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under the image-assailing emperors they could the less reckon on their being spared, because the enemies of images had to avoid the danger of being classed with them.8 At first, gross immorality of various kinds was also charged against the Paulicians, into which, by-paths from their system may have certainly led them ;° but afterward, when Sergius, as Tychicus, set himself in antagonism to Baanes surnamed ὁ ρυπαρός on account of his immorality (801), a beneficial reform was effected in the greater part of the sect who sided with him,10 and he procured for himself the reputation of a second founder, not only by this antagonism, but by the unwearied and successful efforts he put forth for the extension of the sect." But this very enlargement gave rise to new persecutions, which were so violent, under Leo the Armenian, that many Paulicians, and with them Sergius too, fled from lesser Armenia to the territories of the Saracens. The Emir in Melitene assigned to them, as a place of residence, the little town of Argaum ; from which place, notwithstanding the dissuasions of Sergius," they began unceasing predatory marches into the Byzantine territory. After Sergius's death († 835), they resolved to intrust the spiritual oversight of the Church to all the συνεκδήμοις of it, instead of to one perwith attacking image-worship (p. 79), and that many Iconoclasts, driven out from the Catholic Church, had gone over to them (p. 89).

* Theol. Stud. u. Krit. 1829. 5. 89.

Theol. Stud. u. Krit. 1829. S. 120, ff.

10 Petrus Sic. p. 58, ss.: Οἱ γὰρ πρὸ αὐτοῦ (Σεργίου) αναφανέντες, εἰ καὶ διὰ τὸν δυσ ώδη βόρβορον τῆς ἀκολασίας καὶ τὴν αἰσχρουργίαν τῶν μιασμάτων καὶ τὰς εἰς θεὸν βλασφημίας ἐξαίρετοι τῇ κακίᾳ ὑπῆρχον, ἀλλ' ὅμως φευκταῖοι τοῖς ἀνθρώποις καὶ βδελυκ· τοὶ πᾶσιν ἐφαίνοντο· ὅθεν καὶ ὀλίγοι οἱ ἐξ αὐτῶν ἀπατώμενοι· οὗτος δὲ τοὺς μὲν μιασ μοὺς καὶ τὰς πολλὰς ἀκολασίας αὐτῶν ἀποβαλόμενος, τὰς δυσφημίας δὲ πάσας ὡς σωτήρια περιπτυξάμενος δόγματα, ἀρετάς τινας δολίως ὑπεκρίνετο, καὶ εὐσεβείας μόρφωσιν περι· καλύψας τὸν λύκον ὡς ἐν κωδίῳ προβάτου,-ἐδόκει τοῖς ἀγνοοῦσιν ἄριστος ὁδηγὸς σωτηρίας καταφαίνεσθαι.-Εν τοιαύταις τοίνυν ταῖς μεθοδείαις μέχρι τῆς δεῦρο τοὺς ἀστηρί τους ἐξαπατῶσιν.

"He himself said on this point in one of his letters (Petrus Sic. p. 60. Phot. i. c. 21): ̓Απὸ ἀνατολῶν καὶ μέχρι δυσμῶν, καὶ βοῤῥᾶ καὶ νότου ἔδραμον κηρύσσων τὸ Εὐαγγέλιον τοῦ Χριστοῦ, τοῖς ἐμοῖς γόνασι βαρήσας. In another letter he says, respecting the es. tablishment of the different churches (Petrus Sic. p. 66) : Τὴν ἐν Κορίνθῳ (probably Fai sparis in Phanaria. See Phot. i. 18) ἐκκλησίαν ᾠκοδόμησε Παῦλος, τὴν δὲ Μακεδονίαν (Kibossa) Σιλουανός (Constantinus) καὶ Τίτος (Symeon)· καὶ ̓Αχαΐαν (Makanalis) άνισ τόρισε Τιμόθεος (Gegnasius). Τὴν τῶν Φιλιππησίων ἐκκλησίαν ἐλειτούργησεν Επαφρά διτος (Josephus)· τὴν Λαοδικέων καὶ Ἐφεσίων ἐκκλησίαν, ἔτι δὲ καὶ τὴν τῶν Κολασσέων ἐμαθήτευσε Τυχικός (Sergius). Petrus adds: Κολασσαεῖς μὲν λέγει τοὺς ̓Αργαούτας, Εφεσίους δὲ τοὺς ἐν Μοψουεστίᾳ, Λαοδικεῖς δὲ τοὺς κατοικοῦντας κύνας τὴν τοῦ κυνὸς χώραν (i. e., τοὺς Κυνοχωρίτας).

