History of the christian church

Drei Beichtbüchlein. The text of Wolff’s manual fills pp. 17-75. Falk also gives a penitential book, printed at Nürnberg, 1475, pp. 77-81, and a manual printed at Augsburg, 1504, pp. 82-96.

7¹²⁵⁷ Gerson’s opp., Du Pin’s ed., III. 280. Luther, in the same vein, said in 1516, Weimar ed., I. 450, 494, that, if there was to be a revival in the Church, it must start with the instruction of the children. A single book, corresponding to the manuals above described, has come down to us, from an earlier period, the composition of a monk of Weissenberg of the 9th century. See two Artt. on Catechisms in the Presb. Banner, Dec. 31, 1908, Jan. 7, 1909 by D. S. Schaff.

8¹²⁵⁸ Maskell: Monumenta ritualia, 2d ed., 1882, III., pp. ii-lxvii and a reprint of a Prymer, III 3-183. Dr. Edward Barton edited three Primers, dating from 1535, 1539, 1546, Oxf., 1834. See also Proctor’s Hist. of the Bk. of Com. Prayer, p. 14 sq. Proctor calls the Primer "the book authorized for 150 years before the Reformation by the Engl. Church, for the private devotion of the people." A. W. Tuer: Hist. of the Horn Book, 2 vols., Lond., 1896. Highly illust. and most beautiful vols.

9¹²⁵⁹ Maskell, III., pp. xxxv-xlix, says the word, Prymer, can be traced to the beginning of the 14th century.

0¹²⁶⁰ Horn-books, as Mr. Tuer says, were much used in England, Scotland and America, down to the close of the 18th century. So completely had they gone out of use, that even Mr. Gladstone declared he knew "nothing at all about them. Tuer, I., p. 8.

1²⁶¹ Text in Lupton: Life of Colet, pp. 285-292.

2¹²⁶² G. Peignot: Recherches sur les Danses des morts, Paris, 1826.—C. Douce: The Dance of Death, London, 1833.—Massmann: Literatur der Todtentänze, etc., Leipzig, 1841.—R. Fortoul: Les Danses des morts, Paris, 1844.—Smith: Holbein’s Dance of Death, London, 1849.—G. Kastner, Les Danses des morts, Paris, 1852.—W. Bäumker: Der Todtentanz, Frankfurt, 1881.—W. Combe: The Engl. Dance of Death, new ed., 2 vols., N. Y., 1903.—Valentin Dufour, Recherches sur la danse macabre, peinte en 1425, au cimetiere des innocents, Paris, 1873.—Wetzer-Welte: Todtentanz, XI., 1834-1841.

3¹²⁶³ William Dunbar, the Scotch poet, wrote with boisterous humor, The Dance of the Sevin Deidlie Synnis (1507?), perhaps as a picture of a revel held on Shrove Tuesday at the court. Each of the cardinal sins performed a dance. Ward-Waller: Cambr. Hist. of Lit., II. 289, etc.

4¹²⁶⁴ In addition to the Lit. given in vol. V.: 1, p. 869, see F. E. Schelling: Hist. of the Drama of Engl.,1558-1642, with a Résumé of the Earlier Drama from the Beginning, Boston, 1908.

5¹²⁶⁵ Pollock gives 48 York guilds with plays assigned to each, pp. xxxi-xxxiv. There are records of plays in more than 100 Engl. towns and villages, Pollock, p. xxiii.

6¹²⁶⁶ Text in Pollock, p. 8 sqq. It was common to represent Noah’s consort as a shrew. so Chaucer in the Miller’s Tale.

7¹²⁶⁷ The text in Pollock. It was revived in New York City in the Winter of 1902-1903 and played in three theatres, creating a momentary interest.

8¹²⁶⁸ See Erasmus: Praise of Folly, Enchiridion and Colloquies.—Gasquet: Eve of the Reformation, pp. 365-394.—G. Ficker: D. ausgehende Mittelalter, Leipzig, pp. 69-73.—H. Siebert, Rom. Cath.:Beiträge zur vorreformatorischen Heiligen-und Reliquienverehrung, Frei b. im Br., 1907.—Bezold, p. 105 sqq., Janssen-Pastor.

