§ 80.

RELIGIOUS EDUCATION OF THE PEOPLE.

Schröckh xxix. 311. G. Schmidt über das Predigen in d. Landesprachen während des Mittelalters, in d. theol. Studien u. Kritiken 1846. ii. 243. Deutsche Predigten des xii. und xiii. Jahrh. herausg. v. K. Roth, Quedlinb. u Leipz. 1839. Deutsche Predigten des xiii. u. xiv. Jahrh. herausg. v. H. Leyser, ebendas. 1838, Vorwort S. xiii.

In comparison with ecclesiastical pageantry, preaching, the more spiritual part of divine worship was either quite left off, or managed in a very unprofitable manner. Most of the sermons of the twelfth century were short homilies full of allegorical and mystical interpretations; they were often nothing more than stiff translations from some Latin Homiliarium. Accordingly the wandering preachers of repentance and crusades made all the more impression on the people. The most distinguisht preacher of this century is St Bernard.1

From the heretics of Southern France, Peter of Bruis, Henry, and the Waldenses, the common people first heard sermons

2

Petri Archiep. Burdegalensis in Conc. Copriniacensi ann. 1260 cap. 2 (Mansi xxiii. 1033): Cum in balleatione (dance) quae in festo ss. Innocentium in quibusdam Ecclesiis fieri inolevit, multae rixae, contentiones et turbationes-consueverint provenire, praedictas balleationes ulterius sub intimatione anathematis fieri prohibemus, necnon et Episcopos in praedicto festo creari: cum hoc in Ecclesia Dei ridiculum existat, et hoc dignitatis episcopalis ludibrio fiat. When these prohibitions were found fruitless, they became at last more complying. Conc. Saltzbur gense ann. 1274 cap. 17: Ad haec quidam ludi noxii, quos vulgaris elocutio episcopatus puerorum appellat, in quibusdam Ecclesiis exercentur adeo insolenter, quod nonnunquam enormes culpae et damna gravia subsequuntur. Ex ipsis hos ludos in Ecclesiis et a personis ecclesiasticis de caetero fieri prohibemus, nisi forte parvi sexdecim annorum et infra fuerint, qui hujusmodi ludos exercent, quibus alii seniores ipsi nullatenus se misceant aut intersint. Ordinationes Joannis Cantuar. Archiep. in domibus religiosis ann. 1279 (Mansi xxiv. 264) : Puerilia solemnia, quae in festo solent fieri Innocentum, post vesperas 8. Joannis tantum inchoari permittimus, et in crastino in ipsa die Innocentum totaliter terminentur.

1 Schmidt and other places. S. 258. 2 See below § 87 and 88.

which brought before them the simple doctrines of Christianity with equal comprehensiveness and convincing power: accordingly they met with great success. It was probably their example which actuated Fulco, pastor of Neuilly in the Bishopric of Paris († 1202) whose exhortations to repentance and morality had the more powerful effect, from the strangeness of such spiritual admonitions to the people. In particular the first two mendicant orders were roused to action by them: for the Franciscans adopted into the service of the Church, those very peculiarities, by means of which the Heretics made so great an impression: They went forth among the people with an intelligible and animated style of preaching; while the Dominicans likewise in their addresses to the common people, made the extinction of heresy their principal aim. Although the Franciscans as tools of the Pope, soon became for the most part untrue to their original purpose: still from time to time the antient enthusiasm for popular preaching reappeared among them; as for instance in

