in aliis, quae non ita videntur esse principalia, per ministros Ecclesiae voluit ordinari. For instance it was frequently asserted of the Sacraments of confirmation, and extreme unction, that they were not instituted by Christ Himself, cf. Alex. Hales. P. iv. qu. 24. membr. 1. De institutione confirmationis: Sine praejudicio dicendum, quod neque Dominus hoc sacramentum, ut est sacramentum, instituit neque dispensavit, neque Apostoli.-Apostoli confirmati sunt a spiritu sancto immediate sine ministro et sacramento, et ipsi confirmabant sine sacramento. Sed postquam Apostoli, qui erant bases Ecclesiae,-defecerunt: institutum fuit hoc sacramentum Spiritus sancti instinctu in Concilio Meldensi, quantum ad formam verborum et materiam elementarem, cui etiam Spiritus sanctus contulit virtutem sanctificandi. Bonaventura P. iv. dist. 7. art. 1. qu. 1 et 2 agrees with this word for word. (The remarkable statement about the Concil. Meldense appears to have been drawn from Gratian's Decrees de consecrat. dist. 5. c. 7, where a decision or confirmation is transcribed from the Concil. Meldensi, although it belongs to the Conc. Paris. 829, lib. i. c. 33.) Of the Sacrament of Extreme Unction, Peter Lombard Sent. lib. iv. dist. 23 has expressly stated ab Apostolis institutum legitur, and Bonaventura ad lib. iv. dist. 23. art. 1. qu. 2 defends this assertion. Also of the Sacrament of Confession Bonaventura ad lib. iv. dist. 17. P. 2. art. 1. qu. 3 teaches, that Christ instituted it only quoad formale, i. e. potestatem absolvendi, when He assigned to the Apostles the power of the Keys on the other hand quoad materiale, i. e. detectionem peccati, it was instituted not by Christ, but by the Apostles. In opposition to these views, the Dominicans Albertus Magnus and Thomas laid down that the institution of all Sacraments by Christ Himself was necessary. Thus Albertus M. in Sent. lib. iv. dist. 7. art. 2 in reference to confirmation, and lib. iv. dist. 23. art. 13 with regard to extreme unction: compare Thomas in Sent. lib. iv. dist. 23. qu. 1. art. 1. solutio 3. Quidam dicunt, quod sacramentum istud (extremae unctionis) et confirmationis Christus non instituit per se, sed Apostolis instituendum dimisit: quia haec duo propter plenitudinem gratiae, quae in eis confertur, non potuerunt ante Spiritus sancti missionem plenissimam institui: unde sunt ita sacramenta novae legis, quod in veteri lege figuram non habuerunt.-Alii dicunt, quod omnia sacramenta Christus instituit per se ipsum: sed quaedam per seipsum promulgavit, quae sunt majoris difficultatis ad credendum; quaedam autem Apostolis promulganda reservavit, sicut extremam unctionem et confirmationem. Et haec opinio pro tanto videtur probabilior, quia sacramenta ad fundamentum legis pertinent, et ideo ad legislatorem pertinet eorum institutio: et iterum quia ex institutione efficaciam habent, quae eis non nisi divinitus est. Christus-non exhibuit aliquod sacramentum, nisi quod ipse accepit in exemplum. Accipere autem poenitentiam, et extremam unctionem sibi non competebat, quia sine peccato erat : et ideo ipse non exhibuit. Thus says he of confirmation Summae P. iii. qu. 72. art. 1: instituere novum sacramentum pertinet ad potestatem excellentiae, quae competit soli Christo. Et ideo dicendum est, quod Christus instituit hoc sacramentum, non exhibendo sed promittendo. 22 Thomae Summa theol. P. iii. qu. 60-150, and Suppl. ad P. iii. qu. 1-68 (the last reference is drawn from his Comm. in Sent. lib. iv. dist. 1-42.) Examples of construction; The sacramentum matrimonii only rested on Eph. v. 32, and the Schoolmen were at fault, to prove there a virtutem sacramentalem: So Lombard (above note 20) says in remedium tantum esse (quite agreeing with Hugo a S. Victore de Sacram. lib. ii. P. xi.): on this head Thomas Aquinas in Sent. lib. iv. dist. 2. qu. 1. art. 1: gratia, quae in matrimonio confertur, secundum quod est sacramentum Ecclesiae in fide Christi celebratum, ordinatur directe ad reprimendum concupiscentiam quae concurrit ad actum matrimonii; et ideo Magister dicit, quod matrimonium est tantum in remedium, sed hoc est per gratiam, quae in eo confertur. Notwithstanding this explanation the statement: quod quaedam sacramenta novae legis instituta sunt in remedium tantum, ut matrimonium, fell among the Articuli, in quibus Magister non tenetur (d' Argentré i. 118.)