9¹²⁶⁹ Falk-Druckkunst, pp. 33-37; 44-70 etc. Siebert, p. 55 sq.—Wey: Itineraries, ed. by Roxburghe Club, 1857.

0¹²⁷⁰ We have the account of the latter by an eye-witness, the chronicler priest, Conrad Stolle of Erfurt. See Ficker, p. 69 sq.

1²⁷¹ Bezold,105 sq., Janssen, I. 748. See an art., Relic worship in the Heart of Europe, in the Presb. Banner, Sept. 16, 1909, by D. S. Schaff on a visit to Einsiedeln, whither 160,000 pilgrims journeyed in 1908, and to Aachen when the "greater relics," which are displayed once in 7 years, were exposed July 9-21, 1909, and according to the Frankfurt press attracted 600,000 pilgrims.

2¹²⁷² Janssen, I. 748-760, ascribes the popularity of pilgrimages in Gemany to the currendi libido, the travelling itch.

3¹²⁷³ Imit. of Christ, I. 1, ch. 23. See Siebert, p. 55.

4¹²⁷⁴ · Praise of Folly, pp. 85, 96, and Enchiridion, XII., P. 135.

5¹²⁷⁵ Bezold, p. 99; Siebert, p. 59.

6¹²⁷⁶ Die Universität Wittenberg nach der Beschreibung des Mag. Andreas Meinhard, ed. by J. Hausleiter, 2d ed., Leipz., 1903.

7¹²⁷⁷ Siebert, p. 39.

8¹²⁷⁸ Praise of Folly, p. 85.

9¹²⁷⁹ See Maskell, III. 63.

0¹²⁸⁰ Nunquam actualiter subjacuisse originali peccato, sed immunem semper fuisse ab omni originali et actuali culpa. Mansi, XXIX. 183.

1²⁸¹ Praise of Folly, p. 126.

2¹²⁸² Janssen, I. 248. See E. Schaumkell: Der Cultus der hl. Anna am Ausgange des MA, Freib., 1896. J. Trithemius: De laudibus S. Annae, Mainz, 1494.

3¹²⁸³ St. Anne’s day was fixed on July 26 by Gregory XIII.,1584. The Western Continent has a great church dedicated to St. Anne at Beau Pré on the St. Lawrence, near Quebec. It possesses one of its patron’s fingers. No other Catholic sanctuary of North America, perhaps, has such a reputation for miraculous cures as this Canadian church.

4¹²⁸⁴ Beautiful ruler of the king, Ruling him who rules all things. Blume and Dreves, XLII. 115.

1¹²⁸⁵ Hail, cell of Deity, Virgin of virgins, Maty, our comforter. XLV. 117.

1¹²⁸⁶ Mother of the most high King, Thou foster-mother of the flock, Advocate most mighty, In the dread hour of death. XLV. 118.

7¹²⁸⁷ Number XLII. of Blume and Dreves’ collection gives 10; Number XLIII. 9, Number XLIV. 8, Anna hymns.

8¹²⁸⁸ Father of the dear mother of Jesus, Joachim, and her mother Anna, Righteous and noble of birth. XLII. 154.

9¹²⁸⁹ Rejoice Anna mother, Rejoice holy mother, For thou art made grandmother of God. XLIII. 78.

0¹²⁹⁰ The Cambridge Role, a MS. in Cambridge, contains 12 carols. John of Dunstable founded a school of music early in the 15th century. Traill: Social Engl., II. 368 sq. Maskell, Mon.rit., III. 1 sqq., gives a number of English hymns printed In the Prymers of the first half of the 16th century.

