wander about, ignorant
and disgraceful, should be confined to their monasteries.
6. Commands that, out of reverence to the king and the
royal see, and for the comfort of the metropolitan, all the
neighbouring bishops should attend at Toledo once a
month, excepting at harvest and vintage.
TOLEDO (653). Held in 653, under Orontius of
Merida ; 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 acknowledged the
first four oecumenical councils. Twelve canons were pub
lished. 1. Contains a definition of faith.
2. Condemns all oaths and vows to commit evil actions.
1 The number was actually thirty, but twenty -eight of their subscrip
tions alone remain.

Toledo. \(,x
3. Excommunicates those who were guilty of simony.
7. Condemns those who forsake the episcopal or sacer
dotal office upon pretext of having been admitted to such
holy office unwillingly ; orders those who so return into the
world and marry to return to their duty, or to be shut up
for life in a monastery.
8. Forbids to ordain those who are not instructed in the
offices of the Church and the law of God, and who are not
imbued with letters.
9. Excludes from the Easter communion, and from the
privilege of eating meat for twelve months, those who
break the Lent fast, except in cases of necessity, age, and
infirmity. 12. Confirms the canons of a former council concerning
the Jews.
Besides the bishops and deputies present, we find amongst
the signatures those of ten abbots, the arch-priest and the
primicarius of Toledo, and sixteen counts, and this is,
according to Florez, the first time of such signature.
After the subscriptions there is a synodal decree, con
cerning the disposition of the king's property, and an edict
of the king, confirming it. — Tom. vi. Cone. p. 394.
TOLEDO (655). Held November 2, 655, St Eugenius,
the archbishop, presiding; sixteen bishops attended, and
eighteen canons were published, many of which tend to
repress the abuses committed by bishops in the administra
tion of Church property.
1. That no one shall alienate any of the property of a
church ; if the offence be committed by the clerk of the
church, the heirs of the founder to bring the case before
the bishop ; if by the bishop, before the metropolitan ; if
by the metropolitan, before the king.
2. Orders that during the lifetime of the founder of a
church, he shall himself take care of it, and present to the
bishop a fit person to be instituted to it, whom the bishop
shall institute accordingly. If the founder does not present
a fit person, the bishop to institute another with the consent
of the founder ; but if the bishop institutes or ordains any
one against the consent of the founder, his ordination to be
null. 9. Forbids a bishop who attends the funeral of another
11. L

1 62 Toledo.
bishop to receive more than a pound of gold if the latter
were rich, and half a pound if he were poor.
n. Forbids to confer orders upon the slaves of the
Church, except they have been first set free by the bishop.
1 8. Orders that newly baptised Jews shall show them
selves in the assemblies of the Christians on all Jewish festi
vals. — Tom. vi. Cone. p. 451.
TOLEDO (656). Held December 1, 656, under Recca-
suinthus ; twenty bishops were present, amongst whom were
St Eugenius, the Metropolitan of Toledo ; Fugitivus, the
Metropolitan of Seville ; and St Fructuosus, the Metropoli
tan of Braga.1 Five bishops who were 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 relations
and friends for the sake of the revenue to be derived.
4. That a widow intending to observe chastity in the
religious state shall make her profession in writing before
the minister of the Church, and thenceforth shall wear the
dress, or at least a red or black veil, to mark her profession.
6. Directs that children devoted by their parents to the
tonsure or religious life shall be compelled to fulfil the life ;
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 Christian slaves to Jews or infidels. —
Tom. vi. Cone. p. 459.
TOLEDO (675). Held November 7th, 675, under King
Wamba ; seventeen bishops of the province of Carthagena
(amongst whom was Quiritius of Toledo), the deputies of
two others, and six abbots, were present.2 Sixteen canons
of discipline were also published.
1. Declares that synods should be held without tumult,
1 Fructuosus was elected to the See of Braga in this very council, in
which the former prelate, Potamius, of his own accord, came forward
and accused himself of certain crimes, for which he was deposed.
2 It is commonly supposed that division of bishoprics attributed to
Wamba was made in this council, but Florez [Esp. Sag., torn, iv.) shows
the incorrectness of this.

Toledo. 163
with polite discussion, and without vain talk and quarrelling
and laughing.
2. The metropolitan shall instruct his suffragans, and
they the clergy under them, how they ought all to be well
informed in the law of God, and be constant in their
studies. 3. Orders all the bishops of the province to conform to
the order and ritual in use in the metropolitan church.
This extended also to monasteries.
4. Forbids to suffer priests who are at variance to ap
proach the altar, or to receive their offerings.
5. Decrees infamy, banishment, and perpetual excommu
nication (save in the hour of death) as the punishment of a
bishop who sins carnally with the wife, daughter, &c, of a
nobleman. 6. Deprives ecclesiastics who take part in the judgment
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.
n. Exempts from excommunication those sick persons
who, from extremity of illness, could not swallow the sacra
ment of Christ's body, and received therefore the Chalice
only. This is an explanation and relaxation of canon 14 of
the first Council of Toledo.
12. A penitent in danger of death to be reconciled if he
dies before reconciliation. The offering for his soul shall be
received and commemoration be made of him in the
church. 13. Forbids a person possessed with a devil or out of
his mind to serve at the altar or to approach it.
14. Orders that, where the revenues and number of
clergy permit it, mass shall never be celebrated by one
priest only, lest he should be taken ill, and the mass left
unfinished, for want of another to take his place.
15. That a Synod shall be held annually on the day
agreed upon by the metropolitan and the king ; that all the
bishops of the provinces shall be excommunicated for a year
if they allow any year to pass without so meeting, unless the
omission arise from the extraneous power of the king. —
Tom. vi. Cone. p. 539.
TOLEDO (681). Held January 9, 681, under King

164 Toledo.
Ervigius. Julian of Toledo presided, at the head of
thirty-four bishops, amongst whom were the metropolitans
of Seville, Braga, and Merida. Thirteen canons were
published. I. Approves of the resignation of King Wamba (who
had assumed the religious habit) and the election of
Ervigius. 4. Declares to be null and void the consecration of a
bishop for'the little town of Aquis, 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.
5. Speaks of an abuse which had crept in, by which priests
having to celebrate many masses in one day, partook only
in the last. They condemn this abuse, "nam quale est
sacrificium cui nee ipse sacrificans participasse dignoscitur ?
Orders the priest as often as he offers the sacrifice so often
to communicate.
6. Enacts that, in order to prevent any further delay in
filling up the vacant bishoprics, it shall be lawful for the
Metropolitan of Toledo to consecrate at once, and without
consulting the churches, those persons whom the king shall
choose, without prejudice, however, to the rights of the
province, and provides that the new bishops shall, within
three months, present themselves to their proper metro
politan. 8. Excommunicates those who separate from their wives,
except for adultery.
10. Confirms, with the king's consent, the privilege of
asylum to those who take refuge in a church, or anywhere
within thirty paces of it.
n. Orders the abolition of every remnant of idolatry, and
commands that slaves found guilty of it shall be flogged and
imprisoned, and freemen guilty of mixing in it banished
and excommunicated.
12. That there shall be a council held in each province
on the first day of November. — Tom. vi. Cone. p. 1221
TOLEDO (683). Held November 4th, 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

Toledo. 165
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 widow of the king to re-marry, even with a
prince, and declares that if she does so her name shall be
erased from the book of life.
7. Condemns the priest who, out of private revenge,
uncovers the altars, puts out the lights, and ceases the
offices of the church.
From the tenth it appears not to have been uncommon at
this period for persons (even bishops) in time of dangerous
illness to ask to be received to penance without confessing,
or their conscience accusing them of, any particular sin, but
for greater security. — Tom. vi. Cone. p. 1253.
TOLEDO (684). 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 sixth oecumenical council, saying, in
canon 7, that they decree that this council shall rank after
the council of Chalcedon, in honour, place, and order.
The council broke up on the 20th November. — Tom. vi.
Cone. p. 1278.
TOLEDO (688). 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 confession of
faith1 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 proceeds from
the will — "voluntatem ex voluntate procedere." — Tom. vi.
Cone. p. 1294.
1 This was a treatise sent by Julian immediately upon receipt of the
acts of the cecumencial council of Constantinople, which Leo II.
had sent into Spain in 683 for the confirmation of the Spanish Church,
but as no national Synod could be convened immediately (the thirteenth
Synod having only just dispersed, and the winter season making it im
practicable to call the prelates all together again), Julian convoked a
provincial council, to which the other metropolitans sent their deputies,
and at which it was decided that St Julian should write at once to the
pope explaining the circumstances of the case, and adding a definition
of the faith agreeable to that of the sixth Synod.

1 66 Toledo.
TOLEDO (693). Held May 2, 693; composed 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, instead
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. Felix, Bishop of Seville,
was elected to fill the vacant see. — Tom. vi. Cone. p. 1327.
TOLEDO (694). Held November 9, 694. The sub
scriptions of the bishops present are lost. Eight canons
were published.1
1. Directs that during the three days preceding the open
ing 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 ecclesiastical 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 superstition,
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 (1324). 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 Sabina, had made in the Council of Valladolid
1 The cause of the convocation of this council was an insurrection 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 con
fiscated.

Toledo. 167
(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 anything for masses said
by them, but allow them to receive voluntary offerings;
forbid to say more than one mass in a day, except on
Christmas Day. — Tom. xi. Cone. p. 171 2.
TOLEDO (1339). Held in 1339, by Gil, 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 observa
tion of the canon " Omnis utriusque sexus." — Tom. xi.
Cone. p. 1869.
TOLEDO, or Aranda (1473). Held December 5, 1473,
in the burgh of Aranda, 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.
2. Orders curates to instruct their flocks in the principal
articles of belief.
3. Forbids to promote to holy orders persons ignorant 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 prebends
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.

1 68 Toledo.
13. Forbids all preaching without the bishop's licence.
14. 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 tem
poral lord, except the king, or to accept of lands upon con
dition of so doing.
16. Forbids the celebration of marriages at uncanonical
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 property
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 pronounced
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 (1565). Held on September 8, 1565. Christo
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 Siguenca, Segovia, Palencia,
Cuenca, 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 provincial synods was
read; also a profession of faith, which was signed by all
present. In the second session, thirty-one articles of refor-

Toulouse. 169
mation 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. Aguirre, Con.
Hisp., torn. iv. Esp. Sag., torn. xlii. 140.
TORTOSA (in Catalonia) (1429). [Concilium Dertu-
sense.] Held in 1429 by Peter Cardinal de Foix. All the
prelates and many ecclesiastics of the kingdoms of Arragon
and Valencia, and of the principality of Catalonia, attended.
The king's letters patent confirming the liberties and im
munities 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 attending in the
choir. 5. Forbids the elevation of unworthy persons to holy orders.
6. Orders curates every Sunday to teach by catechising
some part of the things necessary to be known by Christians
in order to salvation, which it declares to 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). See C. Savonieres, 859.
TOULOUSE (1056). [Concilium Tolosanum.] Held in
1056, September 13, eighteen bishops being present. Ram-
baldus, Archbishop of Aries, and Pontius, Archbishop of
Aix, presiding. Thirteen canons were published.

170 Toulouse.
i. 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 monastic
state in order to obtain an abbacy, he shall be compelled to
continue the religious life, but shall be entirely excluded
from the honour he coveted.
6. Orders abbots to see that their monks follow the rule
of St 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 persons
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 inter
course 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
of Narbonne to those who had borne arms for him. The
result of his complaint is unknown. — Tom. ix. Cone.
p. 1084.
TOULOUSE (1119). Held July 15, n 19; Pope
Calixtus II. presiding, assisted by his cardinals, and the
Bishops, Archbishops, 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 Manichseans, ordering that the secular authorities
shall repress those who affect an extreme piety, condemn
the holy sacrament of Christ's Body and Blood, infant
baptism, the priesthood, and other ecclesiastical orders,
and lawful matrimony; directs that they shall be driven
out of the Church as heretics.

Toulouse. 171
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 (1161). Held in 1161, convoked by the
Kings of France and England, who were present. One hun
dred bishops and abbots of the two kingdoms attended, and
solemnly recognised Alexander III. as pope, to the exclu
sion of Victor II. — Tom. x. Cone. p. 1406.
TOULOUSE (1219). Held in 12 19 by the Cardinal of
StAngelo, Legate of the Apostolic See. Four canons are
extant. (1) Forbids all prelates, barons, knights, &c, to
retain about them persons, by public report, suspected of
heresy. (2) Orders all parishioners to attend their parish
church on Sundays and Holy Days, and not to leave till
the preaching and the entire mass is finished. (3) Orders
them to go to Church on Saturdays at vespers, in honour
of the blessed Virgin. (4) Contains a list of the days to be
kept holy. — Mart., Vet. Scrip. Coll., torn. v. col. 106.
TOULOUSE (1229). Held in September 1229. The
Archbishops of Narbonne, Bordeaux, and Auch, being
present, with many other bishops and abbots. Raymond,
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 constantly 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.
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

172 Toulouse.
suspicion of heresy ; orders them to wear two crosses upon
their dress; forbids to entrust them with any public
office, &c.
n. 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 not 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 discretion 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 be absent from church on Sundays.
26. Declares the following to be Festival days, viz., all
Sundays; Christmas Day; Feasts of St Stephen, St John
the Evangelist, the Holy Innocents, St Sylvester, the Cir
cumcision, 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 ; Whitsunday ; the two days after
Whitsunday ; Feasts of the Nativity of St John the Baptist,
and the Invention and Exaltation of the Holy Cross ; the
Feasts of the Twelve Apostles ; Feasts of St Mary Magda
lene, St Laurence, St Martin, St Nicholas, and the Dedica
tion of St Michael ; and the Feasts of the Dedications of
every church, and of all Saints to whose honour churches
have been built.
42. Forbids women possessed of castles and other forti
fied 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.

Tours. 173
TOULOUSE (1590). Held in May 1590, by the Car
dinal de Joyeuse, Archbishop of Toulouse, assisted by the
bishops of St Papoul, Rieux, and Lavaur, and the deputies
of the bishops of Lombez, Pamiers, Mirepoix, and Mon-
tauban: Various regulations were made, relating to the
duties of bishops, chapters, beneficed clerks, priests, and
others ; they also embrace the following subjects : — The
holy sacraments, relics, indulgences, festivals, vows, semi
naries, hospitals, excommunications, residence, &c. — Tom.
xv. Cone. p. 1378.
TOURS (461). [Concilium Turonense.] Held November
18, 461, by St Perpetuus, Archbishop of Tours, assisted by
nine bishops. Thirteen canons were made for the restora
tion 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 ecclesiastical
state. 6. Is directed against those who marry or offer violence
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 possession
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.
13. Condemns usury in clerks ; allows other business and
employments. Mansiadds to these thirteen canons six others. — Tom. iv.
Cone. p. 1049.
TOURS (566 or 567). Held November 17, 566 ; convoked
by order of King Charibert, and composed of nine bishops.
Amongst whom were Germanus of Paris, Praetextatus of

174 Tours.
Rouen, and Euphronius of Tours, who presided. Twenty-
seven canons were published.
i. 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.1
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 communion.
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 com- •
mendatory (epistolium), allows this to bishops only.
12. Orders married bishops to live with their wives as
with sisters.
13 and 14. Episcopus Episcopam non habentem nulla
sequatur mulierum turba. (Magri) see Councils.
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 Roga
tion days and during the whole of Whitsun-week ; from that
time to the first 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;2 and from
Epiphany to Lent, three days in each week.
1 " Ut Corpus Domini in altari non in imaginario ordine sed sub crucis
titulo componatur," which, according to Baronius, means that the host
shall not be placed amongst the images usually standing upon the altar,
but only under the cross. Compare St Paulinus Episc. ad Severum,
who says concerning the cross upon the altar :
Divinum veneranda tegunt Altaria foedus
Compositisque Sacra cum cruce Martyribus..
Cuncta salutifari coeunt insignia Christi
Crux, Corpus, Sanguis, Martyris Ipse Deus.
See on this Canon, De Vert, Ceremon. de VEglise, vol. iv. p. 35. Some
read " non in Armorio."
2 But this was only ad calcandam gentilium consuetudinem. The
canon recognises the fact that all the twelve days of Christmas are
festivals.

Tours.

»75

23. Allows hymns composed by an author of respecta
bility to be used at the holy office besides those of St
Ambrose. 27. Declares that bishops taking any fee, &c, for ordi
nation, are to be regarded not merely as guilty of sacrilege,
but even as heretics. — Tom. v. Cone. p. 851.
TOURS (813). Held in 813, by order of Charlemagne,
for the purpose of re-establishing ecclesiastical discipline.
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 St Paul, and to try to learn them by heart.
3. Orders them to acquaint themselves with the canons
and the pastoral of St 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. Anathematises 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 Eucharist
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.

176 Tours.
40. Forbids to hold pleadings or markets on Sundays.
43. Is directed against the wicked habit of swearing.
50. Orders all persons to communicate at least thrice a
year, unless hindered by some great crime. — Tom. vii.
Cone. p. 1259.
TOURS (1055). Held in 1055, by Hildebrand, the
Roman legate (afterwards Gregory VII.), and Cardinal
Geraldus.1 In this council Berenger was called upon to
defend his opinions; but, not being able to do satisfac
torily, he retracted, and made a public confession of the
faith required of him, which he signed; whereupon the
legates, believing him to be sincere, received him into
communion. — Tom. ix. Cone. p. 1081.
TOURS (1060). 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 de
posed. — Tom. ix. Cone. p. 1108.
TOURS (1096). Held in Lent, 1096, by Pope Urban
II., who presided. The decrees of the Council of Cler
mont were confirmed. The pope received into favour King
Philip (who had been excommunicated for forsaking Ber-
trade his lawful wife), upon his humbly making satisfaction.2
— Tom. x. Cone. p. 601. Pagi.
TOURS (1163). Held on May 19, 1163, in the church
of St 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 immense multi
tude 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
1 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.
2 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. 177
Italians, who had declared for Alexander. Amongst the
English prelates was St Thomas, Archbishop of Canterbury,
who was received by the Pope with extraordinary honours,
all the cardinals present, except two in immediate attend
ance upon 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.1
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 entrust churches to stipendiary priests, or
to such as were hired for an annual sum by the laity.2
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,3 and
other heretics or schismatics to be null and void. — Tom x.
Cone. p. 141 1. Mart, Thes. Anee, torn. iv. col. 143.
TOURS (1236). Held June 10, 1236; Juhel de
Mayenne, 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.
1 Martene gives twelve others.
2 Collier says that it was sometimes the custom for lords of the
manor, who had built churches upon their estates, to hire a priest for a
year to officiate in the parish, to remove him at their pleasure, and to
reserve what proportion of the tithes they thought fit in their own
hands, and thus religion suffered by these pretended benefactions. It
was the object of this canon (which relates only to those who receive
the benefice from the laity) to obviate this.— (Barham's Ed.) vol. ii.
p. 266 ; fol. edit., i. 349.
3 Cardinal Octavianus, who in 11 59 was elected pope, in opposition
to Alexander III., under the title of Victor VIII. His election was
made by two cardinals only.
II. M

1 78 Tours.
8. Denounces those who have two wives living, declares
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. 503.
TOURS (1239). Held in 1239, by Juhel de Mayenne,
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, 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 excommunicate
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). Held August 1, 1282, by John de
Monsoreau, Archbishop of Tours, who presided. Thirteen
canons were published.
1 arid 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. n 83.
TOURS (1396). Held on the Tuesday after the Festival
of St Luke, 1396, by Ameil, Archbishop of Tours. Twenty-
six canons were published.
TOURS (1448). See C. of Angers, 1448.
TOURS (1510). A general assembly of the French
clergy was held, by order of Louis XII., in September 15 10,

Tours. iyo
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 person
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 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 ecclesiastics, in all
those matters in which recourse is usually had to the see of
Rome ? 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 de
serted? Answer: that such censures are altogether null,
and not binding in law. — Tom. xiii. Cone. p. 1481.
TOURS (1583). Held in September 1583 ; Simon de
Maille, the archbishop, presiding ; the Bishops of Angers,
Nantes, St Brien, Rennes, and Quimper, and the deputies
of those of St 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 publi
cation of the decrees of Trent in his states ; also another
petition to the pope, to induce him to remedy certain

180 Trent.
abuses in the matter of benefices. A formulary of faith, to
be signed by all beneficed clerks, was drawn up, and regu
lations were made to prevent simony. In consequence of
the appearance of the plague in Tours, the prelates ad
journed the council to Angers. — (See C. of Angers, 1583.)
Tom. xv. Cone. p. 1001.
TOUSI (859). [Concilium Tullense, or apud Saponarias.}
Held in June 859. Charles the Bald and the sons of the
Emperor Lothaire were present. Thirteen canons were
published, of which the ist treats of the reconciliation 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 8th relates to the case of the
Breton bishops, who had been guilty of schism in separating
from their metropolitan. The 10th contains certain dog
mas relating to grace, (originally put forth in the first six
canons of Valence, and in the synod of Quiercy, concerning
which there arose a great contention amongst the bishops
present. Synodal letters were addressed to Venilon, the
Breton prelates, and to those factious and seditious persons,
whose unbridled licentiousness had caused extreme dis
order. — (See C. Savonieres, 859.) Tom. viii. Cone. p.
974- TOUSI (860). [Concilium Tullense, or Tussiacense.]
Held at Tousi (a place in the diocese of Toul), on October
22, 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). [Concilium Tridentinum.) This
council was first convoked, June 2nd, 1536, by Pope Paul

Trent. l8l
III., to be held 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 oecu
menical council. Subsequently, the Duke of Mantua 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 pro
rogued it till May, 1538, and named Vicenza as the place
of assembly; in the meantime, 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.
When the time arrived, however, not a single bishop
appeared at Vicenza ; whereupon the pope again prorogued
the council to Easter, 1539, and subsequently forbade its
assembling until he should signify his pleasure 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 held, 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 first of November in that year. Subsequently,
he named as his legates in the council, Cardinal John del
Montd, Bishop of Palestrina (afterwards Pope Julius III.),
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,
December 13th, when there were present, the three legates,
four archbishops, and twenty-two bishops, in their ponti
fical vestments. Mass was said by the Cardinal del Mont6,

1 82 Trent.
and a sermon preached by the Bishop of Bitonte;1 after
which, the bull given November 19th, 1544, and that of
February 1545, were read, and the Cardinal del Monte'
explained2 the objects which were proposed in assembling
the council, viz., the extirpation of heresy, the re-establish-
merit-etecclesiastical discipline, the reformation of morals,
and the restoration of peace and unity. He then exhorted
the fathers to avoH disputes, and to labour only for the
glory of God, whose eyes were upon them, as well as those
of the angels, and the '\jrho\e Church.
The next session wai then appointed to be held on the
7th of January following.
On the 1 8th and ?/2nd of December, congregations were
held, in which some discussion arose about the care and
order to be observed by prelates in their life and conversa-
ti<jp^_amorigst other things noticed was the abuse intro
duced 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 con
sideration of a general congregation ; so that all was done
without any disputing and discussion in the sessions. A
dispute arose in this congregation 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 CEcumenical
and general Council of Trent, the Legates of the Apostolic
See presiding," but the Gallican bishops, and many of the
Spaniards and Italians, insisted that the words " representing
the universal Church," should be added ; this, however, the
legates refused, remembering that such had been the form
1 Which (say Fra Paolo Sarpi and his annotator) every body con
demned, for its fulsome flattery, profane allusions, ridiculous compari
sons, and general unworthiness.
2 According to Raynaldus, this speech of the cardinal was not made
in this, but in the following session.

Trent. 183
used in the councils of Constance and Basle, and fearing
lest, if this addition were made, the rest of the form of Con
stance 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."
In the second session, four archbishops (amongst whom
were Olaus Magnus, titular archbishop of Upsala,1 and
Robert Vaucop ( Venantius), 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 pre
lates to vote ; also another, exhorting all the 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 extin
guished. The question about the style of the council was
again raised.
In the following congregation, January 13, the same
question was again debated, the legates declaring that
such discussions, by showing the want of unity among
themselves, would rejoice the Protestants. Nothing 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 reforma
tion 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 questions relating
to the faith, as being at the root of all, demanded imme
diate notice. A third party, amongst whom was Thomas
Campeggio, bishop of Feltri, asserted that the two questions
of doctrine and reformation were inseparable, and must be
1 His brother John was the last Catholic archbishop of the see, and
who retired to Rome upon the introduction of Lutheranism by Gustavus
Vasa. When John died in 1544, the pope nominated to the vacant
see this Olaus, who, of course, never took possession, and dwelt at
Rome.

1 84 Trent.
treated of together : this latter opinion ultimately prevailed ;
but at the moment the sense of the assembly was so divided,
that no decision was arrived at.
It was then resolved that congregations should m 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, however, 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 executing 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 e synodal letters.
In the third session a decree was read which declared
that the council was resolved, after the example of the
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 decree and its
wording, the session was terminated.
In a congress, held on February 22nd, the legates pro
posed that the council should enter upon the subject 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, necessary
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 Testament ;
and that the Epistle to the Hebrews, the Epistle of St
James, the Second Epistle of St Peter, the Second and
Third Epistles of St John, the Epistle of St Jude, and the

Trent.

i»5

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 following
congregations. As to the first article, the fathers came to the decision
that the Christian faith is contained partly in Holy Scrip
ture and partly in the traditions of the Church. Upon the
second article much discussion arose. All agreed in re
ceiving all the books read in the Roman Church, including
the Apocryphal books, alleging the authority of the cata
logues 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 authorise this, they
brought forward the example of St Austin, who made this
distinction, and that of St Gregory the Great, who asserts
that the Books of Maccabees are not to be accounted
canonical. The authority of St Jerome and of Cardinal
Cajetan was also adduced.
The second party desired a threefold division. 1. Con
taining the undoubted books. 2. Those which had been at
one time suspected, but since received (such as the six
epistles rejected by Luther). 3. Those which had never
been recognised, 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 Vul
gate 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.

186 Trent.
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 prelates
attended. Two decrees were read. i. Upon the 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 (pari prelates affectu ac reverentia suscepit
et veneratur). After this the decree enumerates the books
received as canonical by the Church of Rome, and as they
are found in the Vulgate, and anathematises all who refuse
to acknowledge them as such, and the tradition aforesaid.
The second decree declares the authenticity of the Vulgate,
forbids to interpret it contrary 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 punished as profaners of the Word of God.
Subsequently, in congregation, the abuses relating to
lecturers on Holy Scripture and preachers were discussed,
also those arising from the non-residence of bishops.1
After this, the question of original sin came under con
sideration, and nine articles taken from the Lutheran books
were drawn up and offered for examination ; upon which
1 The bishops complained of the privilege granted to the regulars 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. 187
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 baptised.
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, maintained 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.1
In the fifth session the decree concerning original sin was
read, containing the five canons mentioned above, enforced
by anathemas.2 Afterwards the fathers declared that it was
not their intention to include the blessed Virgin in this
decree, and that upon this subject the constitutions of Pope
Sixtus IV. were to be followed.
In a congregation held June 18, they proceeded to con
sider the questions relating to grace and good works. Also
the subject of residence of bishops "and pastors was dis
cussed ; the Cardinal del Monte* and some of the fathers
1 1. De Instituenda lectione St. Scriptura; et Liberalium Artium.
2. De Verbi Dei cencionatoribus : et quasstoribus. Bishops and all
prelates of the church to preach the Gospel unless lawfully hindered,
in which case to provide a substitute.
Archpriests and all having cure of souls to preach at least every
Sunday and festival. Bishops to compel them by censure in churches
of Regulars exempt from episcopal jurisdiction ; the Metropolitan
shall compel any exemption or appeal notwithstanding. Regular
preachers to be licensed by their superior, and to present themselves to
the bishop for his benediction before beginning their ministry. Bishops
to interdict any preacher, Regular or secular, guilty of preaching
heresies. 2 5th. Si quis per gratiam qua? in baptismate confertur, reatum
originalis peccati remitti negat : aut etiam asserit non tolli totum id,
quod veram et propriam rationem peccati habet, sed illud dicit tantum
radi aut non imputari : anathema sit.

