by Moe | Aug 30, 2011 | Ecclesiastical History of England
HE wrote concerning the place of the Nativity of our Lord, after this manner: “Bethlehem, the city of David, is situated on a narrow ridge, encompassed on all sides with valleys, being a mile in length from west to east, and having a low wall without towers, built along the edge of the level summit. In the eastern corner thereof is a sort of natural half cave, the outward part whereof is said to have been the place where our Lord was born; the inner is called the manger of our Lord. This cave within is all covered with rich marble, and over the particular spot where our Lord is said to have been born, stands the great church of St. Mary.” He likewise wrote about the place of His Passion and Resurrection in this manner: “Entering the city of Jerusalem on the north side, the first place to be visited, according to the disposition of the streets, is the church of Constantine, called the Martyrium. It was built by the Emperor Constantine, in a royal and magnificent manner, because the Cross of our Lord was said to have been found there by his mother Helena. Thence, to the westward, is seen the church of Golgotha, in which is also to be found the rock which once bore the Cross to which the Lord’s body was nailed, and now it upholds a large silver cross, having a great brazen wheel with lamps hanging over it. Under the place of our Lord’s Cross, a crypt is hewn out of the rock, in which the Sacrifice is offered on an altar for the dead that are held in honour, their bodies remaining meanwhile in the street. To the westward of this church is the round church of the Anastasis or Resurrection of our Lord, encompassed with three walls, and supported by twelve columns. Between each of the walls is a broad passage, which contains three altars at three different points of the middle wall; to the south, the north, and the west. It has eight doors or entrances in a straight line through the three walls; four whereof face the south-east, and four the east.’ In the midst of it is the round tomb of our Lord cut out of the rock, the top of which a man standing within can touch with his hand; on the east is the entrance, against which that great stone was set. To this day the tomb bears the marks of the iron tools within, but on the outside it is all covered with marble to the very top of the roof, which is adorned with gold, and bears a large golden cross. In the north part of the tomb the sepulchre of our Lord is hewn out of the same rock, seven feet in length, and three handbreadths above the floor; the entrance being on the south side, where twelve lamps burn day and night, four within the sepulchre, and eight above on the edge of the right side. The stone that was set at the entrance to the tomb is now cleft in two; nevertheless, the lesser part of it stands as an altar of hewn stone before the door of the tomb; the greater part is set up as another altar, four-cornered, at the east end of the same church, and is covered with linen cloths. The colour of the said tomb and sepulchre is white and red mingled together.”
Next: What he likewise wrote of the place of our Lord’s Ascension, and the tombs of the
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Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
by Moe | Aug 30, 2011 | Ecclesiastical History of England
CONCERNING the place of our Lord’s Ascension, the aforesaid author writes thus. “The Mount of Olives is equal in height to Mount Sion, but exceeds it in breadth and length; it bears few trees besides vines and olives, and is fruitful in wheat and barley, for the nature of that soil is not such as to yield thickets, but grass and flowers. On the very top of it, where our Lord ascended into heaven, is a large round church, having round about it three chapels with vaulted roofs. For the inner building could not be vaulted and roofed, by reason of the passage of our Lord’s Body; but it has an altar on the east side, sheltered by a narrow roof. In the midst of it are to be seen the last Footprints of our Lord, the place where He ascended being open to the sky; and though the earth is daily carried away by believers, yet still it remains, and retains the same appearance, being marked by the impression of the Feet. Round about these lies a brazen wheel, as high as a man’s neck, having an entrance from the west, with a great lamp hanging above it on a pulley and burning night and day. In the western part of the same church are eight windows; and as many lamps, hanging opposite to them by cords, shine through the glass as far as Jerusalem; and the light thereof is said to thrill the hearts of the beholders with a certain zeal and compunction. Every year, on the day of the Ascension of our Lord, when Mass is ended, a strong blast of wind is wont to come”
Of the situation of Hebron, and the tombs of the fathers, he writes thus. “Hebron, once a habitation and the chief city of David’s kingdom, now only showing by its ruins what it then was, has, one furlong to the east of it, a double cave in the valley, where the sepulchres of the patriarchs are encompassed with a wall foursquare, their heads lying to the north. Each of the tombs is covered with a single stone, hewn like the stones of a church, and of a white colour, for the three patriarchs. Adam’s is of meaner and poorer workmanship, and he lies not far from them at the farthest end of the northern part of that wall. There are also some poorer and smaller monuments of the three women. The hill Mamre is a mile from these tombs, and is covered with grass and flowers, having a level plain on the top. In the northern part of it, the trunk of Abraham’s oak, being twice as high as a man, is enclosed in a church.”