-Thus came in also in after times the doctrine of character, of which neither Lombard nor Gratian knew anything. Already Augustine (Contr. Epist. Parmen. lib. ii. c. 13, in Gratian. P. ii. caus. i. qu. 1. c. 97) had compared Baptism and Ordination, insomuch as by them. a man receives his fellowship in Christianity and his warrant for exercising the priestly office, with the character militiae (character regius epist. 185. § 23), or the signum regale, the mark that was imprinted on the soldier's arm or hand. Thus Innocent III. Decr. Greg. lib. iii. tit. 42. c. 3, speaks of a character qui in baptismate imprimitur. But afterwards Alexander of Hales (in Sent. lib. iv. qu. 8. membr. 8) makes the character which was communicated by the Sacraments of Baptism, confirmation and orders, a subject of special enquiry: Bonaventura (in Sent. lib. iv. dist. 6. P. 1) and Thomas Aquinas (Summa P. iii. qu. 63) brought the doctrine to completion. Thomas (1. c. art. 2) confutes those who, holding the primitive opinion, asserted, quod character non sit spiritualis potestas, but only signum sanctum communionis fidei, et sanctae ordinationis, datum a hierarcha. According to him on the other hand, character importat quandam potentiam spiritualem ordinatam ad ea, quae sunt divini cultus, and (art. 5) aliter est in anima gratia, et aliter character. Nam gratia est in anima, sicut quaedam forma habens esse completum in ea : character autem est in anima, sicut quaedam virtus instrumentalis.-Gratia inest animae mutabiliter, character indelebiliter. Duns Scotus (ad lib. iv. dist. 6. qu. 9. § 13) declares: licet characterem inesse animae, non possit probari per rationem naturalem,-licet etiam ex creditis manifeste, sive quae sunt explicite de substantia fidei, sive quae continentur in Scriptura, sive quae manifeste per Sanctos sunt elicita ex creditis, non possit probari, tamen poni potest etc.-Sentiendum est de sacramentis Ecclesiae, sicut sentit Romana Ecclesia: Romana autem Ecclesia videtur sentire, characterem imprimi in anima in baptismo, sicut dicit Innoc. III. (see above) :-propter ergo solam auctoritatem Ecclesiae, quantum occurrit ad praesens, est ponendum, characterem imprimi.The idea of the Opus operatum is first found in Duns Scotus lib. iv. dist. 1. qu. 6. § 10: Sacramentum ex virtute operis operati confert gratiam, ita quod non requiritur ibi bonus motus interior, qui mereatur gratiam sed sufficit, quod suscipiens non ponat obicem. On the other : $ 78. ADORATION OF SAINTS. In the Crusades and the many new monastic orders, the principal causes are to be found, why the number of saints1 hand there remained a controversy on the cause of the efficacy of Sacraments. Thomas Summa P. iii. qu. 62. art. 1 impugns the opinion quod sacramenta non sunt causa gratiae aliquid operando, sed quia Deus sacramentis adhibitis in anima gratiam operatur. The Principalis Causa is God, the instrumentalis the Sacrament itself; art. 4: Sed ponendo, quod sacramentum est instrumentalis causa gratiae, necesse est simul ponere, quod in sacramento sit quaedam virtus instrumentalis ad inducendum sacramentalem effectum. He thus assumes, in corpore (i. e. in sacramentis) esse virtutem spiritualem instrumentaliter. Duns Scotus lib. iv. dist. 1. qu. 5 controverts at great length this virtus spiritualis or supernaturalis, and asserts on the other hand : Susceptio sacramenti est dispositio necessitans ad effectum signatum per sacramentum, non quidem per aliquam formam intrinsecam, per quam necessario causaret terminum, vel aliquam dispositionem praeviam: sed tantum per assistentiam Dei causantis illum effectum. 