12 He said (Petrus Sic. p. 62) : Ἐγὼ τῶν κακῶν τούτων ἀναιτιός εἰμι· πολλὰ γὰρ παρήγγελλον αὐτοῖς ἐκ τοῦ αἰχμαλωτίζειν τοὺς Ῥωμαίους ἀποστῆναι, καὶ οὐχ ὑπήκου σάν μοι.

son, 13

But after a political character also had now been forcibly impressed on it, it soon after received a temporal head. When the bigoted empress Theodora caused persecution to be renewed against them, fresh crowds of them fled to Argaum, under the leadership of Karbeas (about 844), who soon stepped forth at the head of the whole sect. Their power increased, partly by the union of the Baanites and Sergiots," hitherto divided, and partly by the founding of new settlements, among which Tephrica soon became a border establishment very dangerous to the Byzantine territory.15 Thus Karbeas, at the head of armies, could now give regular battle to the Byzantine generals, allied as he was with the Saracens.16 During this time, there proceeded from the Paulicians an impulse toward a reform of the old dualistic parties in Armenia; and the sect of the Thontrakians, in the province of Ararat, was formed by one Sembat, between 833 and 854.17

13 Petrus Sic. p. 70, s. : Μαθηταὶ δὲ τούτου (Σεργίου) ὑπῆρχον μυστικώτεροι Μιχαὴλ, κ. τ. λ., οὗτοι τοίνυν οἱ μαθηταὶ αὐτοῦ, οἱ καὶ συνέκδημοι (cf. Act. xix. 29, 2 Cor. viii. 19, in the same way as Marcion addressed his adherents, συνταλαίπωροι καὶ συμμισούμενοι. Tertull. adv. Marc. iv. 9 and 36) παρ' αὐτοῖς λεγόμενοι, ὡς μιερεῖς (i. e, μιαροὶ ἱερεῖς) τινες, τὸν ἅπαντα λαὸν τὸν συναθροισθέντα ἐν τῷ ̓Αργαοῦ, μετὰ τὸν τοῦ διδασκάλου αὐτῶν Σεργίου θάνατον, ταῖς διδασκαλίαις αὐτοῦ τε καὶ τῶν προηγησαμένων λυμαινόμενοι, ἰσότιμοι πάντες ὑπῆρχον, μηκέτι ἕνα διδάσκαλον ἀνακηρύξαντες, καθάπερ οἱ πρώην, ἀλλὰ πάντες ἴσοι ὄντες. Εχουσι δὲ καὶ ὑποβεβηκότας μιερεῖς, νοταρίους παρ' αὐτοῖς ὀνομαζομένους. Photius, i. c. 9: Τοὺς παρ ̓ αὐτοῖς ἱερέων τάξιν ἐπέγοντας οὐχ ἱερεῖς, ἀλλὰ συνεκδήμους καὶ νοταρίους επονομάζουσιν. Οὗτοι δὲ οὔτε στημεν, οὔτε διαίτῃ, οὔτε τινὶ ἄλλῳ τρόπῳ βίον σεμνότερον ἐπιτελοῦντι τὸ διάφορον αὐτῶν πρὸς τὸ πλῆθος ἐπιδείκνυνται.

14 Petrus Sic. p. 70: Μετὰ τὸν θάνατον Σεργίου, μὴ φέροντες οἱ αὐτοῦ μαθηταὶ ἑαυτῶν τὴν αἰσχύνην καὶ τὸν ὀνειδισμὸν, ὃν παρὰ πάντων ὠνειδίζοντο, ἤρξαντο ἀποκτείνειν τοὺς Βανιώτας, ὅπως ἐξαλείψωσιν ἐξ ἑαυτῶν τὸν ὀνειδισμὸν αὐτῶν. Εἰς δέ τις, Θεόδοτος ὀνόματι, ὁ συνέκδημος Σεργίου, λέγει· “ μηδὲν ὑμῖν καὶ τοῖς ἀνθρώποις τούτοις· πάντες γὰρ μέχρις ἀναδείξεως τοῦ διδασκάλου ἡμῶν μίαν πίστιν εἴχομεν.” καὶ οὕτως τοῦ φονεύ ειν ἀπαύσαντο. Cf. Photius, i. c. 23.