1 88 Trent.
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 attributed to the multi
tudes of friars and other privileged 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 articles,
drawn up from the Lutheran writings on the subject 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 sorrow
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.1 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 kingdom and Church of
France. In a congregation held August 20, the subject of justifi
cation was again warmly discussed, as well as the doctrine
of Luther concerning free-will and predestination.
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
1 Peter Danes, first Greek professor at Paris ; he was made Bishop
of Lavaur in 1556, and died 1577.

Trent. 189
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 decrees
of doctrine, contained the Catholic faith upon the subjects
decided ; the others, called canons, stated, condemned, and
anathematised, the doctrines contrary to that faith. These
decrees were mainly composed by Cardinal St 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 episcopal
residence. Most of the theologians present, especially
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, endeavoured to put a stop
to it.
In the sixth session the decree concerning doctrine was
read : 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 salutary 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 baptised, 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 sanctification and inward
renewal. That the final cause of their justification is the

1 90 Trent.
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 inheritance ; the
meritorious cause is our Lord Jesus Christ, His beloved and
only Son, who, of His great love wherewith 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 righteousness 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 accord
ing 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 righteous, 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 com
mandments. No man may dare, under pain of anathema,
to utter such a rash notion, already condemned by the
fathers, as that it is impossible for a man even after justifi
cation to keep God's commandments. 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 predesti
nation, so as to assure himself of being amongst the number
pf 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. Thaft, without a special revela
tion from God, it is impossible to know who are those whom

Trent.

191

He has chosen. It also teaches the same of the gift of
perseverance, concerning which it declares that he who per-
severeth 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 can promise himself an absolute assurance of per
severance, 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, saying, " Receive ye the Holy Ghost :
whosesoever sins ye remit they are remitted unto them ; and
whosesoever sins ye retain they are retained." 1 Whence it
follows, that the repentance of a Christian fallen unto sin
after baptism, is to be clearly distinguished from the repen
tance 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 remis
sion 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
1 St John xx. 22, 23,

192 Trent.
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 " forni
cators, or idolators, or adulterers, or effeminate, or abusers
of themselves with mankind, or thieves, or covetous, or
drunkards, or revilers, or extortioners," 1 or 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 anathematise 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 reform, 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 him
self 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 recognised 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 privi
lege of perpetual non-residence which may be alleged.
The decree then goes on to treat, thirdly, of the reform
of ecclesiastics, both secular and regular ; fourthly, of the
visitation of chapters by the ordinary; and, fifthly, it
1 2 Cor. vi. 9, 10.

Trent. 193
declares that bishops may not perform any episcopal func
tion whatever out of their own dioceses, without the consent
of the bishop of the place.
Before the seventh session, a congregation was held, in
which it was agreed to treat in the next place of the sacra
ments; 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 baptism, 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 operato, i.e., that the sacra
ments confer grace upon all those recipients who do not,
by mortal sin, offer a bar to its reception ; e.g., grace is con
ferred 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 sacraments, and the
intention of the minister, &c. They also drew up a decree,
declaring that the sacraments ought always to be adminis
tered gratuitously.1
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.
In the seventh session the thirty canons relating to
the sacraments were read, together with the accompanying
anathemas, viz., thirteen on the sacraments in general, four
teen on baptism, and three on confirmation.
1 According to Fra Paola, 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 adminis
tered only in churches ; the third related to the administration of
baptism ; the fourtl 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.
II. N

194 Trent.
i. Anathematises those who maintain that the seven
sacraments of the New Testament were not ail instituted
by Jesus Christ.
3. Anathematises those who maintain that any one sacra
ment is of more worth than another.
8. Anathematises those who deny that the sacraments
confer grace ex opere operato, i.e., by their own proper virtue.
9. Anathematises those who deny that baptism, orders,
and confirmation, imprint an ineffaceable character.
10. Anathematises those who maintain that all Christians,
male and female, may preach God's word, and administer
the sacraments.
11. Anathematises 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. Anathematises those who maintain that the sin of
the minister invalidates the sacrament.
13. Anathematises those who maintain that the minister
may change the prescribed form.
Amongst the fourteen canons on baptism :
2. Anathematises those who assert that real and natural
water is not necessary in baptism.
3. Anathematises 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. Anathematises those who deny the validity of bap
tism conferred by heretics, in the name of the blessed
Trinity, and with the intention to do what the Church does.
5, Anathematises those who maintain that baptism is
not necessary to salvation.
7. Anathematises those who maintain that the baptised
need only believe, and not keep the law of God.
10. Anathematises those who maintain that sin after
baptism is remitted by faith.
11. Anathematises those who maintain that apostates
from the faith should be again baptised.
12. Anathematises those who maintain that no one
ought to be baptised until he is of the age at which our
Lord was baptised, or at the point of deat'i.
13. Anathematises those who deny that baptised infants
are not to be reckoned amongst the faithi'ul.
14. Anathematises those who mair.tain that persons

Trent. 195
baptised 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. Pro
hibits any one to hold more than one bishopric. 3. Relates
to the choice of persons to be presented to benefices. 4.
Forbids the holding of two or more incompatible benefices.
5. Directs that persons holding 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 per
mission 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 pre
sented to benefices. 14. Of the cognisance of causes
concerning the exempt. 15. Of the jurisdiction of bishops
over hospitals.
In a congregation which followed, the question of trans
ferring the council to some other place was discussed, 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 complained 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 post
poning all business to the next session, to be held on
the 2nd of June ensuing, in order to give time to the
prelates to arrive.
On the second of June, however, there were but six arch
bishops, 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

196 Trent.
quarrel between the pope and the emperor having, now
assumed a more serious aspect, the council remained sus
pended 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 published a protest against the assembly
at Bologna, upon 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,1 and contained in twenty-six articles.
This formulary, having received the sanction of the electors,
was published in 1548, 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 May
1 55 1, when Cardinal Crescentio caused a decree to be read,
to the effect that the council was re-opened, and that the
next session should be held on the ist of September fol
lowing. In the next session, an exhortation was read in the name
of the presidents of the council, in which the power and
authority of oecumenical councils were extolled, 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 Montfort, ambassador from the
emperor, demanded to be admitted to the council ; which
was agreed to : moreover, James Amyot, the ambassador of
Henry II. of France, presented a letter from his master,
which, after some opposition, was read ; it explained why
1 Namely, Julius Pflug, Michael, Bishop of Sidon, and John Agricola
of Islebe.

Trent. 197
no French bishop had been permitted to attend the council.
Afterwards, 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. 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 t)f 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 ; butt it is so present only during
the time of receiving, and not afterwards.
8. That it is sin to refuse to the faithful the communion
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 communicate ;
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 re
cognised 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

198 Trent.
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 con
sidered, and the decree, in eight chapters, was drawn up,
and presented for examination and correction.1
In another congregation the question of reform was dis
cussed, 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 ¦ interlocutory sentences, until
a definite 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 Eucharist
was read on the 13th of September, and was 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 sub
stantially contained under the species of these sensible
objects : that it is a sin to endeavour 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
1 Five canons, intended to remove certain abuses connected with the
administration of the Holy Eucharist, were also drawn up in these con
gregations, but never published. They were to the following effect :
that due veneration be paid by all persons at the elevation of the host,
and when it is carried in procession ; that it be kept in every parish
church, with <x 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.

Trent. 1 99
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." 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 com
mended. 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, conse
quently, 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 con
fession, &c.
8. That there are three modes of communicating : 1.
Sacramentally, as in the case of sinners. 2. Spiritually, 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, anathe
matising those who held certain heretical doctrines on the
subject of the Holy Eucharist, and especially those contained
in the ten articles proposed for examination in the congre
gation 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.

200 Trent
8. That contained in article 2.
9. That contained in article 10.
10. Condemns those who deny that the priest may com
municate alone.
11. Condemns those who maintain that faith alone,
without confession, is a sufficient preparation for the com
munion. Afterwards, a decree of reformation, containing eight
chapters, was read ; the subject of it was the jurisdiction
of bishops. It reminds prelates, amongst other things,
that they are appointed to feed the flock committed to
them, and not to injure it ; bids them conduct themselves
towards their inferiors without even the appearance of
lording it over them, but as towards their children and
brethren. Chapter 1. Declares that in cases relating to visitations
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 relating to
the first judgment, which shall be furnished gratuitously.
4. Declares that bishops may proceed to the deposition
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

Trent 201
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 ex
amined, 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 1 on reform.
In the fourteenth session the decree upon penance, in
nine chapters, was read.
It 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 retaining sins com
mitted 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 ab-
solvo," &c. ; that the penitential acts are contrition,
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 perfect by
1 The fifteenth chapter was negatived ; it required that no benefice
should in future be given to be held in commendam to any person
tinder 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.

202 Trent.
charity, and reconciles to God, without the actual reception
of the sacrament of penance, yet that reconciliation 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 forgiveness, 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.
5. The decree then goes on to establish the necessity 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 expiated 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 appoint
ment, 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 pre
scribes, 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

Trent. 203
published, condemning those who maintained the following
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 annual
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. 1 1 . That bishops have not the power to reserve certain
cases for their own judgment.
12. That the whole penalty is remitted in this sacrament
with the sin.
13. That we offer no satisfaction to God in bearing His
inflictions patiently, or in imposing voluntary mortifica
tions 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 Fathers as the consummation 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 St James, and that the use of it is insinuated
by St Mark. That the matter 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

204 Trent.
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 confidence 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.
i. Anathematises those who teach that extreme unction
is not a true sacrament instituted by Jesus Christ.
2. Anathematises those who teach that it does not con
fer grace, nor remit sin, nor comfort the sick.
3. Anathematises those who teach that the Roman rite
may be set at nought without sin.
4. Anathematises those who teach that the nptePurepoi,
of whom St 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 permissions
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 with
out 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 privileges, exemption,
&c, whatsoever.
5. Relates to the conservators.1
6. Orders all clerks, under pain of suspension and
deprivation, to wear the habit suited to their order, and
1 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.

Trent. 205
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 convent in sub
jection 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
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. Sub
sequently eight canons were drawn up, condemning as
heretics those who maintained the following propositions : —
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.
In the fifteenth session a decree was read to the 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

206 Trent.
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 continue 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 con
tinuance, 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.
The chief part of the prelates having then departed, the
pope's bull, declaring the council to be suspended until
peace and security should be re-established, was read in the
sixteenth session. This suspension lasted for nearly ten
years; but on the 29th November 1560, a bull was pub
lished 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 following Easter Day, in which
Pius named for his legates to the council Hercules Gon-
zaga, Cardinal and Bishop 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 re
fusal, declaring that she would have no intercourse with the

Trent. 207
Bishop of Rome, whose authority had been banished from
England by Parliament.1 A nuncio was sent to the Czar of
Muscovy. From various causes the re-opening of the
council did not take place until the year 1562.
On the 1 8th of January in that year the seventeenth
session was held ; one hundred and twelve bishops and
several theologians being present. The bull of convocation
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 repre
sented that the clause, being a novelty, ought not to be
admitted, and that it was, moreover, injurious to the author
ity of oecumenical councils.
In a congregation, held January 27, the legates proposed
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 discussion arose about the pro
priety of examining in council the works to be prohibited.
In a congregation, held February 1 1, 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.
In the next session the pope's brief was read, who left to
the council the care of drawing up a list of prohibited books.
After which a decree upon the subject of the books to be
prohibited was read, inviting all persons 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 1 ith of March a general congregation was held, m
which twelve articles of reform were proposed for examina
tion, which were discussed in subsequent congregations.
The first article, upon residence, gave rise to great dis
putes ; 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 historians, he conceived
1 Collier, Hist., vol. ii. p 474 (fol. edit.).

208 Trent.
that his dignity might be endangered by it. The Arch
bishop of Grenada strongly supported 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.1
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 con
vert some prebends into daily distributions in places where
there were no such distributions ?
5. Whether several titles should be allowed in large
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?
12. What remedy should be applied to the abuses caused
by the mendicant friars ?
In the nineteenth session nothing whatever passed re
quiring 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.
1 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. 209
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 com
pleted. That annates should be abolished, that all arch
bishops and bishops should be obliged to residence, that
the council should make arrangements with respect to dis
pensations, so as to remove the necessity of sending to
Rome. That the sixth canon of Chalcedon should be
observed, which prohibits bishops to ordain priests, with
out 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 reformation, promising
that the king would, if needful, support and defend them
in the enjoyment of their liberty.
In the twentieth session, the promoter of the council
replied to the discourse delivered by Pibrac in the last
congregation; after which a decree was read proroguing
the session to the 16th July.
In the following congregation five articles upon the sub
ject of the Holy Eucharist were proposed for examination.
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 ?
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 ?
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 ? 1
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
1 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 ? " Neither Pallavicinus nor Raynaldus notices this
article. II. 0

210 Trent.
fitting season. In subsequent congregations held from the
9th to the 23rd of June, the subject of the five articles was
discussed.1 Four canons were drawn up upon the subject
of communion in both kinds. In a congregation held July
3rd, 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 behoved
them to give way at the right time, and not to cause a
scandal by appearing so pertinacious in observing the com
mandments 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 consecra
tion, nor the 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
chapters on the communion was examined. In the first
it is endeavoured to be shown that those passages of holy
Scripture which are adduced in favour of communion in
both kinds do not prove the necessity of it. That our
Lord (in the 6th of St 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 2 ist session, the four chapters on doctrine were
read, in which the council declared, that neither laymen nor
ecclesiastics (not consecrating) are bound by any divine
precept to receive the sacrament of the eucharist in both
kinds ; that the sufficiency of communion in one kind can
not be doubted, without injury to faith. Further, that the
Church has always possessed the power of establishing and
changing in the dispensation of the sacraments (without,
however, interfering with essentials) according as she has
judged to be most conducive to the honour due to the holy
sacrament, and to the good of the recipients, taking into
account the diversities of place and conjuncture ; that al
though Jesus Christ instituted and gave to His apostles the
1 Amongst the sufficient grounds alleged for denying the cup to the
laity, was (according to Paolo) one which we should rather have ex
pected to fin* in the mouth of a Protestant Churchwarden than of a
Catholic prelate, viz. , the expense of providing wine in many places.

Trent. 211
sacrament under two kinds, it is necessary to believe that
under either kind Jesus Christ is received whole and entire ;
and that no diminution is experienced in any of the graces
conveyed by the sacrament. Lastly, that children 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 dimis-
sory, &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 collegiate
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 mendicant

212 Trent.
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
Visconti,1 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. All
the legates, the ambassadors of the emperor, of the King of
France, and of the Venetian States, were present, with one
hundred and fifty-seven prelates, about one hundred theo
logians, and nearly two thousand other persons : thirteen
articles were proposed for consideration.
i. Whether the sacrifice of the mass be a true sacrifice,
or merely a commemoration of the sacrifice of the cross ?
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 contrary
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
1 Carlo Visconti, Bishop of Vintimiglia, 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.

213

of pronouncing the words of consecration in secret is to be
condemned ?
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 ?
1 1. Whether it be not false to assert that any retrench
ment ought to be made in the ceremonies, vestments, &c,
ordered by the Church to be used in the celebration of
mass? 1 2. Whether to say that Jesus Christ is mystically sacri
ficed 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? 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 sacra
mental species. One of their arguments was this, that
Jesus Christ was priest after the order of Melchisedec ; 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
Archbishop of Prague presented a letter from the emperor,
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 settle
ment 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, Christopher, Baron von Madrutz,
Cardinal and Bishop of Brixen, who endeavoured to prove
that the council possessed the power to grant the petition,

214 Trent.
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 Catholics 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 supported 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 entreaties 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 congregation, 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 iii 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 the Latin
patriarch of Jerusalem, were in favour of 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 Archbishop of
Rossano, the Bishops of Cava, Almeria, Imola, and Rieti,

Trent.

"5

with Richard, Abbot of Preval, at Genoa, were also amongst
those who spoke in favour of absolutely 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 concession of the cup at the Council of
Constance, it was denied to them; that the authority of the
Council of Basil 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 enraged ; nor did they wish that the con
cession of the cup 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
absolutely to refuse, and from those who approved of 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. In the twenty-second session, one hundred and eighty
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

216 Trent.
obtain thereby eternal redemption for us, nevertheless, since
His priesthood did not cease at His death, in order that He
might leave 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 remembrance
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 Himself
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 ministry of His priests ; the only dif
ference 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 in
honour and in memory of the saints, the sacrifice is still
offered to God alone, for she only implores their protection.
4. That the Church for many ages past has established
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 certain
customs ; such as saying some things at mass in a low voice,
others aloud ; and has introduced certain ceremonies, — as
the benediction, lights, incense, ornaments, &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 con-

Trent. 217
demn private masses, in which the priest only communi
cates, but, on the contrary, approves and authorises 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 remembered.
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,1 and the Roman Church has preserved
the use ; nevertheless, the clergy should at times, and espe
cially on festivals, explain to the people some part of what
they have read to them.
9. Anathematises, 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 ist,
3rd, 13th, and 4th, 2nd, 10th, 7th, nth, 5th, 8th, and 9th,
and 6th (which see).
Then followed a decree concerning what should be ob
served or avoided in the celebration of mass. Bishops were
ordered to forbid and abolish everything 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 un
known 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 char
acter was forbidden in churches, and all worldly conversa
tion, 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
1 Courayer observes, that the mention made of the fathers here is un
fortunate, since it is certain that all the original liturgies were com
posed in the language of the country in which they were first used ;
e.g., the Greek, Roman, Syriac, Coptic, Armenian, and others.

218 Trent.
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 collegiate
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 proceeded 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
anywhere 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 Innocentius
IV., beginning " Romana," whether in receiving appeals, or
granting prohibitions.
8. Orders that bishops, as the delegates of the holy see,
shall be the executors of all pious gifts, whether by 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. n. Enacts penalties against those who usurp or keep
possession of the property of the Church, and pronounces
anathemas against them. ,

Trent 219
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 reforma
tion of morals were discussed, and the theologians 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 sacrament,
and whether the inferior orders are only steps to the priest
hood ?
3. Whether there is in the Catholic Church a hierarchy
composed of the episcopate, priesthood, and the other
orders? whether all Christians are priests? whether the
consent of the people is necessary to ordination ? whether a
priest can return to the lay condition ?
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 ?
7. Whether bishops are superior to priests ? whether 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 ?
This occupied many congregations; in one of which a
large number of the prelates, chiefly Spaniards, demanded
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
Fonsexa, a Spanish theologian, amongst others, entered
boldly upon the subject, declaring that it was not, and could

220 Trent
not be forbidden to speak upon the matter. 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
St Peter, " I will give to thee the keys," &c, so must it be
believed that He instituted the episcopate when He said to
the other apostles, " Whatsoever ye shall bind on earth,"
&c; consequently, as the pope is the successor of St 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 St 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 disagreeable
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 St
Dionysius,1 who teaches that the order of deacons is subject
to that of priests, the order of priests to that of bishops,
and the order of bishops to Jesus Christ, the Bishop of
bishops; also a passage from St Cyprian, who, in his
Epistle to Rogatianus, declares that " bishops are created
by God Himself ; " and another 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 children of the same Father, which is God, and of the
same Mother, which is the Church.
The same view was taken in the following congregation,
by the Archbishop of Braga and the Bishop of Segovia, who
1 From a work falsely ascribed to him,

Trent. 221
declared that it was clear from ecclesiastical 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
institution 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 power
ful speech in opposition to the view taken by the Spanish
bishops, denying altogether that the institution and juris
diction 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 everything
else ; and all distinction between patriarchs, 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 conclusion, 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, and the
order and jurisdiction of bishops declared in the canon to
be 'Jure Divino," they would thenceforth absent them
selves from all the congregations and sessions.
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

222 Trent.
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 November, 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 question 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.
At the beginning of the year 1563 the French am
bassadors presented their articles of reformation, under
thirty-four 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 (plebani) 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 daily during
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,
without any consideration of compatibility or incompati
bility. 16. That steps should be taken to provide every beneficed
clerk with a revenue sufficient to maintain two curates, and
to exercise hospitality.
1 7. That the Gospel should be explained to the people
at mass, that after mass the priest should pray with the
people in the vulgar tongue; and that at the same or some
other appointed time, pious and spirited canticles, such as
the Psalms of David, should be sung.
18. That the ancient decretals of Pope Leo and Gelasius
on communion in both kinds should be re-established.

Trent.

223

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.
2 1 . That they should abolish, as contrary to the canons,
all expectatives, regressions (returning to a benefice which
has been once resigned), resignations, &c.
22. That all resignations in favour of another should be
entirely rejected, as contrary to the canons.
23. That simple, or secular, priories should be reunited
to the cure of souls, originally intended by the foundation,
which had been separated from them, and assigned to per
petual vicars with miserable pittances.
26. That their ecclesiastical jurisdiction should be restored
to the bishops throughout their dioceses and all exemptions
done away with, except in the case of heads of orders and
some few others.
27. That bishops should take in hand no matter of
importance without the advice of their chapters ; and that
the canons should be compelled to continual residence, and
be men of sufficient learning, good life, and twenty-five
years of age.
28. That the ancient impediments to marriage should be
renewed, except in the case of kings and princes.
29. That the people should be properly instructed con
cerning the worship of images.
31. That no sentence of excommunication should be
passed until two or three monitions had been issued, and
then only for grievous faults.
32. That bishops should be desired to give benefices
rather to those who drew back from receiving than to such
as sought for them.
34. 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 dependence upon the

224 Trent
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 place in the Church under the pope"
instead of in dependence 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 St 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
" Universos 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
archbishop of it : " meaning that he permitted to the pope
the same right of superintendence over particular Churches
which an archbishop possesses over his suffragan bishops.
The Italians, who warmly opposed this view, alleged the
oecumenical authority of the Council of Florence, as estab
lishing the doctrine of the chapter ; whilst the French denied
both the cecumenicity 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," notwith
standing all the limitations and explanations which were
added to it.
On the 5 th 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. 'Matt, xviii. 17.

Trent.

225

5. That marriage is to be preferred to the state of
virginity. 6. That priests in the Western Church may marry not
withstanding 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 cognisance of causes relating to marriages
belongs to the secular prince.
These articles were discussed in several congregations.
The sixth article came under consideration on the 4th
of March ; all agreed in condemning it as heretical, but
they were divided upon the grounds of their opinion ; some
maintained that neither the Eastern nor Western Church
had ever permitted priests, after ordination, to marry, and
that this custom was founded upon apostolical tradition,
not upon any ecclesiastical constitution or vow ; others, on
the contrary, maintained 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 Innocentius 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 permitting 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 affection set upon
their families and country, would be inevitably detached
from that close dependence upon the holy see, in which its
present strength mainly consists.
In the meantime, the Cardinal of Mantua and Cardinal
Seripandus died, and the pope despatched two new legates
to the council, Cardinal Moroni, and Cardinal Navagier.
The French continued their importunities on the subject
of reformation, and were as constantly put off upon one
11. p

226 Trent.
pretext or another, by the legates, and thus much time
was wasted. The chief difficulties in their way were these :
— i. The decree already made, which gave the right of
proposing to the legates only. 2. The question of the
Divine obligation 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 discussed ;
accordingly, about this time, the French, wearied with the
proceedings, began to withdraw from the council.1
In a congregation held May 10th, a letter from the
Queen of Scots was read, in which she expressed her sorrow
that she had not one Catholic prelate in her dominions
whom she could send to the council, and declared 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 obedience.
About this time, i.e., on the 29th of June, a fierce dispute
arose between the orators of France and Spain upon a
point of precedency, which lasted some time. On the ist
July Du Ferrier delivered an angry speech filled with in
vectives against the King of Spain and the pope, vowing
openly that he would do everything in his power to bring
over the whole kingdom of France to the Huguenot faith,
for that it appeared to him that his king and nation were
but ill treated by the synod.2
All this time the contests about the institution and juris
diction of bishops, and the Divine obligation of residence,
continued ; and at last, in order to accommodate matters,
and bring things to an end, it was resolved to omit alto-
1 In the " Diarium actorum S. C. Trid. Auctore Torello Phola de
Puggio (Tore! lif old) eccl. Fesulanae canonico," given by Martene
(Ampliss. Collect, viii.), the writer tells us that on Easter Sunday he
was seized with such a severe attack of gout that he was compelled to
keep his bed about this time, adding, with great naivete\ that he con
sidered the whole fault to lie "turn coelo hujus regionis turn vino quod
suavissimum est." He also tells us that on Saturday, May Ist, about
noon three suns appeared which were looked upon by the Fathers as a
great miracle and prodigy.
a This man, Arnold de Ferrier, afterwards became a Protestant, and
was probably such, in his .heart, at the time, which may account for
this indiscreet ebullition of indignation, which compelled the king to
withdraw him. &

Trent. 227
gether all notice of the institution of bishops, and of the
authority of the pope, and to erase from the decree con
cerning residence whatever was obnoxious to either party.
They then fell to work upon the decree concerning the
reformation of abuses, and at last, on the 15 th of July, the
twenty-third session was held : 208 prelates, besides the
legates and other ecclesiastics, were present, with the am
bassadors of France, Spain, Portugal, &c. The sermon
was preached by the Bishop of Paris,1 who seems to have
contrived in it to give offence to all parties. After the
sermon, the bulls authorising Moroni 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 neces
sary to recognise in the Church a visible and outward
priesthood, which has taken the place of the former priest
hood. 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 the power of consecrating,
of offering, and administering, His body 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 consecrated 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 con
ferred 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
succeeded 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 ;
1 " Epis. Parisiensis solemniter celebravit Missam de S. S. exmore,
et reverendissimus Aliffensis hsebuit orationem, amietus pluviali et
mitra." " Diarium " of Torelli in Martene, Vet. Scrip. Coll. torn. viii.
col. 1380.

228 Trent.
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 Sacraments of
orders, which anathematised,
i. 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 sacrament.
4. Those who deny that the Holy Spirit is conferred by
ordination. 5. Those who deny that the unction given at ordination
is necessary. 6. Those who deny that there is a hierarchy composed 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 authority
of the pope, qui auctoritate Romani pontificis assumuntur,
axe true and lawful bishops.
After this, the decree of reformation was read, containing
eighteen chapters : —
1. Relates to the much-contested question of residence,
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 df
churches, whether patriarchs, primates, bishops, &c, and
even cardinals, shall reside in person, without ever absent
ing themselves for any length of time, unless some necessity,
or the evident advantage 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

Trent 229
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 inferred from it,
and proves such to have been the opinion of the majority
of bishops present.
This chapter, moreover, orders the residence of the in
ferior clergy, and directs that, when necessity compels 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 have
not been confirmed and instructed in the first principles 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 fourteen years of age can
hold a benefice, and orders the observance of the constitu
tion of Bonifacius VIII. " Clerici qui cum unicis," in the
matter of married clerks.
7. Orders bishops to make careful examination of candi
dates for orders.
8. Directs bishops to confer orders only at the canonical
seasons, in the cathedral church, and in the presence of the

230 Trent.
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 tonsure, or minor orders, to any, except to those
under their jurisdiction (under pain of suspension).
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.
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
instructed 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 discus
sion, letters were received from the King of France, in
which he declared his disappointment at the meagre measure

Trent.