1²⁹¹ Bäumker gives 71 hymns with original melodies printed before 1520. On the subject of mediaeval hymns, see Mone: Lateinische Hymnen d. MA, 3 vols., Freib., 1855; Ph. Wackernagel: Das deutsche Kirchenlied von der ältesten Zeit, etc.,2 vols, Leipz.,1867. W. Bäumker: D. kathol. deutsche Kirchenlied in seinen Singweisen, 3 vols., Freib., 1886-1891 and Ein deutsches geistliches Liederbuch mit Melodieen aus d. 15ten Jahrh., etc., Leipz., 1895, Janssen, I. 288 sqq. Also artt. Kirchenlied and Kirchenmusik in Herzog, X.

2¹²⁹² Italian Relation of Engl., Camden Soc. ed., p. 23.

3¹²⁹³ Quoted by Uhlhorn, p. 439. Janssen, II. 325 sq., takes too seriously Luther’s complaint that more liberality had been shown and care given to the needy under the old system than under the new, using it as a proof of the influence of Protestantism. Riezler, Gesch. Baierns, as quoted by Janssen, I. 679 says, "The Christian spirit of love to one’s neighbor was particularly active In the 15th century in works of benevolence and there Is scarcely another age so fruitful In them." So also Bezold, p. 94.

4¹²⁹⁴ See C. Creighton in Social England, II. 412, 475, 561.

5¹²⁹⁵ Rogers: Work and Wages, p. 417. Stubbs: Const. Hist., ch. XXI. Capes: Engl. Ch. Hist. in the 14th and 15th Cent., pp. 276 sq., 366 sq.

6¹²⁹⁶ Uhlhorn, p. 383 sq.

7¹²⁹⁷ Uhlhorn, p. 333. For the conditions of admission to hospitals and medical treatment, Allemand, III. 192 sqq. is to be consulted.

8¹²⁹⁸ In 1409 was founded an asylum for lunatics in Valencia, Lecky: Hist. of Europ. Morals, II. 94 sq. There were pest-houses In Oxford and Cambridge and Continental universities often had special hospitals of their own. Writing of the 16th century, Thomas Platter speaks of such a hospital at Breslau. The town paid 16 hellers for the care of each patient. These institutions were, however, far removed from our present methods of cleanliness. Of the Breslau hospital, Platter (Monroe’s Life, p. 103 sq.) says, "We had good attention, good beds, but there were many vermin there as big as ripe hemp-seed, so that I and others preferred to be on the floor rather than in the beds."

9¹²⁹⁹ Geo. Pernet: Leprosy in Quart. Rev., 1903, p. 384 sqq. C. Creighton, Soc. Engl., II. 413. This Hist., Vol. V., I., pp. 395, 825, 894. For the fearful prevalence of cutaneous diseases and crime in England in the 13th century and as a cure for those who sigh for the fictitious happy conditions of mediaeval society, see Jessopp, Coming of the Friars, p. 101 sqq.

0¹³⁰⁰ Monroe: Thos. Platter, p. 107.

1³⁰¹ Uhlhorn, pp. 483, 456. Such a license was issued in Vienna,1442. Eberlin of Günzburg went so far as to say that in Germany, 14 out of every 15 people lived a life of idleness.

2¹³⁰² Stubbs ch. XXI.; Social Engl., II. 548-550. Cunningham, p. 478 sq.; Rogers, pp. 416-419.

3¹³⁰³ See Traill: Soc. Engl., II. 388, 392-398. For the activity in churchbuilding in Germany, see Janssen, I. 180 sq.; Bezold, p. 90; Ficker, p. 65.

4¹³⁰⁴ Thos. Aquinas: Summa, II. 2, q. 78.

5¹³⁰⁵ Pastor: Gesch. d. Päpste, III. 83 sq. For Germany, see Janssen, I. 460 sqq.

6¹³⁰⁶ Other names given to them were montes Christi, monte della carità, mare di pietà. See Holzapfel, pp. 18, 20, for funds to provide for burial, montes mortuorum, made up from contributions, and funds to which mothers contributed at the birth of children, called montes dotis. Holzapfel gives the primary authorities on the benevolent loaning funds, pp. 3-14.