3 Jacobi a Vitriaco hist. occident. c. 6: In diebus illis suscitavit Deus caeli spiritum cujusdam sacerdotis ruralis, simplicis valde et illiterati, de episcopatu Parisiensi, nomine Fulconis. Sicut enim piscatores et idiotas elegit, ut gloriam suam alteri non daret : sic Dominus eo quod parvuli petiissent panem, literati autem circa disputationes vanitatis et pugnas verborum intenti, frangere non curabant, praedictum Presbyterum tanquam stellam in medio nebulae, et pluviam in medio siccitatis, ad vineam suam excolendam misericorditer elegit.—He made his appearance as a preacher in Paris, cap. 8, et exinde alii tam doctores quam discipuli ad ejus rudem et simplicem praedicationem concurrebant. Alter alterum invitabat,-dicentes: Venite et audite Fulconem presbyterum, tanquam alterum Paulum. Ipse autem confortatus in Domino -coepit vitiorum monstra fortiter adminiculante Domino prosternere. On the affect of his preaching: Publicae meretrices capillos scindentes consuetam turpitudinem abnegabant. Sed et alii peccatores Sathanae et pompis ejus cum lacrimis renunciantes, ab ipso veniam postulabant. He soon acquired fame as a worker of miracles. In omnem autem Christianorum terram exivit sonus praedicationis ipsius, et fama sanctitatis ejus divulgabatur ubique. Sed et discipuli ejus, quos ad praedicandum mittebat, velut Apostoli Christi, cum summo honore et reverentia recipiebantur ab omnibus. His example was followed by many (cap. 9); but there rose up false preachers also, who desired nothing but their own advancement (cap. 10). Radulphi Abb. Coggeshalensis (after 1207) chron. Anglicanum, in Rerum Gallicarum et Francicarum scriptt. (begun by Bouquet, continued by Brial) xviii. 80. Wilken's Gesch. d. Kreuzzüge. Th. 5, s. 93.

See above § 68.

the Franciscan David at Augsburg (about the year 1250) and his pupil Berthold at Ratisbon († 1272).6

The religious education of the people remained fettered as before."

5 See deutsche Mystiker des 14. Jahrh. herausgeg. von F. Pfeiffer Bd. 1. (Leipzig 1845) s. 309. Einleit. s. xxvi.

6 Concerning him see especially Joannes Vitoduranus (a Franciscan † 1348) in chron. ad ann. 1265 (in Thesaurus historiae Helvetiae. Tiguri 1735. fol. p. 6: Circiter ista tempora floruit frater Bertoldus Ordinis Fratrum minorum in-Alamania egregius praedicator, qui circumeundo et perambulando frequenter Alamaniam ipsam mirabiliter illustravit, et peccatores innumeros verbo et exemplo pariter ad Dominum convertebat, cujus memoria in benedictione est, et adhuc recentissima meo tempore perseverat in hominibus. In campis saepius solebat praedicare, et tunc populus ex omnibus partibus finitimis et locis circumadjacentibus in maxima multitudine confluebat.-Ipse fuit linguae disertae, vitae sanctae, magnae literaturae, sicut adhuc evidenter apparet et patet in diversis voluminibus ab eo compilatis sermonum, quos rusticanos appellari voluit. In suis praedicationibus peccatores inveterati, obstinati ac sceleratissimi surrexerunt aperte peccata sua confitentes, et vitam turpem praeteritam abdicantes, veniamque postulantes, et satisfactionem ac emendam dignam promittentes.-Post mortem suam in civitate Bawariae dicta Ratispona, in qua, ut fertur, natus et alitus erat, multis multo tempore coruscavit miraculis in loco Fratrum minorum, ubi sepultus est. cf. Wadding ad ann. 1272 no. 16. Matth. Raderi Bavaria sancta (Tomi iv. Monach. 1704. fol.) i. 293. Müller's Schweizergeschichte i. 530. Berthold's Stammtafel b. Roth a. a. O. s. 80. Mons's Anzeiger 7r Jahrg. (1838) s. 218.-See also Berthold the Franciscan's German sermons, some entire, some in abstract, publisht (from a manuscript at Heidelberg) by Ch. Fredr. Kling, Berlin 1824. 8. Comp. J. Grimm's remarks in the Wiener Jahrbüchern (1825) xxxii. 194, where Berthold's life, activity, and preaching are expressly treated of, and some other manuscripts of sermons authenticated as his. Comp. Leyser Vorw. s. xvi.—At the same time lived also the unknown monk, to whom the German sermons of the 13th cent. publisht by Grieshaber 1. Div. Stuttg. 1844, are to be referred.

are

7 Statuta synodalia Richardi Cicestrensis Episc. ann. 1246 (Mansi xxiii. 714): Volumus, ut a propriis sacerdotibus laici moneantur, ut orationem dominicam, et symbolum Apostolorum addiscant (see Part 1. § 10. note 29), et salutatione b. Virginis; et haec sacerdotes parochianos in lingua saltem materna diligenter et frequenter doceant. Compare Odonis Ep. Paris praecepta above § 78, note 12.

§ 81.

ART EMPLOYED IN THE SERVICE OF THE CHURCH.