*3i

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 fourteen 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 con
gregation broke up suddenly in some confusion, and shortly
after the French orators returned home.
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 precipitated, as its deliberations hitherto had been
delayed and protracted. On the nth of November, the
twenty-fourth session 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 the
subject ; after establishing the indissolubility of the 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
Church." x Marriage, under the Gospel, is declared to be
a more excellent state than that of marriage under the
former dispensation, on account of the grace conferred by
it, and that, accordingly, the holy fathers, councils, and
universal tradition, rightly teach us to reckon marriage
amongst the sacraments of the new law.
Then followed twelve canons, with anathemas, upon the
subject. 1 Eph. v. 32.

232 Trent
r. Anathematises those who maintain that marriage is
not a true sacrament, of Divine institution.
2. Anathematises those who maintain that polygamy is
permitted to Christians.
3. Anathematises those who maintain that marriage is
unlawful only within the degrees specified in Leviticus.
4. Anathematises those who deny that the Church has
power to add to the impediments to marriage.
5. Anathematises those who maintain that the marriage
tie is broken by heresy, ill-conduct, or voluntary absence
on either side.
6. Anathematises those who deny that a marriage con
tracted, but not consummated, is annulled by either of the
parties taking the religious vows.
7. Anathematises those who maintain that the Church
errs in holding that the marriage tie is not broken by
adultery. 8. Anathematises those who maintain that the Church
errs in separating married persons for a time, in particular
cases. 9. Anathematises those who maintain that men in holy
orders, or persons who have taken the religious vow, may
marry. 10. Anathematises those who maintain that the married
state is preferable to that of virginity.
n. Anathematises those who maintain that it is super
stitious to forbid marriages at certain seasons.
1 2. Anathematises those who maintain that the cognisance
of matrimonial causes does not belong to the ecclesiastical
authorities. After this, a decree of reformation was published, relating
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 con
secutive 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 solemnised
in the presence of the clergyman of the parish, or of some
other priest having his permission, or that of the ordinary.
The council also exhorts the bride and bridegroom not

Trent. 233
to dwell together until they have received the benediction
of the priest, and to confess carefully, and receive with
devotion the Holy Eucharist before marriage.
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 between the person ad
ministering baptism and the person baptised, or his or her
parents. 3 and 4. Also refer to the relaxation of impediments.
5. Those who wilfully contract marriage within the pro
hibited degrees are sentenced to be separated without 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, how
ever, 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 excom
municated, unless they will put away their mistresses after
three monitions. The women, after three monitions, to be
driven out of the diocese unless they obey.
9. Forbids all masters, magistrates, &c, under anathema,
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 suffra
gan. 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

234 Trent.
reasons to be approved in the provincial council. Treats
of the duties of inferior ordinaries 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 administered to
them. 8. Orders that open offenders shall be put to open
penance, but allows to the bishop the power of imposing
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.
n. Declares that such titles as that of prothonotary,
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 persons 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 contributions of
the parishioners. Forbids to annex parish churches to
monasteries. 14. Declares that the council abhors the practice of
paying anything for a title or for taking possession.
15. Allows the bishop to diminish the number of pre
bends in poor cathedral establishments.
16. Ordains that the chapter shall elect a vicar-general

Trent. 235
within eight days after the death of their bishop, to look
after the concerns of the church during the vacancy.
1 7. 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 sentence ; 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.
The last session was held on the 3rd December 1563;
in it the decrees concerning purgatory, the invocation of
saints, and the worship of images and relics 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
subtleties. 2. Of the invocation of saints. Orders bishops, and
others concerned in the teaching of the people, to instruct
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

236 Trent.
placed in churches ; that they ought to receive due venera
tion, 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 mysteries of the faith, and by thus seeing
the good deeds of the saints are led to bless God, and
endeavour themselves to do likewise.
The council then proceeds to anathematise 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 in
tended that the Divinity can be seen by mortal eyes ;
further, that all things tending to superstition in the invoca
tion 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 provincial council.
These decrees were followed by one of reformation, con
sisting of twenty-two chapters, which relate to the regulars.
1. Orders that all shall observe the rule of their pro
fession. 2. Forbids any regular to hold any sort of property.
3. Permits all monasteries, except those of the Capu
chins and Franciscan Observantines,1 to hold property.
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 jurisdic
tion of the Holy See shall be governed by the bishops.
1 An offset of the Franciscans, founded by St Bernardine of Sens in
1419.

Trent. 237
16. Orders that the religious shall make confession, and
communicate once a month.
n. 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 everything 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 juris
diction. 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 scandal
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 willing
ness, &c.
18. Excommunicates those who force women to 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 com
mitted 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 re-

238 Trent
ceived by every bishop in the first provincial council, and
that the bishops shall promise obedience to the pope, and
anathematise 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 monastic
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 further to
the conduct of governors of hospitals.
9. On the right of patronage, forbids to sell such right,
and to unite benefices.
8. Orders four persons in every province to be elected,
who shall judge ecclesiastical causes delegated to them by
the legates of the Holy See.
n. Forbids to let out ecclesiastical property to farm
upon consideration of any payment in advance, to the pre
judice 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 pro
perty 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 pun
ishment of unbeneficed clerks and bishops.

Trent.

239

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 con
ducted 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 canons.
19. Insists upon the total cessation, throughout Christen
dom, 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, ex
communicated, and deprived of the lordship of the town or
place in which they permitted the duel. Sentences the
duellists and their seconds to excommunication, loss of pro
perty, and perpetual infamy ; and, if either of the parties
die in the encounter, forbids him Christian burial. Also
excommunicates the instigators, abettors, and even specta
tors of a duel.
20. Declares that the council looks to princes to support
the Church in all her rights, and to take care that their sub
jects show due respect to the clergy; exhorts princes to
observe the canons of the Church and the constitutions of
the pope. Renews all canons and constitutions made in
favour of the liberty and immunities of the clergy and the
Church. 21. Declares that whatsoever clauses and words are con
tained in the decrees of reformation made under the sove
reign pontiffs, Paul, Julius, and Pius, all are to be so
understood, as that the authority of the holy see remains
always untouched and entire.
A decree was also published upon the subject of indul
gences, 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 anathematises 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

24°

Trent.

custom of the Church be adheied to, and that they be
granted with care and moderation, forbidding all trafficking
in them.
Further, the council exhorted all pastors to recommend
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 observance of 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 Moroni
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, i2mo, Paris, 1824,
states the number of prelates present from the different nations to have
been as follows : —

Italians . .
By proctors
French By proctor .
Germans .
By proctors
Spaniards . .
By proctors
PortugueseGreeks . .
Poles . .
Hungarians English
Irish . .

187 2
26 1
2
4
31 4

189

27

35 3
62 2 I*
3
274

Brought forward 274
Flemings  2
Croatians  1
Moravians  1
Illyricans  3
281

* Thomas Goldwell, Bishop of
St Asaph ; he was actuaUy Bishop
of the see, as he spontaneously went
into exile, and no new appointment
was made till 1559. He retired to
Rome, where he was made suffra
gan to Cardinal Savelli, the bishop
vicegerent in Rome under Gregory
XIII. Goldwell ordained St
Camillo de Lei lis, the founder of
the Regular Clerks for tending
the sick, in 1584.

Treves. 241
The acts of the council were confirmed by a bull, bearing
date January 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, Scot
land, 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. Various
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.
TRENTON (1801). Held in September 1801. Bishop
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). [Concilium Trevirense.] Held in 948.
The legate Marinus, the Archbishop of Treves, and several
bishops, here excommunicated Hugo, Count of Paris, and
two pretended bishops, made by Hugo, the pseudo-
archbishop of Rheims. — (See C. Ingelhbim, a.d. 948.)
Tom. ix. Cone. p. 632.
TREVES (1238). Held on the Festival of St Matthew,
1238, Theodoric, the Archbishop ; Rudolph, Bishop of
Virdun ; John, Bishop of Metz ; and Roger, Bishop of
Toul, being present. Forty-five canons were published.
1. Against the incendiaries of religious places. Declares
that whereas the absolution of denounced incendiaries was
reserved to the pope, in order to spare them the expense,
&c, it shall be necessary to inform them, before denouncing
them, that unless they shall make satisfaction before publi
cation, they must make a voyage to Rome in order to
11. Q

242 Treves.
obtain pardon: "ut sic territi ad satisfactionem facilius
inducantur." 2. Puts under an interdict places where any ecclesiastical
booty or persons are detained. Permits divine service to
be celebrated in a low tone in any convent that there may
be in the place.
7. Condemns to prison and penitence any clerk cele
brating in any place under interdict after admonition from
his bishop.
10. Orders the priest, when celebrating, to wear the
" camisia " or " rochette."
16. Forbids the "Campanarii" to serve in the church
during divine service without the "camisia."
25. Reserves the absolution of clerks who have celebrated
whilst under sentence of excommunication to the pope.
33. Forbids pastors, vicars, and rural deans to take cog
nisance of matrimonial causes.
35. Of the penances to be performed by male and female
adulterers. 38. Forbids women to wear at night the dress of monks
or regular canons.
43. Against coiners of false money. Orders the priests
at places where coiners live to cease instantly a divinis.
44. Provides for the public denunciation of persons ex
communicated for coining, every Sunday and holy day.
45. Revokes the Annum Domini gratia, on account of
its abuse (see the following Council). — Mart., Vet. Scrip.
Coll., torn. v. col. 126.
TREVES (1310). Held on the 29th of April 1310, in
the Church of St Peter at Treves, by Baldwin, Archbishop
of Treves. One hundred and fifty-six canons were published.
The first six relate to the plunderers and violators of
ecclesiastical persons, property, and places, and orders that
the parishes and properties of such persons be put under an
interdict until they repent.
10. Forbids the custom of giving a feast upon appoint
ment to a canonry, benefice, &c, and orders instead that a
" cappa " of a certain value be presented.
14. Forbids certain dresses worn by many of the clergy.
15. Forbids the "damnable abuse" of presenting to
benefices those who have not even received the tonsure.
18. Forbids priests, clerks in holy orders, and especially '

Treves.

243

monks, to follow any worldly calling, to receive unjust gifts,
or to sell justice. Bids them avoid gambling, secular shows,
and all ornaments unsuited to their calling; not live on
superfluous delicacies, and to follow sobriety. Offenders to
be excommunicated after due monition.
1 9. Relates to the church officer called the matricularius.
Orders that every parish priest, unless hindered by extreme
poverty, shall have one such, either a clerk or at least a
literate, able to respond by reading and chanting, at the
Holy Office, notwithstanding any custom which may exist
in some places where the labourers or others, merely illiter
ate laymen, attempt to do so.
29. Orders a total cessation a divinis in places where
coiners of false money dwell.
30. Confirms canon 45 of the Synod of Treves, 1238,
which annuls the privilege of the " year of grace," by which
canons claimed one year's value of their benefices after
their death. — (See Treves, 1238.)
38-47. Of the Religious.
50. Against the Begardi, who called themselves Apostoli.
52. Excommunicates those who seize or in any way in
jure the messengers of the ecclesiastical judges, or those who
carry their letters, or the letters themselves.
54. Forbids all feasting at funerals.
55. Orders that, in places where laymen are forbidden to
go abroad with a light after the bell or horn has been
sounded, clerks and monks shall observe the same.
56 and 57. Of anniversaries; the conduct of priests on
such occasions, &c.
69. Directs that in every church there shall be on,
before, or behind, or above the altar, an image, or sculp
ture, or writing, or picture, designating the saint in whose
honour the altar is built.
72. Strictly forbids to close the churches against the laity.
73. Orders that wills be carried to the bishop within
forty days from the death of the testator.
79. Against conjurors, sorcerers, &c.
80. Forbids the " sortes psalterii," or endeavour to dis
cover the secret things to come by looking into the Psalter
or any part of Scripture.
82. Forbids all incantations. In collecting herbs, allows
only the Lord's Prayer and Creed to be said.

244 Treves.
83. Declares that no times are to be regarded as lucky or
unlucky. 84. Against those who predict events from the twelve
signs of the Zodiac.
93. Enumerates thirty-nine cases in which the penitent is
to be reserved to the bishop for absolution.
97. Forbids a priest to marry persons who are unknown
to him.
99. Allows persons living in different parishes to be mar
ried in the church belonging to either, if they bring letters
from the priest belonging to the other.
102. Orders all rectors, &c, to publish the sentences,
&c, of the Church, boldly and without fear.
105. Declares absolutions forcibly obtained to be null
and void.
112. Declares that, in consequence of many unskilful
persons having taken upon themselves to practise and teach
medicine and surgery in the province, wishing to be masters
before they were pupils, no one should in future presume to
teach or practise medicine or surgery in the province with
out the licence of some one of the bishops. For that it is
proper that they should first undergo an examination as to
learning and morality.
115. Of confirmation.
116. Of confession.
117. Of the same.
125. Directs that the finder of anything shall do all in
his power to discover the loser, and shall cause it to be pro
claimed in church, that if the loser cannot be found it shall
be given to the poor of the place, for the benefit of the soul
of the loser.
131. Declares that it is not lawful to rob in order to give
the thing stolen in alms, and that to give largely does not
justify rapine.
145. Declares that a wife may give alms and make offer
ings out of her own paternal property, even against her
husband's will. Moreover, that without his express leave
she may give away bread, wine, and such like things, which
everywhere, by laudable and approved custom, it is the
wife's part to dispense.
149. Declares that no one ought to be excommunicated
but for mortal sin and contumacy,

Tribur.

245

151. Forbids all mendicant monks to appropriate to
themselves any new mansions or benefices beyond their
monasteries and enclosures. — Mart., Thes. Anec, torn. iv.
col. 245.
TREVES (1548). Held in 1548, by John, Count of
Isembourg, Archbishop of Treves, who presided. Ten
chapters, and a decree against the concubinary clergy were
published. — Tom. xiv. Cone. p. 606.
TREVES (1549). 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 retained.
Reduces Good Friday to the rank of a semi-festival ending
at noon.
n, 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 colleges,
and others of the clergy, shall be supplied with a copy of
these canons. — Tom. xiv. Cone. p. 705.
TRIBUR (895). 1 [ConciliumTriburense.] 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 Ratbode,
Archbishop of Treves. King Arnulphus also attended,
with many of the chief lords of his kingdom. It was here
decreed not only that the bishopric of Bremen should, as
heretofore, remain suffragan to Cologne, but that the arch
bishopric of Hamburg, which, on account of the troubles,
had been removed to that city and united to the bishopric,
should in future be so also. This, however, was set aside
by Pope Sergius. Fifty-eight canons were published.
Tribur, an ancient town of Germany, 10 miles N-W. of Darmstadt,
Here was an ancient palace of the Carlovingian kings.

246 Tribur.
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 survived,
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 other five years, during
which he was to fast three days in the week.
19. 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.
16. Proves from Scripture,1 that no fee 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 water.2
26. Orders priests never to go forth without the " stola
vel orarium." He who killed a priest in his stole, on a
journey, was to pay a threefold mulct.
1 Eccles. vii. Gen. iii.
2 " Non debet enim 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 profluxit,"— Pope Alex
ander, quoted in the Canon,

Troies. 247
30. Orders all due respect to the See of Rome,1 and
enacts penalties against those who cause the death of
Christians by enchantments. — Tom. ix. Cone. p. 438.
TRIBUR (1076). Held in October 1076. The pope's
legates, with several German lords and some bishops,
assembled in council, debated concerning the deposition of
the Emperor Henry IV., in consequence of which he passed
into Italy, and after the most humiliating concessions, ob
tained absolution from the pope, January 25, 1077. — Tom.
x. Cone. p. 355.
TRIM (1291). Held on the Sunday after St Matthew's
Day, 1 29 1. Nicholas M'Motissa, Archbishop of Armagh,
presiding. The four archbishops, all the suffragan
bishops, all the cathedral chapters, by their deputies,
and the other orders and degrees of the clergy, unanimously
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 violations 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 Mant, Hist. Irish Church,
p. 17.
TROIES (867). [Concilium Tricassinum]. Held Oct. 25,
867. About twenty bishops, from the kingdoms of Charles
and Lothaire, were present, who wrote a long letter to Pope
Nicholas I., in which they give the history 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 decretals of the pope. — (See C. Soissons, 866.) Tom.
viii. Cone. p. 868.
1 " In memoriam beati Petri Apostoli, honoremus sanctam R. et A.
sedem, ut quae nobis sacerdotalis mater est dignitatis, esse debeat
magistra eccl. rationis. Quare servanda est cum mansuetudine humili-
tas, ut licet vix ferendum ab ilia sancta sede imponatur jugum, con-
feramus et pie devotione toleremus," &c, &c.

248 Troies.

\

TROIES (878). Held August ist, 878, u: pope John
VIII., who presided over thirty bishops. The'-former had
come into France, to escape from the violence of Lambert,
Duke of Spoleto. In the first session, the pope evxhorted
the bishops to compassionate the inj uries which the RNoman
Church had suffered from Lambert and his accomplices, arid
to excommunicate them. The prelates, 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 tdj be
worthy of death and anathema. /
The Archbishop of Aries presented a petition against
bishops and priests leaving one church for anotherl; and
also against persons deserting their wives, in order to jmarry
other women. In the third session, the bishops de clared
their consent to the pope's propositions. Hincmar of Laon,
whose eyes had been put out, presented a complaint s gainst
his uncle, and demanded to be judged according to the
canons. Hincmar of Rhiems required that the cause might
be delayed, to give him time to reply to the com plaint.
Further, the sentence of condemnation passed ; igainst
Formosus, formerly Bishop of Porto, and Gregory a noble
man was read, anathematising them without hope of aibsolu-
tion ; as also were the canons forbidding the translation of
bishops, viz., those of Sardica, Africa, and of Popie Leo.
Seven canons were published. I
1. Orders that temporal lords shall show due respiect to
bishops, and that they shall not sit down in their presence
without their permission. J
7. Forbids to receive anonymous accusations agafest any
person. _/
TROIES (1104). Held in 11 04, by theJegfgte Richard,
Bishop of Albano, whom Pascal II. haSS^sent into France
to absolve King Philip. The council was very numerous,
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). Held in 1107, by Pope Pascal II.,
who presided. The main object of this council was to

Trosle. 249
excite the zeal of men for the Crusade ; besides which, sen
tence 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 person ordain
ing or consecrating him. — Tom. x. Cone. p. 754.
TROIES (1128). Held January 13, 11 28, by the legate
Matthew, Bishop of Albano, assisted by the Archbishops of
Rheims and Sens, thirteen bishops, and by St Bernard, St
Stephen, and other abbots. A rule was drawn up for the
order of the Templars, instituted in n 18, 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.
TROSLE (nearSoissoNs) (909). [Concilium Trosleianum.]
Held June 26, 909, Herivius, 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 institu
tions. 4. Anathematises those who pillage the Church.
5. Anathematises those who injure and persecute the
clergy. 6. Is directed against those who refuse tithe, and appears
to show that the clergy at this time enjoyed the entire use
of all the property, &c, of their respective benefices, subject,
however, to the oversight of the bishop in their use of it.
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.

250 Turin.
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 abstain
from sin, and to do their duty. — Tom. ix. Cone. p. 520.
TURIN (401). [Concilium Turinense.~\ Held between
398 and 401, J to settle certain differences which had arisen
amongst the Gallican prelates. The bishops of the pro
vince of Aix, Proculus of Marseilles, Simplicius of Vienne,
and the Bishop of Aries, were present. As Turin was at
that time under the metropolitan 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 recognised 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, 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 decision
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 meantime
they were exhorted to live in peace.
3. The excuses of the Bishops Octavius, Ursion, Re
migius, and Triferius were considered. These prelates
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.
1 There seems to be little doubt that 401 is the right date, since
Briscius, who was Bishop of Tours at the time it was held, did not
succeed St Martin in that see until the year 400.— Labbe.

Tyre. 251
Several other regulations relating to the affairs of the
Church were also made. The Ithacians were condemned
(see C. Bordeaux, 385), and eight canons in all were pub
lished. — Tom. ii. Cone. p. 1155.
TYANA (367). [Concilium Tyanense.] Held in 367.
There were present in this council Eusebius of Csesarea, in
Cappadocia, Athanasius of Ancyra, Pelagius of Laodicea,
St Gregory of Nazianzum (the elder), Zeno of Tyre, Paul of
Emesa, and many others who had declared their belief in
the consubstantiality of the Son at Antioch, in 363. The
letters of Pope Liberius and the bishops of Italy, Sicily,
Africa, and Gaul, were read, which had been written to
wipe out the disgrace attaching to them on account of the
Council of Ariminum. Eustathius of Sebastia, 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). The Arians, through Eusebius of Nico
media, obtained the convocation of this council from the
Emperor Constantine, under pretext of thereby healing the
divisions which existed amongst the bishops ; but really to
crush St 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
Maris of Chalcedon, Theognius of Nicea, Ursaces of
Singedon, and Valens of Mursa, in all about sixty Arian
bishops attended. There were also a few bishops present
who were not of the Eusebian faction, as St Maximus of
Jerusalem, Marcellus of Ancyra, Alexander of Thessalonica,
Asclepas of Gaza, &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. St Athanasius, compelled by the order of the emperor,
came to the council, attended .by forty-nine Egyptian
bishops, amongst whom were Potamon and St Paph
nutius. No accusation was brought against St Athanasius on

252 Tyre.
account of his faith, but he was arraigned for having killed
a Meletian bishop named Arsenius, and that Macanus,
his deacon, had forcibly broken into a church whilst
Ischyras, a pretended priest, was celebrating, and overturned
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 St 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 St Athanasius appeared frequently
before the council, and defended himself admirably, listen
ing quietly to all the calumnious accusations brought against
him, and replying with patience and wonderful sagacity.
However, his enemies, not contented with the charges which
they had already brought against him, dared to impeach his
purity, and introduced 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,
triumphantly proved ; for St Athanasius having deputed
one of his priests, named Timothy, to reply for him, the
woman, who was ignorant even of the person of the holy
bishop, mistaking Timothy for him, declared that he 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 attempts, the
Arians were filled with fury, and attempted his life, in which
they were prevented only by the officers of Constantine.
Nothing now remained but the charge of having broken the
chalice, 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 of Arians was sent under pretence of making
inquiry on the spot (in the Mareotis), but in reality to get
up a charge against him. In the meantime Athanasius,
seeing that his condemnation, by fair means or foul, was
resolved, withdrew from Tyre. The deputies upon their

Vaison. 253
return declared that they had found the charge correct ; and
upon this statement sentence of deposition was pronounced,
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.
UDVARDE (1309). 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 impost
which they had endeavoured to evade.
And fourthly, the constitutions of Cardinal Gentil,1 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 (1375). [Concilium Unienoviense.] Held
in 1375, under Jaroslov, Archbishop of Gnesne. Several
statutes were drawn up for the reformation of ecclesiastical
discipline, and a subsidy granted by the clergy towards the
expenses of the war against the Turks. — Tom. xi. Cone.
p. 2043.

VAISON (442). [Concilium Vasense.] Held November
13, 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 communion,
but that it shall be enough to be assured that they are not
excommunicated. 1 Made at the Synod of Posen in the same year. Nine chapters
relating to ecclesiastical discipline were published. — Cone. Tom. xi.
App. 2453.

2 54 Valence.
2. Declares that the offerings of penitents dying suddenly
without receiving the communion, may nevertheless 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 children.
— Tom. iii. Cone. p. 1456.
VAISON (529). Held November 5, 529. Twelve
bishops attended, amongst whom were St 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 ex
cellent 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.
3. Orders the frequent repetition of the " Kyrie Eleison "
at matins, mass, and vespers,1 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 beginning,
&c," shall be chanted after the " Gloria Patri." — Tom. iv.
Cone. p. 1679.
VALENCE (in Dauphine)2 (374). [Concilium Valen-
tinum] Held July 12, 374. Thirty bishops attended, of
whom the names of twenty-two have reached us : it is
supposed 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
1 Such was probably the original form of the first litanies, which seem
to have consisted chiefly of such repetitions.
2 Valence in Dauphine, celebrated for its eminent bishops present,
St Phcebadius presided. One MS. mentions thirty bishops, others
twenty-two, as subscribing the Synodical Letters. The first is
addressed to the bishops throughout Gaul and the five provinces.

Valence. 255
which had crept into the discipline of the Church. Four
canons were published.
1. Forbids the ordination in future of men who have
been twice married, whether before or after baptism, or who
have married widows, but it does not insist upon the depo
sition 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 considered as guilty of
the crimes wherewith they charge themselves. — Tom. ii.
Cone. p. 904.
VALENCE (530). Held about 530, in defence of the
doctrines of grace and free will, against the Semi-Pelagians.
Cyprian, Bishop of Toulon, presided for St Cesarius of
Aries, who was necessarily absent through ill-health. Some
suspicion, it seems, had arisen about the soundness of the
views of St Cesarius on the subject of grace. Through his
legates he clearly demonstrated his belief that man, without
the preventing grace of God, cannot obtain salvation. — (See
C. Orange, a.d. 529.) Tom. iv. Cone. p. 1678.
VALENCE (855). 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,
and predestination, and reject the four canons of Quiercy
upon the matter.
7. Relates to the elections of bishops with the unanimous
consent of the clergy and people of the see.
12. Forbids, under pain of excommunication, the singu
lar combats to which accused persons had recourse in those

256 Valence.
times in order to prove their innocence. Directs 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 vexa
tions. 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 with
out burdening any one.
18. Orders the re-establishment of schools for teaching
religion, literature, and ecclesiastical chanting.
20. Orders care in the preservation of the church orna
ments, &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 (1100). Held in 1100, to examine the
charge brought by the canons of Autun against Norigaudus
or 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 taken 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 meantime
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.
VALENCE (1248). Held on the Saturday after the
feast of St Andrew. The legates, Peter, cardinal bishop
of Albano, and Hugo, cardinal priest of St Sabine, con-

Valladolid. 257
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 denounce
ment 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 excommunica
tion. The five next refer to excommunications.
22 and 23. Fulminate excommunications against the
Emperor Frederick and all his adherents. — Tom. ix. Cone.
p. 696.
VALENTIA (in Spain) (524). [Concilium Valentinum]
Held in 524, under King Theodoric. Six bishops attended,
and six canons were published.
1. Orders that previous to the presentation of the obla
tions, 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. 161 7.
VALLADOLID (1228). [Concilium apud Vallemoleti

258 Valladolid.
or Vallum Oletum.] By the legate Cardinal John
de Abbatis-villa. Present all the bishops of Castile and
Leon. Thirteen constitutions.
1. Orders Diocesan Synods twice a year, viz., on St
Luke's day, and on the Sunday on which is sung the de
misericordia Domini.
2. Establishes preachers in cathedrals and conventual
churches. 3. Orders that beneficed persons who are ignorant of
Latin shall be compelled to learn (except the old), and no
such persons shall in future be appointed to benefices.
4. Against concubinary clerks.
5. Forbids clerks to feast and drink in company with
jugglers, &c. Orders them to preserve the tonsure properly,
and not to wear improper clothes, e.g., not red or green,
not too long nor too short, not to wear shoes with strings,
nor to have their horse furniture gilded. Also forbids
the use of copes (capas) with sleeves, in church at the
hours. 6. Concerning the care of churches and sacred vessels.
7. All to confess and communicate once a year at least,
under pain of being forbidden to enter church, and
Christian burial.
9. Moors and Jews to pay tithe, &c.
n. A clerk serving a church only by authority of the
patron, and without that of the bishop, to be excommuni
cated and incapable of holding any benefice.
1 2. No fees to be demanded for spiritual acts.
13. Of monks and regular canons.
VALLADOLID (1322). Held in 1322, by Cardinal
William, Bishop of Savina, and legate of Pope John XXII.1
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 diocesan 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.
1 Or John XX., with Labbe and others.