7¹³⁰⁷ Holzapfel, pp. 10-12, 44, 64, 70.

8¹³⁰⁸ Holzapfel, p. 134.

9¹³⁰⁹ Villari, I. 294 sqq.; Holzapfel, pp. 124, 135. According to Holzapfel, there were in Italy in 1896, 556 monti di pietà with 78,000,000 lire—$16,000,000—out in loans.

0¹³¹⁰ Holzapfel, p. 102 sqq.; Janssen, I. 464, 489.

1³¹¹ The constitution of the Gild of St. Mary of Lynn contained the clauses, "If any sister or brother of this gild fall into poverty, they shall have help from every other brother and sister in a penny a day." The Gild of St. Catharine, London, had a similar stipulation. Smith: Engl. Gilds, p. 185.

2¹³¹² Degenhard Pfaffinger, counsellor to Frederick the Wise, belonged to 35. Kolde, 437; Uhlhorn, p. 423.

3¹³¹³ Uhlhorn, p. 422.

4¹³¹⁴ Pastor, IV. 30-38

5¹³¹⁵ So Paulus; J. Tetzel, p. 88, and Beringer, p. 2, a member of the Society of Jesus, whose work on indulgences has the sanction of the Congregation of Indulgences of the College of Cardinals. Both writers insist that the indulgence does not confer forgiveness of guilt but only the remission of penalty after guilt is forgiven. See also on the general subject this Hist., V. 1, pp. 735-748, VI. 146 sqq.

6¹³¹⁶ John of Paltz: Coelifodina in Köhler, p. 57. Nota in hoc quod dicit, claves, innuit thesauros quia omne carum clauditur et seratur potest tamen clavibus adiri.

7¹³¹⁷ For the text of the bulls, see Lea III. 585 sqq. and Köhler, pp. 37-40. A bull ascribed to Calixtus III., 1457, also sanctions indulgences for the dead. It is accepted as genuine by Paulus. For Gabriel Biel’s acceptance of Sixtus’ assertion of power to grant indulgences to the dead, see Köhler, p. 40.

8¹³¹⁸ Paulus, 97 sq., and Beringer, p. 11, either explain the expression to mean the penalty of guilt, as if it read a poena culpae delicta, or refer it to venial sins. See Vol. V. 1, p. 741. The Jubilee bull of Boniface VIII., 1300, was interpreted by a cardinal to include in its benefits guilt as well as penalty—duplex indulgentia culpae videlicet et poenae. Köhler, p. 18 sq., gives the text of the bull. John XXIII. confessed to have often absolved a culpa et poena.

9¹³¹⁹ It was used by Piers Plowman (see Lea: Sacerd. Celibacy, I. 444), by Landucci, 1513, "l’indulgenza di colpa e pena, Badia’s ed., p. 341, by Oldecop, 1516, who listened to Tetzel (see his letter in Paulus, p. 39), etc. Oldecop said that those who cast their money into the chest and confessed their sins were " absolved from all their sins and from pain and guilt." For other cases and a general treatment of the subject, see Lea, III. 67-80

0¹³²⁰ . Köhler, p. 59.

1³²¹ See Maskell: Monum. rit., etc., III. 372 sqq. These indulgences in England were printed on single sheets perhaps by Wynkyn de Worde. Such an English reprint announced an indulgence of 2560 days granted by Julius II. to all contributing to a crusade against the Saracens and other Christian enemies.

2¹³²² Nürnb. ed., 1715, vol. I. 212-267; Defens. quor. artt. J. Wyclif and the Reply of the Prag. Theol. faculty, I. 139-146.

3¹³²³ De schis. pontif., Engl. Works, ed. by Arnold, III. 1262.

4¹³²⁴ Engl. Works, Arnold’s ed., I. 210, 354; De eccles., p. 561.

5¹³²⁵ See Gasquet, Eve of the Reformation, p. 384.

