The Latin church during Anglo-Saxon times

Preface

Ter volume now offered respectfully to the world, was called forth by a series of animadversions made upon the author’s Anglo-Saxon Church in Dr.. Lingard’s History and Antiquities of the Anglo-Saxon Church. A pamphlet in reply was first intended, but a larger work seemed afterwards likely to be more useful. The matter that provoked so much censure, has a tendency to confirm Englishmen in their affection for unadulterated scriptural religion. This faith is, probably, the main-spring of their national greatness, and is quite above any aid from concealment, misrepresentation, mystification, or evasion. ‘To show that no such arts have been used in compiling the Anglo-Saxon Church, is the aim of the following pages. A vindication of the statements brought forward in that book is due to the public, which has received it with a degree of indulgence not often shown to similar works. A sufficient examination of his objections to it is also due to the talented and learned writer, who has found so many openings for impeaching its correctness.

His own preface may furnish an apology for this new attempt to awaken interest in Anglo-Saxon re-

A 2

1V PREFACE.

ligious history. ‘On most literary subjects,” he says, “the public mind is guided by the wisdom or prejudices of a few favourite writers, whose reputation consecrates their opinions, and whose errors are often received by incautious readers for truths. In such cases to be silent is criminal, for it helps to perpetuate deception.”! It is a “favourite writer,” who thus expresses himself, and one whose eminence has flowed from very superior literary qualifications. But he has also been greatly favoured by adventitious aids. His early efforts to gain public notice were made when Romanism was only just emerging from that severe depression which had long made most Englishmen wholly disregard it. Politics, however, soon gave it prominence, and even weight. Catholic emancipation, as the phrase ran, became a leading point in party warfare. Protestants who pleaded for that measure began gradually to think that injustice had been done, not only to the excluded religious body, but also to its opinions. The exclusive system had been scarcely overthrown, before those who had laboured for the change all along came into power. ‘To maintain their new position, they sought aid from Protestant Nonconformity. This, in return, became clamorous for concessions distasteful to the Church. Hence the clergy were driven to think of defensive measures, and some among them turned for aid to the Laudian and non-juring divines. ‘These writers are seldom hard upon Romanism, and often make concessions advantageous to it. Unwonted attention, accordingly, had

' Hist. and Antiqu. of the A. S. Ch., Pref., vii.

PREFACE. V not long been given to their works before a disposition arose to extenuate, or explain away, old objections to the Romish system. Some individuals within the Church of England even went so far as to disclaim the name of Protestant, and a few actually apostatised from a scriptural faith. Never since the time of James II. did papal advocates receive so much encouragement. Nor has any one of them profited more by this train of favouring circumstances than the learned historian who has animadverted so copiously upon the Anglo-Saxon Church. The “ reputation,” which his abilities and acquirements would have commanded at any time, has been so much augmented by extraneous aids, that it has ‘consecrated his opinions,” and made “‘incautious readers” implicitly receive from him eloquent statements for unquestionable truths. Those, however, whom no talents can seduce to approve a creed uncontained in Scripture, still think Protestant views of English history likely to be trustworthy. When such views, therefore, are questioned by an able adversary, they may even say as he does, “to be silent is criminal;’ it would “help to perpetuate deception.”

In order that silence might be broken more eftectively, a general review of ecclesiastical history during the Anglo-Saxon period was undertaken. Mere answers to specific accusations would resolve themselves into a dispute between two individuals. Objections to the Anglo-Saxon Church have, therefore, generally been considered in the notes, where, it is believed, every one of them may be found. The text does not often contain them, but it follows the

A3 v1 PREFACE.