Vannes. 259
n. 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 (465). [Concilium Veneticum.~\ Held in 465,
by St Perpetuus, the first archbishop of Tours, who presided
over five other bishops. Paternus was in this council con
secrated 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.
11. Prohibits priests, deacons, and subdeacons, who are
forbidden to marry, from attending marriage festivals, 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 corporal
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 province of Lyons.

260 Vatican.
1 6. Excommunicates those of the clergy who meddle in
divinations, and superstitiously pretend to foretell 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.
VATICAN (1869). Held in 1869 and 1870, by order
of the Pope, Pius IX., and attended by seven hundred and
sixty-two fathers of the Roman Catholic Church.1
In view of the importance of this council and its acts, it
may be useful to recapitulate the proportion of representa
tion enjoyed at it by the various sections of the Roman
Church. Excluding non-European states, the numbers
appear as follows : — France sent eighty-four fathers; Austria,
forty-eight ; Germany, nineteen ; Belgium, six ; Spain, forty-
one; the British Isles, thirty-four; Italy (excluding the Papal
States), one hundred and thirty-three ; and the Papal States
one hundred and forty- three.
It will thus be seen that the Papal States (with a popula
tion numbering scarcely one-two-hundred-and-eightieth part
of those represented at the council), were privileged to send
nearly one-fifth of the fathers. Nor were the representatives of
Italy far behind in point of numbers, while Germany, whose
opposition to the proposed dogma of Papal Infallibility had
been for a long time outspoken and unwavering, was per
mitted to send nineteen bishops only.
In all some ninety or a hundred congregations were held,
and four public sessions.
The first, in obedience to the Bull " multiplices inter,"
was held on the 8th December 1869, to inaugurate the
opening of the council. The second took place on the 6th
January 1870, when the assembled fathers publicly professed
the creed of Pius IV., but no further business was.
transacted. At the third session, held on the 24th April, four canons
were published.
1. Of God the Creator of all things.
1 This number is only approximate. It is said that 1044 summons
Were issued, and that about 762 came. Of these, 650 were bishops, 30
abbots, and 28 generals of orders, the remainder, 54 in number, being
cardinals. But this number was speedily reduced by death and the
inevitable return of many. 1

Vatican. 261
2. Of revelation.
3. Of faith.
4. Of faith and reason.
These canons were subscribed unanimously by all present,
and seem to have been chiefly directed against the Deists
and Materialists. They contain nothing of any particular
moment, nor do they seem original in any respect.
In fact it was perfectly well known that all that had up
to this time taken place was merely a prelude to the one
doctrine of supereminent importance that the council had
been called together to enunciate.
The dogma of Papal Infallibility was demanded by an
influentially signed petition from the council in January, and
the decree was formulated and presented to the council on
the 17th March.
The words in which the most important chapter of this
canon was submitted to the Fathers were as follows : —
ROMANUM PONTIFICEM IN REBUS FIDEI ET MORUM DEFINIENDIS
ERRARE NON POSSE.
Sancta Romana Ecclesia summum et plenum primatum et princi-
patum super universam Catholicam Ecclesiam obtinet, quem se ab ipso
Domino in beato Petro, Apostolorum Principe, cujus Romanus Pontifex
est successor, cum potestatis plenitudine recepisse veraciter et humiliter
recognoscit. Et sicut prae ceteris tenetur 'fidei veritatem defendere sic et si quae
de fide subortae fuerint quaestiones suo debent judicio definiri. Et
quia non potest Domini Nostri Jesu Christi praetermitti sententia
dicentis "Tu es Petrus et super hanc petram sedificabo Ecclesiam
meam," haec quae dicta sunt rerum probantur effectibus quia in sede
apostolica immaculata est semper Catholica conservata religio et sancta
celebrata doctrina. Hinc sacro approbante Concilio dicimus et tanquam
fidei dogma definimus per divinam assistentiam fieri ut Romanus
Pontifex cui in persona beati Petri dictum est ab eodem Domino Nostro
Christo " Ego pro te rogavi ut von deficiat fides tua," cum supremi
omnium Christianorum doctoris munere fungeus pro auctoritate definit
quid in rebus fidei et morum ab universa Ecclesia tenendum est, errare
non possit ji hinc Romafli Pontificis inerrantiae sfiu infallibilitatis
prajrogatryam ad idem objectum porrigi ad quod mfallibilitas Ecclesiae
extenditur. Si quis autem huic nostrae definitioni contradicere (quod
Deus avertat) praesumpserit, sciat se a veritate fidei Catholicae et ab
ipsa veritate Ecclesiae defecis§e.
It must not be supposed that this canon was passed, or
even proposed, without considerable protest, though the
council had been purposely selected as far as possible from

262 Vatican.
those who were known to assent to the extreme views of the
Ultra-montane party.
But Cardinals Rauscher, Schwartzenburg, and Matthieu,
with Monseigneurs Darboy, Ginouillac, Calabriano and
Conolly, the archbishops respectively of Paris, Lyons,
Milan, and Halifax, led a small party who were vehemently
opposed to the proposed dogma. Nor were Bishops Stross-
mayer and Clifford, or Monseigneur Dupanloup of Orleans
less active in entreating the council not to commit them
selves to such an important and irretrievable step without
due consideration and the utmost caution.
Early in January it was rumoured that the doctrine was
to be carried by acclamation on the 8th of that month as a
direct inspiration,1 but the determined opposition of so
many of the fathers caused this to be temporarily aban
doned. On Easter Monday the same plan was suggested,
the disaffected minority having been to some extent either
won over or silenced, but this time it is said that Pius IX.
himself prohibited the course, saying that a canon of such
importance must, before being enunciated by the council,
be fully and freely discussed.
Upon this point many complaints arose. The anti-
infallibility party were loud in their protests. They asserted
that from the earliest days of the council they had not
enjoyed sufficient liberty, that attempts had been continually
made to silence them in the congregations, that the use of
the printing press had been denied to them, and that the
standing orders of the council were framed in such a way
as to stifle all discussion except that initiated by the Papal
party. Moreover, they complained that the pope himself
refused even to listen to their representations, and that, in
defiance of the wishes of the Chaldean bishops, the Holy
Father had in February consecrated to vacant bishoprics in
that province two Infallibilists, rejecting without a word the
nominees of the Chaldeans.
Whatever truth there may have been in these assertions,
there is little doubt that the determined opposition of the
section headed by Cardinal Rauscher was being gradually
broken down. The judicious arrangements for the lodging
1 It was said at the time that Archbishop (afterwards Cardinal)
Manning, of Westminster, had been selected to propose it to the
council.

Verberie. 263
of the fathers, so as to bring social influence to bear upon
waverers, and the cunningly suggested vacancies in the
sacred college had done their work. Defections from the
ranks of the disaffected occurred almost daily, and it soon
became a foregone conclusion that the dogma would be
passed by the council by an overwhelming majority.
Upon the question being at last put to the vote, there
appeared four hundred and fifty Placets, eighty-eight non-
Placets ; sixty-two fathers gave a qualified assent only,
and seventy at least were absent from the council at the
time, of whom it may be presumed that nearly the entire
number were opposed to the measure.
Another earnest attempt was made at the last moment to
dissuade the pope from assenting, but he refused to listen,
and on the nineteenth of July the question was again pre
sented to the council in solemn assembly in St Peter's, and
there then voted five hundred and thirty-three for the
dogma, and — so it is alleged — two only, the Bishops of
Cajazzo and Little Rock, U.S.A., against it. The chief
opponents of the dogma had by this time left Rome and
rejoined their dioceses, the majority to tender their sub
mission to the pope at no distant date, some to join with
Dr Dollinger in forming the body subsequently known as
the " Old Catholics," who shortly afterwards made overtures
to the Church of England, with whom they were admitted to
be in communion.
VENICE (1177). [Concilium Venetum.] Held in 1 177,
by Pope Alexander III., assisted by his cardinals, and
several bishops from Italy, Germany, Lombardy, and Tus
cany. The Emperor Frederic, who had previously renounced
the schism, and made peace with Alexander, was present.
The pope pronounced sentence of excommunication against
all troublers of the peace. — Tom. x. Cone. p. 1481.
VERBERIE (in the diocese of Soissons) (753). [Con
cilium Vermeriense.~\ Held in 753, by order of King Pepin.
This council was, properly speaking, a national assembly.
Twenty-one canons were published, chiefly relating 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.

264 Verdun.
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 murder
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.
9. Declares, that in cases in which men are absolutely
obliged to leave their place of abode, to go to live else
where, 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 baptise a sick person 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.
VERBERIE (869). Held in 869. Twenty bishops
being present, with Charles the Bald ; Hincmar of Laon
was accused, and appealed to the pope ; at the same time,
he demanded leave to go to Rome, which, at the instiga
tion of his uncle, was refused, but the proceedings against
him were suspended. — Tom. viii. Cone. p. 1527. (See C.
Douzi, a.d. 871.)
__ VERCELLI (1050). [Concilium Vercellense.~] Held in
September 1050, by Pope Leo IX. Bishops attended from
various nations. Berenger was cited to appear, but refused
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 (947). [Concilium Virdunense.] Held in

Vernum. 265
November 947, by seven bishops, who confirmed Artaldus
in the possession of the See of Rheims, which Hugo dis
puted with him. — (See Council of Monson, 948.) Tom. ix.
Cone. p. 622.
VERNEUIL (844). [Concilium Vernense.] Held in
844, in December. Ebrouin, Arch-chaplain of Charles the
Bald, and Bishop of Poictiers, presided, with Venilon, Arch
bishop 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
commissioner to set in order what was irregular, and to
repress crime, &c.
7. Renews the canon of Gangra, against certain female
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 (754). 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, maintain 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 held annually in France.
5. Leaves to the bishop the reform of the religious houses
in his diocese ; if he cannot effect it, he is directed to apply
to the metropolitan, and lastly, to the synod.
7. Forbids to erect baptisteries without the bishop's
permission.

266 Vezelai.
8. Orders priests to attend the synod of bishops, and
forbids them to baptise, 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 abso
lutely necessary. (3 Council of Orange, c. 27).
17. Forbids to leave a bishopric vacant for more than
three months.
18. Forbids clerks to carry their causes before lay
tribunals. 24. Forbids simony. — Tom. vi. Cone. p. 1664.
VERONA (1184). [Concilium Veronese.} Held on the
ist of August 1 184, for the purpose of reconciling those who
had been ordained by the anti-popes. 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, also the Passagini or Paronistse,
who rejected the doctrines of the Trinity, the authority of
the Fathers and the Roman Church, and observed the
Mosaic law to the letter, 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 punishment are accordingly awarded. After all
the spiritual 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 (1051). [Concilium Vezeliacum.} Under Leo
IX., where Wulfinus, Bishop of Dorchester in England, who
had been banished for his evil deeds, complained to the
pope, who, however, was so far from taking his part, that he
was within a little of adding degradation to his punishment.
VEZELAI (1146). Held in 1146, after the capture of
Edessa by the Saracens. Louis VII., the archbishop,
bishops, abbots, and many of the nobility of France
attended. St Bernard, who was present, urged him, with
great eloquence, to succour the Christians against the

Vienne. 267
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. 1 100.
VICTORIA (520). A synod was held about 520, by St
David, Archbishop of Menevia, at a place called Victoria,
at which all the clergy of Cambria were assembled ; they
confirmed the acts of Brevy. Other canons relating to
discipline were added, and, according to Giraldus Cam-
brensis, these two synods were made the rule and standard
of the British Churches. — Girald. Camb. de vita S. Davidis,
in Ang. Sacr.
VIENNA (1267). [Concilium Vindobonense.] Held May
10, 1267, by Guy, Cardinal legate. A constitution in nine
teen articles was published, very similar to that drawn up in
the Council of Cologne, in the year preceding.
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) (892). [Concilium apud Vien-
nam Allobrogum?\ Held in 892, by order of Pope
Formosus, whose two legates, Pascal and John, presided.
Several bishops were present, and four canons were
published. '
1, 2. Excommunicate 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 (1199). [Concilium Viennense.\ Held in
December n 99, by Peter of Capua, legate, who, in the
presence of several bishops, published an interdict upon all
places within the dominions of King Philip Augustus, on
account of his unlawful marriage, at the same time ordering
all bishops to observe it, under pain of suspension. — Tom.
xi. Cone. p. n.

268 Vienne.
VIENNE (1311 and 1312). Held October i, 131 1,
under Clement V., who presided. The object of the council
was the extinction of the order of the Templars, and the re-
establishment 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 interested motive, since it was
not his intention to appropriate 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 reception of brethren into the order, they were made to
renounce 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 con
fessed 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 ; added to this,
there is a marvellous variation in the different accounts
given by historians of this affair. However 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 pro
ceedings against the whole order. The grand master,
James de Molis, or de Molay, 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 ques
tioned 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

Vienne. 269
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 confession had
been forced from them by the tortures they had endured.
More than three hundred bishops attended this council,
without reckoning abbots and priors. In the first session,
the pope laid open the three causes which had induced
him to convoke the assembly.
The next session was not held until the year following.
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 22nd of March 131 2, 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
brother, were present, and the pope published his decree
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, and were granted to the military orders of
Calatrava and of Christ. As to the persons of the
Templars, it was ordered, that those who 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 with
out 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 Normandy
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 into the hands of the provost;
upon which Philip-le-Bel without consulting a single eccles-

270 Vienne.
iastic, by the advice of some of those about him, caused
them to be burnt, and they died maintaining their innocence.
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 reform. Two of
these memoirs remain ; one by William Durandus, Bishop
of Mende,1 and the other by a bishop unknown.2 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 con
stant voyages of ecclesiastics to Rome ; the large number
of benefices, in every country, 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 extravagance 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 proper 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 ex
emptions ; the bishops required their total abolition, and
that all ecclesiastics, regular and secular, should be subject
to them. This demand gave rise to a long dispute.
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. 1 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.
a This prelate was Guillaume de Maire (Major), Bishop of Angers,
who died in 1314, and whose narrative of the principal events which
occurred during his episcopate, under the title Gesta Guillemi Majori
ep. And., &c, is given by D'Achery in his Spicilegium.

Vienne. 271
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 human body, shall be regarded
as a heretic.
In the third and last session, a constitution drawn up by
the pope was published, for promoting union 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,
Beguinse) were condemned,1 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 encroachments of the bishop's, 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, 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 (or Corpus Christi, first established
at Liege in 1 246, by Robert, the bishop), and confirmed
first by Urban IV. in 1264. 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, Bologna, and Salamanca; those at Rome to be
maintained and paid by the pope ; those at Paris, by the
1 " Beguardi and Beguinse." These people are not to be confounded
with the order of Beguinse or Beguins, founded by Lambert Beghum, a
priest of Liege, about 1 170, but were a sect of heretics, a branch of the
Fraticelli. They took their rise in Germany, 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 ; but, on the contrary, that their spiritual part
having attained to such perfection, they are at liberty to yield to every
bodily impulse. They seem to have broken out again in Spain in 1623,
under the name of " Illuminati."

272

Westminster.

King of Fiance ; and the others by the prelates and chap
ters of their respective nations.
The Bull of Bonifacius VIII., " Clericis laicos," upon the
immunities of clerks, was revoked, and a tenth ordered to
be levied upon all ecclesiastical revenues, in aid of the
crusade to the Holy Land. The heretic, Bariaam, who con
founded the essence of God with His operations, was con
demned in this council.— Raynal, a.d. 131 i, liv. Tom. xi.
Cone. p. 1537.
VIENNE (1557). Held July 2, 1557. Fourteen
canons were published. (1) Orders rectors, &c, to teach
the people in the vulgar tongue, the Lord's prayer, the salu
tation of the Virgin, the Apostles' Creed, and the legal and
evangelical precepts. (5) Orders rectors, &c, to denounce
those who do not confess and communicate at Easter. —
Mart., Thes. Anee, torn. iv. col. 447.
VIQUE (1027 circ). [Ausonense.] Esp. Sag. xxviii. p.
127. W.
WATERFORD (1158). [Synodus Guaterfordia.] Held
about 1 1 58; in which it was ordered that all the English
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 are probably in
correct, as the account of it in Labbe exactly coincides with
that of the Council of Armagh, in 1 1 7 1 (which see), and in
both the council is said to have been convoked "apud
Ardmachiam." WESTMINSTER1 (948). [Concilium Westmonasteriense.]
Held September 8th, 948. Turquetel was here made abbot of
Croyland, after having refused two bishoprics, which the
king had offered him. The act is subscribed by two arch
bishops, four bishops, and two abbots, one of whom was
St Dunstan. — Wilkins' Cone, vol. i. p. 217.
1 For convenience of reference, all councils held within the present
limits of the metropolis have been classed as Westminster councils,
though several were actually held at S. Paul's, and the place of many
is not known.

Westminster. 273
WESTMINSTER (971). Held in 971. King Edgar
here confirmed the privileges granted to the abbey of Glas
tonbury, reserving, however, to himself and his successors
the power of conferring the pastoral staff upon the brother
who might be chosen abbot. — Wilkins' Cone, vol. i. p. 256.
This council was confirmed in a Synod at Rome, 971.
WESTMINSTER (1065). Held in 1065, in presence of
St 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.
WESTMINSTER (1070). Held about 1070, by
Archbishop Lanfranc, in the presence of William I.,
in which Wulstan, Bishop of Worchester, 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
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, produced a revision of
the sentence of deprivation, and he retained his bishopric. —
— Johnson, Preface to Lanfranc's Canons at Winchester.
Wilkins' Cone, vol. i. p. 367. Wharton, Anglia Sacra, vol. ii.
p. 225.
WESTMINSTER (1075). A national council was held
in the church of St Paul, at London, in the year 1075,
Lanfranc of Canterbury presiding. Thomas, Archbishop
of York, William of London, Wakelin of Winchester, Her
man of Sherbourn, Wulstan of Worcester, Walter of
Hereford, Giso of Wells, Remigius of Dorchester (afterwards
Lincoln), Herfast of Helman (afterwards Norwich), Stigand
of Selsea, Osbourn of Exeter, and Peter of Lichfield, were
present ; the Bishop of Durham was alone absent, having
a canonical excuse, the see of Rochester being at the time
vacant. Besides these English bishops, Gosfrid, Bishop of
11. s

274 Westminster.
Constance, was present,1 and having large possessions in
England, was permitted to sit with them. Many abbots
and other religious also attended. Nine canons, enacted
in ancient councils, were renewed.
i. Ordains, in accordance with the decree of Melevi,
Braga, and the fourth of Toledo (a.d. 633), that bishops shall
take precedence according to the date of their consecration,
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 Canterbury'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 Canterbury's left.
2. Orders monks to observe their order, according to
the rule of St Benedict and the dialogue of St Gregory ;
forbids them, under heavy penalties, to have anything of
their own.
3. By royal favour, and the authority of the synod,
leave was granted to three bishops to remove from villages
to cities, viz., Herman from Sherbourn to Salisbury, 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 commen
datory. 5. Permits no one, except the bishops and abbots,
to speak in council without the license 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, divina
tions, 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. 1 See Godwin, De Pras. Ang., p. 501 (Richardson's ed.), also Ead-
mer, Histories Novor, L. 1. "Disposito itaque apud Pinedene Princi-
pum conventu Goffridus Ep. Constantiensis, vir ea tempestate prsedives
in Anglia, vice Regis Lanfranco justitiam de suis querelis strenuissima
facere jussus, fecit." In op.. St Anselmi (Bened,), p. 31,

Westminster. 275
These canons were subscribed by fourteen archbishops
and bishops, twenty-one abbots, and the Archdeacon of
Canterbury. — Johnson's Ecc. Canons. Wilkins' Cone, vol.
i. p. 363. Tom. x. Cone. p. 346.
WESTMINSTER (1102). Held in 1102, "in St Peter's
Church, on the west side of London," i.e., at Westminster.
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 subdeacon, 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.1
1 "One contrivance of his" (Dunstan's) " is commonly recorded, 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 cup 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 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, accord
ing to the state of his spirits." — Churton, Early English Church,
p. 252.

276 Westminster.
10. Orders that their clothes be all of one colour, and
their shoes plain.
11. Orders monks or clerks who have forsaken their
order, to return, or be excommunicated.
1 2. 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 provided.
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 certain
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 forbids
them to spoil and reduce to poverty those who minister in
their parishes.
22. Declares promises of marriage made without witnesses
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 authority.
27. Forbids to sell men like beasts, as had hitherto been
done in England.
28. Anathematises persons guilty of certain horrible sins
of uncleanness.
29. Orders the publication of the above excommunication
in all churches every Sunday. — Johnson, Ecc. Canons, a.d.
mcii. Wilkins' Cone, vol. i. p. 382.
WESTMINSTER (1107). Held in August 1107,
upon the subject of investitures. After long disputes be
tween the king Henry I. and Anselm, the king, finding that

Westminster. 277
the pope was against him, assembled all the bishops, abbots,
and great men at London, where the dispute was compro
mised by the two following articles : —
1. That for the future none be invested by the king or
any lay hand, in any bishopric or abbey, by delivering the
pastoral staff or ring.
2. None elected to any prelacy to be denied consecration
on account of homage done to the king.
The king is also said at the same time to have promised
in future to deliver vacant bishoprics 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.
WESTMINSTER (1108). Held on May 24th, 1 108, 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 subdeacons 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 Westminster (1102), and have celebrated
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 satis
faction within eight days.
7. Makes the above statutes binding upon archdeacons
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

278 Westminster.
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 movable effects
of such priests, deacons, subdeacons, and canons as shall
offend in future, and also their concubines with their goods.
— Wilkins' Cone, vol. i. p. 387. Johnson's Ecc. Canons,
mcviii. WESTMINSTER (1126). Held January 13, 1126.
Otto, the pope's nuncio, was present, and read a bull of
Honorius, 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 separated without
coming to any decision. — Tom. xi. Cone. p. 303.
WESTMINSTER (1126). Held September 9, 11 26, by
William Carboil, Archbishop of Canterbury ; John de Cre
mona,1 legate from Honorius II., presiding. Thurstan,
Archbishop of York, and about twenty bishops, forty abbots,
and an innumerable assembly of clergy and people were
present. Seventeen canons were published.
1. Forbids simony.
2. Forbids to charge anything for chrism, oil, baptism,
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 benefice by
inheritance; and to appoint a successor. Psalm lxxxiii.
12, 13, is quoted.
6. Deprives beneficed clerks who refused to be ordained
(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.
1 The conduct of this man was grossly inconsistent with his persecu
tion of the married clergy. The whole subject is well considered
by Collier, Church History, vol. i. p. 318.

Westminster. 279
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.
13. Forbids priests, deacons, subdeacons, 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.1
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, Ecc. Canons, a.d.
1126. WESTMINSTER (1127). Held in 1127, by William
Carboil, Archbishop of Canterbury, the pope's legate,2 ten
English bishops attended, and three Welsh. It is also
said that the multitude of clergy and laity of all ranks who
flocked to the council was immense, but no mention 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 senate 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 assembled,
the buying and selling of churches and benefices.
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.
1 So strong were the prejudices against anything approaching to
usury, that in the constitutions of William of Cantilupe, Bishop of
Worcester, published 1240, it is forbidden to clerks even to buy grow
ing corn, lest by selling time, which God would have common 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.
2 He was the first archbishop who had the title of legate of the
apostolical see. — Johnson.

280 Westminster.
4. Orders that priests only shall be made deans,1 and
deacons, archdeacons.
5. Forbids priests, deacons, subdeacons, and canons, to
live with women not allowed by law. Those that adhered
to their concubines or wives to be deprived of their order,
dignity, and benefice ; if parish priests,2 to be cast out of the
choir, and declared infamous.
6. Requires archdeacons and others whom it concerned,
to use all their endeavours to root out this plague from the
Church. 7. Orders the expulsion from the parish of the concubines
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 bishoprics, and directs him to
keep to that he first took; forbids priests, abbots, and
monks to take anything 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.con-
sent), 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.— Johnson, Ecc. Can., a.d.
1127. Wilkins' Cone, vol. i. p. 410.
WESTMINSTER (1136). Held in 1136. The wants
of the Church and State were discussed in the presence of
King Stephen, who, by a charter then given, made very
fair promises to the clergy of the quiet enjoyment of their
1 Heads of monasteries were at this time frequently called deans. —
Johnson. 2 Johnson states this to be the first mention of a parish priest, and
remarks, that this canon distinguishes him from the beneficed 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.

Westminster. 281
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. WESTMINSTER (1138). Held in 1138, by Alberic,
Bishop of Ostia, legate of Pope Innocentius II. during 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. Seventeen canons
were published.
1. Forbids to demand any price for chrism, oil, baptism,
penance, visitation of the sick, espousals, unction, com
munion, 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.
3. Forbids to demand a cope, ecclesiastical vestment, or
anything else, upon the consecration of bishops and bene
diction of abbots; also forbids to require a carpet, towel,
basin, or anything beyond the canonical procuration 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 in
vestiture by the bishop, to swear on the gospels, that he has
not, directly or indirectly, given or promised anything 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 ; re
serves 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. Anathematises him that kills, imprisons, or lays hands
on a clerk, monk, nun, or other ecclesiastical person. For
bids any but the pope to grant him penance at the last,
except in extreme danger of death ; denies him burial if he
die impenitent.

282 Westminster.
n. Excommunicates all persons violently taking away the
goods of the Church.
12. Foibids anyone to build a church or oratory upon his
estate without the bishop's licence.
13. Forbids the clergy to carry arms, and fight m the wars.
14. Forbids monks after receiving orders, to recede from
their former way of living.
15. Forbids nnns, 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' Cone, vol. i. p. 413.
WESTMINSTER (1143). See Winchester 1143.
WESTMINSTER (1166). Held in 1 166. The bishops
of England in this council appealed to the pope from the
legatine authority and the sentences of St Thomas of
Canterbury, who had fled to France in October 11 64. — (See
C. Clarendon and C. Northampton.) Tom. x. Cone.
P- 447-
WESTMINSTER (1175). Held May 19, 11 75, be
Richard, the successor of St Thomas a Becket in the see
of Canterbury. Eleven English bishops, with the Bishop
of St David's, and four abbots, were present, besides the
primate. 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 refusing
-to put away his mistress after three monitions, to be de
prived. All clerks under the rank of subdeacon 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 journey), under
pain of deposition.
3. Clerks in holy orders to take no part in judgments
concerning blood, nor to inflict deprivation of any member.
Pronounces anathema against the priest who takes the office
of sheriff or reeve.

