History of the christian church



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31063 Rainerius, Martène, p. 1775, Rescriptum, p. 57; Guy, p. 247; Döllinger, II. 320, etc. Rainerius is in substantial agreement with Burce who says that the Poor Men of Lombardy derived their existence from the Ultramontane Poor.

41064 The account is given in the Rescriptum. See Preger, Döllinger, II. 42-52, and Müller, Die Waldenser, p. 22. The separation between the Lombard and the Lyonnese parties is referred to in the list of inquisitorial questions to be put to them. Döllinger, II. 320 sq.

51065 Rescriptum, Döllinger, II. 46.

61066 Döllinger, II. 73.

71067 Summing up all the cases under Guy, Lea, II. 149, says that there was no very active persecution against the Lyonnese Waldenses.

81068 Comba, p. 103 sq.; Lea, II. 259 sqq.

91069 In 1530 the mediaeval period of their history closes. At that date two of their number, Morel and Peter Masson, were sent to consult with Bucer, Oecolampadius, and other Reformers. Morel was beheaded on his return journey. His letter to Oecolampadius and the Reformer’s reply are given by Dieckhoff, pp. 364-373. The Waldenses adopted the Reformation, 1532.

01070 See Comba, 74 sqq. A number of the documents given by Döllinger are interrogatories for use against the Waldenses of Germany and Austria, or accounts of their trials. One of them, in German, belongs as late as the sixteenth century, Döllinger, II. 701 sq. Haupt, Keller, Preger, and Goll have extended our knowledge of the Austrian Waldenses.

1071 Haupt, Waldenserthum, p. 21.

21072 Comba, in the French trans. of his work, and Müller, Die Waldenser, p. 103, print a consolatory letter from them to their suffering Bohemian friends.

31073 The earliest writers, as the abbot Bernard and Alanus, make no distinctions. Rainerius, 1260, does, as do also the Rescriptum which has an eye to the Waldenses of Passau and Salve Burce in his Supra Stella, 1235, who refers more particularly to the Poor Men of Lombardy. David of Augsburg, 1256, an inquisitor of high repute, has in mind the Waldensians, as a body. Bernard Guy, 1320, treats of the Lyonnese Waldensians. The documents given by Döllinger extend to the sixteenth century, many of them bearing upon the Waldenses of Austria.

41074 At the time of the Reformation, according to Morel, dancing and all sports were forbidden, except the practice of the bow and other arms. Comba, p. 263, recognizes this opposite tendency, the Waldenses approaching closer to the established Church in their practice of the sacraments.

51075 De Bourbon, p. 297.

61076 The abbot Bernard, Migne, 204. 796, sqq., 817 sqq.; Alanus, Migne, 210. 380 sqq.; de Bourbon, p. 292; Döllinger, II. 6, 51.

71077 Comba, pp. 47-52, gives a translation of the disputation at Narbonne. The abbot Bernard, Migne, 204. 805, also quotes James 4 as a passage upon which the Waldenses relied.

81078 De Bourbon, p. 291; Guy, p. 292, etc.

91079 Migne, 204. 806 sq., 825;II. 300, etc.

01080 Döllinger, II. 340.

1081 Magis operatur meritum ad consecrandum vel benedictionem, ligandum vel solvendum, quam ordo vel officium, Alanus, Migne, 204, 385. Alphandéry, p. 129, justly lays stress upon this charge.

21082 Consecratio corporis et sanguinis Christi potest fieri a quolibet justo, quamvis sit laycus, Guy, p. 246. Also Rainerius, p. 1775, David of Augsburg, and Döllinger, II. 7.

31083 Alanus, Migne, 210, 386.

41084 Rainerius declares without qualification that the Poor Men of Lombardy hold to the salvation of infants not baptized, but the Rescriptum declares that baptism was regarded as necessary for all. So also David of Augsburg. See Döllinger, II. 45.

51085 Alanus, 210, 392; de Bourbon, pp. 292, 296; Guy, p. 246; Döllinger, II. 85 (Salve Burce), 107, 126, etc.

61086 Alanus, 210, 394; Guy, p. 246; Döllinger, II. 76, 107, 143, etc.

71087 The abbot Bemard, Migne, 204, 828, 833; De Bourbon, p. 295; Döllinger, II. 93, 107, 143, etc. The story of creation ascribed to the négro, according to which God, in making man, made an image of clay and set it up against the fence to dry, is as old as Etienne de Bourbon (d. 1261) and the earliest Waldenses. Bourbon says, p. 294, that he had heard of a Waldensian who, in his testimony, had stated that God made a form of soft clay as boys do in their play, and set it up under the sun to dry, and that the cracks made by the sun were veins through which the blood began to run, and then God breathed His spirit upon the face of the image.