6¹³²⁶ James of Jüterbock in his Tract. de indulg. about 1451 says he did not recollect to have seen or read a single papal brief promising indulgence a poena et culpa. Köhler, p. 48.

7¹³²⁷ For the details which follow, the treatment by Schulte, in his work on the Fuggers, is the chief authority. This book contains a remarkable array of figures and facts based on studies among the sources.

8¹³²⁸ Treves also boasted of a nail of the cross, the half part of St. Peter’s staff and St Helena’s skull.

9¹³²⁹ Reliquienverehrung, pp. 33 sq., 60 sq.

0¹³³⁰ A full account in Paulus, Tetzel, pp. 6-23.

1³³¹ In a pamphlet entitled Simia by Andrea Guarna da Salerno, Milan, 1517, as quoted by Klaczko, Rome and the Renaissance, p. 25, Bramante the architect was refused entrance to heaven by St. Peter for destroying the Apostle’s temple in Rome, whose very antiquity called the least devout to God. And when the heavenly porter charged him with a readiness to destroy the very world itself and ruin the pope, the architect confessed and declared that his failure was due to the fact that "Julius did not put his hand Into his pocket to build the new church but relied on indulgences and the confessional." Paris de Grassis called Bramante "the ruiner,"architectum Bramantem seu potius Ruinantem.

2¹³³² See his account of the transaction, I. 115-121.

3¹³³³ Schulte, I. 125. Leo’s bull of March 31 is given by Köhler, pp. 83-93. Even the Rom. Cath., Paulus, Tetzel, p. 31, goes as far as to speak of "the miserable business which for both Leo and Albrecht was first of all a financial transaction."

4¹³³⁴ An offer of this sort is referred to by John of Paltz (see quotation in Paulus): Tetzel, p. 136, and Paulus’ attempt to explain it away.

5¹³³⁵ One of the savory pulpit anecdotes bearing on indulgences ran as follows: Certain pilgrims, on their journey, came to a tree on which 5 souls were hanging. On their return, they found 4 had vanished. The one left behind reported that his companions had been released by friends, but that he was without a single friend. So, for the unfortunate soul’s benefit, one of the pilgrims made a pilgrimage to Rome, and the soul at once took its flight to heaven. "So may a soul," the moral went on to say, "be released from purgatorial fire, if only 50 Pater nosters be said for it."

6¹³³⁶ The bull in Mirbt, p. 182.

7¹³³⁷ Gregorovius, VII. 273, well says that "theoretically and practically the Reformation put an end to the universal power of the papacy and closed the Middle Ages as an epoch in the world’s history."

8¹³³⁸ Gelnhausen in Martène, Thesaur. Nov. anec., Paris ed., 1717, II. 1203. Conclusio principalis ista est quod pro remediando et de medio auferendo schismate moderno expedit, potest et debet concilium generate convocari.

9¹³³⁹ Renaissance, I. 136, II. 185. Ficker p. 13, speaks of "the incalculable advantage which accrued to the Catholic Church from the Reformation."

0¹³⁴⁰ For the transfer of the centre of the Levantine trade from Venice to Lisbon at the beginning of the 16th century, see Heyd, II. 505-540. Heyd says that the discovery of the route to India around the Cape of Good Hope by the Portuguese hatte wie ein Donnerschlag am heiteren Himmel die Gemüther der Venetianer berührt. To counteract the stream of trade in the direction of Lisbon, the Venetians proposed a scheme for cutting a canal through the Isthmus of Suez in 1500 and, in the same interest, the Turks actually began that enterprise in 1529. Manuel, king of Portugal, in 1505 stationed a fleet at Calicut to prevent the Venetians from interfering with the export of Indian goods to Portugal. For the German Board of Trade at Venice, the fondaco dei Tedeschi, see Heyd, II. 520, etc.