order in which they have been produced. Probably, they embrace all the points that Romish ingenuity can see the hope of bending to its own purposes in Anglo-Saxon religious history. This is an important portion of the Church’s annals; but a due consideration of it requires concurrent attention to similar transactions on the continent. Upon this principle, the following work has been written. It is an attempt to spread a knowledge of the whole Western Church during one particular period. Nor does any period in religious history better deserve to be studied, after that of the first three centuries. The Anglo- Saxon rule over England comprises an era during which the Roman bishops became temporal princes, image-worship obtained a synodical recognition, and tradition was pleaded as a sufficient justification of it. Great opportunities of acquiring, extending, and securing influence were thus given to the chief Latin ecclesiastic. Popularity could be successfully sought by pandering to that appetite for Pagan vanities which haunts inferior life and inferior understandings. The traditional principle by which the religious use of images was justified, might find authority for other things agreeable to man, but unsanctioned by the Bible. It has, in fact, built up a system that flatters clergymen with notions of supernatural privileges, and every body else with hopes of eluding responsibility. Divinity, so provided with attractions for every class, could not root itself in human society without taking a very tenacious hold. Nor could it fail of finding some congenial soil, if it should re-appear upon the surface, after it had once been pretty

PREFACE. Vil thoroughly weeded out. No sooner, accordingly, did Romanism feel again some degree of genial warmth from the current of English politics, than it found converts even in quarters which had long supplied only opponents. A turn so unexpected naturally raised unwonted hopes in English Romanists, and made foreigners think England on the point of yoking herself again to the papal car. But none who know the real state of society among us, will entertain any such sanguine expectations. The public mind in England rests upon a basis of scriptural truth. Nor will it suffer a foundation so secure to be undermined. Vain, therefore, is any degree of learning or ingenuity, that would set up something for Christianity which cannot be found in the Bible. However agreeable may be the doctrine, no theory of tradition or development would persuade Englishmen in general to believe it. The hold, accordingly, which extra-scriptural religion has taken upon a few clergymen, chiefly quite young men, has only occasioned regret and surprise in the nation at large. Instead of making people think of renouncing Protestantism, they merely wish themselves rid of all such ministers as have any leaning towards Romanism. The flocks might pity their unfortunate shepherds, but would not follow them.

As religious controversy concerns every Christian, the authorities used in preparing this work have generally been translated. Perhaps learned readers would have rather seen them in their original languages, because thus a judgment could be formed at once upon the translator’s fidelity, and the relevancy

A 4 vill PREFACE.

of his materials. But readers who understand, either not at all, or quite insufficiently, any language but English, may be glad to find both text and notes fairly open to their judgments. In order to mark the passages produced as versions, they are printed in Italics. The references which close them are to the original works. In translating, the object has been strict literal fidelity. This principle is often unfavourable to neatness of diction, and sometimes to intelligibility. But it is very desirable that means of estimating accurately Anglo-Saxon and contemporaneous foreign religious history should be placed within reach of all readers interested in such details. Translations of authorities made for their use obviously ought not to bear the character of paraphrase or comment. In this way, an opportunity would not be fairly given them of judging for themselves.

Many of the authorities, used in compiling the following work, remain untranslated. This is because the sense of them is embodied in the text, either entirely or for the most part. Even when such incorporation was imperfect, it did not seem necessary to give a version, instead of the authority itself. After its purport had been fairly placed before readers of every kind, it could be of little farther use than as a voucher.

Most readers of this volume will be sorry to see several eminent churchmen appear in it under very questionable circumstances. This disadvantage has, however, come to their memories from nothing that reflects upon scriptural religion. They earned it by struggling for secular pre-eminence, or by adopting

PREFACE. 1x practices and principles that gradually provided the Bible with a supplement. Had no efforts been made for maintaining this pre-eminence, and this supplemental creed, infidels would have lost most of their pretences for aspersing Christianity. A habit should be, therefore, formed of distinguishing between a system that bounds belief by Scripture, and one which depends upon additions to the Bible. Let none blame the former, because men, really meritorious in the main, have under the pressure of evil times and strong temptations raised an importance for themselves, by encouraging others in superstitious practices and unspiritualised expectations. The real use of such cases is to serve as warnings against religious principles which do not flow from a source unquestionably divine. To that cast of thought which certainly came down from heaven, they are no reproach whatever.

STAPLEFORD TAWNEY, May 3. 1844.