The progress of the poetic art in Germany since the 12th century bore much fair fruit of popular sacred poetry (called Leisen from Kyrie Eleison the common ending): They were indeed for the most part Hymns to the Virgin; but so early as the 13th century the Easter Hymn Christus ist erstanden, and the Whitsuntide Hymn Nun bitten wir den heiligen geist,1 were in existence; while the Spirit of St Francis of Assisi still finding an answering voice in his order, provided for the Post-Communion service the Dies irae and Stabat mater. From the representation of the events of sacred history, as they were brought forward in the Church on their appropriate festival, with antiphonal chants and simple ceremonial, there were developed in the 13th century regular ecclesiastical dramas (called mysteries): The plots were derived partly from Bible history, partly from the Legends of Saints." With regard to the art of ecclesiastical architecture, which had been greatly improved since the 11th century, particularly by the monks, the pointed style remarkable for its sublimity grew up in Germany in the 13th century, and found in the Masonic Society which took its rise at the same time, its guardians. The Cathedral of Magdeburg of the date 1208, the Church of St Elizabeth at Marburg (in 1230), the

1

6

H. Hoffman's Gesch. d. deutschen Kirchenliedes bis auf Luthers Zeit Breslau 1832. s. 38.

2 The Sequentia, properly the chant following the Hallelujah in the mass, afterwards in general the choral music introduced in the mass.

By Thomas of Cellano the companion of St. Francis, see above § 68, note 3. Compare Mohnike Kirchen und literarhistor. Studien (Stralsund 1824) I. i. 3.

By Jacoponus, see above § 70, note 14 and Mohnike I. ii. 335 and other places.

5

Schauspiele des Mittelalters herausg. u. erklärt v. F. J. Mone, 2 Bde, Karlsrube 1846. Etudes sur les mystères dramatiques et sur divers manuscrits de Gerson, par Onésime Leroy, Paris 1840.

Chr. Ludw. Stieglits Gesch. d. Baukunst in 3 Abtheil. 2e Ausg. Nürnberg 1837. Die Bauhütte des Mittelalters in Deutschland, von C. Heideloff, Nürnberg 1844. 4. J. Kreuser's Kölner Dombriefe, oder Beiträge zur altchristl. Kirchenbaukunst, Berlin 1844.

Ꮓ

Cathedral of Cologne since 1248, became the most eminent patterns of this new style of church architecture.

§ 82.

KALAND-GUILDS.

Das Gildenwesen im Mittelalter, von Dr W. E. Wilda, Berlin 1831.

In the course of the 12th and 13th centuries the Trades-guilds1 grew up; besides furthering their especial ends, they engaged to promote the respectability, harmony, and mutual assistance of their associates; they did honour to particular saints as their patrons and from time to time united in common worship and social festivals. Following their example, the clergy of northern and central Germany in the thirteenth century, extended their Decanal-unions, which held their meetings on the Kalends, to Kaland-guilds, which included the laity also both men and women and imposed on themselves an especial obligation to

2

1 Wilda S. 228.

2 Wilda S. 352. The earlier works on the Kaland-guilds give much information on their statutes and on the grants they received, but none on their origin. There are many of these extant on some particular guilds. These are of more general purport: Joach. Felleri diss. de Fratribus Kalendariis, notis illustrata a Christ. Franc. Paullini, Francof. ad M. 1692. 4. Chr. G. Blumberg's Abbildung des Kalandes, Chemniz 1721. 12.-Just as the monasteries granted to their benefactors a share in their good works, and promised them prayers and masses for their souls; so the same might have been done in early times by these associations of secular clergy, until at last they united such beneficent laymen with themselves after the manner of a guild. The antient organization of these unions, as regular meetings for spiritual exercises and repasts (see Part 1. § 8. note 9) remained unaltered : The Head of every Kaland-guild was the Dean, the spiritual members (the Kaland-masters) deliberated continually apart from the laity (the common Kaland-fellows) on the affairs of the Church. Thus after the Reformation guilds of this nature might have been here and there retained, after the separation of the laybrothers, in the form of synods, as boards of Ecclesiastical inspection. In this manner the Kalandguild at Münsterdorf in Holstein, was changed by King Christian III. in the year 1544 into an evangelical consistory, properly into a synodalunion with consistorial rights; it received from that time the name of