15 Constantini Porphyrog. Continuator iv. c. 16. Cedrenus, p. 541.

16 Constantini Porph. Cont. iv. c. 16, 23–25.

17 Tschamtschean's Gesch. v. Armenien, ii. 884. Neander, iv. 451. Namann's Great d. armen. Liter. S. 127.

SECOND PART.

HISTORY OF THE WESTERN CHURCH.

Anastasii Bibliothecarii (about 870) Liber pontificalis (see Vol. I. Div. II. before, § 131). The Frank historians, especially Annales Laurissenses (usually called Plebeji or Loiseliani) from 741-829 (the second part from 788 composed by Einhard): and Annales Einhardi from 741-829, a corrected version of the Laurissenses :-Annales Fuldenses from 680-901; the original reaches to 830, and continued in successive portions till 838, 863, 882, 887, and 901, by contemporaries.-Annales Bertiniani from 741-882, the original likewise to 830; from 835-861 composed by Prudentius, bishop of Troyes, and from 861-882 by Hincmar, archbishop of Rheims. All these works are best edited in the Monumenta Germaniae historicae, ed. G. H. Pertz. Scriptorum tom. i. Hanover. 1826. fol.

Einhardi († 844) Vita Caroli M. (Einhardi omnia quae exstant Opera ed. A. Teulet, tomi ii. Paris. 1840, 43. 8. Life and Conduct of Charlemagne described by Einhard. Introduction, original, explanation, collection of original documents, by J. C. Ideler. 2 Bde. Hamburg u. Gotha. 1839. 8.) Monachi Sangallensis de Gestis Caroli M. libb. ii. (884-887, probably not written by Notkerus Balbulus, see Pertz Monum. Germ. ii. p. 729.) Thegani Vita Ludovici Pii (written 835, with additions to 838). (Astronomii) Vita Imp. Lud. P. (Pertz, ii. p. 604). Nithardi Historiarum libb. iv. (written 841-843). All in the Monumenta Germaniae, t. ii.

On the entire sources see J. Chr. F. Bähr's Gesch. d. rom. Literatur im karoling. Zeitalter (Carlsruhe. 1840. 8) S. 143, ss.

FIRST CHAPTER.

CONVERSION OF THE GERMANS BY BONIFACE.

SOURCES: Bonifacii Epistt. ed. Nic. Serarius, Mogunt. 1605, recus. 1629. 4. Steph. Würdtwein, ibid. 1789. fol. (comp. Allgem. Lit. Zeit. Octob. 1790, S. 49, ff.) Bonifacii Vita by Wilibald (about 760) in Monumenta Germaniae hist. ii. 331, by Othlonus (about 1050) ap. Canisius-Basnage, iii. 337. Cf. Acta SS. Junii i. 452. Mabillon Act. SS. Ord. Bened. saec. iii. ii. 1.

WORKS: Nic. Serarii Moguntiacarum rerum (libri v. Mog. 1604. 4, denuo ed. G. Chr. Johannes. Francof. 1722. fol.) lib. tertius. Casp. Sagittarii Antiquitates gentilismi et christianismi Thuringici. Jenae. 1685. 4. H. Ph. Gudendii Diss. de Bonif. Germanorum Apost. and ejusd. observatt. miscell. ex historia Bonifacii selectae, both Helmst. 1720. 4. J. S. Semler Diss. de propagata per Bonifacium inter Germanos relig. chr. Hal. 1765. J. F. Chr. Loffler's Bonifacius. Gotha. 1812. 8. Bonifacius, d. Apostel d. Deutschen, v. J. Ch. A. Seiters. Mainz. 1845. 8. H. J. Royaards Geschiedenis der Invoering en vestiging van het Christendom in Nederland, 3te Uitg. Utrecht. 1844, p. 219. F. W. Rettberg's Kirchengesch. Deutschlands. Bd. 1 (Göttingen. 1846), S. 330.