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Chapter I. Gregory The Great

Page

Introduction - - - - - - Z = 4 Papal eagerness for influence’ - - - - 2 G8 Scripture only trustworthy . - - [ si SiG Tradition ~ ~ - - - - z = ae; Invocation of saints - - - - - = = Ae 9 Gregory’s English mission - - : - . 5 3 his credulity = - - - - Ee E SG his flattery to Phocas - - - * ar? his contest with John the Faster - - - - 20 Evil of such an exposure - - = - = = - 99 Plans marked out for Augustine - - - - - 25 Historical inference - - - - - - = ae;

Chapter II. Conversions Of The British Isles

Papal claims to superiority - - - - - - $83 Pheenician intercourse with Britain - ~ - - ee Ancient religious importance of Glastonbury = - - - 386 Oriental conversion of Britain - - - - - - 4] The Easter question - - - - - - - ae The native Church’s missionary services - - - - 44 Patrick - - - - “ = = - - 46 Britain not in the Roman patriarchate - - - - 57 Alleged miracles to favour Rome - - - - - 60 Papal triumph at Whitby - = = - - = 69

The Easter question - - - - - - - sek

Xil CONTENTS.

Chapter III. Archbishop Theodore

Page Dissatisfaction after the Whitby conference S - - 78 Wighard’s appointment and death - : - = -i9 Theodore’s appointment to Canterbury - - - - 80 Controversy upon this = - - - - = - - 81 Theodore’s journey to England - - - - - - 92 His delay in Gaul - - - - - - - - 94

Chapter IV. Confession And Absolution

Theodore no authority for the efficacy of attrition - -~ 98 Evils of Romish confession - - - - - - 101 Ancient absolutions precatory - - - - - - 105 Ancient authorities upon confession - - - - - 106 Primitive penitential discipline - - - - - - 114 Penance viewed as a spiritual medicine - - - - 116 Operation of the Crusades upon penance - - . - 118 Ancient use of Lent - - - - - = - - 119 Absolution before penance - - - - - - 120 Anglo-Saxon Lent - ~ - - - - - - 124 Alleged sacrament of penance - - - - - - 125 Attrition - - - - - = = B s - 128 Delusive nature of Romish absolutions - - - - 132 Romish abuse of absolution - - = = = = 134

Chapter V. Origin Of Papal Ecclesiastical Power

No scriptural authority for the papal power - - - 187 Worldly means that gained it - - = 3 : - 138 The pall - - - - = e = = SP ESG Egbert of York - - - > z £ m - 144 Archbishopric of Lichfield - - - = = - 146 Council of Caleuith - - - = [ Z 2 - 150 Canterbury’s authority restored - - - - - - 154 Kenulph of Mercia - - - - - - - - 156 Nature of references to Rome - - - = , - 159 Ethelard’s journey to Rome - : - : Z - 166

English remonstrance to the Pope — - - - - - 168

CONTENTS. Xi

Chapter VI. Equality Of The Apostles Peter And Paul

Page -Whelock’s fidelity - - - : 3 < a : Ir 1 Arnauld’s view of the Apostles Peter and Paul - - - 173 Use of Greek writers upon papal affairs —- - - - 176 Uncertainty of St. Peter’s Roman residence - - - 179 Improbability of St. Peter’s Roman episcopate - “ - 186 Both Peter and Paul figured on papal bulls : - - 190 Both commemorated on the same day - - - - 192 This altered by Gregory the Great - - - - - 193 St. Paul styled Prince of the Apostles - - - - 194 Apostolic sees - - - S e = E a 196 Patriarchal sees - - : : . 2 : - 200 Subterranean worship of the early Christians = - - - 206 Relics required for altars - - - - e z = Dik) Evils of this - - : 2 2 . : ‘ - 212 Pilgrimages to Rome - = = = = i . 215 The falsified pontifical book - - - - - - 218

Chapter VII. Progress Of Papal Power

Importance of the eighth century’s ecclesiastical history - 223 Boniface’s early history - = - e é - 295 His connection with Rome - - - - - - 234 His first German mission - - - - - - - 235 Willibrord - - - - . = = - - 238 Boniface in Saxony and Hessia - - - - - - 239 His consecration to the episcopate = - - : - - 240 His oath to the papacy - - - = - - - 241 His episcopal mission - - - - - - - 242 His connection with the Carlovingian family = - 246 His operations on the Gallican prelacy - = ss - 248 He anoints Pepin as king of the Franks — - - = - 250 He becomes archbishop of Mentz - - : Z - 252 His assassination - - - - = : = - 253 Controversy on his objects - - - : A - 954 Council of Cloveshoo - - a rs e - 257 Papal compromise with Paganism - - - = - 266 Evils of it - - - - - = 2 2 - 268

Mahometanism confirmed by it - = = e “ - 272

XIV CONTENTS.

