Kitabı oku: «Beacon Lights of History, Volume 3 part 1: The Middle Ages», sayfa 17

AUTHORITIES

Fergusson's History of Architecture; Durand's Parallels; Eastlake's Gothic and Revival; Ruskin, Daly, and Penrose; Britton's Cathedrals and Architectural Antiquities; Pugin's Specimens and Examples of Gothic Architecture; Rickman's Styles of Gothic Architecture; Street's Gothic Architecture in Spain; Encyclopaedia Britannica (article Architecture).

JOHN WYCLIF

A. D. 1324-1384

DAWN OF THE REFORMATION

The name of Wyclif suggests the dawn of the Protestant Reformation; and the Reformation suggests the existence of evils which made it a necessity. I do not look upon the Reformation, in its earlier stages, as a theological movement. In fact, the Catholic and Protestant theology, as expounded and systematized by great authorities, does not materially differ from that of the Fathers of the Church. The doctrines of Augustine were accepted equally by Thomas Aquinas and John Calvin. What is called systematic divinity, as taught in our theological seminaries, is a series of deductions from the writings of Paul and other apostles, elaborately and logically drawn by Athanasius, Jerome, Augustine, and other lights of the early Church, which were defended in the Middle Ages with amazing skill and dialectical acuteness by the Scholastic doctors, with the aid of the method which Aristotle, the greatest logician of antiquity, bequeathed to philosophy. Neither Luther nor Calvin departed essentially from these great deductions on such vital subjects as the existence and attributes of God, the Trinity, sin and its penalty, redemption, grace, and predestination. The creeds of modern Protestant churches are in harmony with the writings of both the Fathers and the Scholastic doctors on the fundamental principles of Christianity. There are, indeed, some ideas in reference to worship, and the sacraments, and the government of the Church, and aids to a religious life, defended by the Scholastic doctors, which Protestants do not accept, and for which there is not much authority in the writings of the Fathers. But the main difference between Protestants and Catholics is in reference to the institutions of the Church,– institutions which gradually arose with the triumph of Christianity in its contest with Paganism, and which received their full development in the Middle Ages. It was the enormous and scandalous corruptions which crept into these INSTITUTIONS which led to the cry for reform. It was the voice of Wycif, denouncing these abuses, which made him famous and placed him in the van of reformers. These abuses were generally admitted and occasionally attacked by churchmen and laymen alike,—even by the poets. They were too flagrant to be denied.

Now what were the prominent evils in the institutions of the Church which called for reform, and in reference to which Wyclif raised up his voice?—for in his day there was only ONE Church. An enumeration of these is necessary before we can appreciate the labors and teachings of the Reformer. I can only state them; I cannot enlarge upon them. I state only what is indisputable, not in reference to theological dogmas so much as to morals and ecclesiastical abuses.

The centre and life and support of all was the Papacy,—an institution, a great government, not a religion.

I have spoken of this great power as built up by Leo I., Gregory VII., and Innocent III., and by others whom I have not mentioned. So much may be said of the necessity of a central spiritual power in the dark ages of European society that I shall not combat this power, or stigmatize it with offensive epithets. The necessities of the times probably called it into existence, like other governments, and coming down to us with the weight of centuries behind it the Papacy wields perhaps a greater influence than any other single institution of our times. But I would not defend the papal usurpations by which the Roman pontiffs got possession of the government of both Church and State. I speak not of their quarrels with princes about investitures, in which their genius and their heroism were displayed rather than by efforts in behalf of civilization.

But the popes exercised certain powers and prerogatives in England, about the time of Wyclif, which were exceedingly offensive to the secular rulers of the land. They claimed the island as a sort of property which reason and the laws did not justify,—a claim which led to heavy exactions and forced contributions on the English people that crippled the government and impoverished the nation. Boys and favorites were appointed by the popes to important posts and livings. Church preferments were almost exclusively in the hands of the Pope; and these were often bought. A yearly tribute had been forced on the nation in the time of John. Peter's pence were collected from the people. Enormous sums, under various pretences, flowed to Rome. And the clergy were taxed as well as the laity. The contributions which were derived from the sale of benefices, from investitures, from the transfer of sees, from the bestowal of rings and crosiers (badges of episcopal authority), from the confirmation of elections, and other taxes, irritated sovereigns, and called out the severest denunciation of statesmen.