1 The growth of the Legend of the 11,000 virgins is in itself characteristic of the age. We find, even in Wandelberti martyrol. rhythm. (about the year 850), if the passage is genuine in other respects, ad xxi. Oct. Tunc numerosa simul Rheni per litora fulgent Millia mactavit, ductricibus inclyta sanctis. On the other hand in Usuardus (about 876) ad xx. Oct. Civitate Colonia passio sanctarum virginum Marthae et Saulae cum aliis pluribus. In a Kalendarium Eccl. Coloniensis saec. noni ed. A. J. Binterim, Colon. 1824. 4. ad xxi. Oct. xi. Virginum, Ursulae, Sanciae, Gregoriae, Pinosae, Marthae, Saulae, Britulae, Satninae (leg. Santinae), Rabaciae, Saturiae (leg. Saturniae), Palladiae (see the same names in Adonis martyrolog. op. H. Rosweydi, Antwerp 1613. fol. App. p. 212.) First at Treves in a Kalend. saec. xi. (in Hontheim prodrom. hist. Trev. i. 385) we find: Sanctarum Virginum milia; afterwards in another dated the end of the 11th century (ibid. p. 392), and in a third of the year 1128 (ibid. p. 399): XI. milium Virginum. Probably an ancient legend of Cologne, about many Virgins, who had been slain by the Hunns, was connected with the unknown saintly virgins of the 20th and 21st Oct. (Compare the similar legend of St Sunniva in Norway, Münter's Kirchengesh. v. Danemark u. Norw. i. 432. 478.) The number 11,000 appears to have risen from a misunderstanding of the antient martyrologies: according to Valesius the antient and modern, increased in such an extraordinary manner : reading may there have been s. Ursula et Undecimilla V. M. according to Leibnitz, as there is no such name as Undecimilla, Ursula et Ximillia: yet more probably it was a false reading for XI. M. Virgines (martyres Virg. this is the case in the Martyrol. Rom. ad d. 25. Oct. Roma natalis Sanctorum XLVI. militum;-et alii Martyres centum viginti et unus instead of this reads the antient Martyrologium Gellonense in d'Achery spicil. ii. 25 Roma Natalis Sanctorum XLVI., seu millia centum viginti quatuor.) A legend forthwith grew up (in Surius ad 21. Oct. Sigebert. Gembl. ad ann. 453 in Pertz. viii. 310): when in aftertime heretical parties began to gain ground at Cologne (see below § 87, note 11), then the bones of the virgins markt with their names were discovered to be a powerful and miraculous aid against them in the year 1156, and their history was most fully revealed to St Elizabeth, Abbess of Schönau. cf. Elizabethae visionum lib. iv. c. 2 (in the Corpus revelationum ss. Brigittae, Hildegardis, Elizabethae. Colon. Agripp. 1628. fol. ii. 205): Quando complacuit Domino misereri super martyres suas pretiosas, quae per multa tempora jacuerant sine honore sub pedibus hominum et jumentorum secus muros urbis Coloniae; accidit ut viri quidam ibidem manentes accederent ad locum martyrii earum, et aperirent multa monumenta sanctorum corporum, atque ea inde sublata transferrent ad loca religiosa quae erant in circuitu, sicut a Domino fuerat ordinatum erat autem annus dominicae incarnationis MCLVI. his fieri incipientibus.-Tunc inter caeteras una pretiosa martyr ibidem inventa est, in cujus sepultura titulus talis legebatur: Sancta Verena virgo et martyr: haec per manum ven. Abbatis nostri Hildelini inde in locum nostrum translata est, data ei a Tuitiensi Abbate domino Gerlaco, qui ad colligenda et honoranda illius sanctae societatis corpora, pia multum devotione fervebat.-In tempore eodem-reperta sunt inter sepulchra virginum multa corpora ss. Episcoporum atque aliorum magnorum virorum; erantque in monumentis singulorum repositi lapides habentes titulos sibi inscriptos, quibus dignoscebantur qui aut unde fuissent. Horum praecipuos et maxime notabiles transmisit ad me-praefatus Abbas, sperans aliquid mihi per gratiam Domini de eis posse revelari, et cupiens certificari per me, utrum credendum eis esset an non: habebat quippe suspicionem de inventoribus sanctorum corporum, ne forte lucrandi causa titulos illos dolose conscribi fecissent. However all was right: and Elizabeth related in detail the revelations she had received from the saints themselves about their own history. In the year 1183 the praemonstrant-abbot Richard, who had betaken himself from England to the Abbey of Arnsberg (see Oudinus de scriptt. eccl. ii. 1521), had already received fresh revelations to complete those of St Elizabeth, and wrote de passione ss. undecim millium virginum (in Jo. Crombach Ursula vindicata. Colon. 