Thus much, gathered from the works of the aforesaid writer, according to the sense of his words, but more briefly and in fewer words, we have thought fit to insert in our History for the profit of readers. Whosoever desires to know more of the contents of that book, may seek it either in the book itself, or in that abridgement which we have lately made from it;
Next: How the South Saxons received Eadbert and Eolla, and the West Saxons, Daniel and
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Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
by Moe | Aug 30, 2011 | Ecclesiastical History of England
IN the year of our Lord 705, Aldfrid, king of the Northumbrians, died before the end of the twentieth year of his reign. His son Osred, a boy about eight years of age, succeeding him in the throne, reigned eleven years. In the beginning of his reign, Haedde, bishop of the West Saxons, departed to the heavenly life; for he was a good man and a just, and his life and doctrine as a bishop were guided rather by his innate love of virtue, than by what he had gained from books. The most reverend bishop, Pechthelm, of whom we shall speak hereafter in the proper place, and who while still deacon or monk was for a long time with his successor Aldhelm, was wont to relate that many miracles of healing have been wrought in the place where he died, through the merit of his sanctity; and that the men of that province used to carry the dust thence for the sick, and put it into water, and the drinking thereof, or sprinkling with it, brought health to many sick men and beasts; so that the holy dust being frequently carried away, a great hole was made there.
Upon his death, the bishopric of that province was divided into two dioceses. One of them was given to Daniel, which he governs to this day; the other to Aldhelm, wherein he presided most vigorously four years; both of them were fully instructed, as well in matters touching the Church as in the knowledge of the Scriptures. Aldhelm, when he was as yet only a priest and abbot of the monastery which is called the city of Maildufus, by order of a synod of his own nation, wrote a notable book against the error of the Britons, in not celebrating Easter at the due time, and in doing divers other things contrary to the purity of doctrine and the peace of the church; and through the reading of this book many of the Britons, who were subject to the West Saxons, were led by him to adopt the Catholic celebration of our Lord’s Paschal Feast. He likewise wrote a famous book on Virginity, which, after the example of Sedulius, he composed in twofold form, in hexameters and in prose. He wrote some other books, being a man most instructed in all respects, for he had a polished style, and was, as I have said, of marvellous learning both in liberal and ecclesiastical studies. On his death, Forthere was made bishop in his stead, and is living at this time, being likewise a man very learned in the Holy Scriptures.
Whilst they administered the bishopric, it was determined by a synodal decree, that the province of the South Saxons, which till that time belonged to the diocese of the city of Winchester, where Daniel then presided, should itself have an episcopal see, and a bishop of its own. Eadbert, at that time abbot of the monastery of Bishop Wilfrid, of blessed memory, called Selaeseu, was consecrated their first bishop. On his death, Eolla succeeded to the office of bishop. He also died some years ago, and the bishopric has been vacant to this day.
Next: How Coinred, king of the Mercians, and Offa, king of the East Saxons, ended their days at
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Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
by Moe | Aug 30, 2011 | Ecclesiastical History of England
IN the fourth year of the reign of Osred, Coenred, who had for some time nobly governed the kingdom of the Mercians, much more nobly quitted the sceptre of his kingdom. For he went to Rome, and there receiving the tonsure and becoming a monk, when Constantine was pope, he continued to his last hour in prayer and fasting and alms-deeds at the threshold of the Apostles.