1³⁴¹ Writing in 1458, Aeneas Sylvius said, "The German nation takes the lead of all others in wealth and power." He spoke of Cologne as unexcelled in magnificence among the cities of Europe. At Nürnberg he found simple burghers living in houses, the like of which the kings of Scotland would have been glad to house in.

2¹³⁴² So the Diet of Cologne, 1512. At the same time, however, it declared that its acts were not designed to prevent the association of merchants in trading companies. The Diet of Innsbruck, 1518, did the same, and complained of the trading companies for driving out the small dealers and fixing prices arbitrarily. Trithemius argued for laws protecting the people from the overreachings of avarice and declared that whosoever bought up meat, grain and other articles of diet to force up prices is no better than a common criminal. See Janssen, II. 102, sq.

3¹³⁴³ So Christopher Kuppner of Leipzig, in his tract on usury,1508. He insists that magistrates should proceed against trading companies and rich merchants who, through agents in other lands, bought up saffron, pepper, com and what not and sold them at whatsoever price they chose. According to the secretary of the firm, Conrad Meyer, the capital of the Fuggers increased in 7 years 13,000,000 florins.

4¹³⁴⁴ A preacher in 1515 declared the spirit of speculation then prevailing to be of recent growth, only ten years old, and that it had not existed in former times. Janssen, II. 87.

5¹³⁴⁵ The diets of 1498 and 1500 forbade artisans to wear gold, silver, pearls, velvet and embroidered stuffs. They were forbidden to pay more than one-half a florin a yard for the cloth of their coats and mantles. Laws regulating dress were also passed in Italy. Elastic beds, false hair and other fashions came into vogue. Women sat in the sun all day to bleach their hair. In Florence, money was scented. See Burckhardt-Geiger, II. 87 sqq. John of Arundel, who was drowned at sea, 1879, had 62 new suits of cloth of gold or tissue. By a parliamentary act of 1463, no knight or other person might wear shoes or boots having peaks longer than two inches, Soc. Engl., II. 426 sqq.

6¹³⁴⁶ Ficker, p. 107 sq.; Müller: Kirchengesch. II. 196 sq. Among these peasant leaders, the piper of Niklahausen was one of the most prominent. In the last quarter of the 15th century, tracts were circulated among the peasants, calling upon them to resist the oppression of the ruling classes and demand the secularization of Church lands.

7¹³⁴⁷ Rogers, p. 143; Cunningham, pp. 399, 457 sq., 468 sqq., 476 sqq., 484.

8¹³⁴⁸ De arte impressoria. The printer Gutenberg lived 1397-1468 and his son-in-law, Schöffer, died 1502.

9¹³⁴⁹ In his bull of May 4, 1515. See Mirbt, p. 177.

0¹³⁵⁰ See Sohm’s sententious words in closing his treatment of the Middle Ages, Kirchengesch.,15th ed., 1907, p. 122 sq. Colet, who was in Italy during the rule of Alexander VI. said: "Unless the Mediator who created and founded the Church out of nothing for himself, lay his hand with all speed, our most disordered Church cannot be far from death .... All seek their own, not the things of Jesus Christ, not heavenly things but earthly things, what will bring them to death, not what will bring them life eternal."—Seebohm, p. 75.

1³⁵¹ To the other testimonies in this vol. add Erasmus, Enchiridion, p. 11 sq.

2¹³⁵² II. 579. An example of misrepresentation may be taken from Denifle, Luther u. Luthertum who picks out a single clause from one of Luther’s sermons, Die Begierde ist gänzlich unbesiegbar, "Passion cannot be overcome," and holds it up as the starting-point for the Reformer’s alleged profligate life. What could be more atrocious, unworthy of a scholar and a gentleman, when it was Luther’s purpose in this very sermon to show that Christ imparts the power to overcome evil, which the natural man does not possess and calls upon men to flee to Christ’s protection. In these last vols. Denifle outdid Janssen. Leo XIII. praised Janssen as a "light of historic science and a man of profound learning." Pius X. gave to Denifle the distinction of receiving the first copy of his book from the author’s hand.