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From The Annals of Roger de Hoveden, Comprising the History of England and of Other Countries of Europe from A.D. 732 to A.D. 1201, Translated from the Latin with Notes and Illustrations by Henry T. Riley, Esq., Volume I, London: H.G. Bohn, 1853; pp. 423-430.
The Arian Heresy and its Condemnation.1
In the same year the Arian heresy, which had corrupted nearly the whole of the province of Toulouse, was condemned in the presence of the archbishops, bishops, and other pious men, whose names are underwritten.
For there were in the province of Toulouse, certain heretics, who would have themselves called good men, and were upheld by certain knights of the town of Lombez, who propounded things, and taught the people the same, contrary to the Christian faith; they said also that they did not receive the law of Moses, nor the Prophets, nor the Psalms, neither the Old Testament, nor yet the doctors of the New Testament; but only the Gospels, the Epistles of Saint Paul, the seven Canonical Epistles, the Acts of the Apostles, and the Book of Revelations.2 On being interrogated as to their faith, and as to the baptism of
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infants, and whether they were saved by baptism, and as to the body and blood of our Lord, where they were consecrated, and by whom, and who partook thereof, and if the same was more efficaciously or better consecrated by a good man than by a bad one; also as to marriage, whether they could possibly be saved, if a man and woman were carnally united: they made answer that as to their faith and as to the baptism of infants they would not say, nor were they obliged to say. As to the body and blood of the Lord, they said that he who partook thereof worthily was saved, and he who did so unworthily ensured his own damnation thereby. As to marriages, they said that man and woman were joined together for the avoiding of sensuality and fornication, as Saint3 Paul says. They also said many things upon which they were not questioned, as, that they ought not to swear by any oath whatsoever, in conformity with what Saint John says in his Gospel, and Saint James in his Epistle.
They also said that Saint Paul preached that bishops and priests were to be ordained in the church, and that, if such were not ordained as he directed, they would not be bishops or priests, but ravening wolves, hypocrites and seducers, lovers of salutations in the market-place, and of the chief seats and higher places at feasts, and desirous to be called “Rabbi,” contrary to the commands of Christ; wearers of albs and white garments, and of rings of gold and gems on their fingers, which their master did not command them to do. That consequently, because the bishops and priests were just such men as the priests were who delivered up Jesus, it was their duty not to obey them, because they were evil.
Accordingly, the allegations having been heard on both sides before Gerard, bishop of Alby, and judges having been chosen and appointed by either side, and the aforesaid Gerard, bishop of Alby, Roger, abbat of Castres, Peter, abbat of Aire, the abbat of Candiel, and Arnold of Narbonne, presiding and assenting thereto, the said matters were discussed in the presence of worthy men, both of the prelacy and clergy, as also of the laity, that is to say, of Peter, the lord archbishop of Narbonne, and other bishops, abbats, archdeacons, counts, and influential men of that province to the number of twenty, and of nearly the whole population of Alby and
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Lombez. Against the things that had been propounded by the said heretics, many authorities were quoted from the New Testament by Peter, the lord archbishop of Narbonne, the bishop of Nismes, the abbat of Cahors, and the abbat of Font-froid; for the said heretic refused to receive judgment, except on the New Testament. The following definite sentence, upon the authority of the New Testament, was accordingly pronounced by the bishop of Lyons, all observing strict silence in the presence of all the persons above-mentioned:
“I Gilbert, bishop of Lyons, by command of the bishop of Alby and of his assessors, do adjudge these persons to be heretics, and do condemn the opinions of Oliverius and of his associates, wheresoever they may be; and the following judgment, based on the New Testament, we do pronounce —
“On the first head we do pronounce and adjudge them to be heretics. For the law is to be received through the Gospel, and he who receives not the law believes not our Lord Jesus Christ; for in the Gospel he says, ‘For had ye believed Moses, ye would have believed me: for he wrote of me.’4 And again, ‘I am not come to destroy the law, but to fulfil it.’5 And again, ‘All things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms concerning me.’6 Also, ‘And beginning at Moses —— he expounded unto them in all the Scriptures the things concerning himself.’7 But why did he expound the Scriptures, and why did he teach concerning the Law and the Prophets, except that he wished them to receive the Law and the Prophets, and that by the Law and the Prophets they might be confirmed in their belief? Many things also did the Lord Jesus quote from the Law and the Prophets and the Psalms, which indeed a good teacher certainly would not have done if the Law and the Prophets and the Psalms were not to be received. In deed also he showed that the law was good, inasmuch as he was circumcised, and presented in the Temple, and sacrifice was offered for him according to the law of Moses. Also, we find it written that he went up on the day of the feast. In the Transfiguration also, where Moses and the prophet Elias appeared unto him, they bore testimony unto him. By the Epistles also we do convict them; for Saint Paul says, ‘Whatsoever things were
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written aforetime were written for our learning;’8 and again, ‘All Scripture is given by the inspiration of God;’9 and ‘I say none other things than those which the prophets have said should come.’10 And again,
Saint Peter says ‘We have a more sure word of prophecy.’11 And that the doctors are to be received, Saint Paul bears witness, ‘God hath set some in the Church as —— teachers.’12 Saint Paul also quotes the example of the law, saying, ‘Cursed is every one that continueth not in all things which are written in the book of the law to do them.’13 And both he himself as well as the other Apostles give many testimonies in favour of the Law and the Prophets and the Psalms; a thing which they would not have done if their words were not to be received. These heretics therefore are bound by their own admission to receive Moses and the Prophets and the Psalm, if only upon the testimonies which are borne by Jesus and the Apostles, and no others. For do we not say that if an instrument or written testimonial is believed in any part thereof, it ought to be entirely believed, or else to be received in no part thereof?14
“On the second head we do convict and adjudge them to be heretics, upon the authority of the New Testament. For we say that he holds not the Catholic faith, who does not confess it when he is asked thereon, or when his faith is made trial of. For this reason the Lord says, in the Acts of the Apostles, to Ananias, relative to Saint Paul, ‘For he is a chosen vessel unto me to bear my name before the Gentiles and kings and the children of Israel.’15 Also, the Lord says of the centurion; ‘I have not found so great faith in Israel.’16 When the Apostles were forbidden to speak in the name of Jesus Christ, Peter boldly said, ‘We ought to obey God rather than men.’17 A person on being asked as to his faith in Jesus Christ, ought to answer as Peter answered; for on being asked by the Lord, whom do men say that the Son of Man is? he made answer, ‘Thou art Christ, the Son of the living God.’18 The blind man, also, on being asked, after receiving his sight from the Lord, if he believed in the Son of God, answered, ‘I believe, Lord.’19 So Martha, on being asked by the Lord, ‘Believest thou this?’