Westminster. 283
4. Clerks wearing long hair to be clipped by the arch
deacon even against their will ; not to indulge in any pecu
liarity in their clothes or shoes.
5. Orders conferred by foreign bishops upon those who
despair of obtaining them from their own bishop, are de
clared null, and such clerks not to be admitted to the
exercise of any ecclesiastical function, under pain of ana
thema ; the bishop so conferring orders (if under the juris
diction of Canterbury) to be suspended from conferring
that order till he make due satisfaction.
6. Forbids all secular causes concerning blood and cor
poral punishment to be tried in churches or churchyards.
7. Forbids to demand anything for orders, chrism, bap
tism, extreme unction, burial, communion, or the dedica
tion 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 lay
men to take ecclesiastical benefices to farm.
11. Ecclesiastics not to wear arms, to dress suitably;
offenders to be degraded.
12. Vicars who lift themselves up against the parsons,
and assume to themselves a parsonage, to be no longer
allowed to officiate in the same bishopric.
13. Enjoins that all who refuse to pay tithes be admon
ished 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 anathe
matised. 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 paschali-
bus) ; 2. Ascension-day ; 3. Pentecost ; 4. Christmas-day ;
5. The Apparition of our Lord ; 1 6. For the Apostles ; 7.
1 "I do not know what should be meant by the apparition of our
Lord, except it be His Epiphany, or else His Transfiguration." —
Wheatly, On the Common Prayer, chap. vi. In the " Statuta Synodalise
Eccl. Constantiensis in Normannia," cap. 34, de Prcefationibus, there

284 Westminster.
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 re
ceiving the priest's benediction ; a priest guilty of 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 Canter
bury ; the claim was disallowed, and an appeal made to Rome.
Moreover, in this council the clergy of the diocese of St
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.
1 1 75. Tom. x. Cone. p. 1461. Wilkins' Cone, vol. i. p. 476.
WESTMINSTER (1176). Held in 1176, by Cardinal
Hugo or Hugezen, who had been sent from Rome to en
deavour to settle the dispute between the archbishops of
Canterbury and York ; the latter of whom claimed the right
of having his cross borne before him in the province of
Canterbury.1 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 Canterbury, 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
is a list of ten prefaces agreeing with this, except that Easter is substi
tuted for Low Sunday, and Epiphany for the Apparition. See also
"Stat. Synod. Eccl. Nannetensis." — Martene, Thes. Anec, torn iv.
col. 933 and 8104.
1 This deplorable dispute continued for many years ; it is mentioned as
breaking out afresh in 1325. See Wharton, Anglia Sacra, vol. i. p. 365.

Westminster. 285
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 (1185). Held in 1185; in which it
was declared to be most convenient and proper that the
king, instead of going in person to the Holy Land, should
remain at home to defend his own country. — Hoveden,
quoted by Henry, Hist, of England, book iii. chap. ii. sect.
3. (vol. v. p. 407.)
WESTMINSTER (1200). A national council held in
1200, by Hubert Walter, Archbishop of Canterbury, in
which fifteen canons were published.
1. Orders the priest to say the canon of the mass J dis
tinctly, 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 except 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,2 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 confute the
consecrated and unconsecrated hosts.
3. Orders that baptism and confirmation shall be con
ferred upon those concerning whom there exists a doubt
whether or not they have received them. Forbids fathers,
mothers-in-law, and parents to hold the child at the font.
Forbids deacons to baptise and give penance, except in
case of the priest's absence, or other necessity. Permits
even a father or mother to baptise their child in case of
necessity, and orders that all that follows after the immersion,
shall be completed subsequently by the priest.
4. Relates to the administration of penance.
5. Renews the decrees of the Council of Lateran, a.d.
1 179, which restrict the expenses and retinue of prelates
and other ordinaries when in visitation, and declares the
1 The "canon of the mass," or secret part, is that from the end of
the Trisagium to the end of the Consecration.
3 This might not be done at the time, because it was not lawful for
him to break his fast before celebrating.

286 "*' Westminster.
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 provision for
him. 7. Renews the canon of Lateran, a.d. 1179, which for
bids prelates to excommunicate their subjects without can
onical warning. Orders the yearly pronunciation of a
general excommunication against persons guilty of various
specified crimes.
8. Re/iews canon 7, Lateran, a.d. 1179.
9. Orders the payment of tithe without abatement for
wages, &c. ; grants to priests the power of excommunicat
ing, 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 anathematised.
10. Forbids to institute any persons to churches not
worth more than three marks per annum who will not serve
in person. Renews the nth canon of Lateran, a.d. 1179.
Forbids clerks to go to taverns and drinking 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.
n. 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, concerning
churches and priests for lepers.
14. Renews canon 9 of Lateran, which forbids the Temp
lars and other fraternities to accept of tithes, churches, &c,
without the bishop's consent.
15. Renews canon 10 of Lateran, n 79, and contains
various regulations relating to the dress, &c, of the religious.
— Wilkins' Cone, vol. i. p. 505. Johnson, Ecc. Canons, in
ann. WESTMINSTER (1229). Held about 1 229, by Richard
Wethershed, Archbishop of Canterbury. Twelve constitu
tions were published, eleven of which are the same with

Westminster. 287
those published in the Council of Westminster, a.d. 1175.
The last refers to the duties of physicians. — Johnson, Ecc.
Canons. WESTMINSTER (1229). Held in 1229, under master
Stephen, chaplain and nuncio of the pope, who, sorely to
the discomfort of the assembly, demanded on the part of
Rome the tenths of all movables belonging to clergy and
laity in England, Ireland, and Wales, 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 disobedience
to the demand. — Wilkins' Cone. ,vol. i. p. 622.
WESTMINSTER (1237). Held in the cathedral of St
Paul, at London, on the 19th, 21st, and 22nd 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 legate's right hand,
and Walter of York on the left, notwithstanding that the
latter had renewed the ancient claims of his see.1
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.
The second day, the legate being present, a prohibition
was sent by the king, Henry III., to inhibit the council from
enacting anything against his crown and dignity ; then the
instrument of Otto's legation was read, as also was a bull
for keeping the feasts of St Edward. Moreover, by the
pope's command, the canonisation of St Francis and St
Dominic was notified.
1 The legate wisely endeavoured to heal this disreputable schism
between the two primates, by referring to the position of the figures of
the apostles St Peter and St 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.

288 Westminster.
The following twenty-nine constitutions were read in the
second and third sessions, and approved.
i. Orders the consecration of all cathedral, conventual,
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 solemnised 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 meeting of their deaneries
do instruct the priests principally in these matters.
3. Orders that holy baptism be administered on the
Sabbath days1 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 baptised 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 themselves carefully,
and to explain in the vulgar tongue to their parishioners,
the form of baptism, in case it should be necessary to
baptise 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 into
these matters, and the names of those which are approved
to be set down in writing, and called over at 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
1 That is, the Saturdays.

Westminster. 289
vicarage, unless he be a deacon ready for ordination 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.
n. Declares that some priests have violently and fraudu
lently obtained possession of benefices, which they coveted,
during the lifetime of the real possessors, either by pretend
ing their death when absent, and so getting themselves
appointed to their livings, or by violently turning them out
of their benefices, and keeping 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 pre
late 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 sacra
ments, &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 conform
to the sixteenth of Lateran, a.d. 12 16, 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 everywhere in their parishes ; bishops to take care
that all these things be 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 marriage 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 for-

290 Westminster.
sake 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 intermediate suc
cessor ; orders that all who have already got such benefice
be deprived by this statute.
18. Orders the excommunication of all persons sheltering
robbers, and keeping them in their houses after three
monitions. 19. Approves of the determination arrived at by the
abbots of the order of St Benedict in chapter, that according
to their rule, all, except the infirm, should abstain from
flesh ; orders that novices, at the end of their year of pro
bation, 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 per
formance of the diurnal and nocturnal services, &c. ;
forbids them to burden the churches with superfluous
expenses ; orders them to demand moderate procurations,
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 present frequently in the
chapters of every deanery, and there diligently to instruct
the priests, amongst other things, to live well and to under
stand 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 judi
cature. 22. Exhorts bishops to do their duty and be a pattern
to their flocks, to reside upon their cathedral 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.1
23. Orders that matrimonial causes be judged by prudent
and skilful men, well exercised in such questions ; forbids
1 The canon law mentions three Lents,

Westminster. 291
those to whom privilege or custom permits the cognisance
of such causes to pass any definite sentence without having
first consulted with the bishop of the diocese,
24. Orders that the oath of calumny,1 in all ecclesiastical
causes, and of speaking the truth in spiritual causes, be for
the future taken in the kingdom of England, notwithstand
ing 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 instru
ments ; 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 convents, 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.2
On the third day, the lord legate solemnly began " Te
Deum," all standing up, and after the Antiphon, " In viam
pads," the Benedictus, and the Blessing, as Matt. Paris
says, all departed with little joy. — Johnson, Ecc. Can., a.d.
1237. Tom. xi. Cone. p. 528. Wilkins' Cone, vol. i. p. 647.
WESTMINSTER (1238). Held May 17, 1238. The
legate 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.
WESTMINSTER (1255). Rustandus, the papal legate,
convened a synod at Westminster in October 1255, at which,
1 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.
2 Sir H. Spelman's copy divides this last constitution into three.

292 Westminster.
with the connivance of the king, who had been promised a
share of the profits, it was proposed to lay a heavy tax
upon the English clergy, for the use of the Roman Pontiff.
Fulk Basset, Bishop of London, warmly opposed the grant,
and enlarged upon the avarice of the Roman Court, adding
that he would sooner lay down his head upon the block
than subject his country to such a yoke. When the king
furiously upbraided him, calling him a traitor, he replied,
" The king and the pope may force from me my see and my
mitre and staff, but they will hardly get from me my sword
and helmet." — Godwin, de Prczs. Angl.
WESTMINSTER (1261). See C. Lambeth.
WESTMINSTER (1268). Held April 23rd, 1268, by
Othobon,1 cardinal deacon of St Adrian, legate of the
apostolical see, in the cathedral church of St Paul, London ;
Boniface 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 constitu
tions were published.
1. Urges upon the clergy the importance of frequently
preaching upon the duty of bringing infants to holy baptism
at the canonical times — viz., on the Sabbaths before the
Resurrection and Pentecost, and of disabusing the people
of the popular error, that danger would befall their children
if baptised on those days: orders parish priests to teach
their people the form of baptism.
2. Forbids simony and the extortion of money for ad
ministering the sacraments; orders confessors to absolve
penitents in these words, "By the authority of which
I am possessed, I absolve thee from thy sins ; " forbids
gaolers to deny prisoners the grace of confession before
execution. 3. Relates to the consecration of churches, &c. '(See
constitution 1, Westminster, 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 them
selves with highwaymen and robbers, and share in their
plunder, ordains that all clerks bearing arms be ipso facto
1 This Othobon had formerly been Archdeacon of Canterbury, and
subsequently was chosen to the popedom, and took the name of
Adrian V.

Westminster. 293
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 the
14th of Westminster, 1237, under Otto. Declares it to be
scandalous that a clerk should not be distinguishable from
a layman, and continues, " we ordain and strictly charge
that no clergyman wear garments ridiculous or remarkable
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 suspension. Orders archbishops, bishops, and
archdeacons to make diligent inquiry. Orders regulars,
when advanced 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 sus
pended from office and benefice.
7. Forbids clergymen to exercise the office of advocates
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 Westminster, 1237.)
9. Renews the 10th constitution of Westminster, 1237
(which see).
10. Renews and extends the nth constitution of West
minster, 1237 (which see).
n. Renews and extends the 12th constitution of West
minster, 1237 (which see).
12. Relates to the inviolability of sanctuary, and enacts
that if any one do by violence, directly or indirectly, drag
away any one that flees to a church, churchyard, 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

294

Westminster.

within the time appointed by the diocesan, his land shall
be laid under ecclesiastical interdict. Declares the same
penalty against burners and breakers of churches, plunderers
of the property of ecclesiastics, &c. Orders the publication
of this constitution in all churches.
13. Forbids to hinder the solemnisation 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 dis
posed 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 un-
canonical sequestrations, and orders that the prelate making
such sequestrations shall be suspended 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 minister
ing 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 suspended 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, and 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 Westminster, 1237.1
19. Renews the 20th constitution of Westminster, 1237
(which see).
1 This constitution bids visitors follow the " moderation " enjoined
by the Lateran council, under Alexander III., which allows an arch
bishop to visit with forty or fifty horses or men, a bishop with twenty
or thirty, the archdeacon with five or seven, and a rural dean with two.

Westminster.

295

20". Renews the 7th constitution of Westminster, 1237,
against farming Church revenues, &c.
21. Renews the 22nd constitution of Westminster, 1237
(which see).
22. Strictly forbids bishops to confer churches subject 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 persons
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 West
minster, 1237 (which see).
26. Renews and extends the 29th constitution of West
minster, 1237 (which see).
27. Renews and extends the 21st constitution of West
minster, 1237 (which see).
28. Orders that when any one is released from sentence 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 Westminster, a.d. 1237, concerning pluralities and
residence. 30. Is directed against the practice of holding vacant
churches in commendam, which it most vehemently repro
bates ; it revokes all existing grants of churches in com
mendam, unless made for the advantage of the Church ;
then regulates with what restrictions commendams be
granted in future.
31. Enjoins that when the confirmation of an episcopal
election is demanded, inquiry shall be made, amongst other

296 Westminster.
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 with. If the inquiry be
unsatisfactory, confirmation of the election to be denied.
32. Is directed against the mock resignations, practised
by those who, wishing to obtain a vacant church, and fear
ing 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 restored to them, if
unsuccessful. This constitution forbids to restore them.
33. Forbids any money to be given on account of a
presentation. 34. Forbids to hold markets or carry on any business 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 religious
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 diligent 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 constitu
tions 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 con
stitutions 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 evidently end with the
injunction for their publication. — Johnson, Ecc. Canons, a.d.
1268. Tom. xi. Cone. p. 525. Wilkins' Cone, vol. ii. p. 1.
WESTMINSTER (1281).* See C. Lambeth.
WESTMINSTER (1286). Held April 30, 1286. John
Peckham, 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.
WESTMINSTER (1291). Held in 1291, by John
Peckham ; Bartholomew, Archbishop of Grosseto, the papal

Westminster.

297

legate, being present. A decree was made to banish the
Jews. After the departure of the legate some constitutions
were made, which he set aside.
WESTMINSTER (1297). Held January 14, 1297, by
Robert of Canterbury and his suffragans ; who during eight
days, deliberated upon the demand made by King Edward,
of a subsidy from the clergy, without, however, being able
to arrive at any settlement. On the 26th March, the Arch
bishop convoked another council at St Paul's, in which
two advocates and two preaching friars endeavoured to
prove that it was lawful for the clergy to aid the king with
their property in time of war, notwithstanding the pope's
prohibition. — Wilkins' Cone, vol. ii. p. 225.
WESTMINSTER (1328). Held on the Friday after the
feast of the conversion of St Paul, in the church of St Paul,
in London, by Simon Mepham, Archbishop of Canterbury.
Nine constitutions were published.
1. Enacts and ordains that the holy day of preparation,
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,1 according to the rites of the
Church, in reading with silence, in prayer with fasting, in
compunction with tears, and forbids any to attend to their
servile work on that day. Exempts the poor from the
operation of this law, and enjoins 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 anything by way of fee for
the insinuation 2 of the will of a poor man, whose goods do
not exceed one hundred shillings sterling (about ^23).
6. Repeals a constitution made in a council at Oxford,
in which it is forbidden frivolously to appeal from any
judicial grievance before definitive sentence.
1 "Festive, id est, ad instar diei Festi."
2 That is, the opening and publishing of it before the ordinary.
— Johnson.

298 Westminster.
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. 12 16 (by which it is
forbidden to marry without publication of banns first made
on several solemn days.) Inflicts suspension for three
years on all priests present at marriages otherwise con
tracted. Suspends for one year every priest, regular or
secular, present at a marriage solemnised anywhere 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 letter is extant of
John Drokenesford, Bishop of Bath and Wells, enjoining a
collection for the relief of its necessities, to be made in that
as in other dioceses. — Johnson, Ecc. Canons, a.d. 1328.
Wilkins' Cone, vol. ii. pp. 551 and 552.
WESTMINSTER (1330). See C. Lambeth.
WESTMINSTER (1342). Held October 1342, by John
Stratford, Archbishop of Canterbury. Thirteen constitu
tions (by some called 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 unconsecrated, with
out 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 in
quest, institution, collation, &c. ; and more than sixpence
for letters upon taking sacred order. Forbids various other
fees, such as for sealing letters, to door-keepers, barbers,1 &c.
3. Orders that archdeacons, their officials, and all such
as are bound to induct clerks, be content with moderate
1 "Barbers." these barbers were to see that the cut of the clerk's
hair was precisely canonical before he went into the bishop's presence.

Westminster. 299
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 entrance into the Church
until they have made restitution.
4. Complains that the monks of the province having
appropriated churches, and eagerly endeavouring to apply
their revenues to their own purposes, did not give anything
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 bene
fices shall be compelled by the bishops to distribute every
year to the poor parishioners a certain portion of their
benefices in alms, at the discretion of the bishops, and
under pain of sequestration for disobedience.
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 expenses (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 ecclesias
tical censures, 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 Westminster, a.d. 1328.)
6. Relates to the irregularities and extortions practised by
some archdeacons and other ordinaries upon visitation,
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 procurations in consideration of such
expenses ; prohibits, under pain of suspension, these and
similar abuses on the part of visitors.
7. Enacts that every consistory, session, and chapter,
1 See note to constitution fifth of Westminster, a.d. 1328.

300 Westminster.
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 may be
easily procured, and all expenses 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, appari
tors, or other ministers of the ordinary.
8. Relates to the extortions practised by the apparitors
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 matricula 1 the
names of assisting priests [i.e., priests who had neither in
stitution 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 Westminster, 1268.
13.2 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.
WESTMINSTER (1343). Held March 20, 1343, in the
cathedral of St Paul, by John de Stratford, Archbishop of
Canterbury, with eleven of his suffragans, viz., Radulph of
1 The archdeacon's list, in which the names of these mass-priests, or
assisting priests, were kept.
2 There were only twelve constitutions, according to the record pre
served in Wilkins, and they are somewhat differently arranged.

Westminster. 301
London, Roger of Lichfield and Coventry, John of Exeter,
Robert of Salisbury, Robert of Chichester, Thomas of Here
ford, Radulph of Bath, Simon of Ely, Thomas of Lincoln,
Wolstan of Worcester, David of Bangor. The other bishops
appeared by their proxies. Sixteen constitutions were
published. 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 " jupon," short and wide,
with long hanging sleeves, not covering the elbows ; that
they had their hair curled and powdered, 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 reform
in the interim ; provides also against similar excesses in un
beneficed men.
3. Renews and extends the seventh constitution of West
minster, a.d. 1237, and the twentieth of Westminster, 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 payment
of their tithe ; sentences offenders to excommunication.
5. Declares that a real predial tithe of all ceduous wood
lands 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 compelled by Church censures.
6. Sentences to excommunication all laymen whatsoever
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

302 Westminster.
Lambeth, a.d. 1261, against those lords of the fees, who
refuse to permit the debts of persons dying intestate to be
paid out of their movables, and their goods to be distri
buted for the use of their wives, children, &c; also against
those who obstruct the free making and execution of wills
and testaments, by such as are tenants in villainage, un-
betrothed 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 beneficed clerks,
and 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 observe
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 solemnising 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 Westminster, a.d. 1328, and states that it
includes parochial chapels as well as churches.
12. Pronounces such great men and secular potentates to
be involved in a sentence of greater excommunication, 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 ecclesiastical courts and bishops
exercising their proper jurisdiction : orders such offenders
to be publicly denounced 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

Westminster. 303
their giving security to stand to the commands of the
Church and to obey the law, which, however, they did
not mean to do : orders persons so making their escape from
prison, to be publicly denounced 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 com
munication with them.
14. Forbids lay persons, under pain of excommunication,
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 violate 1 sequestrations
lawfully laid by bishops, or 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.
WESTMINSTER (1351). Westminster (1362). West
minster (1367). Westminster (1368). See C. Lambeth.
WESTMINSTER (1382). Held in 1382, by William
Courtenay, Archbishop of Canterbury, assisted by seven
bishops and several doctors and bachelors in theology, and
in canon and civil law. Ten " heretical conclusions " of
Wiclif were read ; viz., First, that in the sacrament of the
altar, the substances of the bread and wine remain after
consecration. Second, that the accidents cannot remain
after the consecration without the substance. Third, that
Jesus Christ is not actually and really in His proper cor
poreal presence in the Eucharist. Fourth, that no priest or
bishop in mortal sin may ordain, or consecrate, or baptise.
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 conse
quently a member of the devil, he hath no power over the
1 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.

304 Westminster.
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 recognised, but people
should live, like the Greeks, according to their own laws.1
Tenth, that it is contrary to Holy Scripture for ecclesiastical
persons to hold temporal possessions.
The council also declared fourteen " 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.
WESTMINSTER (1396). Held in 1396, at St Paul's
Cathedral, by Thomas Arundel, archbishop, who in it con
demned eighteen articles from the trial ogus of Wiclif. —
Wilkins' Cone, vol. iii. p. 229.
WESTMINSTER (1413). Held in September 1413, by
the Archbishop 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, more
over, maintained that the pope himself, with the archbishop
and prelates, were the head and tail of Antichrist. He
was condemned and declared to be a convicted heretic,
and, as such, delivered to the secular arm, whilst all his
abettors were excommunicated. — Wilkins' Cone, vol. iii.
p. 353. Tom. xi. Cone. p. 2323.
WESTMINSTER (1415). Held in 1415, by Henry
Chicheley, Archbishop of Canterbury. Five fathers 2 were,
according to ancient custom, chosen to represent the
Anglican Church in the Council of Constance. — Collier,
Ch. Hist., vol. i. p. 641.
WESTMINSTER (1416). Held in 1416, by Henry
Chicheley, archbishop, in the cathedral church of St Paul.
In this synod (or convocation) it was enacted that all
bishops of the province and their archdeacons, should, by
themselves or by their officials, diligently twice a year at
1 Collier's translation (Ch. Hist., vol. i, p. 573) is, "all Christendom
ought to live independently, like the Greek Church." At all events,
this passage proves how little claim the Church of Rome had to the
exclusive title of the ' ' Catholic Church, " even in those times.
2 The Bishops of Salisbury, Bath, and Hereford, the abbot of West
minster, and the prior of Worcester, were chosen, as Collier states.

Westminster.

3°S

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
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 diocesans, 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
ist, 1416.
Another constitution was made in this convocation,
regulating the probate of wills and administration. — John
son, Ecc. Canons, 1416. Tom. xii. Cone. p. 299. Wilkins'
Cone, vol. iii. p. 377.
WESTMINSTER (1430). Held February 20th, 1430,
at St Paul's, by H. Chicheley, archbishop. In this synod
(or convocation) a constitution was made, excommunicating
all persons using or keeping illegal weights, especially that
called " Auncel," " Scheft," or "Pounder;" and declares
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 depoys," or" Lyggnyg Wyghtys." — Johnson,
Ecc. Canons, 1430. Tom. xii. Cone. p. 439. Wilkins'
Cone, vol. iii. p. 517.
WESTMINSTER (1434). Held October 7th, 1434, at
St Paul's, by H. Chicheley, archbishop, in which a form of
publishing the articles of the sentence of excommunication
in the vulgaf 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. — Johnson, Ecc. Canons, 1434. Wilkins' Cone,
vol. iii. p. 523.
WESTMINSTER (1463). Held July 6th, 1463, in St
Paul's, by Thomas Bouchier, Archbishop of Canterbury, the
prelates and clergy of the province being there convened.
Two constitutions were published.
1. Prohibits, under pain of excommunication, any

306 Westminster.
secular officer to arrest or force out of any sacred place,
particularly the Church of St Paul in London (especially
while divine service is there celebrated), any person what
ever. 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 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 border
ing of furs ; and that no one but a graduate of some uni
versity 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
scandalous to the Church, nor "bolsters"1 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, Ecc. Canons, a.d. 1463.
Tom. xiii. Cone, p. 1419. Wilkins' Cone, vol. iii. p. 585.
WESTMINSTER (1486). Held February 13th, i486,
in St Paul's, 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 departed
bishop, within a month from the time of their hearing of his
death. On cne day during the synod, several doctors, both
secular and religious, who were in the habit of preaching
God's word at St Paul's Cross, appeared before the arch
bishop and other prelates, and were admonished, for the
future, not to preach against the Church or against ecclesi
astics before the lay-people. If any spiritual person be
haved himself ill and wickedly, the ordinary was to be
informed of it ; but if the ordinary did not correct such
1 This word is expressed in English.

Westminster. 307
offender, the archbishop was to be appealed to, and finally,
if he did not punish the delinquent, 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.
WESTMINSTER (1547). Held in the Church of St
Paul, by 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.
WESTMINSTER (1552). Held in 1552, by Thomas
Cranmer, Archbishop of Canterbury. Forty-two articles
were sanctioned, and published by the king's authority,
1553, 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 depart
ing from Him, was with the ghosts that were in prison or in
hell, and did preach to the same, as the place of St Peter
doth testify."
4. Of the resurrection.
5. Of the sufficiency of the doctrine of Holy Scripture
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,

368 Westminster.
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.
19. "All men are bound to keep the moral command
ments of the law.
" The law which was given of God to Moses, although it
bind not Christian men as concerning the ceremonies and
rites of the same : neither is it required that the civil pre
cepts and order of it should of necessity 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 St Paul did forbid, except some were present which
should declare the same."
26. Of the sacraments :
" Our Lord Jesus Christ hath knit together a company of
new people, with sacraments most few in number, most
easy to be kept, most excellent in signification, 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

Westminster.

309

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 supersti
tious sense. But they that receive the sacraments unworthily,
purchase to themselves damnation, as St Paul saith.
" Sacraments ordained by the Word of God be not only,
&c  our faith in Him " [the same with the first para
graph of art. 25, a.d. 1562].
27. That the wickedness of the minister does not 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 continue 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 commanded
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

310

Westminster.

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 Ireland.
The Bishop of Rome hath no jurisdiction in this realm of
England. " The civil magistrate is ordained and allowed of God ;
therefore we must obey him, not only for fear of punish
ment, 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 perceiving,
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 endeavour
at this time to restore the dangerous opinion, that all men,

Westminster. 311
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.
WESTMINSTER (1553). Held October 6, 1553, at
St Paul's Cathedral, the Bishop of London presiding, in
which the restoration of some of the doctrines abandoned
in the previous reign were discussed, especially the doctrine
of the real presence in the Eucharist, and that of transub-
stantiation, both of which were assented to by the two
houses of convocation, with the exception of some few
members of the lower house. The " Catechism," published
in the reign of Edward VI., was 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.
Collier, Hist., Pt. 2, Bk. 5. p. 354, fol. ed.
WESTMINSTER (1554). Held in 1554, in obedience
to a royal mandate, addressed to the bishops of London,
Chichester, Hereford, Bath and Wells, Gloucester, Lincoln,
St David's and Rochester; Edmund, Bishop of London,
presiding. It was first summoned to Oxford, and then
altered to Westminster. April 5 th, eight clerks, by name
Weston, Oglethorp, Chedseye, Seton, Cole, Jeffery, Feck
nam, 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 recanted
before the bishops certain views which he had maintained,
upon the subjects of the real presence and transubstantia-
tion. — Cardwell, vol. ii. p. 427. ^Wilkins' Cone, vol. iv. p
94. In another convocation, held towards the end of this
year, an address was presented from the lower house 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 de
stroyed : naming Cranmer's book against the Sacrament of
the Altai, the book of Common Prayer, and the book of

3 1 2 Westminster.
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 clergymen
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.
14. That beneficed clergymen may be compelled to 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 enforced.'
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 animadver
sions, 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, churches, &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 burdens 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 01
detained.