81088 The Waldensian teaching of the two ways has been regarded by Harnack and Keller as a reminiscence of the Teaching of the Twelve Apostles. Comba, p. 341, with more probability refers it to the Sermon on the Mount. The reference was, not so-much to the two ways in this life, but to the denial of purgatory, Döllinger, II. 252, 287, 300, etc.

91089 Rainerius, p. 1775; Guy, p. 247. Also, the abbot Bernard, Migne, 204, 795 sqq., and Alanus, Migne, 210, 379 sqq.

01090 Döllinger, II. 92. At a later date the minister among the Italian Waldenses was called barba, uncle. Comba, p. 147. Morel, in his letter to Oecolampadius, declared that these distinctions were not maintained by the Waldenses. See Dieckhoff, p. 259 sq.

1091 Berger, La Bible française au moyen âge, Paris, 1884. There are marked differences in the MSS. of the Romaunt version, in language, etc. Comba, pp. 182-185, gives paragraphs from different MSS.

21092 So Haupt and Keller, Die Reform. und die aelteren Reformparteien, Leipzig, 1886, pp. 257-260. Jostes ascribed the Version to Catholic sources, an opinion Dr. Philip Schaff was inclined to adopt. Independent, Oct. 8, 1885. Nestle, art."German Versions," in Herzog, III. 66, pronounces the question an open one.

31093 The title is from lectio, reading. The text is given by Herzog, pp. 445-457, and an English translation by Perrin, pp. 263-271.

41094 Felder, the Roman Catholic author of the able Gesch. der wissenschaftlichen Studien im Franziskanerorden, 1904, approaches this view very closely, recognizes the effort of the Waldenses to realize the ideal of Apostolic poverty, and says, p. 1 sq., that Francis of Assisi in his work was moved by "the idea deeply rooted in his age, eine tief gewurzelte Zeitidee."

51095 The Fourth Lateran spoke of the city as quae magis haeretica labes corrupta.

61096 Ep. II. 99; Migne, 214, 647.

71097 Epp., VII. 186, 212; Migne, 215, pp. 503, 527. In the second letter Innocent compares heretics to Samson’s foxes and to beasts, belluas.

81098 Ep., X. 69; Migne, 215. 1165 sqq.

91099 For another version of the murder, see Lea, I. 146. It has been compared to Becket’s taking-off.

01100 Ep., XI. 26, 32; Migne, 215. 1354, 1361.

1101 Ep., XI. 230; Migne, 215. 1546. Innocent wrote repeatedly and at length, encouraging the enterprise. Epp., XI. 33, 229, etc.; Migne, 215. 1361, etc.

21102 See full description in Hurter, II. 317 sq., and Lea, I. 150 sq.

31103 Hurter, II. 322, always careful, speaks of the army as a zahllose Menge, and then of 50,000. Lea, I. 152, is inclined to accept a much larger number, 20,000 knights and 200,000 footmen.

41104 Hurter, II. 325 sqq., dwells upon his virtues, including the virtues of humanity and fidelity. Hefele, also a Roman Catholic, V. 843, calls him cruel, grausam. The council of Lavaur pronounced him the "brave soldier of Christ and the invincible warrior of the Lord’s battles,"intrepidum, Christi athletam et invictum dominici praelii bellatorem, Mansi, xxii. 887. The Fourth Lateran honored his services as having exceeded those of all others in fidelity and courage. By his mother, Alice, he inherited the earldom of Leicester which passed to his son Simon. See Stephen, Dict. Nat. Biogr.

51105 Caedite eos, novit enim dominus qui sunt ejus, Caesar of Heisterbach, V. 21; Strange ed., I. 302. And so Caesar adds, "an innumerable multitude were killed in that city." Hurter speaks of the "unbridled frenzy" of the troops, zügellose Wuth, II. 331. Describing other scenes of carnage during the crusade he uses such expressions as "horrible butchery,"furchtbarer Gemetzel, "heartrending barbarities,"empoerende Graeuel, pp. 420, 423, 427, etc. He expresses the charitable hope that the abbot of Citeaux did not say what was ascribed to him by so good and churchly a witness as Caesarof Heisterbach. Brischar, in Wetzer-Welte, I. 434, speaks with horror of the barbarities of Simon’s troops.

61106 Epp. Inn., XII. 108, 109; Migne, 216. 137-142. Ultione divina in eam mirabiliter saeviente

71107 Hefele, V. 846 sqq.

81108 Hurter, II. 383, 416.

91109 Pedro’s son, Jayme, ascribed his father’s defeat to his moral laxity. The Albigensian nobles had placed their wives and daughters at his disposal and, it is reported, he was so weakened the morning of the engagement that he could not stand at the celebration of the mass. Lea, I. 177.