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made answer, ‘Yea, Lord; I believe that thou art the Christ, the Son of the living God, which hast come into this world.’20 So also the Apostle says, ‘With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.’21 Also, at the end of his Epistle22 Saint Peter says (we are better able to commit to memory what we find said at the conclusion of a discourse); ‘But sanctify the Lord God in your hearts; and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear.’ And whereas these heretics boasted that they do not lie, we affirm that clearly they do lie. For there is falsehood in being silent as well as in speaking. It was for this that Saint Paul boldly withstood Saint Peter23 to the face, because he practised circumcision. For it seemed to Saint Paul that he could not reveal the truths of the Gospel, because he preached one thing and believed another. For truth consists in three things, in the heart, in the words, and in the works. He speaks the truth who expresses in the articulation of his voice what are his feelings, and who holds the same in his heart, confesses it with his lips, and performs it in his works.
“On the third head, we do also convict and adjudge them to be heretics, upon the authority of the New Testament. For we say, that it is the wish of God that every man should be saved. Nor, indeed, would Christ have been crucified for all, if only the older ones were to be saved, who to original sin have added actual sin, and if infants were not to be saved, whom God has created and formed in His own image and likeness, and who have probably never committed any sin, but have only contracted original sin. For baptism was generally given unto all, both old and young, as the Lord says to his disciples, ‘Go ye, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.’24 And ‘Except a man be born again of water and of the spirit, he cannot enter into the kingdom of God.’25 And again, the Lord says, ‘Suffer little children to come unto me, and forbid them not.’26 This indeed he said for two reasons. For one, because those who wish to be saved must become as little
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children, with reference to wickedness and guile, and simple like them, in such manner as He himself says: ‘Unless ye become as this little child ye cannot enter the kingdom of heaven.’27 He also says so, in order that the Apostles and their followers may never be in doubt as to the baptism of little children, for baptism succeeded in the place of circumcision, which had been enjoined both for those grown up and for infants. Baptism too is a more general and extensive ordinance, inasmuch as both males and females are baptized, and grace is thereby secured. But, if through faith children are saves, as they themselves cannot have faith, without which it is impossible to please God, we say that it is through the faith of the Church, or through the faith of the sponsors, just as the man sick of the palsy was cured through the faith of those who carried him and let him down through the tiles. The son also of the nobleman, and the daughter of the woman of Canaan, were healed at that same hour at which the nobleman and the woman of Canaan believed. We do also say, that baptism ought to be celebrated in the Church, and by the ministers of the Church, unless necessity compels otherwise. Wherefore Saint Paul uses these words. ‘Who hath made us able ministers of the New Testament.’28
1 These alleged heretics were the people of Alby, or, as they are generally called, the Albigenses.
2 It is hard to see what part of the New Testament they did reject. Probably “Old” Testament is meant.
3 The word “Saint” is added to the name, as more in conformity with the present custom.
4 St. John v. 46.
5 St. Matthew v. 17.
6 St Luke xxiv. 44.
7 St. Luke xxiv. 27.
8 Romans xv. 4.
9 2 Tim. iii. 16.
10 Acts xxvi. 22.
11 2 Pet. i. 19.
12 1 Cor. xii. 28.
13 Gal. iii. 10.
14 The sense seems to require this passage to be put interrogatively.
15 Acts ix. 15.
16 St. Matthew viii. 10. St. Luke vii. 9.
17 Acts v. 29.
18 St. Matthew xvi. 16. St. John vi. 69.
19 St. John ix. 38.
20 St. John xi. 26, 27.
21 Romans x. 10.
22 1 Pet. iii. 15. The bishop is in error, it occurs in the middle of the Epistle, which contains five chapters.
23 Gal. ii. 11, et seq.
24 St. Matt. xxviii. 19.
25 St. John iii. 5.
26 St. Matth. xix. 14. St. Mark, x. 14. St. Luke xviii. 16.
27 The sense of this passage is found in St. Mark x. 15, and St. Luke xviii. 17.
28 2 Cor. iii. 6.