Page Leo the Isaurian - - - - - : ~ 273 His contest with the Roman see - - = - - 276 Image agitation of Gregory III. - - - = - 280 Calovingian patronage of the Roman see - - - - 282 Charlemain saluted emperor - - - - - - 285 CHAPTER VIII.

IMAGE-WORSHIP.

Religious use of images unscriptural - - - - - 288 Abuses resulting from them - - - - - - 289 Their progress in the West * - - - - - 292 Second Council of Nice - - - - - - - 2938 Nature of its decisions - - - - - - - 295 Its rejection inthe West - - - - - - - 298 Reasons assigned for this ~ - - - - - 300 English rejection of the deutero-Nicenes = - - - - 303 Truncation of the Decalogue = - - - - - - 308 Fictitious donation of Constantine = - - - - - 313 The forged Decretals - - - - - = - 320 Their rapid progress ~ : - - - - - 322 Capitulars of Adrian I. - = - - - - - 323 Final exposure of the Decretals - - - - - - 324 Popes deceived by fictitious documents - - - - 326 Impostures in the papal church - - - - - 328 Futility of the defences for them - es = e =1339

Chapter IX. Papal Appeals

Early appeals to Rome different from later - - - - 334 Origin of papal power in the accident of position e - 336 Fame of Rome from observance of the canons = - - - 337 Popes exponents of general consent - - = S oss Victor’s conduct in the Easter question - = : - 843 Papal power favoured by scriptural metaphors - - - 845 St. Peter’s choice of Rome fora see - - - - - 346 Papal power established by the second Council of Nice - 347 Difficulties experienced by that council - - - - 348 Erasure from the Breviary - - - - - - 350 Scriptural position of St. Peter - - = : : - 352 The Roman diocese distinct from the universal church - - 3538

Christian unity universal, not local = - - - - 354

CONTENTS.

Chapter X. Wilfrid

Papal management of Wilfrid’s case - = Protestant views of it correct - - - Objections brought against Wilfrid - - His appeal to Rome - - - - Comminatory excommunications - - Disregarded in England - - - - Alleged miracles to favour Wilfrid - - His release - - - - - - He is reconciled to Theodore’ - - - Nature of contemporary references to Rome Wilfrid’s restoration - - - - Gregory VII. - - - - - - Misled by fictitious documents” - - -

Chapter XI. Eucharistic Questions

The Real Presence - - - a a Primitive eucharistic usages - . -

Altars and the like disclaimed in primitive times

The ancient basilica - = s 3 Progress of sacrificial language - ~ - Difficulties about it - - = S : Its gradual establishment - - - - Paschasius Radbert - - - - = The Romish mass’ - - . - = Controversy raised by Radbert Mabillon’s view of his doctrine - -

This not identical with that of modern. Rene Communions without communicants - -

Erigena - - - - - i 5 John of Athelney - ~~ - a S : John Scot - - = = = .

Controversy upon their identity - - Elfric - - = = = 3 5 His orthodoxy - - 2 : a 2

His canon of the Old Testament = - His eucharistic doctrine - - - =

XV1 CONTENTS. «+

This entertained by the Anglo-Saxon Church Novelty of Radbert’s doctrine - -

Chapter XII. Development

Use of recent religious movements = - - Tradition found insufficient for papal purposes The development theory - = - - Difference in developments - - - Evil germs planted in apostolic times - - The Gnostic germ - > - - .

