Apologia pro vita sua being a history of his religious opinions
990 Oct. 29. Elfreda, A. of Romsey.
1016 Dec. 5. Christina of Romsey, V., sister of St. Margaret of
Scotland.
TENTH CENTURY.
Part II.
961 July 4. Odo, Archb. of Canterbury, Benedictine Monk.
960-992 Feb. 28. Oswald, Archb. of York, B. of Worcester, nephew to
St. Odo.
951-1012 Mar. 12. Elphege the Bald, B. of Winton.
988 May 19. Dunstan, Archb. of Canterbury.
973 Jan. 8. Wulsin, B. of Sherbourne.
984 Aug. 1. Ethelwold, B. of Winton.
1015 Jan. 22. Brithwold, B. of Winton.
TENTH AND ELEVENTH CENTURIES.
Missions.
950 Feb. 15. Sigfride, B., apostle of Sweden.
1016 June 12. Eskill, B.M. in Sweden, kinsman of St. Sigfride.
1028 Jan. 18. Wolfred, M. in Sweden.
1050 July 15. David, A., Cluniac in Sweden.
ELEVENTH CENTURY.
1012 April 19. Elphege, M. Archb. of Canterbury.
1016 May 30. Walston, C. near Norwich.
1053 Mar. 31. Alfwold, B. of Sherborne.
1067 Sept. 2. William, B. of Roschid in Denmark.
1066 Jan. 5. Edward, K.C.
1099 Dec. 4. Osmund, B. of Salisbury.
ELEVENTH AND TWELFTH CENTURIES.
1095 Jan. 19. Wulstan, B. of Worcester.
1089 May 28. _Lanfranc, Archb. of Canterbury._
1109 Apr. 21. Anselm, Doctor, Archb. of Canterbury.
1170 Dec. 29. Thomas, Archb. M. of Canterbury.
1200 Nov. 17. Hugh, B. of Lincoln, Carthusian Monk.
TWELFTH CENTURY.
Part I.
1109 _Ingulphus, A. of Croyland._
1117 Apr. 30. _B. Maud, Q._ Wife of Henry I.
1124 Apr. 13. Caradoc, H. in South Wales.
1127 Jan. 16. Henry, H. in Northumberland.
1144 Mar. 25. William, M. of Norwich.
1151 Jan. 19. Henry, M.B. of Upsal.
1150 Aug. 13. Walter, A. of Fontenelle, in France.
1154 June 8. William, Archb. of York.
1170 May 21. Godric, H. in Durham.
1180 Oct. 25. _John of Salisbury, B. of Chartres._
1182 June 24. Bartholomew, C., monk at Durham.
1189 Feb. 4. Gilbert, A. of Sempringham.
1190 Aug. 21. Richard, B. of Andria.
1200 _Peter de Blois, Archd. of Bath._
TWELFTH CENTURY.
Part II.--Cistertian Order.
1134 Apr. 17. Stephen, A. of Citeaux.
1139 June 7. Robert, A. of Newminster in Northumberland.
1154 Feb. 20. Ulric, H. in Dorsetshire.
1160 Aug. 3. Walthen, A. of Melrose.
1166 Jan. 12. Aelred, A. of Rieval.
THIRTEENTH CENTURY.
Part I.
1228 July 9. _Stephen Langton, Archb. of Canterbury._
1242 Nov. 16. Edmund, Archb. of Canterbury.
1253 Apr. 3. Richard, B. of Chichester.
1282 Oct. 2. Thomas, B. of Hereford.
1294 Dec. 3. _John Peckham, Archb. of Canterbury._
THIRTEENTH CENTURY.
Part II.--Orders of Friars.
1217 June 17. John, Fr., Trinitarian.
1232 Mar. 7. William, Fr., Franciscan.
1240 Jan. 31. Serapion, Fr., M., Redemptionist.
1265 May 16. Simon Stock, H., General of the Carmelites.
1279 Sept. 11. _Robert Kilwardby, Archb. of Canterbury,
Fr. Dominican._
THIRTEENTH CENTURY.