§ 4.

In proportion as the influence of the Franks on the different German tribes was greater or less, Christianity met with greater

or less acceptance among them, not so much by general organized plans, as by the voluntary activity of individuals. Hence ecclesiastical discipline was still entirely unknown, and heathenism was not unfrequently mixed with Christianity. At this time Winfried (Boniface), an English monk, full of the piety of an age which consisted in mingling together an attachment to external forms, and, in the English Church in particular, subjection to the Roman See, resolved to be apostle of Germany. After an unsuccessful attempt in Friesland (715), he went to Rome (718), to procure there full powers for the conversion of the Germans. The first successful fruit of his labors he met with among the Hessians about Amöneburg (722). Highly pleased with this, Pope Gregory II. consecrated him bishop (723), and thus bound him and his active ministry still more closely to the Roman See. Recommended by the pope to Charles Martel,

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1 Comp. Gregorii Papae II. Capitulare datum Martiniano Episcopo, caet., in Bavariam ablegatis A.D. 716, ap. Mansi, xii. p. 257. Sterzinger v. d. Zustande der baier. Kirche unter Theodo. II., in the Abhandl. d. churf. baier. Academie, Bd. 10 (München. 1776), S. 137, ff.

2 The document giving him full power (Othlon. lib. i. c. 12, Bonif. Ep. ed. Serarii, 118, ed. Würdtw. 2) closes thus: Disciplinam denique sacramenti, quam ad initiandos Deo praevie credituros tenere studeas, ex formula officiorum sanctae nostrae sedis apostolicae, instructionis tuae gratia praelibata, volumus ut intendas. Quod vero actioni susceptae tibi deesse perspexeris, nobis, ut valueris, intimare curabis.

3 Boniface's oath, Othlon, i. 14, in Bonif. Epist. 1. c.: In nomine Domini Dei et Salvatoris nostri Jesu Christi. Imperante domno Leone a Deo coronato magno imperatore anno septimo post consulatum ejus. Sed et Constantini magni imperatoris ejus filii anno iv. indictione vi. Promitto ego Bonifacius, Dei gratia episcopus, tibi beato Petro Apostolorum principi, vicarioque tuo beato Gregorio Papae et successoribus ejus, per Patrem, et Filium, et Spiritum Sanctum, Trinitatem inseparabilem, et hoc sacratissimum corpus tuum, me omnem fidem et puritatem sanctae fidei catholicae exhibere, et in unitate ejusdem fidei Deo operante persistere, in qua omnis Christianorum salus sine dubio esse comprobatur : nullo modo me contra unitatem communis et universalis ecclesiae suadente quopiam consentire: sed, ut dixi, fidem et puritatem meam atque concursum tibi, et utilitatibus ecclesiae tuae, cui a Domino Deo potestas ligandi solvendique data est, et praedicto vicario tuo, atque successoribus ejus per omnia exhibere. Sed et si cognovero, antistites contra instituta antiqua sanctorum patrum conversari, cum eis nullam habere communionem aut conjunctionem, sed magis, si valuero prohibere, prohibeam: sin minus, fideliter statim Domno meo Apostolico renuntiabo. Quod si, quod absit, contra hujus promissionis meae seriem aliquid facere quolibet modo, seu ingenio vel occasione tentavero, reus inveniar in aeterno judicio, ultionem Ananiae et Sapphirae incurram, qui vobis etiam de rebus propriis fraudem facere vel fulsum dicere praesumserunt. Hunc autem indiculum sacramenti ego Bonifacius exiguus episcopus manu propria scripsi, atque ponens supra sacratissimum corpus beati Petri, ita ut praescriptum est, Deo teste et judice, praestiti sacramentum, quod et servare promitto. This oath is, with a few alterations, entirely like the Indiculus Episcopi which the pope exacted from the bishops belonging to his patriarchal diocese, of which two formulas have been preserved in the Lib. diurnus cap. iii. tit. 8 and 9. Simi ilar oaths it was usual to take in Spain, even at an earlier period, the bishops to the metropolitan, and the inferior clergy to the bishop. Conc. Tolet. iv. ann. 633, can. 17