Westminster. 313
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 who had been 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.
n. 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., on the seventh ses
sion, 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 salva
tion 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. pp. 429-442. Wilkins'
Cone, vol. iv. p. 94.
WESTMINSTER (1555). Held in October and Nov-

314 Westminster.
ember 1555, by Cardinal Pole, to whom licence under the
great seal was granted for the purpose; the archbishopric 'of
Canterbury 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 as
sembling 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 perpetual tenths, and
by freely restoring all livings and benefices which had for
merly been the property of monasteries and colleges.
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.
Jn 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 refusing 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 relaxa
tion of the strictness of the canonical sanction necessary. —
Cardwell, vol. ii. pp. 442-447. Wilkins' Cone, vol. iv. p. 120.
WESTMINSTER (1557). 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, St David's, Peterborough, and
Gloucester, were specially commissioned to consider the
question of Church reform; and on the 28th of January,

Westminster. 315
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 com
pelled to attend the parish church during the vacancy of the
chapels. 4. That the bishops should receive the Pope's per
mission to confer orders at other than the canonical
seasons. The articles of reform, from which the following are
taken, were probably those presented to convocation 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 sermons, 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 ceremonies
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. Recom
mends that the book containing the Hours of the Blessed

3 1 6 Westminster.
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. Desires that the breviaries
and missals should be corrected, and made uniform through
out 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, should be built
up again, and all parts of the church and churchyard pro
perly repaired.
4. Relates to the restoration of ecclesiastical discipline
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 subdeacon found
guilty of fornication, perjury, or theft, should be punished
or deposed ; if guilty of drunkenness or gambling, after
admonition, should either desist, or be deposed.
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

Westminster. 317
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 benefices.
4. To the- case of curates appointed to supply the places
of beneficed men.
5. Relates to the not admitting to benefices by proxy.
6. Relates to the not permitting mere "ex officio"
citations before the ordinary.
7. Refers to persons non-resident on the plea of study.
8. To those who left their own benefices to serve others.
9. To preachers.
10, To heretics and heretical books.1
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.
1 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. Among such it specifies the
" Parable of the Mammon of Unrighteousness," "The Obedience of a
Christian Man," " The Translation 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 Scripture or an inter
pretation of it ; and condemns the Latin writings of Luther, Lambertus,
Pomerianus, Zuinglius, CEcolampadius, Bucer, Melancthon, Carol-
stadius, and many others.

318 Westminster.
1 8. To schoolmasters.
19. To the inquiry to be made, especially in the univer
sities, 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.
26. To dilapidations. — Cardwell, vol. ii. pp. 448-489.
Wilkins' Cone, vol. iv. p. 155.
WESTMINSTER (1558). Held in January 1558, during
the vacancy of the see of Canterbury ; the bishops of Lon
don, Worcester, Coventry and Lichfield, acting as commis
sioners. On the 2 7th 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

Westminster. 319
supreme power of feeding and ruling the Church of Christ
on earth.
5. That the authority to discuss and define in matters
relating to the faith, the sacraments, and ecclesiastical dis
cipline, belongs solely to the 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 informed
the prolocutor and other clergy of the lower house, that he
had presented the above articles to the lord chancellor, 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
fifth, had received the approbation of the universities of
Oxford and Cambridge. — Cardwell, vol. ii. pp. 490-494.
Wilkins' Cone, vol. iv. p. 179.
WESTMINSTER (1559). Convocation, in which the
Prayer-Book of Elizabeth was authorised. (See document
discovered by Mr Pryce in MS. Book. — Chris. Rem., Oct.
1867, p. 374.)
WESTMINSTER (1562). Held on the 12th January
1562, Matthew Parker, Archbishop of Canterbury, presid
ing. . 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. The
archbishop, in his cope, being met at the south door of the
cathedral by the dean, canons, and others of the clergy in
surplices, was conducted to the sacristy, whence he pro
ceeded, 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 cele
brated by Edmund 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, Ban
gor ; Nicholas, Lincoln ; John, Salisbury ; Richard, St
David's ; Edmund, Rochester ; Gilbert, Bath and Wells ;
Thomas, Coventry and Lichfield ; William, Exeter ; John,

320 Westminster.
Norwich ; Edmund, Peterborough ; Thomas, St Asaph ;
Richard, Gloucester, and Commendatory of Bristol.
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 inclined towards it.
In the following session the archbishop and seventeen
bishops being present, the Litany and the other customary
collects having been said in Latin by the archbishop him
self, the election of Alexander Nowell, Dean of St Paul's, to
be prolocutor of the lower house, was unanimously approved.
After which the archbishop requested the fathers to consider
with themselves what things in their respective dioceses ap
peared to them to need reform, to declare them in the
next session.
The next session was held in King Henry VII.'s chapel
at Westminster. The same bishops were present, 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 mem
bers 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,
tem. Edward VI., had been referred to a committee of the
lower house for their consideration and correction, and that
their opinion would be delivered in a future session. All of
which was approved.
In the fifth session, held at Westminster, the discussion
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 " 1
were unanimously subscribed by the bishops, and sent thence
down to the lower house.
1 It is not necessary to insert the Articles, which are to be found in
every Book of Common Prayer.

Westminster. 321
In the tenth session, held at Westminster, the bishops held
a secret conference.
The eleventh session was held in the chapter-house of St
Paul's ; Edmund, Bishop of London, Robert of Winchester,
Edwin of Worcester, and Nicholas of Lincoln, were
appointed a commission to act for the archbishop, who was
absent, and to devise a plan of reform in discipline. The
Bishops of Salisbury, Lichfield and Coventry, St David's,
and Exeter, were unanimously appointed to form a com
mittee to examine "The Catechism." 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 subscribed 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 sub
scribed should be brought before them in the following
session. 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 St Paul's, the arch
bishop and other bishops were present ; six articles of in
quiry were delivered to the prolocutor of the lower house,
to which they were required to send their answer in writing ;
these articles were the following : —
1. Whether if the writ de melius inquirendo were issued
out upon the estates of the clergy, the queen would find her
account in that enquiry ?
2. Whether some benefices rateable, were not less than
they were already valued ?
3. They were to enquire into dilapidations, &c, and by
whom they were done.
4. They were also to report how they had been used in
levying arrearages of tenths and subsidies.
5. How many benefices they find that are charged with
pensions of religious persons ?
11. x

322 Westminster.
6. To certify how many benefices were vacant in every
diocese. In the following session, held at Westminster, the ques
tion 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 St Paul's, the prolocutor and ten
members of the lower house, viz., George Carewe, Dean of
Windsor ; Pedder, Dean of Worcester ; Salisbury, Dean of
Norwich ; Latimer, Dean of Peterborough ; Cottrel, Arch
deacon of Dorset ; Kennall, Archdeacon of Exeter ;
Chaundler, Archdeacon of Salisbury ; Walker, Archdeacon
of Stafford ; Hewett, precentor of St David's ; and Levar,
Archdeacon of Coventry ; in the name of their house, pre
sented 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," 1 written by Dean
Nowell, which they had unanimously approved.
In the twenty-third session, held at St Paul's, the lower
house sent up to the bishops for their consideration, the
book on discipline, mentioned before, with the additional
chapters. In the twenty-fourth, twenty-fifth, and twenty-sixth ses
sions, secret conferences were held by the bishop.
In the twenty-seventh session, William of Chichester was
appointed 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
1 Christiana Pietatis prima Institutio. ad usum Scholarum ; first
printed at London in 1560, 4to. Strype says that this catechism seems
to be nearly the same with one set forth a month or two before the death
of Edward VI., and which was probably the work of Nowell (Annals of
the Reformation, i. 352). Nowell also published a Lesser Catechism
called Catechismus Parvus. London, 1574.

Westminster. 323
the thirty-sixth 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.
WESTMINSTER (1571). Held April 3, 157 1, in St
Paul's cathedral, by Matthew Parker, Archbishop of Can
terbury, who presided. After the Litany had been chanted,
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, John Aylmer, having been elected, the arch
bishop directed that such members of that house as had
not yet signed the thirty-nine articles of the Synod of
Westminster, 1562, should at once do so, on pain of being
entirely excluded from the house.1
In the third session, April 20, a subsidy to the queen was
unanimously granted, and Richard Cheney, Bishop of
Gloucester, formally excommunicated for wilfully absenting
himself, without just cause, from the first and second ses
sions of the synod. The execution of this sentence was
in the next session entrusted to the Archdeacon of Glou
cester, who, with royal pursuivant, was directed to publish
it in the cathedral of Gloucester.
In the fifth session, held May 4th (the day after the bill
for confirming the articles by statute had been sent up by
the House of Commons to the Lords), it was ordered " that
when the Book of Articles touching doctrine 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
1 After the Articles of 1562 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 76, note. They appear then to have been again read and con
firmed, in their new form, by both houses in this convocation. The
puritanical accusation against Laud, of having forged an interpolation
of the twentieth article, is met and disposed of by Collier (Church
History, vol. ii. p. 486, or vol. vi. p. 374, Barham's ed. See also
Strype's Life of Parker, book iv. ch. v. p. 319.)

324 Westminster.
published in their synods throughout their several dioceses,
and to be read in every parish church four times every
year." On the 1 2th of May, the sentence of excommunication
against the Bishop of Gloucester was temporarily removed,
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 pub
lished, 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 diligently
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 licenses to preach, and
carefully select from amongst them those to whom fresh
licenses shall be given, who shall subscribe the thirty-nine
articles. That they shall be careful in the choice of the persons 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 a university, or at school, or be suffi
ciently well-versed in Latin or divinity, and be of the
proper age, of good report, and not brought up to agricul
ture 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 himself
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.
Chapter 2. Of the deans of cathedral churches ; directs
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.

Westminster. 325
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, and that no strange clerk be permitted to
preach without license (facultatem) from the king, the
archbishop, or the diocesan.
Chapter 3. Of archdeacons. Directs the same thing
concerning the books as above.
That they shall visit their province in person annually.
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 got 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 Testament
in Latin and English, and learn by heart such passages out
of each as shall be selected by some one of the bishop's
appointing. That they observe the rules and rites com-

326 Westminster.
manded by the Book of Common Prayer, both in reading
and praying, and also in the administration of the sacra
ments, without leaving out or adding anything 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 them
selves with archery in moderation and at proper times.
That no minister perform service anywhere 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 above fourteen who
do not communicate, and forbids any one but a communi
cant to act as sponsor for a child.
That the Sacred Mystery shall be reverently, devoutly,
clearly, and distinctly celebrated on all Sundays and holy
days, so that the people may hear and understand 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 uttering
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 Sundays 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 com
munion 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 removed ; that no feastings, &c, be
allowed in churches ; that the bells be not superstitiously

Westminster. 327
rung, either on the 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 churchyards or porches, nor anywhere
else on festivals and Sundays whilst service is being cele
brated. 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.1
Chapter 6. Of preachers. No one to preach without
license to do so from the sovereign, 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.2 That
whilst preaching they shall wear a sober and decent dress,
such as is ordered in the " advertisements" of 1564 ;3 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 license ; that the bishop, before
granting his license, shall enquire concerning his orthodoxy,
good conduct, &c. Schoolmasters 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 :
1 " Nullum, nee Rectorem nee Vicarium recipient ad ministerium
Ecclesiae sua?, nisi quem Episcopus institutione suae approbaverit, et in
possessionem Ecclesiae, mandato suo, misserit, nee Parochum recipient
nisi literis et Sigillo Episcopi, nominatim illi Ecclesiae commendatum."
Evil incumbents to be presented to the bishop by the churchwardens.
2Ne quid unquam doceant pro concione, quod a populo religiose
teneri et credi veliut, nisi quod consentaneum sit doctrina; Veteris aut
Novi Testamenti quodque ex ilia ipsa doctrina Catholici patres et
veteres Episcopi collegerint, &c.
* See "articles for outwarde apparell of persons ecclesiasticall," in the
"Advertisement," Wilkins' Cone, vol. iv. p. 249, or Appendix to
Strype's Life of Parker, p, 51.

328 Westminster.
Directs bishops seriously to exhort patrons of benefices 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.
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 ^10 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.
WESTMINSTER (1572). Held May 9th, 1572, at St
Paul's, by Matthew Parker, Archbishop of Canterbury, who
opened the proceedings with a Latin speech, in which, after
detailing 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 discus
sions 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 notwith
standing. — Cardwell, vol. ii. p. 532. Wilkins' Cone, vol. iv.
p. 270.
WESTMINSTER (1575). Held February 10th, at St
Paul's, Edmund, Bishop of London, presiding, in virtue

Westminster.

329

of a commission, the see of Canterbury being vacant;
but in the second session, held February 17th, Edmund
Grindal, the newly made Archbishop of Canterbury, pre
sided, and directed the prolocutor, and other members of
the lower house, to take into their consideration 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 unani
mously agreed to and subscribed by the fathers.
1. That none be hereafter made deacon or minister
without testimonials of his honest life, and consent to 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 consecrating
bishops, priests, and deacons."
2. Bishops not to ordain men from other dioceses with
out letter dimissory.
3. Unlearned ministers already made not to be hereafter
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 or set aside.
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 ^30 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 licenses 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 repentance,
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

330 Westminster.
parish church, and the homilies read in order on every
Sunday and holy day when there is no sermon.
ii. Directs that bishops shall see that parsons, &c, have
copies of the New Testament in Latin and English 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 Westminster, 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 resolved, and every
of them doth expound and resolve, that the said private
baptism, in case of necessity, is 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 pub
lished in every parish church in the province.1
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 holy
days.2 — Cardwell, vol. ii. p. 539, and vol. 1. p. 183.
Wilkins' Cone, vol. iv. p. 284.
WESTMINSTER (1580). Held 17th of January 1580,
at St Paul's; the Bishop of London, presiding as locum
tenens for Grindal, Archbishop of Canterbury, who was
sequestered 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 before 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.
^his article was omitted when the articles were published by
royal authority.
2 This article was also disallowed by the queen, and omitted in the
articles published by royal authority.

Westminster. 331
WESTMINSTER (1584). Held November 24th, 1584,
in the cathedral church of St Paul, and afterwards adjourned
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 blasphemies ; 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 St
Martin-in-the-Fields, uttered horrible blasphemies against
Christ, and declared himself to be a heathen ; after this
confession, and an abjuration of all his errors made, the
synod enjoined 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 St 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. The qualifications were a
presentation to a benefice, and that the candidate should
be twenty-four years of age, and a graduate of Oxford
or Cambridge, or capable of giving an account of his
faith in Latin, agreeable to the articles, testimonials, &c.
Bishops offending to be suspended from ordination for a year.
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. This convocation sat till the

3 3 2 Westminster.
2 1 st May, which was about seven weeks after the pro
rogation of Parliament. — Cardwell, vol. ii. p. 552, and vol.
i. p. 139. Wilkins' Cone, vol. iv. p. 315.
WESTMINSTER (1586). 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 catechising."
In the same session two schedules were brought from the
lower house, one of which contained a complaint of dis
orderly 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 instituted.
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. The other schedule referred to the Suffolk archdeaconry
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. — Cardwell,
vol. ii. p. 559. Wilkins' Cone, vol. iv. p. 320.
WESTMINSTER (1588). Held in November 1588.
In the twelfth session the archbishop admonished the
beneficed 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 re
canted at Paul's Cross in December in this year. In the
fifteenth session, held March 19th, the archbishop intro
duced certain "orders," to be observed throughout the

Westminster. 333
province ; they are six in number, and refer to the residence
of beneficed clergymen, to immoral and incompetent clerks,
&c. On the second of April the synod was dissolved.—
Cardwell, vol. ii. p. 570. Wilkins' Cone, vol. iv. p. 335
WESTMINSTER (1597). Held October 25th, 1597, at
St Paul's, Archbishop Whitgift presiding. Twenty-nine
sessions were held, in which twelve chapters or ecclesias
tical 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 benefices
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.
5. Of caution to be used in granting dispensations of
banns. 6. That sentences of divorce are not to be rashly pro
nounced. 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 penance
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 observed ;
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 church
wardens should sign their names at the bottom of each

334 Westminster.
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.
WESTMINSTER (1604). Convoked by King James I.
to meet in St Paul's cathedral, on the 20th of March 1604.
The see of Canterbury being vacant, Richard Bancroft,
Bishop of London, was commissioned to preside. Nothing
was done until the fifth session, held April 13, when the
Bishop of London ordered the royal license 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 commons, to answer certain
charges preferred against the clergy, and to declare the
complaints urged by the clergy against the laity. This,
however, was subsequently 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 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 St John Baptist
on which to do so. In subsequent 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-
mastix " 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 parliament, and called
upon that body to reform the doctrine and discipline of the
Church. In a subsequent session, the book of canons, known as

Westminster.

335

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.1 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 elsewhere. 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 Westminster.— Cardwell, vol. ii. p. 583;
vol. i. pp. 163-329. Wilkins' Cone, vol. iv. p. 378.
WESTMINSTER (1605). Held in November 1605,
under Richard Bancroft, Archbishop of Canterbury. In the
sixth session the archbishop produced the royal license,
empowering the synod to proceed to the enactment of
ecclesiastical canons. In consequence, forty-six canons
(commonly known as those of Bishop Overall's Convoca
tion Book) were drawn up, and in a session held in the
following year unanimously approved by both houses.2 The
Royal assent, however, was never given, for the king, not
liking that the convocation should enter upon the discussion
of political matters, desired that it might never be brought
before him for assent. Thus the matter dropped, but
Archbishop Bancroft in after years published the book.
The original book consists of three parts, two of them con
taining the canons and preparatory statements of facts and
reasons ; the third giving similar statements in connection
with the history of the papacy, thirteen in number, but not
followed by any corresponding 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
1 It seemed unnecessary to increase the bulk of this work by giving an
analysis of these canons, which are so easily procurable.
2 And subsequently by the convocation of the province of York.

336 Westminster.
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 possessed
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 ecclesiastical
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 not by
their own ; that they could not lawfully have left Egypt
without Pharaoh's leave, except God had specially war
ranted 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 Israel
ites after Joshua's death, without the consent of the people
thereto; denies that the behaviour [factum] of the Sichemites
may be imitated by Christians.
14. Denies that the people had any power in themselves 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

Westminster. 337
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 wece
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 observe the said
laws as well of grace as of nature ; that the institution of
the priesthood did not prejudice the authority of kings and
fathers to bring up their subjects and children in the fear
of God, any more than grace did abrogate the command
ment and the obedience of the law.
2 1. 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 rebuk
ing King Uzziah ; denies that they might lawfully have used
violence against him, either in preventing him from burning
11. Y

338 Westminster.
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 depose any of the kings of Israel or
Judah, although many of them were idolaters.
23. Denies that the example of Jehoiada, or anything
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 rebuking
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 violence 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 man to be held
justified in doing so, must first prove as clearly that! God
gave him authority to do it, as it is clear that God com
manded Ehud.
28. Affirms that they do wickedly who shake off the
yoke of obedience to their sovereigns, and set up a govern
ment 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 govern
ments 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

Westminster. , 330
restoration, being still, by God's appointment, rulers of the
people, could not rightly be resisted. Affirms that Zero-
babel 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 ecclesi
astical 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 subjects 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 govern
ment, they were bound thenceforth to obey it, and to pay
tribute to, and to pray for, Csesar, &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 up
held 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 dis
pensation ; that there was then a Catholic Church, that many
Gentiles were always members 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

340 , Westminster.
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. — SeeateoBp. Overall's "Convocation
Book." WESTMINSTER (1623). In a convocation held in
February 1623, under George Abbot, archbishop, a com
plaint 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.
WESTMINSTER (1640). Held at St Paul's, on the
14th day of April 1640, by William Laud, Archbishop of
Canterbury, 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 resi
dentiary, and other ministers in their surplices, and con
ducted 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, D.D., canon residentiary, who took for
his text St Matthew x. 16.
A hymn having been chanted, the archbishop proceeded
from the choir to the chapter-house, and took his seat,
accompanied by the following bishops : — William of
London, Walter of Winchester, John of Salisbury, Robert
of Coventry and Lichfield, Godfrey of Gloucester, Joseph of
Exeter, John of St Asaph, William of Bath and Wells, John
of Oxford, George of Hereford, Matthew of Ely, Robert of
Bristol, William of Bangor, John of Rochester, Brian of
Chichester, John of Peterborough, Morgan of Llandaff.
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 Henry VII.'s chapel at
Westminster ; the archbishop and bishops being present as
before. After prayer had been said, the election of Richard

Westminster. 341
Steward, Dean of Chichester, as prolocutor of the lower
house, was approved; and a letter from the king, under
the great seal, read, authorising the synod to proceed to
the enactment of certain constitutions relating to ecclesias
tical matters, true religion, and the good of the Anglican
Church. In the third session a large subsidy to the king was pro
posed, and unanimously agreed to. Two chapters concern
ing the suppression of the Jesuits, priests, and others
belonging to the Roman Church, were drawn up, and
delivered to the prolocutor for consideration in the lower
house. In the fourth session Godfrey of Gloucester and John of
Oxford were commissioned to act for the archbishop in his
absence. In the following session a synodical act was made, for
bidding any member of the convocation, under severe
penalties, to make any disclosures out of the house con
cerning 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
took place.
In the tenth session, after some conversation amongst
the bishops about the insecurity of the times, and the
tumultuous and violent conduct of the lower orders in
London and the neighbourhood, the king's license under
the great seal was read, renewing the authority which he
had granted to them to draw up and enact canons and con
stitutions 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 pur
pose. The archbishop also proposed that a pontifical or
book of ecclesiastical 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

342 Westminster.
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.
In the following session Sir Henry Vane, knight, 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 constitutions as the present wants of
the Church required, and that none of them should leave
the synod until all their business was finished.
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 prejudice and wrong ; whereupon, by a vote
of the house, it was agreed to signify the matter to the
king's attorney-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 nine
teenth 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 unlaw
ful. After this, the houses were employed through three
sessions in framing the canons, and in the twenty-third
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 majesty had commis
sioned him to express his thanks to both houses for the
great pains and labour which they had bestowed upon the
work. Other canons were subsequently proposed and
agreed to, and in the last session, held May 29th, the
whole book, containing seventeen chapters of canons, was
produced and read aloud by the archbishop, after which it
was subscribed by him and all the other bishops (with the

Westminster. 343
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 contumacy
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 wasthen 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 G-od 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 damnation.
(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 anything contrary to the tenor of these
explanations. 2. For the better keeping of the day of his majesty's
most happy inauguration.
Orders all persons to keep the morning of the said 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 offenders may be punished.

344 Westminster.
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, cele
brated otherwise than according to the form of the Church
of England, to be declared by churchwardens and others at
visitations. Diligent enquiry to be made as to who are employed as
schoolmasters of the children of recusants. Churchwardens
to give upon oath the names of those who send their
children to be brought up abroad.
4. Against Socinianism.
Forbids anyone to print, sell, or buy any book containing
Socinian doctrines upon pain of excommunication, 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 proceedings may be taken
against them.
No preacher to vent such doctrine in a sermon, under
pain of excommunication, and for a second offence depriva
tion. No university student or person in holy orders, ex
cept graduates in divinity, to have any Socinian book in
his possession ; all books so found to be burned ; diligent
inquiry to be made after offenders.
5. Against sectaries.
Declares that all the enactments of the canon against
popish recusants shall, as far as they are applicable, stand
in full force against all Anabaptists, Brownists, Separatists,
Familists, and other sects.

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345

That the clauses in the canons against Socinianism, re
ferring 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 themselves.
6. An oath enjoined for the preventing of all innovations
in doctrine and government.
Declares that all archbishops, bishops, and all other
priests and deacons shall, to secure them against suspicion
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 be compelled to take the
prescribed oath — viz., all masters of arts, bachelors and
doctors in divinity, law, or physic, all licensed practitioners
of physic, all registrars, proctors, and schoolmasters, all
graduates of foreign universities who come to be incor
porated 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 sideways
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 Elizabeth's in
junction, 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 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 ;

346 Westminster.
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 communi
cants 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 primitive Church
and the Church of England in the reign of Elizabeth.
8. Of preaching for conformity.
Orders all preachers, under pain of suspension, to in
struct the people in their sermons twice a year at least, that
the rites and ceremonies of the Church of England are law
ful and commendable, and to be submitted to.
9. One Book of Articles of inquiry to be used at all
parochial visitations.
Declares that the synod had caused a summary or collec
tion 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 metropolitan.
10. Concerning the conversation of the clergy.
Charges all clergymen carefully to abstain from all excess
and disorder, and that by their Christian and religious con
versation they shine forth as lights to others in all godliness
and honesty.
Requires all to whom the government of the clergy is
committed, to set themselves to countenance godliness,
and diligently to labour to reform their clergy where they
require it.
11. 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

Westminster. 347
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 appointed 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 jurisdiction,
no executor be cited into any court or office for the space of
ten days after the death of the testator.
16. Concerning licenses to marry.
No license 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 immediately
before the license 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 grievous
crime, such as schism, incontinence, misbehaviour 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

348 Westminster.
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 pro
ceeding, 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 notwithstanding the parlia
ment be dissolved.
" 14th May, 1640. "Jo. Finch.
"C. S. H. Manchester.
"John Bramston.
" Edward Littleton.
" Ralphe Whitfield.
"Jo. Bankes.
" Ro. Heath."
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 confirmed
by the Synod of York. — Cardwell, vol. ii. p. 593, vol. i. p.
380. Wilkins' Cone, vol. iv. p. 538.
WESTMINSTER (1661). Held at St Paul's, May 8th,
1 66 1, 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, D.D., 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 Chichester, George of
Worcester, Homfrey of Salisbury, Benjamin of Peter
borough, Edward of Norwich, Nicholas of Hereford, and
William of Gloucester. The archbishop's letter and the
royal brief were then read, and the lower house declared
that they had elected Henry Fearne, D.D., to be their
prolocutor. In the second session, held at Westminster, the same
bishops being present, with the exception of Nicholas,
Bishop of Hereford, together with the Bishops of St Asaph
and St David's ; the Bishops of Ely, Oxford, 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 birth-

Westminster.

349

day, and of his happy restoration to his kingdom ; also the
Bishops of Rochester, 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 the
form of prayer for the king's birthday and restoration ; after
which the Bishops of Salisbury, Peterborough, and St
Asaph, together with six clerks of the lower house, were
appointed to draw up a form for the baptism of adults.
In the seventh session the form for adult baptism was
presented by the Bishop of Salisbury, and unanimously
approved. In the following session, the royal license, under the
great seal, was presented by Richard Aldworth, esquire,
empowering the convocation to correct and amend existing
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 read,
authorising 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. At the same time the convocation of the pro
vince of York was called to take part in the revision of the
canons. In the eleventh session the Archbishop of York and the
Bishops of Durham and Chester were present ; six bishops
were nominated to draw up a book of visitation articles,
and the Bishops of Durham, Carlisle, and Chester were
requested to assist them.
In the twenty-fifth session, the king's letter to the Arch
bishop of Canterbury, under his private seal, was 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, Rochester, Salisbury,

35°

Westminster.

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 December 20th, the revised prayer book
having been already approved and subscribed by the
primate, was unanimously 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 Dillingham to correct, the printing
of the book of common prayer.
The Bishop of London, in the seventieth session,
announced to both houses that the revised copy of the
prayer book had been graciously received by the House of
Lords, and that the lord 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 convocation,
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, Jdhn
Earle, Dean of Westminster, and John Peirson, D.D., were
appointed to translate the revised book of common prayer
into the Latin tongue. Nothing especially requiring notice
was transacted in the following 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.
A form of consecration of churches was drawn up in this
Synod, but neither authorised nor published. — Stavely, p.
118. WESTMINSTER (1710). Held November 25th, 1710,

Westminster.