01110 Hurter, II. 567.

1111 As an illustration of how the best of friends may fall out, Montfort’s right to the title, duke of Narbonne, was vehemently contested by Arnold of Citeaux, who claimed it as archbishop of Narbonne, an office to which he had been appointed.

21112 Harter, II. 567 sqq.; Hefele, V. 881 sq., 902 sq.; Potthast, Regesta, I. 439.

31113 In a passage recapitulating Innocent’s relations to the war, Hurter, II. 709-711, says that, although it was in part carried on without regard to the principles of humanity and right, and beginning as a religious war, it was turned into a war of aggrandizement, yet Innocent was guiltless, his sole purpose being to purify the land of heresy.

41114 Potthast, 9173.

51115 Such a calm Church historian as Karl Müller, an expert in mediaeval history, pronounces a similar judgment, "Die Thätigkeit der Inquisition ist vielleicht das entsetzlichste was die Geschichte der Menschheit kennt."Kirchengesch., I. 590.

61116 The usual expression for turning heretics over to the civil tribunal was saeculari judiciore relinquere, and for perpetual imprisonment, in perpetuum carcerem retrudi orperpetuo commorari.

71117 Martène, Thes., V. 1741.

81118 Inquis. haereticae pravitatis. The first case, so far as I know, of the use of the expression "inquisition of heretics,"inquis. haereticorum, was by the synod of Toulouse, 1229. Heretical depravity was the usual expression for heresy, Inn. Ep., II., 142, etc.; Migne, 214. 698. The term "inquirare" was a judicial term in use before. See Schmidt.

91119 This is the date given by Lea, Span. Inq., I. 161. Sixtus IV. authorized the Spanish Inquisition, Nov. 1, 1478.

01120 De-Joinville, Bohn’s ed., p. 362.

1121 Practica, p. 176, habet excellentiamaltitudinis ex sua origine, quia immediate a sede apostolica dirivatur, committitur et noscitur institutum.

21122 Cogite intrare. Ep., 93, ad Vincent, contra Gaudent., I. 1. On the other hand he expressed himself against putting upon them the sufferings they deserved. Ep., 100, ad Donat., etc.; Migne, 33. 360.

31123 Ep., II. 1. Hurter, II. 264, thus describes Innocent’s attitude to incorrigible heretics. They are fallen under the power of Satan, should be deprived of all their possessions, and the bodies of the dead dug up from consecrated ground. Secular princes were to draw the sword against them, for the Lord has confided it to the mighty for the protection of the pious and the dismay of evil-doers and nowhere could it be put to better use than upon those who were seeking to lure others away from the true faith and rob them of eternal life.

41124 Meruerunt non solum ab ecclesia per excommunicationem separari sed etiam per mortem a mundo excludi. Summa, II. Pt. II. 11; Migne’s ed., III. 109.

51125 This is the interpretation Hefele puts upon the passage, V. 716.

61126 Pagani jure sunt sub papae obedientia, 23, art. I.

71127 Credentes, praeterea receptores, defensores et fautores haereticorum. Frederick II., in his Constitution of 1220, uses these terms, and they became the accepted, legal form of statement. See Bernard Guy, pp. 176, 194, etc. The term "fautor" became the usual term, in the subsequent history of the Inquisition, for the abettors of heresy. The term "believers" is the technical term used for the Cathari, etc.

81128 Between 1255-1258, Alexander IV., according to Flade, p. 1, issued no less than thirty-eight bulls against heretics.

91129 Vipereos perfidiae filios. Frederick’s oath ran Catharos, Patarenos, Speronistas, Leonistias, Arnaldistas, Circumcisos et omnes haereticos utriusque sexus quocumque nomine censeantur perpetua damnamus infamia, diffidamus atque bannimus. See Bréholles, II. 6, 7, and Mirbt, p. 137. Hefele says Torquemada himself could not have used more vigorous language than Frederick used on this occasion. V. 993.

01130 Ignis judicio concremandus, ut vel ultricibus flammis pereat aut cum linguae plectro deprivent. Bréholles, II. 422; Mirbt, 138. Flade, p. 9, is wrong in saying that the first express mention of burning as the punishment for heretics in Frederick’s laws was in 1238.

1131 The terms Frederick used at this time drew heavily upon the dictionary. He calls heretics fierce wolves, most wicked angels, children of depravity, serpents deceiving the doves, serpents vomiting out poison. Bréholles, IV. 5. Gregorovius, V. 162, says Frederick issued decrees against heretics every time he made peace with the pope. "His laws against heresy form the harshest contrast to his otherwise enlightened legislation."