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and provided by the latter with a letter of safety, he first completed the conversion of the Hessians, and then went into Thuringia. Gregory III. appointed him archbishop and apostolic vicar (732), and in this capacity Boniface began, after a third journey to Rome (738), to arrange the ecclesiastical relations of Germany. He first divided Bavaria into four dioceses (Salzburg, Freisingen, Regensburg, Passau, 739); then he established (741) for East Franconia, Hesse, and Thuringia, the bishoprics of Würzburg, Eichstädt, Buraburg (at Fritzlar, 787 united with Mainz), and Erfurt; and at the first German council (742), subordinated the new church, so far as the ecclesiastical government of the Frankish rulers allowed, to the pope.? As seminaries and resting points of Christianity, he founded monasteries: Ohrdruf for Thuringia (724); Fritzlar and

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Conc. Tolet. xi. ann. 675, can. 10. Cf. Zaccaria diss. de jurejurando, quo Archiepiscopi pallio donati, et Episcopi in sacra ipsorum ordinatione obedientiam Romano Pontifici pollicentur cap. 1–3 (in ejusd. de Rebus ad. Hist. atque Antiquitt. Ecclesia pertinentibus dissertt. latinae Fulginae. 1781. 4. tom. ii. p. 264, ss.).

Bonif. Epist. 122, ed. Serar. 25 Würdtw.

• Sterzinger's Entwurf. v. d. Zustande der baier. Kirche, v. 717, b. 800, in d. Neuen hist. Abhandl. d. churf. baier. Academie. Bd. 2, S. 315.

Boniface consecrated no bishop for Erfurt, but probably reserved this diocese for himself, since otherwise he would have been without a diocese till 745, till he united it, after his elevation to the see of Mainz, with this archbishopric. Thus all difficulties are most readily solved. Comp. Seiters, p. 306, ff.

7 The seven resolutions of this synod were announced by Karlmann as capitularies (Mansi, xii. 365. Pertz Monum. Germ. iii. 16): Ego Carlmannus, dux et princeps Francorum—cum consilio servorum Dei et optimatum meorum Episcopos, qui in regno meo sunt, cum Presbyteris-congregavi,-ut mihi consilium dedissent, quomodo lex Dei et ecclesiastica religio recuperetur, quae in diebus praeteritorum principum dissipata corruit; et per consilium sacerdotum et optimatum meorum ordinavimus per civitates Episcopos, et constituimus super eos Archiepiscopum Bonifacium, qui est Missus S. Petri. Statuimus per annos singulos synodum congregare, ut nobis praesentibus canonum decreta et Ecclesiae jura restaurentur, et religio christiana emendetur, etc. The additional meas. ures taken by Boniface are related by him in his Epist. ad Serar. 105; ed. Würdtw. 73, ad Cudberthum: Decrevimus autem in nostro synodali conventu et confessi sumus fidem catholicam et unitatem, et subjectionem Romanae Ecclesiae, fine tenus vitae nostrae, velle servare: sancto Petro et Vicario ejus velle subjici: synodum per omnes annos congregare: Metropolitanos pallia ab illa sede quaerere: et per omnia, praecepta Petri canonice sequi desiderare, ut inter oves sibi commendatas numeremur. Et isti confessioni universi consensimus et subscripsimus, et ad corpus sancti Petri principis Apostolorum direximus, quod gratulando Clerus et Pontifex Romanus suscepit.-Et unusquisque Episcopus, si quid in sua dioecesi corrigere vel emendare nequiverit, itidem in synodo coram Archiepiscopo et palam omnibus ad corrigendum insinuet, eodem modo, quo Romana Ecclesia nos ordinatos cum sacramento constrinxit, ut si Sacerdotes vel plebes a lege Dei deviasse viderim, et corrigere non potuerim, fideliter semper sedi apostolicae et Vicario S. Petri ad emendandum indicaverim. Sic enim, ni fallor, omnes Episcopi debent Metropolitano, et ipse Romano Pontifici, si quid de corrigendis populis apud eos impossibile est, notum fasere: et sic alieni fient a sanguine animarum perditarum.

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