35i

under Thomas Tenison, Archbishop of Canterbury. The
heads 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 a 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 admiting 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 licenses for marriage.
But the most important matter treated of in this synod
was that of Whiston, whose book, entitled " An Historical
Preface to Primitive Christianity," and dedicated to the
archbishop and convocation, was (March 16th) formally
presented by the lower house to the notice of the pre
lates, declaring, that in their judgment, it contained asser
tions 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 resolution
that some notice should be taken of the book, and submitted
the matter to the Archbishop of Canterbury 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 ex
pelled in the preceding October from the University of
Cambridge for teaching erroneous doctrines, had since
advanced certain damnable 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 the convo
cation would be justified, in law, in proceeding to examine

352 Westminster.
and condemn such tenets as are declared to be heresy by
the laws, together with the maintainers 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 declared to the synod that
there was no doubt of their jurisdiction, and directed them
to proceed in the matter, which they did, and shortly pub
lished their judgment, in which they set forth certain pas
sages out of Whiston's writings ; and having declared them
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 171 1,
the synod was prorogued. — Cardwell, vol. ii. p. 724. Wil
kins' Cone, vol. iv. p. 638.
WESTMINSTER (1711). Held in December 1 711, in
which a 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 Tenison and
most of the bishops of his province to the members of the
lower house, who would not so much as take it into con
sideration. — Cardwell, vol. ii. p. 770, note.
WESTMINSTER (1714). Held in 17 14, in which (June
2) a petition was sent by the lower house to the bishops,
in which they most earnestly beseech their lordships to
take into consideration a book entitled " The Scriptural
Doctrine of the Trinity," by Dr Samuel Clarke. The

Westminster. 353
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 professes 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 professed themselves to be satisfied, and ceased
all further proceedings against him.
In this convocation a form was drawn up " for admitting
converts from the Church of Rome ; " also an exhortation
was agreed upon, to be read in Church to persons about to
be excommunicated. — Cardwell, vol. ii. p. 785. Wilkins'
Cone, vol. iv. p. 657.
WESTMINSTER (1715). Held in March 1715, under
Archbishop Tenison. A form of consecrating churches,
chapels, and churchyards, was drawn up, but never con
firmed. — Cardwell, vol. ii. p. 816. Wilkins' Cone, vol. iv.
p. 668.
WESTMINSTER (1717). Held in 17 1 7, under William
Wake, 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 ecclesiastical.
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 until the year 1850 it was
not allowed to enter upon any business. It now however
is regularly convened at the opening of each session of
Parliament. — Cardwell, vol. ii. p. 82S. Wilkins' Cone, vol.
iv. p. 672.
WESTMINSTER (1888). Held at Lambeth Palace in
July 1888, Edward Benson, Archbishop of Canterbury, pre-

354 Westminster.
siding. Two hundred and nine summons were issued, and
there were present one hundred and forty-five archbishops,
bishops, and metropolitans of the Holy Catholic Church in
full communion with the Church of England,1 representing
the various parts of the British empire.
The conference sat from the 4th of July to the 28th, and
published the results of their deliberations in an encyclical
letter early in August.
This letter dealt with the following subjects : —
1. Of temperance : it signifies the disapproval of the use
of other liquid than true wine, diluted or undiluted, in the
celebration of the communion, as an unauthorised de
parture from the custom of the Church, for " highly valuable
as we believe total abstinence to be as a means to an end,
we desire to discountenance the language which condemns
the use of wine as wrong in itself."
2. Of purity.
3. Of the sanctity of marriage : churchmen cannot admit
divorce as justifiable, or possible, except for fornication or
adultery, nor can they condone the marriage of the guilty
party during the lifetime of the other, but admitting that
there always has been a difference of opinion in the Church
as to whether our Lord's words apply equally to the innocent
party, the council orders that the Sacraments or other privi
leges of the Church shall not be in any case refused to the
innocent party if he or she be married again.
4. Of polygamy. By eighty-three votes to twenty-one
the council decided that a man so offending shall not be
admitted to baptism, but (by fifty-four to thirty-four) the
wives in a similar case were to be received. A certain lati
tude of discretion was permitted to the bishop of the diocese
in such cases.
5. Of the observance of Sunday.
6. Of socialism. " To study schemes for redressing the
social balance, to welcome the good that may be found in the
aims and operations of any, and to devise methods whether
by legislation or social combinations, or in any other way
for a peaceful solution of the problems without injustice
or violence, is one of the noblest pursuits which can engage
those who strive to follow in the footsteps of Christ."
7. Of emigrants. 1 See preamble to Encyclical Letter.

Westminster,

355

8. Of definite teaching of the faith.
9. Of mutual relations.
10. Of home reunion. As a basis of reunion of follow
ing four essentials were suggested.
(a) That Holy Scriptures contain all things necessary to
salvation. (b) That the Apostles' Creed, as the baptismal symbol,
and the Nicene Creed, as a statement of the Christian faith,
are sufficient.
(c) The necessity for the two Sacraments.
(d) The historic episcopate.
11. Of the relation of the Church of England to the
Church of Scandinavia.
12. To the old Catholics.
The old Catholics of Germany (and the Christian Catholic
Church, Switzerland) were admitted to be in communion
with the Anglican Church, but those of Austria, Holland,
and other parts of the Continent were not so fully received.
13. To the Eastern churches.
14. Of authoritative standards.
The archbishop was empowered to take counsel with such
persons as he might see fit to consult, with a view of ascer
taining the desirability of revising the English version of the
Nicene Creed and the Quicunque Vult.
New missionary churches were not considered entirely
bound by the thirty-nine articles in their existing shape, but
no departure whatever from the doctrine and custom of the
Catholic Church was to be tolerated in one seeking ordina
tion in such a community.
The Bishop of Sydney, Dr Barry, is reported to have pro
posed to the Council that it should recognise, " in spite of
what we must conceive as an irregularity, the ministerial
character of those ordained in non-episcopal communion."
This suggestion, however, if ever it were seriously intended to
lead to any Catholic recognition, was decisively negatived.
On the last day of the conference the assembled bishops
attended a service in St Paul's Cathedral. The precedence
upon this occasion was noticeable.
Next after the Archbishops of Canterbury (Benson) and
York (Thomson), the Bishop of London (Temple), as
diocesan, was ranked, and after him the Archbishops of
Armagh (Knox), and Dublin (Plunket) ; then the metro-

356" Whitby.
politans according to seniority of consecration, viz. : — the
Bishops of Guiana (Austin), Fredericton (Medley), Ruperts-
land (Machray), Brechin, primus of Scotland (Jermyn),
Capetown (Jones), Calcutta (Johnson), and Sydney (Barry).
Then followed the Bishops of Durham ahd Winchester, and
after them the other prelates, English or colonial, in order
of consecration, Bishop Perry being the senior.
The council was then formally dissolved.
WEXFORD (1240). [Concilium Wexfordiense.] Held
in 1 240, 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 in
fringers of ecclesiastical liberties, intruders into benefices,
incendiaries, poisoners, false witnesses, &c, were excom
municated. Curates were forbidden to excommunicate their
parishioners without the bishop's sanction. — Wilkins' Cone,
vol. i. p. 681. Mansi, Supp., torn. ii. col. 1065.
WHITBY (or Strenechal) (664). [Concilium Pharense.]
Held in 664. This was properly a conference between the
English and Scottish bishops on the subject of the celebra
tion of Easter. There were present on the English side Agil-
bert, a Frenchman, Bishop of Dorchester, with his presbyter,
Agatho ; Wilfred, a young Northumbrian priest, who had
studied at Rome ; Romanus, 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 Scottish side were Colman, Bishop of Lindisfarne ;
and Cedda, Bishop of York, who acted as interpreter.
Oswy, King of Northumbria, was also present, who opened
the proceedings, 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 St John, Wilfred
that of St Peter, and concluded his address in the following
terms : " But for you (Colman) and your adherents, if, after
having heard the decrees of the apostolic see, yea, of the
whole Church, and these, too, confirmed 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 corner 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 :

Winchester. 357
'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 ? ' "
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
peradventure 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 Scots, which the former pretended had been
derived from Simon Magus. — Tom. vi. Cone. p. 491.
Wilkins' Cone, vol. i. p. 37.
WINCHESTER (856). [Concilium Wintoniense.] Held
in 856, in the presence of three kings. It was enacted,
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 (965). St Dunstan, by command of
King Edgar, convened a synod hither in 965, at which a
constitution was drawn up for the observance of the Regu
lars, taken from the rule of St Benedict and former British
monastic customs and rules. It was called Regularis Con
cordia Anglicce Nationis.
WINCHESTER (968). Held by St Dunstan of Canter
bury in 968, King Edgar presiding, where Dunstan and
his party brought charges against the married clergy, and a
decision made against them. The ridiculous story of the
crucifix which spoke and determined the decision of the
council is the invention of a much later age.
WINCHESTER (975). Held in 975, by St Dunstan, in
consequence of the disturbances raised by certain clerks,
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 entreated Dunstan to re-estab
lish them, but in vain. — Tom. ix. Cone. p. 721. Wilkins'
Cone, vol. i. p. 261.
WINCHESTER (1021). Held in 1021, under King

358 Winchester.
Canute, to confirm the exemption of the abbey of St
Edmund. — Tom. ix. Cone. p. 843. Wilkins' Cone, vol. i.
p. 297.
WINCHESTER (1070). Held on the octave of Easter,
1070, in the presence of William the Conqueror. The
three legates of Rome, Hermenfride, Bishop of Syon, and
the cardinals, John and Peter, presided. Stigand of Can
terbury was deposed, (1) for having retained the Bishopric
of Winchester together with the Archbishopric of Canter
bury; (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 belonging to his bishopric which
the latter had withheld, and the claim was allowed. Thirteen
canons were published.
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 ministers
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 apostatising 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. p. 322.
Ang. Sacr., vol. i. p. 5.
WINCHESTER (1071). Held probably in 1071, by
Archbishop Lanfranc. Sixteen canons were published, the
heads only of which remain to us.1
1 These canons are by Wilkins (i. 365) assigned to a council held here
in 1076.

Winchester. 359
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 Whit
suntide 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 Missae).1
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 institu
tion 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 (1072). Convoked by William the
Conqueror, and held in 1072 ; fifteen bishops were present,
with Hubert, the Roman legate, and many abbots and
barons. The dispute between the Archbishops of Canter
bury and York was examined with care, and it was estab
lished both from ecclesiastical history and by popular
1 Secretum Missse is the canon of the Mass before the elevation. 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.

360 Winchester.
tradition, that from the time of St Augustine till the last
one hundred and forty years, the primacy of the see of
Canterbury over the whole of Great Britain had been
recognised ; 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. 121 1. (Anglicanum.)
Wilkins' Cone, vol. i. p. 324.
WINCHESTER (1076). Held in 1076, by Archbishop
Lanfranc, who made a speech, still extant, in which he
endeavoured to prove that the primacy of England and
Ireland belonged to Canterbury. Six canons were pub
lished. 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 excommunicated
after the third summons to appear before the bishop, if they
refuse. 5. Declares a marriage made without the priest's bene
diction, to be a state of fornication.
6. Forbids all supplantation x of churches. — Johnson, Ecc.
Canons. Tom x. Cone. p. 351. Wilkins' Cone, vol. i.p. 367.
WINCHESTER (1139). Held August 29, 1139, under
Archbishop Theodore, against King Stephen, who had
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
1 " Supplantation of Churches," i.e., stripping them of their endow
ments, upon the plea of their having no written document to show,
which but few of the holders of the old Saxon foundations could do.

Wirtzburg. 361
the king should begin by re-establishing 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 them should have the boldness to
make complaint to Rome against him. Upon this, the
council broke up without settling anything, for the king
refused to submit 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
surrounded as they were by his power. — Wilkins' Cone,
vol. i. p. 419. Tom. x. Cone. p. 1014.
WINDSOR (1070). [Concilium Windoriense, or Windle-
shorense.] Held on Whitsunday 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 proceeding 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 (1114). Held in 11 14, April 26 ; in which
Ralph, Bishop of Rochester, was elected to the see of
Canterbury, vacant during the five preceding years. Some
of those present at the council opposed the election of
Ralph on the ground that since the time of Archbishop St
Augustine none but regulars had been appointed to the see,
with one exception, viz., Archbishop Stigand, whom the
pope deposed. They proposed the Abbot of Abingdon. —
Tom. x. Cone. p. 793.
WIRTZBURG (1287). [Concilium Herbipolense.] Held
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 suffragans, 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.
7. Forbids to celebrate two masses in one day, except in
a case of necessity.
8. Orders that the Body of our Lord shall be carried
with proper solemnity to the sick, and to women near the
time of their delivery.

362 Worms.
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. 1 318.
WORCESTER (601). [Concilium Wigorniense.] See
Oak, Augustin.
WORCESTER (1240). Held July 26, 1240, by the
Bishop Walter of Chanteloup. Fifty-nine constitutions were
published, which, amongst other things, enjoin to baptise
conditionally in doubtful cases, but always with trine immer
sion. Forbids to celebrate mass before having said prime,
to plight troth except when fasting, and to observe any par
ticular day or month for marriage. 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 (829). [Concilium Vormatiense.] Held in 829.
Several regulations were published, one of which condemns
the ordeal by cold water : a treatise written by Agobard
against these practices is still extant. — Tom. vii. Cone. p.
1669. WORMS (868). Held May 16, 868, in the presence of
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 the Father and
Son was clearly stated, the Council proceeded to publish
forty-four canons. x
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
1 Labbe adds thirty-six more, which, however, appear to have been
enacted in some other council held at Worms.

Worms. 363
consecration of a church ; also forbids them to consecrate
any church except there be a writing under the hand of the
founder, confirming the foundation, and signifying what
endowment he has given.1
4. Forbids to offer upon the altar for the eucharist any
thing save bread, and wine mixed with water. States that
wine and water should be used, "quia videmus in aqua
populum intelligi, in vino vero ostendi sanguinem Christi,"
and thus, by the union of the water with the wine, the
union of Christ with His Church.
5. Approves the regulations of St Gregory, upon the sub
ject of single and trine immersion.
6. Gives to the bishop, and not to the founders, the dis
posal 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. Forbid excommunication, without weighty and
sufficient cause, and declares that the bishop so excom
municating without sufficient cause, shall be deprived of the
communion of the neighbouring bishops.
15.2 Enacts that when a robbery shall have been com
mitted 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.
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
1The canon concludes thus : "Nam non levis est ista temeritas, si
sine luminaribus, vel sine substantiali sustentatione eorum qui ibidem
servaturi sunt, tanquam domus privata, consecretur ecclesia." — See C.
Braga, 572. can. 5..
2 This canon is by some considered to be spurious.

364 York.
offered by their parents to some monastery, for the service
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 communion. At the ex
piration of ten years he may be received, 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 (1076). Held in 1076, at which the Emperor
Henry declared that Gregory 7 th ought not to be regarded
as pope.
WORMS (1122). Held 8th September 1122. The
emperor, in the assembly, renounced his claim to confer
investiture by the ring and staff, and the pope confirmed to
him the right of conferring the regalia .by the sceptre. —
Tom. x. Cone. p. 889.

YORK (1195). [Concilium Eboracense.] Held on the
14th and 15th of June 1195, in the church of St 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 all his episcopal
functions, and a few years before had cut off from his

York. 365
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 communion ;
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 suit
able 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 baptised, 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 necessity,
to baptise, administer the body of Christ, or enjoin penance
at confession. Charges priests, when desired to baptise 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 ornaments
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 archdeacon or dean, if they
have not.
11. Forbids priests to go about in copes with sleeves;
orders them to wear suitable apparel.
12. Forbids any money to be taken by tne 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.

3 66 York
15. Forbids nuns to leave the verge of their monastery,
unless in the company of their abbess or prioress.
16. Forbids laymen to farm churches or tithes.
17. Orders that every priest shall annually excommuni
cate, 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 has 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. John
son, Ecc. Canons. Tom. x. Cone. p. 1791.
YORK (1252). On disputes between the priests and
parishioners about church ornaments.
YORK (1363). Held about the year 1363, by John
Thorsby, 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 assigns a
salary of not less than five marks. Also renews the seven
constitutions made by Archbishop Zouche, at Thorp, in
*:347, viz.,
1. Relating to the stipends to be assigned to assisting
priests, &c. 2. Concerning the overlaying of children. 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 accustomable way, and com
pelled him to take it by intricate and round-about paths ;
others forbade him to carry it until all their own corn was

York

367

carried, and maliciously permitted 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 defiance of the canons, wear clothes so short as not to
come down to the knees. 6. Relates to the trying of matri
monial 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 particulars
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 peniten
tiary, 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,
Ecc. Canons. Tom. xi. Cone. Appen. 2482.
YORK (1444). Held in 1444, by John Kemp, Arch
bishop of York, and Cardinal of Balbina, in a provincial
synod. Two constitutions were published.
1. Is with little variation the same with the fifth constitu
tion of Merton, a.d. 1305.
2. Lays certain restrictions upon the sale of trees, wood
lands, &c, and upon the granting of rights, rents, pensions,
&c, by abbots, priors, and other administrators of church
goods. — Johnson, Ecc. Canons.
YORK (1466). 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 Lambeth,
a.d. 1281.
2. Is the same with the fifth constitution of Westminster,
a.d. 1343.
3. Is the same with the ninth constitution of Westminster,
a.d. 1343.
4 and 5. Are the same with the twelfth constitution of

368 York.
Westminster, a.d. 1343, mutatis mutandis, against the
obstructors of ecclesiastical process.
6. Is the same with the last constitution of Westminster,
a.d. 1343.
7. Declares that some questors,1 in defiance of the de
crees of the Council of Lateran, 12 15, 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 churchyards, and done all
sorts of like abominations. Orders, in consequence, that
the decrees of Lateran and Vienne (a.d. 312), which re
stricted the operations of the questors, to be rigidly en
forced, and subjects to a fine of forty shillings, any rector,
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 in
stead of their parish church, and contribute to the repair 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 religious vagabond him
self to be deemed an apostate.
10. Forbids, under pain of excommunication, any ecclesi
astical or secular person, to arrest, cite, force out, or cause
1 " Questors," or " pardon-mongers," — friars employed to dispense
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,

Zella. 369
to be arrested, cited, or forced out any 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 Arch
bishop Kemp, published in 1444, as given in the preceding
council. — Johnson, Ecc. Canons. Tom. xiii. Cone. p. 1423.
Vilkins' Cone, vol. iii. p. 599.

ZELLA (418). [Concilium Tellense or Teleptense.] Held
a 418, at Zella, or Telia, in the province of Byzacena, in
Africa, Donatianus, Bishop of Zella, presiding. Various
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 continence.
8. Directs that the Montanists and Novatianists shall be
admitted into the Church by imposition of hands. — Tom.
ii. Cone. p. 1577. (See C. Rome, 386.)

II. 2 A

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 " GSographie des Conciles " of the Abbe 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.

AbkinceiEdua, or Augusto-
dunum
S. ^Egidii fanum
•flSnhamum Agatha

MODERN NAME.

AvranchesAutunS. Gilles
Ensham
Agde

SITUATION.

France
Burgundy France
EnglandFrance

ECCLESIASTICAL PROVINCE.

RouenLyonsNarbonne
Canterbury
Narbonne

DIOCESE.

AvranchesAutun Nimes
Oxford
Agde

C. Abrincense.
C. Augustodunense,
or ^duense.
C. apud S. .Egidium.
C. iEnhamense.
C. Agathense.

AppeJidix.

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LATIN NAME.

MODERN NAME.

Balgenciacum

Beaugenci

Barcinona

Barcelona

Barium

Bari

Basilea

Basle

Becancelda

Bapchild

Bellovacum

Beauvais

Benningdona

Beningdon*

Berghamstedum

Bursted near Maid

stone*

Bisuntium, see Ve-

sontio.

Biterras

Besiers

Biturigae or Bitu-

Bourges

rlcae

Bonna
Bonn
Bononia
Bologna
Borcoducensis
Bois-le-duc, or
Bordue
Bostra
Boussereth
Bracara Augusta
Braga
Brandanfordia
Brentford*
Brixeneuse
Brixen in Germany
Brixia
Brescia
Burdegala
Bourdeaux
Buraburg
Cabillo
Chalons sur Safine
Cadomus
Caen
Caesaraugusta
Sarragossa
SITUATION.
France Cataloniaon the Adriatic
SwitzerlandKentFrance
in Mercia
Kent
Languedoc Guienne
on the Rhine
Italy
Arabia PortugalEngland ItalyFrance
Germany Burgundy
Normandy
Arragon
ECCLESIASTICAL PROVINCE.
Sens now Paris
Tarragona BariBesanconCanterbury Rheims
Canterbury
NarbonneBourges
Bologna
Antioch BragaCanterburyMilanBordeaux Mayence
Lyons
Sarragossa
Orleans
Beauvais
Canterbury
Besiers
LondonBresse
Chalons sur Sadne
Bayeux
C. Balgenciacense.
C. Barcinonense.
C. Barense.
C. Basiliense.
C. Becanceldense.
C. Belvacense.
C. Benningdonense.
C. Berghamstedense.
C. Biterrense.
C. Bituricense.
C. Bonnense.
C. Bononiense.
C. Bostienum.
C. Bracarense.
C. Brandanfordiense.
C. Brixiense.
C. Burdegalense,
C. Buraburgense.
C. Cabilonense.
C. Cadomense.
C. Csesaraugustanum.
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LATIN NAME.

Corduba Coyacum
Curiensis
Dengolvia Dertusa
Diampera Diedenhoven, or
Thionville
DionysiopolisDivio

DuziacumEboracumEbredunumEburumEdua, see Augusto-
dunum.
EliberisEmerita Augusta
EngilenheimEpao or Epauna
Erphordia Esthonia
Exonia Eystettense, also
Aureatense

MODERN NAME.

CordovaCoyacoChur. Bavaria.
TortosaDiamper
Theodonis villa.
S. Denys
Dijon

Douzi
YorkEmbrun Olmutz.

ElviraMerida
Engelheim
Yene Erfort
Revel.ExeterEichstadt.

SITUATION.

Spain
Asturia

Catalonia Coromandel.

near Paris
BurgundyChampagneEngland
France

SpainSpain

Thuringia England

ECCLESIASTICAL PROVINCE.

SevilleCompostella

TarragonaMeliapor

Sens, now Paris
Lyons

York Embrun

SevilleMerida, transferred
to Compostella
Vienne MayenceCanterbury

CordovaOviedo

Tortosa

ParisDijon, formerly in
the diocese of
Langres
Rheims

Elvira

BellayExeter

CN

C. Cordubense.
C. Coyacense.

C. Dertusanum.
C. Diamperense.

C. apud S. Dionysium.
C. Divionense.

C. Duziacense.
C. Eboracense.
C. Ebredunense.

C. Eliberitanum.
C. Emeritense.
C. Engilenheimense.
C. Epaonense.
C. Erphordiense.
C. Exoniense.

Appendix.

377

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LATIN NAME.

MODERN NAME.

SITUATION.

ECCLESIASTICAL PROVINCE.

DIOCESE.

JULIOBONA

Lillebonne

Normandy

Rouen

Rouen

C. Juliobonense.

Juvavia

Salzburg

Austria

Salzburg

C. Salisburgense.

KlNGSEUEIA

Kingsbury

Dorsetshire

Canterbury

Salisbury

C. Kingsburiense.

Kingostonium

Kingston

on the Thames

Canterbury

"Winchester, now
Rochester

C. Kingstoniense.

Kirtlingtonium

Kirtlington

England

Canterbury

Oxford

C. Kirtlingtoniense.

LAMBETHA

Lambeth

near London

Canterbury

Winchester, now
Rochester

C. Lambethense.

Lancicia

Lanciski

Poland

Gnesen

C. Lanciciense.

Landava

Landaff

Glamorganshire

Canterbury

Landaff

C. Landavense.

Langesium

Langeais

Tourraine

Tours

C. Langesiense.
Lateranum, for
Lateran, thefirst Pa
C. Lateranense.
merly Basilica
triarchal Church
Constantiniana
of Rome, now
Church of S. John
Latin iacum
Lagni
on the Marne
Sens, now Paris
Paris
C. Latiniacense.
Laudanum, or Lug-
Laon
Picardy
Rheims
Laon
C. Laudunense.
dunum Clavatum
Lauriacum
Lorris
Anjou
C. Lauriacense.
Laus Pompeia
Lodi
Lombardy
Milan
Lodi
C. Laudense.
Lausdunum
Loudan
Poitou
.
C. Lausdunense.
Lavantum
Lavantz
Laventinum
• • • • .
Salzburg.
Legio
Leon
Spain
Compostella, for
merly Braga
Leon
C. Legionense.
Lemovicse
Limoges
Limosin
Bourges
Limoges
C. Lemovicense.
Leodium
Liege, Luttick
on the Meuse
Cologne
Liege
C. Leodiense.
Leopol
Lemberg.
...
Lexovium
Lisieux
Normandy
Rouen
Lisieux
C. Lexoviense.
Lincolnia
Lincoln
England
Canterbury
Lincoln
C. Liricolhiense.
' 333

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LATIN NAME.

Mertona Metae
Mimidonensis Missnensis
Monasterium, or Mi-
migarnesurdensis,i.e. , Mimigernford,
the old name
Moguntia Mons-Pessulanus
Mons S. Marias
Tardanensis .
Morinorum civitas
Moscovia
Mosomum Mutina
Nannetes Narbo
NeapolisNemaususNemetes
Nesterfelda NiddaNoviomumNovus Mercatus

MODERN NAME.

Merton
MetzMimidoMeissen, ancient
capital of Misnia.
Munster.

MayenceMontpellierMount S. Marie

Moscow MousonModena
NantesNarbonneNapoliNismesNemetensis P.
NesterfieldRiver Nid
Noyon Newmarket, or
Neuf Marche'

SITUATION.

England
LorraineMinden.

on the Rhine
Languedoc
near Paris
Terouenne. RussiaChampagneLombardy Bretagne
LanguedocPalestine Languedoc
EnglandNorthumberland
Isle of France
EnglandNormandy

ECCLESIASTICAL PROVINCE.

Canterbury
Treves

MayenceNarbonne

Moscow

Bologna, formerly
Ravenna

Tours Narbonne

Narbonne Spire.

Rheims

DIOCESE.

Winchester, Rochester
Metz

Montpellier
Soissons

Rheims
Modena NantesNismes

Noyon

COo

C. Mertonense.
C. Metense.

C. Moguntinum.
C. Montispessulani.
C. Montis S. Mariae
Tardanensis.
C. Moscoviense.
C. Mosomense.
C. Mutinense
C. Nannetense.
C. Narbonense.
C. Neapolitanum.
C. Nemausense.
C. Nesterfeldense.
C. Niddanum.
C. Noviomense.
C. apud N. M.

OSCA
OslaveslenumOvetumOxoniumPaderbornaPalentiaPampilonaPapia, see Ticinum.
Patavium Patavia
Pennafidelis PerthumPharumPicenumPictaviumPipewellaPiscePisciacumPistaePlacentia Pons Audemari
Posonium
Posnaniensis Praga Prieneste
Ad Quercus
Quintinopolis

Huesca
Oslaveslen*
OviedoOxford Paderborn
PalenciaPampeluna

PaduaPassauPennafielPerthWhitby PisinensisPoitiers Pipwell Abbey
Pisa
Poissi PistresPlacenzaPont-Audemer PresburgPosenPraguePalestrina.
The Oak
S. Quentin

Arragon Kingdom of Mercia
Asturias England
WestphaliaSpain Navarre

Italy
OldCastille
ScotlandYorkshire Pavia.France Northamptonshire
Tuscany France
near the Seine
Lombardy NormandyHungary(in Polish, Pognan).
Bohemia

A place near Chal
cedon, in Bithynia
Vermandois

Saragossa, formerly
Tarragona
CompostellaCanterburyMayence
Burgos, formerly
Toledo
Burgos, formerly
Toledo x
Aquilea
Salzburg.