Closely connected with papal exactions was the enormous increase of the Mendicant friars, especially the Dominicans and Franciscans, who had been instituted by Innocent III. for Church missionary labor. These itinerating preachers in black-and-gray gowns were in every town and village in England. For a century after their institution, they were the ablest and perhaps the best soldiers of the Pope, and did what the Jesuits afterwards performed, and perhaps the Methodists a hundred years ago,—gained the hearts of the people and stimulated religions life; but in the fourteenth century they were a nuisance. They sold indulgences, they invented pious frauds, they were covetous under pretence of poverty, they had become luxurious in their lives, they slandered the regular clergy, they usurped the prerogatives of parish priests, they enriched their convents.

Naturally, Catholic authorities do not admit the extent of degeneration to which these Orders came in their increasing numbers and influence. But other historians strongly represent their evil conduct, which incited the efforts of the early reformers— themselves Catholic. One gets the truest impression of the popular estimate of these friars from the sarcasms of Chaucer. The Friar Tuck whom Sir Walter Scott has painted was a very different man from the Dominicans or the Franciscans of the thirteenth century, when they reigned in the universities, and were the confessors of monarchs and the most popular preachers of their time. In the fourteenth century they were consumed with jealousies and rivalries and animosities against each other; and all the various orders,– Dominican, Franciscan, Carmelite,—in spite of their professions of poverty, were the possessors of magnificent monasteries, and fattened on the credulity of the world. Besides these Mendicant friars, England was dotted with convents and religious houses belonging to the different orders of Benedictines, which, though enormously rich, devoured the substance of the poor. There were more than twenty thousand monks in a population of three or four millions; and most of them led idle and dissolute lives, and were subjects of perpetual reproach. Reforms of the various religious houses had been attempted, but all reforms had failed. Nor were the lives of the secular clergy much more respectable than those of the great body of monks. They are accused by many historians of venality, dissoluteness, and ignorance; and it was their incapacity, their disregard of duties, and indifference to the spiritual interests of their flocks that led to the immense popularity of the Mendicant friars, until they, in their turn, became perhaps a greater scandal than the parish priests whose functions they had usurped. Both priests and monks in the time of Bishop Grostete of Lincoln frequented taverns and gambling-houses. So enormous and scandalous was the wealth of the clergy, that as early as 1279, under Edward I., Parliament passed a statute of mortmain, forbidding religious bodies to receive bequests without the King's license.

With the increase of scandalous vices among the clergy was a corruption in the doctrines of the Church; not those which are strictly theological, but those which pertained to the ceremonies, and the conditions on which absolution was given and communion administered. In the thirteenth century, as the Scholastic philosophy was reaching its fullest development, we notice the establishment of the doctrine of transubstantiation, the withholding the cup from the laity, and the necessity of confession as the condition of receiving the communion,—which measures increased amazingly the power of the clergy over the minds of superstitious people, and led to still more flagrant evils, like the perversion of the doctrine of penance, originally enforced to aid the soul to overcome the tyranny of the body, by temporal punishment after repentance, but later often accepted as the expiation for sin; so that the door of heaven itself was opened by venal priests only to those whom they could control or rob.

Such was the state of the Church when Wyclif was born,—in 1324, near Richmond in Yorkshire, about a century after the establishment of universities, the creation of the Mendicant orders, and the memorable usurpation of Innocent III.