The Judaistic germ - - - - = The Libertinistic germ - - - - The Philosophic germ - - - - Philosophy disapproved by many Christians

Yet Christianity fused with it, and corrupted by it

The Sacerdotal germ - . t - Patristic authority for extra-scriptural belief Its insufficiency - - - = -

Jis uncertainty - . - - - Patristic development of extra-scriptural belief Anglo-Saxon development - . - Austin’s controversy with Faustus the Manichee Uncertainty of patristic evidence - - Extra-scriptural belief unsatisfactory - - Pagan developments - - - - Sacerdotal development = - - - Evils of it - - - - “ - Judaic adaptations - - : - - Evils brought by them to Christians - - Abuses of the Eucharist - - - - Abuses of penitential doctrine - - - Evils of extra-scriptural belief - - -

Advantage of scriptural religion - - The Papacy sectarian - - - - Protestant apologies for the Papacy - - Papal authority adverse to improvement - Rome flexible for her own ends - - - Conclusion - “ - - e

Page

PME CATIN CHURCH

DURING

ANGLO-SAXON TIMES.

Chapter I. Gregory The Great

Introduction. — Eagerness of the Roman See for Influence.— Saintship assigned to its most conspicuous Agents. — Invocation of departed Spirits. —Gregory the Great. — Character of his Religion. — His disadvantageous political Appearance. —FHis Contest with John the Faster. — Evils of such an Exposure. — Inciting Causes of the English Mission. — Claims advanced by Augustine.—Historical Inference.

Frxep in the capital of a mighty empire, and long the centre of missionary enterprise, the Church of Rome early eclipsed every other. Her position told most upon the countries to the west and north; eventually the chief seats of civilisation. Their advances in the social scale were made under an habitual deference. for the Roman see. They even went so far as to treat its adherents as a sort of impersonation of the universal Church. Catholics is the name they gave them, as if all Christians unconnected with Rome laboured under some kind of religious error. The East never made any such B

D INTRODUCTION.

concession. Christian communities are there established as old as that of Rome, if not older; and they distinguish the Roman as the Latin Church, and its adherents as Latins. Nor is a more comprehensive phraseology correct. Rome is no original seat of the Christian religion, no scene of its holy Founder’s ministry and sufferings. These are the glories of Jerusalem. But Christianity could not root itself in an immense metropolis, without acquiring a voice that must be heard and respected over all the provinces. Nevertheless, primitive times do not exhibit provincial churches under subjection to that of Rome. Before the first council of Nice, there is little or no solid appearance of any official authority conceded at a distance to the Roman see. Remote Christian bodies naturally looked up to it, on account of its position. It was occupied by the most important of Christian ecclesiastics, because his congregation was in the most important of cities. References were sure to flow in upon a prelacy so conspicuous from distant parts, because it carried a degree of weight that could be found nowhere else. Rome was the city that concentrated the wealth, information, and greatness, almost every way, of the Roman world. After Constantine, this world was distinctly marked out into two different hemispheres. The court had migrated eastward, and it became Greek, though continuing to call itself Roman. Still, the ancient capital retained much of its immemorial importance: enough to make it the centre of a reljgious body, which could be designated in no manner s0 appropriately as Latin, in contradistinction to the

INTRODUCTION. 2

Greek, organised elsewhere. Each of these churches took up the language of the city in which its chief see was placed. The Eastern worshipped in Greek, the Western in Latin. This was perfectly reasonable, when the two liturgies were severally framed, and nothing else, probably, would have been endured. But it has, outlived its powers of usefulness everywhere; and in the West, Latin devotions were thrust upon people that never could understand them. Such pertinacity and obtrusion are incapable of any rational defence. They serve, however, to confirm the propriety of designating the two churches as they are designated in the East. None, who think of Romish services, can deny them to be remnants of the ancient Latin Church. Those who use them, therefore, may call themselves as they like; but it is plain that Eastern usage may, with strict correctness, be adopted Westwards, and Roman Catholics receive the name of Latins.