Part III.
1239 Mar. 14. Robert H. at Knaresboro.
1241 Oct. 1. Roger, B. of London.
1255 July 27. Hugh, M. of Lincoln.
1295 Aug. 5. Thomas, Mo., M. of Dover.
1254 Oct. 9. _Robert Grossteste, B. of Lincoln._
1270 July 14. Boniface, Archb. of Canterbury.
1278 Oct. 18. _Walter de Merton, B. of Rochester._
FOURTEENTH CENTURY.
1326 Oct. 5. _Stapleton, B. of Exeter._
1327 Sept. 21. Edward K.
1349 Sept. 29. _B. Richard, H. of Hampole._
1345 Apr. 14. _Richard of Bury, B. of Lincoln._
1349 Aug. 26. _Bradwardine, Archb. of Canterbury,
the Doctor Profundus._
1358 Sept. 2. Willam, Fr., Servite.
1379 Oct. 10. John, C. of Bridlington.
1324-1404 Sept. 27. _William of Wykeham, B. of Winton._
1400 William, Fr. Austin.
FIFTEENTH CENTURY.
1471 May 22. _Henry, K. of England._
1486 Aug. 11. _William of Wanefleet, B. of Winton._
1509 June 29. _Margaret, Countess of Richmond._
1528 Sept. 14. _Richard Fox, B. of Winton._
NOTE E. ON PAGE 227.
THE ANGLICAN CHURCH.
I have been bringing out my mind in this Volume on every subject which
has come before me; and therefore I am bound to state plainly what I
feel and have felt, since I was a Catholic, about the Anglican Church. I
said, in a former page, that, on my conversion, I was not conscious of
any change in me of thought or feeling, as regards matters of doctrine;
this, however, was not the case as regards some matters of fact, and,
unwilling as I am to give offence to religious Anglicans, I am bound to
confess that I felt a great change in my view of the Church of England.
I cannot tell how soon there came on me,--but very soon,--an extreme
astonishment that I had ever imagined it to be a portion of the Catholic
Church. For the first time, I looked at it from without, and (as I
should myself say) saw it as it was. Forthwith I could not get myself to
see in it any thing else, than what I had so long fearfully suspected,
from as far back as 1836,--a mere national institution. As if my eyes
were suddenly opened, so I saw it--spontaneously, apart from any
definite act of reason or any argument; and so I have seen it ever
since. I suppose, the main cause of this lay in the contrast which was
presented to me by the Catholic Church. Then I recognized at once a
reality which was quite a new thing with me. Then I was sensible that I
was not making for myself a Church by an effort of thought; I needed not
to make an act of faith in her; I had not painfully to force myself into
a position, but my mind fell back upon itself in relaxation and in
peace, and I gazed at her almost passively as a great objective fact. I
looked at her;--at her rites, her ceremonial, and her precepts; and I
said, "This _is_ a religion;" and then, when I looked back upon the poor
Anglican Church, for which I had laboured so hard, and upon all that
appertained to it, and thought of our various attempts to dress it up
doctrinally and esthetically, it seemed to me to be the veriest of
nonentities.
Vanity of vanities, all is vanity! How can I make a record of what
passed within me, without seeming to be satirical? But I speak plain,
serious words. As people call me credulous for acknowledging Catholic
claims, so they call me satirical for disowning Anglican pretensions; to
them it _is_ credulity, to them it _is_ satire; but it is not so in me.
What they think exaggeration, I think truth. I am not speaking of the
Anglican Church with any disdain, though to them I seem contemptuous. To
them of course it is "Aut Cæsar aut nullus," but not to me. It may be a
great creation, though it be not divine, and this is how I judge of it.
Men, who abjure the divine right of kings, would be very indignant, if
on that account they were considered disloyal. And so I recognize in the
Anglican Church a time-honoured institution, of noble historical
memories, a monument of ancient wisdom, a momentous arm of political
strength, a great national organ, a source of vast popular advantage,
and, to a certain point, a witness and teacher of religious truth. I do
not think that, if what I have written about it since I have been a
Catholic, be equitably considered as a whole, I shall be found to have
taken any other view than this; but that it is something sacred, that it
is an oracle of revealed doctrine, that it can claim a share in St.