In the year 1340, during the reign of Edward III., we find him at the age of sixteen a student in Merton College at Oxford,—the college then most distinguished for Scholastic doctors; the college of Islip, of Bradwardine, of Occam, and perhaps of Duns Scotus. It would seem that Wyclif devoted himself with great assiduity to the study which gave the greatest intellectual position and influence in the Middle Ages, and which required a training of nineteen years in dialectics before the high degree of Doctor of Divinity was conferred by the University. We know nothing of his studious life at Oxford until he received his degree, with the title of Evangelical or Gospel Doctor,—from which we infer that he was a student of the Bible, and was more remarkable for his knowledge of the Scriptures than for his dialectical skill. But even for his knowledge of the Scholastic philosophy he was the most eminent man in the University, and he was as familiar with the writings of Saint Augustine and Jerome as with those of Aristotle. It was not then the fashion to study the text of the Scriptures so much as the commentaries upon it; and he who was skilled in the "Book of Sentences" and the "Summa Theologica" stood a better chance of preferment than he who had mastered Saint Paul.

But Wyclif, it would seem, was distinguished for his attainments in everything which commanded the admiration of his age. In 1356, when he was thirty-two, he wrote a tract on the last ages of the Church, in view of the wretchedness produced by the great plague eight years before. In 1360, at the age of thirty-six, he attacked the Mendicant orders, and his career as a reformer began,—an unsuccessful reformer, indeed, like John Huss, since the evils which he combated were not removed. He firmly protested against the corruptions which good men lamented; and strove against doctrines that he regarded as untruthful and pernicious. Such are simply witnesses of truth, and fortunate are they if they do not die as martyrs; for in the early Church "witnesses" and "martyrs" were synonymous [Greek text]. The year following, 1361, Wyclif was presented to the rich rectory of Fillingham by Baliol College, and was promoted the same year to the wardenship of that ancient college. The learned doctor is now one of the "dons" of the university,—at that time, even more than now, a great dignitary. It would be difficult for an unlearned politician of the nineteenth century to conceive of the exalted position which a dignitary of the Church, crowned with scholastic honors, held five hundred years ago. It gave him access to the table of his sovereign, and to the halls of Parliament. It made him an oracle in all matters of the law. It created for him a hearing on all the great political as well as ecclesiastical issues of the day. What great authorities in the thirteenth century were Albertus Magnus, Thomas Aquinas, and Bonaventura! Scarcely less than they, in the next century, were Duns Scotus and John Wyclif,—far greater in influence than any of the proud feudal lords who rendered service to Edward III., broad as were their acres, and grand as were their castles. Strange as it may seem, the glory that radiated from the brow of a scholar or a saint was greatest in ages of superstition and darkness; perhaps because both scholars and saints were rare. The modern lights of learning may be better paid than in former days, but they do not stand out to the eye of admiring communities in such prominence as they did among our ancestors. Who stops and turns back to gaze reverentially on a poet or a scholar whom he passes by unconsciously, as both men and women strained their eyes to see an Abelard or a Dante? Even a Webster now would not command the homage he received fifty years ago.

It is not uninteresting to contemplate the powers that have ruled in successive ages, outside the realms of conquerors and kings. In the ninth and tenth centuries they were baronial lords in mail-clad armor; in the eleventh and twelfth centuries these powers, like those of ancient Egypt, were priests; in the thirteenth and fourteenth centuries they were the learned doctors, as in the schools of Athens when political supremacy was lost; in the sixteenth century—the era of reforms—they were controversial theologians, like those of the age of Theodosius; in the seventeenth century they were fighting nobles; in the eighteenth they were titled and hereditary courtiers and great landed proprietors; in the nineteenth they are bankers, merchants, and railway presidents,—men who control the material interests of the country. It is only at elections, though managed by politicians, that the people are a power. Socially, the magnates are the rich. It is money which in these times all classes combine to worship. If this be questioned, see the adulation which even colleges and schools of learning pay to their wealthy patrons or those from whom they seek benefits. The patrons of the schools in the Middle Ages were princes and nobles; but these princes and nobles bowed down in reverence to learned bishops and great theological doctors.