When Rome was no longer the most important of cities, her church was favoured by circumstances which were skilfully improved, in continuing to be the most important of churches. As one way to secure this position, she has constantly striven to reduce all Christian bodies under her authority. She has habitually talked of unity, and meant subjection. Her bishops never could see a church established by any other than Roman missionaries, without forming schemes for undermining its independence. Their advocates would have the world believe, that every such Christian body was originally formed by some sort of papal management. How far such repre-

B 2

4 PAPAL EAGERNESS sentations may be true, and claims founded on them may be sound, need not be here inquired. Nothing more is wanted for present purposes than to observe, that many churches have existed from a very early date, quite unconnected with papal Rome, and owning no kind of subjection to her. When any one of these came within reach of her emissaries, it was invariably charged with something or other amiss, which required Roman intervention to eradicate. A Christian church, of immemorial standing, assailed under this plea, existed in the British isles. The following pages will not only make use of this fact, but also exhibit another such in Germany. Boniface, an English missionary ordinarily known as the apostle of that country, went among people there already Christian, but averse from his own employer, the Roman bishop. In the ninth century, likewise, two Greek monks, Methodius and Cyril, evangelised Moravia and Bohemia. As their mission bore nothing of a Latin character, they could see no necessity for importing a liturgy from Rome. They were also above such a party spirit as would have insisted upon a servicebook in Greek. Their converts worshipped in Sclavonic, the language which those people spoke. The two Greek missionaries, having had very considerable success, received an invitation to Rome. They went thither in the time of Adrian IL, and were assailed with objections to public worship in Sclavonic. Ag they would not give way, it became clear that unless Rome did, her chance of gaining any footing in Bohemia and Moravia would be extremely small. Adrian, accordingly, assented to the propriety of a

FOR INFLUENCE. 5 service in those countries which the people could understand. So did John VIII., who succeeded him. Above any such rational view, the impracticable Hildebrand, or Gregory VII., was lifted by his own domineering disposition and various temptations to indulge it. He could not rest without forcing his yoke upon Bohemia and Moravia. They were driven to receive the Roman liturgy, though quite unable to understand it. In fact, it was fast growing beyond popular comprehension, even in Italy. Hildebrand’s determination to root it in the churches founded by Methodius and Cyril evidently proved a very hazardous experiment. Innocent IY., in the middle of the thirteenth century, was under the necessity of authorising a return to the old Sclavonic service.’ The subsequent revocation of this concession, and complete establishment of the papal system in Bohemia, laid, probably, the foundation of that contempt and hatred for Latin usages which exploded in the Hussite wars of the fifteenth century. In the following century, the popes showed their impatience of any religious authority but their own, in fruitless endeavours to undermine the Church of Abyssinia, then recently become accessible. About the same time similar attempts were made, and with partial success, upon the Syrian Christians of Hindostan.? Thus various times and quarters of the globe exhibit papal ambition eagerly upon the watch to make all Christian bodies vassals of the Roman see.

1 L’Enfant. Conc. de Basle. Utr. 1731. i. 3. 2 Mosheim, Institutes, iii. 249. Buchanan, Christian Researches,

6 SCRIPTURE ONLY TRUSTWORTHY.

Serious minds display a short-sighted policy when they hastily dismiss these facts as mere history, or drive them away, as irritating to a large section of the Christian world. No extensive progress can be made in the regeneration of mankind, without a due estimate and use of the provision which Providence has made for that purpose. Man’s own intellects are weak, his affections corrupt, and his eagerness to lower moral responsibility is excessive. He neither discerns readily the real properties of solid goodness, nor can bear to think of strenuous efforts to establish it within himself. Rather would he trust in mere advances towards amendment, religious forms, and some clerical privilege to make externals efficacious. Without strong light from on high, he will never see fully the extent of heavenly requirements, and of his own responsibility. Such lght is only shot from Scripture. When men talk of it from any other source, they are talking of themselves. They mean to spare and screen themselves. They do but varnish vanity, cupidity, or sensuality; but hoodwink human nature against a due sense of its own acts. All who would give mankind a higher tone must look to Scripture. There may be seen divine communications of indubitable authenticity, and nowhere else. The church of Rome denies the latter of these affirm: atives. Her existence hangs upon setting up something to match and master the Bible. Take all her doctrines away, that are neither expressly contained in Scripture, nor provable by it, and she stands forth a Protestant. She cannot make any such surrender, we are authoritatively told, because her extra-scrip-