It was Berenger, Archdeacon of Angers, who thus spoke of the corporal presence. This distinguished polemic, who was for virtue, learning, and abilities one of the first men of his age', opposed with vigour the prevailing disposition towards a belief in Radbert's doctrine. The principal authority which he used in his arguments upon this subject, was that of John Scot, or Erigena, whose name carried great weight with it among all the best scholars in Western Europe. In the hope of bringing over Lanfranc to his opinion, Berenger wrote a friendly letter to that illustrious monk. He then chanced to be from home, and the letter was opened by some of his clerical acquaintances, who, disgusted at its contents, transmitted it in haste to Leo IX. Bishop of Rome. This prelate, appears to have been a zealous assertor of Radbert's doctrine, for he took upon himself to condemn Berenger unheard, and to pronounce him out of communion with the Roman Church. In the following September, Leo convoked a synod at Vercelli, and in this, Berenger, Erigena, and all their favourers were formally condemned ". This attempt of the Roman

* "Claruit circa annos Domini 1030." Hospinian. 332. 1 "Quem virum sanctimonia vitæ et doctrina præstantem fuisse, testantur Platina, Vincentius Bergomensis, et alii quamplurimi." (Cosin. 131.) His epitaph also written by a learned bishop, who was contemporary with him, bears the amplest testimony to Berenger's excellence: it is preserved by William of Malmsbury, and has been extracted either wholly or in part by Hospinian, Abp. Usher, and Bp. Cosin.

"In the year 1050. Usser. de Success, 101.

Church to thrust upon the consciences of men a new article of faith immediately excited a violent ferment in France. Berenger's opinions were extensively and warmly canvassed there; being condemned, indeed, by many, but by a large number actively supported, both in conversation, and on paper". Such a spirit of hostility to the decisions of his see alarmed Victor II. who succeeded Leo, and in the hope of reconciling the French to what his predecessor had done, he despatched Hildebrand into Gaul. By means of that able politician a synod was assembled at Tours, at which Berenger appeared, and

"Quod autem alibi affirmat idem (Papirius Massonus) solum inventum esse Berengarium, qui novam de Eucharistia sententiam proferre in medium auderet, eique bellum illius temporis theologos omnes indixisse; falsi convincunt authores duo, qui a Berengarii ætate non multum abfuerunt, Conradus Bruwilerensis, et Sigebertus Gemblacensis monachus: quorum alter in vita Wolphelmi Bruwilerensis Abbatis, alter in chronico ad annum Domini 1051, his verbis utitur. Istis diebus Francia turbabatur per Berengarium Turonensem, qui asserebat Eucharistiam, quam sumimus in altari, non esse revera corpus et sanguinem Christi. Unde contra eum, ET PRO EO, multum a multis, et verbis, et scriptis, disputatum est. Ubi tamen notandum, in vulgatis Sigeberti exemplaribus, verba illa quæ Berengarii favebant causæ, (ET PRO EO) omissa prorsus esse: quæ non modo in Sigeberti exscriptoribus, Gulielmo Nangiaco, et magni chronici Belgici consarcinatore Nussiensi monacho, cernuntur integra; sed etiam ex ipso, ut creditur, Sigeberti autographo, quod in Gemblacensi asservatum est cœnobio, nuper restituta sunt ab Auberto Mirco, diligentissimo antiquitatum Belgicarum indagatore." Usser. de Success. 100.

In 1055, according to Hospinian and Bp. Cosin: Abp. Usher places it in the following year.

denied that he considered the sacramental elements as mere shadows and figures P. He then signed a confession of faith, admitting, that, in the Eucharist, bread and wine truly became Christ's body and blood. On his departure, however, from the synod, he appears to have informed his friends that nothing had been admitted by him in prejudice of his former sentiments; for he continued to disseminate the same opinions that had hitherto proceeded from him'. He probably explained his admission as necessarily implying no more than a belief that faithful Christians partake of Christ's body and blood. The controversy being thus kept open, Nicholas II. convoked a large assembly of prelates at Rome, and desired the attendance of Berenger in that city. Confiding in his knowledge of the question, the learned Frenchman obeyed the summons, and supported his positions with such ability, that, it is said, the Pope himself began to waver. But the leading Roman ecclesiastics had no disposition to retrace their steps, and therefore when it was found that Berenger was not to be overcome in argument, he was informed

In 1058, according to Hospinian and Bp. Cosin: Abp. Usher places this Roman synod one year later.

"Henricus Knightonus, Leicestrensis monachus, Berengarium fere Nicolaum Papam corrupisse, asserit." Usser. de Success. 102.

that unless he would sign a confession presented to him, and confirm it by an oath, he would be put to death. By this alternative his fortitude being overcome, he consented to burn his own books with that of Erigena, as well as to subscribe and swear to the paper which was tendered to him; a monstrous document, asserting that Christ was not only corporally present in the Eucharist, but was even truly handled and broken by the priests, and bruised by the teeth of the faithful". Notwithstanding the reservation contained in the last clause, and the revolting absurdity, not to say impiety, which pervaded this recantation, Berenger never ceased to look upon his weakness at Rome without the deepest grief and humiliation. Nor did he fail to embrace an early opportunity, when again at liberty, to confute in writing the blasphemous absurdities to which the fear of death had driven him to set his hand; a measure rendered the more necessary, because Nicholas dispersed in every quarter copies of his recantation. In what he now published, he ap

• “Panem et vinum, quæ in altari ponuntur, post consecrationem, non solum sacramentum, sed etiam verum corpus et sanguinem Domini nostri Jesu Christi esse: et sensualiter, non solum sacramento, sed in veritate, manibus sacerdotum tractari, frangi, et fidelium dentibus atteri. Sunt enim hæc præscriptæ abjurationis verba: ad quæ Gratiani glossator, Johannes Semeca. Nisi sane intelligas verba Berengarii, in majorem incides hæresim, quam ipse habuit. Et ideo omnia referas ad species ipsas. Nam de Christi corpore partes non facimus." Ibid. 103.

"Nicolaus Papa gaudens de conversione tua, jusjurandum tuum scriptum misit per urbes Italiæ, Galliæ, Germaniæ, et ad VOL. III.

K

pears to have animadverted upon his palinody piece by piece, and when he treated of these words, "I agree with the holy Roman Church, and the Apostolical see," he thus gave vent to his virtuous indignation: "Not holiness but malignity characterises the Roman Church, and vanity guides her councils; nor is Apostolic a term suited to the Roman see, it is the seat of Satan "." Lanfranc now stepped forward to confute the repentant Berenger. His tract, which occupies twenty folio pages, contains a commentary upon certain passages selected from his adversary's writings, and which comprise a great part of that great and good man's literary remains; but little that he wrote having been allowed to reach posterity entire". Lanfranc's piece is dogmatical, personal, and subtle, but by no means calculated to change the opinion of any disbeliever in the carnal presence; as it contains, instead of proofs, mere assertions that this doctrine has ever been maintained by the Catholic Church; and because it discovers the author's disposition to obtain credit for those lying wonders which are so fatal to his cause in the estimation of judicious minds". The

quæcunque loca fama tuæ pravitatis antea potuit pervenire." Lanfranc. adv. Ber. Op. 233.

y Usser. de Success. 103.

* "Nec ad omnia responsurus sum, quia spinis rosas interseris, et albis atque nigris coloribus phantasma tuum depingis; quædam etiam dicis quæ nihil pertinent ad propositum quæstionis." Lanfranc. adv. Ber. 232.

* Cosin, 140.

"Nec defuere quibusdam dubitantibus digna miracula, qui