Wyclif was the representative of the schools when he attacked the abuses of the Church. It is not a little singular that the great religious movements in England have generally come from Oxford, while Cambridge has been distinguished for great movements in science. In 1365 he was appointed to the headship of Canterbury Hall, founded by Archbishop Islip, afterwards merged into Christ Church, the most magnificent and wealthy of all the Oxford Colleges. When Islip died, in 1366, and Langham, originally a monk of Canterbury, was made archbishop, the appointment of Wyclif was pronounced void by Langham, and the revenues of the Hall of which he was warden, or president, were sequestered. Wyclif on this appealed to the Pope, who, however, ratified Langham's decree,—as it would be expected, for the Pope sustained the friars whom Wyclif had denounced. The spirit of such a progressive man was, of course, offensive to the head of the Church. In this case the Crown confirmed the decision of the Pope, 1372, since the royal license was obtained by a costly bribe. The whole transaction was so iniquitous that Wyclif could not restrain his indignation.

But before this decision of the Crown was made, the services of Wyclif had been accepted by the Parliament in its resistance to the claim which Pope Urban V. had made in 1366, to the arrears of tribute due under John's vassalage. Edward III. had referred this claim to Parliament, and the Parliament had rejected it without hesitation on the ground that John had no power to bind the realm without its consent. The Parliament was the mere mouthpiece of Wyclif, who was now actively engaged in political life, and probably, as Dr. Lechler thinks, had a seat in Parliament. He was, at any rate, a very prominent political character; for he was sent in 1374 to Bruges, as one of the commissioners to treat with the representatives of the French pope in reference to the appointment of foreigners to the rich benefices of the Church in England, which gave great offence to the liberal and popular party in England,– for there was such a progressive party as early as the fourteenth century, although it did not go by that name, and was not organized as parties are now. In fact, in all ages and countries there are some men who are before their contemporaries. The great grievance of which the more advanced and enlightened complained was the interference of the Pope with ecclesiastical livings in England. Wyclif led the opposition to this usurpation; and this opposition to the Pope on the part of a churchman made it necessary for him to have a protector powerful enough to shield him from papal vengeance.

This protector he found in John of Gaunt, Duke of Lancaster, who, next to the King, had the greatest authority in England. It is probable that Wyclif enjoyed at Bruges the friendship of this great man (great for his station, influence, and birth, at least), who was at the head of the opposition to the papal claims,—resisted not only by him, but by Parliament, which seems to have been composed of men in advance of their age. As early as 1371 this Parliament had petitioned the King to exclude all ecclesiastics from the great offices of State, held almost exclusively by them as the most able and learned people of the realm. From the time of Alfred this custom had not been seriously opposed by the baronial lords, who were ignorant and unenlightened; but in the fourteenth century light had broken in upon the darkness: the day had at least dawned, and the absurdity of confining the cares of State and temporal matters to men who ought to be absorbed with spiritual duties alone was seen by the more enlightened of the laity. But the King was not then prepared to part with the most efficient of his ministers because they happened to be ecclesiastics, and the custom continued for nearly two centuries longer. Bishop Williams was the last of the clergy who filled the great office of chancellor, and Archbishop Laud was the last of the clergy who became a prime minister. The reign of Elizabeth was marked, for the first time in the history of England, by the almost total exclusion of prelates from great secular offices. In the reign of Edward III. it was William of Wykeham, Bishop of Winchester, who held the great seal, and the Bishop of Exeter who was lord treasurer,—probably the two men in the whole realm who were the most experienced in public affairs as men of business. Wyclif, it would appear, although he was an ecclesiastic, here took the side of Parliament against his own order. In his treatise on the "Regimen of the Church" he contends that neither doctors nor deacons should hold secular offices, or even be land stewards and clerks of account, and appeals to the authority of the Fathers and Saint Paul in confirmation of his views. At this time he was a doctor of divinity and professor of theology in the University, having been promoted to this high position in 1372, two years before he was sent as commissioner to Bruges. In 1375, he was presented to the rectory of Lutterworth in Leicestershire by the Crown, in reward for his services as an ambassador.