1667. fol.) According to St Elizabeth the sisterhood was attackt by the Hunns about the year 238: Later writers, in order to avoid the awkward anachronism, have suggested a date between the year 452 and 466. Gobelinus Persona, Dean at Bielefeld about 1418, already discerns the Fable in his Cosmodromium Aet. vi. c. 14, and remarks 2 why the relics grew to a countless multitude, and miracles of that in general the revelations of St Elizabeth in multis contrariantur libris chronicis et historiis: also Baronius ad ann. 237. § 11. styles them the Acta Ursulae et sociarum commentitia. Compare J. Usserii Britann. Ecclesiarum antiquitt. p. 323 ss. J. A. Schmidt hist. eccl. fabulis maculata. Saec. iii. p. 27. Rettberg's Kirchengesch. Deutschlands i. 3.—The worship of many saints was transplanted from the east into Europe, e. g. that of St Catherine (Baronius ad Martyr. Rom. d. 25. Nov.), of whom it is very doubtful whether she ever existed.Examples of Papal canonization may be found in Schröckh xxviii. 173, (on the right of Reservation see above § 62. note 12.) 2 Instances of the numerous relics which the Crusaders brought with them from Palestine, are to be found in J. J. Chifleti crisis hist. de linteis Christi sepulcral. c. 9. and 10, and other writers. At Antioch in the year 1098 by means of a revelation, the spear was discovered with which the side of Christ was pierced, see Guiberti (Abbot of Nogent† 1124) hist. Hierosolym. V. 19, vi. 1. (in Bongars i. 516. 520.) At the conquest of Caesarea in 1101 the Genoese got into their possession a vas coloris viridissimi, in modum parapsidis formatum (Willerm. Tyr. x. 16. in Bongars i. 784), supposed to be of emerald, but in reality cast in green glass, which was afterwards passed off as the holy grail, the vessel which Christ used at his last supper, see San Marte's Wolfram v. Eschenbach ii. 414. In the 12th century the seamless coat of Christ, which had been before kept in Galatia and at Jerusalem, was also produced in the west in several places, for instance in Trêves, Argenteuil, Rome, Bremen, etc. See the Holy coat of Treves and the 20 other holy coats without seam by Gildemeister and v. Sybel, Dusseldorf 1844. In no fewer different places, viz. in Antwerp, Rome, Aix, and others, they showed the praeputium Christi see Hirschii hist. crit. praeputii Christi (in Winckler's anecdota historicoecclesiastica, Braunschweig 1757, i. 787.) In the monastery of Corbie in the 13th cent. (Mabillon acta SS. Ord. Ben. IV. i. 372) were to be found among other relics, a portion of Noah's beard, de sanguine, de capillis, umbilico, praeputio, de vestimentis, et de omnibus, quae de Domino nostro Jesu Christo possunt in terra quantum ad hominem inveniri. Comp. Hurter's Innocenz III. iv. 524. In the year 1163 (see the Auctarium Aquicinense ad Sigebertum Gemblac. by a contemporary writer in Pertz viii. 405.) corpora trium Magorum a Rainaldo, Coloniensi electo, de Ecclesia quadam civitati Mediolanensi contigua, translata sunt, et-civitati Coloniensi illata, et in Ecclesia s. Petri reposita sunt. Si quis vult scire, quomodo de partibus suis translata sint Constantinopolim, et de Constantinopoli Mediolanum, id in Ecclesia s. Petri Coloniensis inveniet.-That impostures were often practised by the venders of relics is plain from the prohibition Syn. Pictav. ann. 1100 c. 12, Conc. Lateran. gen. iv. ann. 1215 c. 62, Conc. Burdegal. ann. 1255 c. 9. Particularly worth reading are Guiberti (Abbot of Nogent 1124) libb. iii. de pignoribus Sanctorum (in Guiberti opp. ed. L. d' Achery. Paris. 1651. fol. p. 327 ss.), in which the author, after first ! |