Ignatius or St. Cyprian, that it can take the rank, contest the
teaching, and stop the path of the Church of St. Peter, that it can call
itself "the Bride of the Lamb," this is the view of it which simply
disappeared from my mind on my conversion, and which it would be almost
a miracle to reproduce. "I went by, and lo! it was gone; I sought it,
but its place could no where be found," and nothing can bring it back to
me. And, as to its possession of an episcopal succession from the time
of the Apostles, well, it may have it, and, if the Holy See ever so
decide, I will believe it, as being the decision of a higher judgment
than my own; but, for myself, I must have St. Philip's gift, who saw the
sacerdotal character on the forehead of a gaily-attired youngster,
before I can by my own wit acquiesce in it, for antiquarian arguments
are altogether unequal to the urgency of visible facts. Why is it that I
must pain dear friends by saying so, and kindle a sort of resentment
against me in the kindest of hearts? but I must, though to do it be not
only a grief to me, but most impolitic at the moment. Any how, this is
my mind; and, if to have it, if to have betrayed it, before now,
involuntarily by my words or my deeds, if on a fitting occasion, as now,
to have avowed it, if all this be a proof of the justice of the charge
brought against me by my accuser of having "turned round upon my
Mother-Church with contumely and slander," in this sense, but in no
other sense, do I plead guilty to it without a word in extenuation.
In no other sense surely; the Church of England has been the instrument
of Providence in conferring great benefits on me;--had I been born in
Dissent, perhaps I should never have been baptized; had I been born an
English Presbyterian, perhaps I should never have known our Lord's
divinity; had I not come to Oxford, perhaps I never should have heard of
the visible Church, or of Tradition, or other Catholic doctrines. And as
I have received so much good from the Anglican Establishment itself, can
I have the heart or rather the want of charity, considering that it does
for so many others, what it has done for me, to wish to see it
overthrown? I have no such wish while it is what it is, and while we are
so small a body. Not for its own sake, but for the sake of the many
congregations to which it ministers, I will do nothing against it. While
Catholics are so weak in England, it is doing our work; and, though it
does us harm in a measure, at present the balance is in our favour. What
our duty would be at another time and in other circumstances, supposing,
for instance, the Establishment lost its dogmatic faith, or at least did
not preach it, is another matter altogether. In secular history we read
of hostile nations having long truces, and renewing them from time to
time, and that seems to be the position which the Catholic Church may
fairly take up at present in relation to the Anglican Establishment.
Doubtless the National Church has hitherto been a serviceable breakwater
against doctrinal errors, more fundamental than its own. How long this
will last in the years now before us, it is impossible to say, for the
Nation drags down its Church to its own level; but still the National
Church has the same sort of influence over the Nation that a periodical
has upon the party which it represents, and my own idea of a Catholic's
fitting attitude towards the National Church in this its supreme hour,
is that of assisting and sustaining it, if it be in our power, in the
interest of dogmatic truth. I should wish to avoid every thing (except
indeed under the direct call of duty, and this is a material exception,)
which went to weaken its hold upon the public mind, or to unsettle its
establishment, or to embarrass and lessen its maintenance of those great
Christian and Catholic principles and doctrines which it has up to this
time successfully preached.
NOTE F. ON PAGE 269.
THE ECONOMY.
For the Economy, considered as a rule of practice, I shall refer to what
I wrote upon it in 1830-32, in my History of the Arians. I have shown
above, pp. 26, 27, that the doctrine in question had in the early Church
a large signification, when applied to the divine ordinances: it also
had a definite application to the duties of Christians, whether clergy
or laity, in preaching, in instructing or catechizing, or in ordinary
intercourse with the world around them; and in this aspect I have here
to consider it.
As Almighty God did not all at once introduce the Gospel to the world,
and thereby gradually prepared men for its profitable reception, so,
according to the doctrine of the early Church, it was a duty, for the