In 1376 Parliament renewed its assault on pontifical pretensions and exactions; and there was cause, since twenty thousand marks, or pounds, were sent annually to Rome from the Pope's collector in England, a tribute which they thought should be canceled. Against these corruptions and usurpations Wyclif was unsparing in his denunciations; and the hierarchy at last were compelled, by their allegiance to Rome, to take measures to silence and punish him as a pertinacious heretic. The term "heretic" meant in those days opposition to papal authority, as much as opposition to the theological dogmas of the Church; and the brand of heresy was the greatest stigma which authority could impose. The bold denunciator of papal abuses was now in danger. He was summoned by the convocation to appear in Saint Paul's Cathedral and answer for his heresies, on which occasion were present the Archbishop of Canterbury and the powerful Bishop of London,—the latter the son of the Earl of Devonshire, of the great family of the Courtenays. Wyclif was attended by the Duke of Lancaster and the Earl Marshal,– Henry Percy, the ancestor of the Dukes of Northumberland,—who forced themselves into the Lady's chapel, behind the high altar, where the prelates were assembled. An uproar followed from this unusual intrusion of the two most powerful men of the kingdom into the very sanctuary of prelatic authority. What could be done when the great Oxford professor—the most learned Scholastic of the kingdom—was protected by a royal duke clothed with viceregal power, and the Earl Marshal armed with the sword of State?

The position of Wyclif was as strong as it was before he was attacked. Nor could he be silenced except by the authority of the Pope himself,—still acknowledged as the supreme lord of Christendom; and the Pope now felt that he must assert his supremacy and interpose his supreme authority, or lose his hold on England. So he hurled his weapons, not yet impotent, and fulminated his bulls, ordering the University, under penalty of excommunication, to deliver the daring heretic into the hands of the Archbishop of Canterbury or the Bishop of London; and further commanding these two prelates to warn the King against the errors of Wyclif, and to examine him as to his doctrines, and keep him in chains until the Pope's pleasure should be further known. In addition to these bulls, the Pope sent one to the King himself. It was resolved that the work should be thoroughly done this time. Yet it would appear that these various bulls threatening an interdict did not receive a welcome from any quarter. The prelates did not wish to quarrel with such an antagonist as the Duke of Lancaster, who was now the chief power in the State, the King being in his last illness. They allowed several months to pass before executing their commission, during which Wyclif was consulted by the great Council of State whether they should allow money to be carried out of the realm at the Pope's demands, and he boldly declared that they should not; thus coming in direct antagonism with hierarchal power. He also wrote at this time pamphlets vindicating himself from the charges made against him, asserting the invalidity of unjust excommunication, which, if allowed, would set the Pope above God.

At last, after seven months, the prelates took courage, and ordered the University to execute the papal bulls. To imprison Wyclif at the command of the Pope would be to allow the Pope's temporal rule in England; yet to disobey the bulls would be disregard of the papal power altogether. In this dilemma the Vice-Chancellor— himself a monk—ordered a nominal imprisonment. The result of these preliminary movements was that Wyclif appeared at Lambeth before the Archbishop, to answer his accusers. The great prelates had a different spirit from the University, which was justly proud of its most learned doctor,—a man, too, beyond his age in his progressive spirit, for the universities in those days were not so conservative as they subsequently became. At Lambeth Wyclif found unexpected support from the people of London, who broke into the archiepiscopal chapel and interrupted the proceedings, and a still more efficient aid from the Queen Dowager,—the Princess Joan,—who sent a message forbidding any sentence against Wyclif. Thus was he backed by royal authority and the popular voice, as Luther was afterwards in Saxony. The prelates were overcome with terror, and dropped the proceedings; while the Vice-Chancellor of Oxford, who had tardily and imperfectly obeyed the Pope, was cast into prison for a time and compelled to resign his office.