21132 For the Sachsenspiegel, see Mirbt, 139. The act of the Schwabenspiegel runs "where persons are believed to be heretics, they shall be accused before the spiritual court. When convicted, they shall be taken in hand by the secular court, which shall sentence them as is right, that is, they shall be burnt at the stake." Wackernagel’s ed., p. 241, sqq.

31133 Thus the Archbishop of Milan reënforced it at a provincial council, 1287. Hefele, VI. 253, and Lea, I. 322 sq. The synod of Mainz, 1233, instructed bishops to scrupulously observe the imperial and papal edicts. Hefele, V. 1027.

41134 Frederick II. united in appointing the Dominicans inquisitors of Germany. Bréholles, IV. 298-301.

51135 Potthast, 8932, 9126, 9143, 9152, 9153, 9235. From the appointment of the Dominicans grew up the false notion that Dominic was the founder of the Inquisition. So Limborch (I. ch. X.) who calls him a "cruel and bloody man." Lacordaire, I. 197 sqq. shows Limborch’s authorities to be unreliable. But the eloquent French Dominican, in his zeal, goes too far when he declares Philip II. the author of the Inquisition. Philip II. had enough sins to bear without this one being added to the heap.

61136 See Lea, I. 348 sq.

71137 Coulton, p. 203.

81138 See the presentation of Bernard Guy, pp. 209-211.

91139 Ad exstirpanda, 1252, two bulls of Alexander IV., 1257, 1260, council of Vienne, 1312, etc.

01140 Eymericus II., 110, 199, etc., as quoted by Flade, p. 54.

1141 Bréholles, IV. 5 sqq.

21142 Schmidt, in his Herkunft d. Inquisitionsprocesses, finds the beginnings of the inquisitorial mode of procedure in the legislation of Charlemagne. The element of inquisitio came to dominate in the legal procedure of all Western Europe, except England. Its leading feature was that public fame or suspicion—publica fama, mala fama, clamor publicus, infamia, etc.,—justifies magistrates in seizing the suspect and instituting trial. The Normans attempted in vain to introduce it into England, where the Magna Charta established a different principle. The Normans, however, carried the inquisition with them to Southern Italy, where Frederick II. found it in vogue. Innocent, a student of canon law, found it exactly to his purpose to adopt the inquisitorial mode of procedure.

31143 Physicians were forbidden to practise medicine on persons suspected of heresy and were forced to take oath not to defend it. Synods of Toulouse, 1229; Béziers, 1246; Albi, 1254.

41144 Potthast, 8445. The council of Toulouse, Canon XI., prescribed that the expense of incarceration be met by the bishop, provided the culprit had no goods of his own.

51145 Synod of Narbonne, 1243, etc.; Hefele, V. 1104. There were two forms of imprisonment, the murus largus, giving the freedom of the prison and the murus strictus, or solitary imprisonment.

61146 Synods of Toulouse, 1229; Albi, 1254.

71147 Lea, I. 512.

81148 This was often done. The most famous case was that of Wyclif whose bones were exhumed and burnt by the order of the council of Constance. One of the notable instances of prosecution after death was that of Roger, count of Foix, surnamed the Good. His wife and a sister were Waldenses, and another sister a Catharan. In 1263, years after the count’s death, proceedings were begun against him. See Lea, II. 53 sqq.

91149 Lea, I. 533, in closing a long treatment says, "We are perfectly safe in asserting that but for the gains to be made out of fines and confiscations, the work of the Inquisition would have been much less thorough, and it would have sunk into comparative insignificance as soon as the first frantic zeal of bigotry had exhausted itself." The synods of Béziers, 1233; Albi, 1254, etc., made a silver mark the reward of ferreting heretics out. Hefele, V. 1035; VI. 50.

01150 Documents, etc., I. CXXIX-CCVI.

1151 Douais, II. 1-89. Molinier, as quoted by Lea, II. 46, estimates the number of persons tried under this Inquisitor in two years at 8000 to 10,000.

21152 Douais, I. CCV, where a table is given of the sentences passed under Guy.

31153 Lea, II. 115 sqq., and especially Haskins.

41154 Bull, Aug. 22, 1235, Portland, 9994.

51155 According to M. Paris he also buried victims alive. Luard’s ed., iii. 361.

61156 Haskins, p. 635, adopts the larger number. "And so," said Albericus, as the story runs, that dogs once came from all directions and tore themselves to pieces in battle at this same place, as a sort of prophecy of what was to be, so these Bugres, worse than dogs, were exterminated in one day to the triumph of Holy Church." Quoted by Haskins.
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