York BordeauxCanterbury PisaParis

Bologna, formerly
Ravenna
Rouen

Prague

Rheims

Huesca

Oviedo
Oxford PaderbornPalencia
Pampeluna
Padua

York Poitiers Peterborough
ChartresRouenPlacenzaLisieux
Gran

Noyon

C Oscense.
C. Oslaveslense.
C. Ovetense.
C. Oxoniense.
C. Paderbornense.
C. Palentinuin.
Pampilonense.

C. Patavinum.
C. Pennsefidelis.
C Perthense.
C. Pharense.
C. Pictavense.
C. Pippewellense.
C. Pisanum.
C. Pisciacense.
C. Pistense.
C. Placentinum.
C. apud Pontem A.
C. Posoniense.
C. Pragense.

C. ad Quercum.
C. Quintinopolitanum.

LATIN NAME.

RADINGA Ratisbona, or Re-
ginoburgum
Ravenna, or Emilia
RedonceRegia Ticina, see
Ticinum.
RegiumRhemi
Riga
Rochingamia Roffa
Roffiacum, or Ru-
facum
Rotenensis
Rothomagus
Rubelacensis
S. Rufus

Sabio
Sablonarise, see Sap-
onariae.
Salegunstadium Salisburgum, or Ju-
vavia
Salmurium

MODERN NAME.

Reading
RatisbonRavennaRennes

Riez
Rheims RigaRockingham
Rochester Ruffec
RoddRouenRubela
Monastery of S.
Ruf
Seben

Selgensted
Salzburg Saumur

SITUATION.

Berkshire
on the Danube
on the Adriatic
Bretagne

Provence
Champagne LivoniaNorthampton Kent

NormandyEichstadt.Dauphiny

Monastery in Fran-
conia-
Austria

Anjou

ECCLESIASTICAL PROVINCE.

Canterbury
SalzburgRavenna
Tours

Aix RheimsRigaCanterburyCanterburyBordeaux

Rouen
Vienne Salzburg. MayenceSalzburg

OxfordRatisbon

Rennes Riez

PeterboroughRochester
Poictiers

Valence.

Mayence

C. Radingense.
C. Ratisponense.
C. Ravennate.
C. Redonense.

C. Regiense.
C. Remense.
C. Rigense.
C. Rochingamense.
C. Roffense.
C. Roffiacense.
C. Gerundense, 1068.
C. Rotomagense.

C. Salegunstadiense.
C. Salisburgense.
C. Salmuriense.

Santones

Saintes

France

Saponajice

Savonieres

Lorraine

Sarum

Salisbury

England

Sauriciacum

Soreze*

an Abbey in Lan
guedoc*

Scheningia

Schenning

Sweden

Scoanum

Scone

Scotland.

Sedenum

Seden

Sedunum

Syon

on the Rhone

Senae

Sienna

Tuscany

Senonse

Sens

Burgundy

Silvanectum

Senlis

Valois.

Sipontum, or Sipus

Siponto

Italy.

Spalatium

Spalatro

Dalmatia

Sparnacum

Epernay

on the Marne

Spoletum

Spoletto

States of the Church

Stampse

Es tarn pes

France

Suessiones, or Au

Soissons

France

gusta Suessionum

Sutrium

Sutri

Tuscany

Sylvjeducensis

Bois-le-duc, or
Belduc.

...

Synnada

Synnada

Phrygia

TARRACO

Tarragona

Spain

Taurinum, or Au

Turin

Piedmont

gusta Taurinorum

Theodonis villa
Thionville
Luxemburg
S. Theodericus
S. Thierry
Ticinum, or Papia
Pavia
Milan
Bordeaux
TrevesCanterbury
Upsala
Aries TarentaiseSiennaSens
Spalatro Rheims
RheimsRomeEphesus
Tarragona Milan, now Turin
Rheims
Milan
SaintesToul SalisburySoissons Linkoping
Syon, formerly
Martigny
Pavia
C. Santonense.
C. ad Saponarias.
C. Sarumense.
C. Sauriciacense.
C. Scheningiense.
C. Sedenense.
C. Sedunense.
C. Senense.
C. Senonense.
C. Spalatrense, or C.
Jadrense.
C. Sparnacense.
C. Spoletanum.
C. Stampense.
C. Suessionense.
C. Sutrinum.
C. Synadense.
C. Tarraconense.
C. Taurinense.
C. apud Theodonis
Villain.
C. apud S. Theodori-
cum.
C. Ticinense.
8-,
LATIN NAME.

MODERN NAME.

SITUATION.

ECCLESIASTICAL PROVINCE.

DIOCESE.

Toletum
TolosaTornacumTrajectum ad Rhenum
Trajectum ad Mosam
Tranum
Trsecas, or Augusto-
bona Tricassium
Tremonia
Trenorchium, or
Tornusium
Turegium Tigurum
Treviri, or Augusta
Trevirorum
Triburia Tridentum
Trosleium

ToledoToulouseTournai Utrecht, also Ultra-
trajectum.
MaestrichtTraniTroyesDortmund, also
called Trotmunni
TouransZurich.
Zurich.
Treves
formerly a palace of
the kings of France
TrentTrosby
ToulTours TousiUrgel
'Uwienov

SpainFrance
(in Dutch, Maastricht)
Naples
on the Seine
Westphaliaon the Sadne
on the Moselle
on the Rhine

ToledoToulouseTrani Rheims
TrevesAquilea

TroyesChalons Mayence
Trent
SoissonsToul

C. Toletanum.
C. Tolosanum.
C. Tornacense.
C. Tranense, or Sal-
pense.
C. Trecense.
C. Tremoniense.
C. Trenorchianum.
C. Trevirense.
C. Triburense.
C. Tridentinum.
C. Trosleianum.
C. Tullense.
C. Turonense.
C. Tusiacense.
C. Unienoviense.

TullumTurones, or Caesaro-
dunum Turonum
Tousiacum

Lorraine France
near Toul
CataloniaPoland

Treves
Tours

Urgellum, or Or-
gellum
Unie Novia

Tarragona

Urgel.
Gnesne

oo

a

Appendix.

385

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LATIN NAME.

MODERN NAME.

SITUATION.

ECCLESIASTICAL PROVINCE.

DIOCESE.

Virdunum or Vero-
dunum
Virceburgum, see
Herbipolis.
Vormatia, or Guar-
macia
Vratislavia
WestmonasteriumWindlesoria

Verdun Worms
Breslau
Westminister Windsor

Lorraine
Germany
Silesia EnglandEngland

Treves
Mayence
Gnesne
Canterbury
Canterbury

Verdun WormsBreslauLondon
Oxford

C. Virdunense.
C. Vormatiense, or C.
apud Guarmatiam.
C. Vratislaviense.
C. Westmonasteriense.
C. Windlesoriense.

co

cs, ¦**¦*;
H

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.

Beningdon "

Benningdona.

Aix-la-Chapelle

Aquis-Granum.

Berghamsted *

Berghamsted um.

Aix (in Provence)

Aqua Sextia.

Besancon '

Vesontio.

S. Albans ,

Verulamium.

Besiers

Biterrse.

Albi

Albia.

Bologna

Bononia.

Alcala

Complutum.

Bonn

Bonna.

Altheim

Altemium.

Bourdeaux

Burdegala

Altino

Altinum.

Bourges

Bituricse.

Angers

Andegavoum

Boussereth

Bostra.

Anse

Ansa.

Braga

Bracara-Au-

Aquilea

Aquileia.

gusta.

Aries

Arelate.

Brentford *

Brandanfordia.

Armagh

Armachia.

Breslau

Vratislavia.

Arras

Arrebata.

Bresse

Brixia.

Astorga

Asturica.

Bursted

Berghamstedum.

Attigni

Attiniacum.

Audi

Ausci.

Augsburg
Augusta-Vin-
Caen
Cadomus.
delicorum.
Calne
Calna.
Autun
iEdua.
Cambrai
Cameracum.
Auvergne
Arvernia.
Canterbury
Cantuaria.
Auxerre
Autissiodorus.
Carpentras
Carpentoracte.
Avignon
Avenio.
Cashel
Cassilia.
Avranches
Abrincae.
Chalons-sur-Sa6ne
Cabillo.
Chalons-sur-Marne
Catalanum.
Charroux
Carrofum.
Bapchild
Becancelda.
Chartres
Carnotum.
Barcelona
Barcinona.
Chateau Gontier
Castrum
Bari
Barium.
Gonterrii.
Basle
Basilea.
Chateau Thierri
Castrum
Beaugenci
Balgenciacum.
Theodorici.
Beauvais
Bellovacum.
' Chelles
Cala.
388

Appendix.

MODERN NAME.

LATIN NAME.

MODERN NAME.

LATIN NAME.

Chiersy

Carisiacum.

Hertford

Herudfordia.

Clermont

Claromontium.

Huesca

Osca.

Clichy

Clipiacum.

Cloveshoo w

Cloveshovia.

Coblentz
Confluentes.
JACA
Jacca.
Cognac
Copriniacum
Jerusalem
Hierosolyma.
Cologne
Colonia Agrippina.
Jonarre
Jotrum
Compiegne
Compendium
Constance
Constantia.
KELCHETH *
Calchutum.
Constantine
Cirta.
Kingsbury
Kingesburia.
Copenhagen
Hafnia.
Kingston
Kingostonium.
Cordova
Corduba.
Kirtlington
Kirtlingtonium.
Coyaco
Coyacum.
Lagni
Latiniacum.
S. Denys
Dionysiopohs
Lambeth
Lambetha,
Diamper
Diampera.
Lanciski
Lancicia. '
Dijon
Divio.
Landaff
Landava.
Dormond
Tremonia.
Langeais
Langesium.
Douzi
Duziacum.
Langres
Lingonas,
Laon
Laudanum.
Lateran
Lateranum.
Elne
Helena.
Lavaur
Vaurum,
Elvira
Eliberis.
Leon
Legio.
Embrun
Ebredunum.
Leptines
Liptinse.
Ensham
/Enhamum.
Lerida
Ilerda.
Epaone
Epauna.
Liege
Leodium. J
Epernay
Sparnacum.
Lille
Insula.
Erfort
Erphordia.
Lillebonne
Juliobona.
Estampes
Stampse
Limoges
Lemovicse.
Exeter
Exonia.
Lincoln
Lincolnia.
Linkoping
Lingacopa.
Lisieux
Lexovium.
FlMES
ApudS.Macram.
Lodi
Laus Pompeia.
Finchal
Finchala.
Lombez
Lumbaria.
Fleury
Floriacum.
Lorri
Lauriacum.
Foix
Fuxum.
Loudan
Lausdunum.
Francfort
Francofordia
Lowitz
Lovita.
Frislat
Frideslaria.
Lugo
Lucas.
Friuh
Forum Julii.
Lyons
Lugdunum.
Fussel
Fussallanum.
Macon
Matiscona.
S. Genez
S. Genesius.
Madrid
Madritense.
Gentilly
Gentiliacum.
Maguelona
Magalona.
Gerona
Gerunda.
Maghfield
Magfeldium.
S. Gilles
S. ^Egidiifanum.
Malines
Mechlinia.
Gloucester
Glocestria.
Mans
Cenomanura.
Grateley *
Gratelea.
Mantala
Mantala.
Mantua
Mantua.
Marseilles
Massilia.
Hatfield
Hedtfeldia.
Marsiac
Marchiacum.
Appendix.

389

MODERN NAME.

LATIN NAME.

MODERN NAME.

LATIN NAME.

S. Maurice

Agaunum.

Pont Audemer

Pons Audemari.

Mayence

Moguntia.

Poitiers

Pictavium.

S. Maxent

S. Maxentii

Poissi

Pisciacum.

fanum.

Portes

Villa Portus.

Meaux

Meldi.

Presburg

Posonium.

Mehun

Magdunum.

Prague

Praga.

Mem

Melphis.

Melun

Melodunum.

Merida
Emerita Au -
gusta.
Mertona.
S. QUENTIN
Quintinopolis.
Merton
RATISBON
Ratisbona.
Metz
Metae.
Ravenna
Ravenna.
Milan
Mediolanum.
Reading
Radinga.
Modena
Mutina.
Rennes
Redonae.
Montpellier
Mons-Pessu-
Rheims
Rhemi.
lanus.
Riez
Regium.
Mont S. Marie
Mons S. Marias.
Riga
Riga.
Moscow
Moscovia.
Rochester
Roffa.
Mouson
Mosomum.
Rockingham
Rockingamia
Rouen
Rothomagus.
Ruffee
Roffiacum.
NANTES
Nannetes.
S. Ruf.
S. Rufus.
Napoli
Neapolis.
Narbonne
Narbo.
Nesterfield
Nesterfelda.
Saintes
Santones.
Newmarket, or
Novus Mer -
Salisbury
Sarum.
NeufMarohe*
catus.
Salzburg
Salisburgum.
Nid
Nidda.
Sarragossa
Csesar-Augusta.
Nismes
Nemausus.
Saumur
Salmurium.
Noyon
Noviomum.
Savonieres
Saponariae.
Schenning
Scheningia.
Scone
Scoanum.
S. Omer
Audomaropolis.
Seden
Sedenum.
Orleans
Aurelia.
Selgenstad
Salegunstadium
Oslaveslen* .
Oslaveslenum.
Senlis
Silvanectum.
Orange
Arausio.
Sens
Senonae.
Oviedo
Ovetum.
Seville
Hispalis.
Oxford
Oxonium.
Sienna
Senas.
Siponto
Sipontum.
Soissons
Suessiones.
PADERBORN
Paderborna.
Soreze *
Sauriciacum
Padua
Patavium
Spalatro
Spalatium.
Palencia
Palentia.
Spoletto
Spoletum.
Pampeluna
Pamphilona.
Sutri
Sutrium.
Paris
Lutetia.
Synnada
Synnada.
Pavia
Ticinum, or
Papia.
i Syon
Sedunum.
Pennafiel
Penna-fidelis.
Perth
Perthum.
! TARRAGONA
Tarraco.
Pipwell Abbey
Pipewella.
j S. Thierri
S. Theodoricus.
Pisa
Pisae.
| Thionville
Theodonis
Pistres
Pistse.
1
Villa.
Placenza
Placentia.
1 Toledo
Toletum.
39°

Appendix.

MODERN NAME.

LATIN NAME.

MODERN NAME.

LATIN NAME.

Tortosa

Dertusa.

Valladolid

Vallis Oleti.

Toul

Tullum.

Vannes

Venetica.

Toulouse

Tolosa.

Venice

Venetiae.

Tournus

Trenorchium

Verberie

Vermerias.

Tours

Turones.

Vercelli

Vercellas.

Tousi

Tousiacum.

Verdun

Virdunum.

Trani

Tranum.

Vernum

Vernum.

Trent

Tridentum.

Vezelai

Veseliacum.

Treves

Treviri.

Vienna

Vindobona.

Trosly

Trosleium.

Vienne

Vienna Allo-

Troyes

Trcecae.

brogum.

Turin

Taurinum.

Westminster
Westmonas terium.
Urgel
Urgellum.
Whitby
Pharum.
Uzes
Ucetia.
Winchester
Vintonia.
Windsor
Windlesora.
Worcester
Vigornia.
Vaison
Vasio.
Worms
Vormatia.
Valence
ValentiaSega- launorum.
Wurzburg <
Virceburgum. Herbipolis.
Valencia
Valentia Con-
testanorum.
York i
Eboracum.
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 according to seniority,
reckoning from the date of their consecration ; 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 ex
pedite the business of the synod.
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 proceedings ; and frequently
litanies and the hymn "Veni, Creator," were sung. As soon as the
prayers were concluded, 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 council were declared, and the president ad
dressed the assembly, 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
theologians, 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
I Respecting the constitution of our English synods, see the Dissertation upon
that subject prefixed to Wilkins' Concilia, vol. i.

39z Appendix.
permitted to plead their own cause. After any matter had been thus
sufficiently canvassed and each bishop, beginning at the president, had
had an opportunity of delivering his opinion, the conclusion was pro
nounced by the president according to the majority of suffrages. Nor
was it allowed to any prelatej under pain of excommunication, to with
draw until the whole was concluded.
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, publicly read through, and put to the suffrages of the
fathers. After which each 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 arch
deacon exclaimed, " 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. Lavocat, Tractatus de
Conciliis.

INDEX.

The numbers refer to the dates of the Councils.

Abelard, Sens, it4o.
Acacius condemned, Rome, 484.
Acephalists, Seville, 61S.
Albigenses — Aries, 1234 ; Avignon,
t200 ; Montpelier, 1224 ; Paris,
1226.
America, first council in, Mexico,
1524.
America, Church in the United
States of, Philadelphia, 1789,
et seq.
Apollinarians, Rome, 374.
Archbishop, title first given in
France, p. 572; C. Hatfield,
679 ; C. Hertford, 673 ; Spain,
747 A.D. first time in Spain at
Merida, 666.
Arians — Ancyra, 358 ; Antioch, 341,
Ariminum, 359; Milan, 346,
347, 35S;Nicea, 325; Paris.
360 ; Rome, 366 ; Saragossa,
592 ; Seleucia, 359.
Aristotle condemned, Paris, 1210.
Arius — Alexandria, 321; Angers,
1448.
Arnulphus, 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, 3t4 ;
Carthage, 253, 255; Synnada,
230.
Barromeo, Milan, 1565, 1569, 1573,
et seq.
Battle Abbey, Chichester, 1157 ;
Poitiers, 1073.
Becket, Archbishop, Clarendon,
1164; Tours, 1163.

Bell-ringing, Cologne, i3ro, note.
Berenger — Angers, ro62 ; Bor
deaux, 1080; Brionne, 1050
Paris, 1050 ; Placenza, 1095
Rome, 1050, 1079.
Bernard St, Vezelai, it46.
Bishops, translation of, forbidden,
Sardica, 347.
Bogomili, Constantinople, nr8,
"43-
Boniface, VIII., Rome, t302.
British Church, England, 603,
693- C.
Calvinism anathematised by the
Eastern Church, Constanti
nople, 1633, 1642.
Calvinism, introduced into the
Articles of the Irish Church,
Dublin, i6t5.
Canon of Scripture, Carthage, 397 ;
Laodicea, 314 ; Rome, 496.
Canonisation, first act of, Rome,
537-
Charivari Angers, 1448.
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,
London, 1557.
Church Reform under Archbishop
Parker in England, London,
1562-
Civil authority in matters ecclesi
astical, Avignon, 1236.
Clarke, S. , censured, London, 17^.
Clergy, irregularities of, Rouen,
1299.
Clergy, licentiousness of, Pavia,
1022.
2C

394

Index.

Communion in both kinds, Cologne,
1536; Constance, 1415.
Common Prayer, book of, revised,
London, i66r.
Confirmation of Infants, Aries,
1261 ; Avignon, 1457; Wor
cester, 1240.
Consecration by less than three
bishops invalid, Riez, 439.
'Council of the One Hundred
Chapters, Moscow, 1551.
Crusade proclaimed, Clermont,
i°9S-
Cyprian, St, Carthage, 255.

Disinterment usual before canoni
sation, Beauvais, 1120.
Donatists — Africa, 401, 403, 405,
407, 418 ; Carthage, 348, 4or,
411 ; Cirta, 412 ; Rome, 313.
Dunstan — Brentford, 963 ; Calne,
979 ; Canterbury, 969.
E.
Easter — Africa, 393 ; Cesarea, 197 ;
Ephesus, 196 ; Lyons, 197 ;
Palestine, 196 ; Rome, 196 ;
Whitby, 664.
Eon, a fanatic, Rheims, 1148.
Eritta, Lucca, 1062.
Eustathians — Alexandria, 362 ;
Gangra, about 379.
Eutyches — Chalcedon, 451 ; Con
stantinople, 418 ; Latrocinium
Ephesinum, 449.
F.
Faustus, Aries, 475.
Felicissimus, Africa, 254.
Felix of Urgel condemned, Ratis
bon, 792.
Flavianus, death of, Latrocinium
Ephesinum, 449.
Friars, Paris, 1281. G.
Godfrey, Beauvais, 1114.
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.
Helcesaitans, Arabia, 247.
Henry II. of England, Avranches,
1172.
Hoadley censured, London, 1717.
Hosius, Alexandria, 324.
Huss, John, Constance, 1414.

Images — Aix-la-Chapelle, 825 ;
Constantinople, 730, et seq. ;
Francfort, 794 ; Mayence,
1549 ; Nicea, 787 ; Paris, 825 ;
Poissi, 1561.
Inquisition, its commencement,
Besiers, 1246 ; Verona, 1184.
Infant Communion, Bordeaux,
1255
Incarnation, doctrine of, approved
at Chalcedon, 451.
Innocentius III., Lateran, 1215.
Irish Canons, Dublin, 1634.

JEROME of Prague, Constance,
1414.
Jews, Cologne, 1452.
Joachimites, Aries, 1261.
John XXIII. (pope), Constance,
1414.
Jovinian, Milan, 390.
Julius II., Pisa and Milan, 1511.
L.
Lapsed, Rome, 313, 487.
Leo, St, Chalcedon, 451.
Lichfield, archbishopric of, abol
ished, Cloves-hoo, 803.
Limbomastix, 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, Aries, 475.
Lutherans condemned, Paris, 1528.

Index.

395

M.
Macedonius, Constantinople, 362
381.
Manichseans, Charroux, 1028.
Marriage of the Clergy allowed at
Barcelona, 1068 ; Mayence,
107s-
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, Constanti
nople, 1593. N.
Nestorius, Alexandria, 430; An
tioch, 433 ; Ephesus, 431.
Nestorians, Constantinople, 546,430.
Nicene Canon invented by the pope,
Africa, 419, 424, 525 ; Chalce
don, 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, Jerusalem,
399-
Otto or Otho, the pope's legate,
London, 1237, 1238.
Oxford, poverty of, London, 1328 ;
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,
124s-
Patronage-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, 329; St Albans, 429.
Philip of France, Autun, T094.
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, Bordeaux,
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, t34i.

Reprobation (absolute) con
demned, Mayence, 848.
Rome, alleged necessity of com
munion with, Beneventum,
1087.
Roscelin, Soissons, 1092.

Saturday fast, Avignon, 1337.
Schism between the Eastern and
Western branches of the
Church — Constantinople, 879,
1054, 1277, et seq.; Ferrara,
1438 ; Florence, t439 ; Gen-
tilly, 767 ; Nymphaeum, 1234.
Schism in the papacy — Lausanne,
1449 ; Mantua, 1067 ; Mont-
pelier, 1162 ; Paris, 1395, 1398,
1408 ; Pisa, ir34, 1409 ; Pla
cenza, ir32 ; Rheims, iri9,
1131.
Scripture, Holy, Nawn, 405.
Seats in Churches, Exeter, 1287.
Simony, Rheims, 1049.
Sunday Schools, Malines, 1570.
Sunday, Coyaco, 1050.

396

Index.

Templars— Mayence, 1310; Paris,
1310 ; Ravenna, 1310 ; Vienne,
I3«-
Theodosius of Mopsuestia, Antioch,
435 ; Cilicia, 423 ; Constanti
nople, 538, 553 ; Mopsuestia,
550 ; Ephesus, 431.
Theopaschitae, Rome, 862.
Thomas a Becket, Northampton,
1 164.
Tithes, fourfold division of, Salz
burg, 806.
Titles, particular, of images for
bidden, Rouen, t445.
Tournaments opposed, Halle, 1176.
Traditores, Cirta, 305.
Treve de Dieu, Elne, 1065 ; Gaul,
1041 ; Gerona, 1068 ; Limoges,
ro3r, &c.

U.
Union of British and Eastern
Churches, Constantinople, A.D.
1718, 1723.
Usages, ancient, dispute about in
Scotland, Edinburgh, 1724,
1731-

V.
Vestments, priestly, Coyaco, 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 ; London,
^82, 1413, 1416 ; Salzburg,
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.
Z.
Zosimus, Africa, 418, 419; Car
thage, 418.

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Life of St Anselm, and a Selection of his Letters, cr
8vo, 272 pages.
Originally published at 2s 6d net. Edinburgh, 1909
" One of the purest-minded * men of genius. ' " — Carlyle.
" For Anselm was a philosopher, the philosopher of the eleventh
century."— F. D. Maurice.
St A UQUSTINE, Bishop of Hippo (854-430).
The City of God, De Civitate Dei, trans, by J. H[ealey]
in 1610, 2 vols cr 8vo, 752 pages.
Originally published at 2s 6d net. Edinburgh, 1909
" Such men excel in the broad statement of great truths which
flash at once with vivid evidence on the minds which receive them.
The very words seem to glow with life; and even the sceptical
reader is half-awakened by them to a kindred and similar warmth.
Such are the men who move the creeds of mankind." — Walter Bagehot.

Dr EDWARD BENHAM.
Prayer-Book (The) of Queen Elizabeth, 1559, com
prising the Litany and Suffrages, Collects, Epistles and
Gospels to be used for Holy Communion, Special
Ministrations and Consecrations, &c. ; a complete reprint
in the original form and style, to which are appended
some occasional forms of prayer issued in her reign ;
with an historical introduction by Dr Edward Benham,
cr 8vo, cloth, 291 pages.
Originally published at 2s 6d net. Edinburgh, 1909
Prof. E. BURTON, D.D., Late of Oxford University,
Archbishop WAKE, and WILLIAM REEVES, M.A.
Apostolic Fathers of the First and Second Centuries,
including a History of the Church, by Professor E.
Burton, D.D., an Essay on the Right Use of the
Fathers, by William Reeves, M.A., and selected works
by the Fathers, with explanatory introductions by
Archbishop Wake and the Editor — The Epistles of
Barnabas and of Clement of Rome, The Shepherd of
Hermas, The Epistles of St Ignatius, of St Polycarp, The
Teaching of the Twelve Apostles, The Epistle to Diognetus,
and of the Church of Smyrna concerning the Martyrdom of
St Polycarp, 2 vols cr 8vo, 556 pages.
Originally published at 5s net. Edinburgh, 1909
JOHN KA YE {Formerly Lord Bishop of Lincoln).
The First Apology of Justin Martyr, Addressed to the
Emperor Antoninus Pius, with some account of his
writings and opinions by John Kaye, cr 8vo, 262
pages.
Originally published at 2s 6d net. Edinburgh, 1912

Rev. E. H. LANDON, M.A.
The Councils of the Holy Catholic Church, from the
First at Jerusalem in 50 a.d. to the Council of West
minster in 1888, arranged alphabetically, with the
salient points and decrees of each Council, New Edition,
with considerable Additions, Appendix of Latin and
English Names, Index, 2 vols cr 8vo, 826 pages.
Originally published at 6s net. Edinburgh, 1909
WILLIAM LAW (1686-1761).
Defence of Church Principles : Three Letters to Bishop
Hoadly of Bangor, 1717-1719, a brilliant, witty, and
forcible survey of the great Bangor Controversy and
enunciation of true Church Principles, ed. by J. D.
Nash, M.A., and Bishop Gore of Birmingham, cr 8vo,
344 pages.
Originally published at 2s 6d net. Edinburgh, 1909

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