Wyclif had gained a great triumph, which he used by publishing a summary of his opinions in thirty-three articles, both in Latin and English. In these it would seem that he attacked the impeccability of the Pope,—liable to sin like any other person, and hence to be corrected by the voices of those who are faithful to a higher Power than his,—a blow to the exercise of excommunication from any personal grounds of malice or hatred, or when used to extort unjust or mercenary demands. He also maintained that the endowments of the clergy could be lawfully withdrawn if they were perverted or abused,—a bold assertion in his day, but which he professed he was willing to defend, even unto death. If the prelates had dared, or had possessed sufficient power, he would doubtless have suffered death from their animosity; but he was left unmolested in his retirement at his rectory, although he kept himself discreetly out of the way of danger. When the memorable schism took place in the Roman government by the election of an anti-pope, and both popes proclaimed a crusade and issued their indulgences, Wyclif, who heretofore had admitted the primacy of the Roman See, now openly proclaimed the doctrine that the Church would be better off with no pope at all. He owed his safety to the bitterness of the rival popes, who in their mutual quarrels had no time to think of him. And his opportunity was improved by writing books and homilies, in which the anti-christian claims of the popes were fearlessly exposed and commented upon. In fact, he now openly denounces the Pope as Antichrist, from his pulpit at Luttenworth, to his simple- minded parishioners, for whose good he seems to have earnestly labored,—the model of a parish priest. It is supposed that Chaucer had him in view when he wrote his celebrated description of a good parson,—"benign" and diligent, learned and pious, giving a noble example to his flock of disinterestedness and devotion to truth and duty, in contrast with the ordinary lives of the clergy of those times, who had sunk far below the levels of their calling in purer ages and such as neither popular nor churchly standards of intelligent times would tolerate.

Hitherto Wyclif had simply protested against the external evils of the Church without much effect, although protected by powerful laymen and encouraged by popular favor. The time had not come for a real and permanent reformation; but he prepared the way for it, and in no slight degree, by his translation of the Scriptures into the vernacular tongue,—the greatest service he rendered to the English people and the cause of civilization. All the great reformers, successful and unsuccessful, appealed to the Scriptures as the highest authority, even when they did not rebel against the papal power, like Savonarola in Florence. I do not get the impression that Wyclif was a great popular preacher like the Florentine reformer, or like Luther, Latimer, and Knox. He was a student, first of the Scholastic theology, and afterwards of the Bible. He lived in a quiet way, as scholars love to live, in his retired rectory near Oxford, preaching plain and simple sermons to his parishioners, but spending his time chiefly in his library, or study.

Wyclif's translation of the Bible was a great event, for it was the first which was made in English, although parts of the Bible had been translated into the Saxon tongue between the seventh and eleventh centuries. He had no predecessor in that vast work, and he labored amid innumerable obstacles. It was not a translation from the original Greek and Hebrew, for but little was known of either language in the fourteenth century: not until the fall of Constantinople into the hands of the Turks was Greek or Hebrew studied; so the translation was made from the Latin Vulgate of St. Jerome. The version of Wyclif, besides its transcendent value to the people, now able to read the Bible in their own language (before a sealed book, except to the clergy and the learned), gave form and richness to the English language. To what extent Wyclif was indebted to the labors of other men it is not easy to determine; but there is little doubt that, whatever aid he received, the whole work was under his supervision. Of course it was not printed, for printing was not then discovered; but the manuscripts of the version were very numerous, and they are to-day to be found in the great public libraries of England, and even in many private collections.

Considering that the Latin Vulgate has ever been held in supreme veneration by the Catholic Church in all ages and countries, by popes, bishops, abbots, and schoolmen; that no jealousy existed as to the reading of it by the clergy generally; that in fact it was not a sealed book to the learned classes, and was regarded universally as the highest authority in matters of faith and morals,—it seems strange that so violent an opposition should have been made to its translation into vernacular tongues, and to its circulation among the people. Wyclif's translation was regarded as an act of sacrilege, worthy of condemnation and punishment. So furious was the outcry against him, as an audacious violator who dared to touch the sacred ark with unconsecrated hands, that even a bill was brought into the House of Lords forbidding the perusal of the Bible by the laity, and it would have been passed but for John of Gaunt. At a convocation of bishops and clerical dignitaries held in St. Paul's, in 1408, it was decreed as heresy to read the Bible in English,—to be punished by excommunication. The version of Wyclif and all other translations into English were utterly prohibited under the severest penalties. Fines, imprisonment, and martyrdom were inflicted on those who were guilty of so foul a crime as the reading or possession of the Scriptures in the vernacular tongue. This is one of the gravest charges ever made against the Catholic Church. This absurd and cruel persecution alone made the Reformation a necessity, even as the translation of the Bible prepared the way for the Reformation. The translation of the Scriptures and the Reformation are indissolubly linked together.