He was succeeded in the throne by Ceolred, the son of Ethelred, who had governed the kingdom before Coenred. With him went the son of Sighere, the king of the East Saxons whom we mentioned before, by name Offa, a youth of a most pleasing age and comeliness, and greatly desired by all his nation to have and to hold the sceptre of the kingdom. He, with like devotion, quitted wife, and lands, and kindred and country, for Christ and for the Gospel, that he might “receive an hundred-fold in this life, and in the world to come life everlasting.” He also, when they came to the holy places at Rome, received the tonsure, and ending his life in the monastic habit, attained to the vision of the blessed Apostles in Heaven, as he had long desired.
The same year that they departed from Britain, the great bishop, Wilfrid, ended his days in the province called Inundalum, after he had been bishop forty-five years. His body, being laid in a coffin, was carried to his monastery, which is called Inhrypum, and buried in the church of the blessed Apostle Peter, with the honour due to so great a prelate. Concerning whose manner of life, let us now turn back, and briefly make mention of the things which were done. Being a boy of a good disposition, and virtuous beyond his years, he conducted himself so modestly and discreetly in all points, that he was deservedly beloved, respected, and cherished by his elders as one of themselves. At fourteen years of age he chose rather the monastic than the secular life; which, when he had signified to his father, for his mother was dead, he readily consented to his godly wishes and desires, and advised him to persist in that wholesome purpose. Wherefore he came to the isle of Lindisfarne, and there giving himself to the service of the monks, he strove diligently to learn and to practise those things which belong to monastic purity and piety; and being of a ready wit, he speedily learned the psalms and some other books, having not yet received the tonsure, but being in no small measure marked by those virtues of humility and obedience which are more important than the tonsure; for which reason he was justly loved by his elders and his equals. Having served God some years in that monastery, and being a youth of a good understanding, he perceived that the way of virtue delivered by the Scots was in no wise perfect, and he resolved to go to Rome, to see what ecclesiastical or monastic rites were in use at the Apostolic see. When he told the brethren, they commended his design, and advised him to carry out that which he purposed. He forthwith went to Queen Eanfled, for he was known to her, and it was by her counsel and support that he had been admitted into the aforesaid monastery, and he told her of his desire to visit the threshold of the blessed Apostles. She, being pleased with the youth’s good purpose, sent him into Kent, to King Earconbert, who was her uncle’s son, requesting that he would send him to Rome in an honourable manner. At that time, one of the disciples of the blessed Pope Gregory, a man very highly instructed in ecclesiastical learning, was archbishop there. When he had tarried there for a space, and, being a youth of an active spirit, was diligently applying himself to learn those things which came under his notice, another youth, called Biscop, surnamed Benedict, of the English nobility, arrived there, being likewise desirous to go to Rome, of whom we have before made mention.
The king gave him Wilfrid for a companion, and bade Wilfrid conduct him to Rome. When they came to Lyons, Wilfrid was detained there by Dalfinus, the bishop of that city; but Benedict hastened on to Rome. For the bishop was delighted with the youth’s prudent discourse, the grace of his comely countenance, his eager activity, and the consistency and maturity of his thoughts; for which reason he plentifully supplied him and his companions with all necessaries, as long as they stayed with him; and further offered, if he would have it, to commit to him the government of no small part of Gaul, to give him a maiden daughter of his own brother to wife, and to regard him always as his adopted son. But Wilfrid thanked him for the loving-kindness which he was pleased to show to a stranger, and answered, that he had resolved upon another course of life, and for that reason had left his country and set out for Rome.
Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
by Moe | Aug 30, 2011 | Ecclesiastical History of England
THE next year after the death of the aforesaid father, which was the fifth year of King 0sred, the most reverend father, Abbot Hadrian, fellow labourer in the Word of God with Bishop Theodore of blessed memory, died, and was buried in the church of the Blessed Mother of God, in his own monastery, this being the forty-first year after he was sent by Pope Vitalian with Theodore, and the thirty-ninth after his arrival in England. Among other proofs of his learning, as well as Theodore’s, there is this testimony, that Albinus, his disciple, who succeeded him in the government of his monastery, was so well instructed in literary studies, that he had no small knowledge of the Greek tongue, and knew the Latin as well as the English, which was his native language.
Acca, his priest, succeeded Wilfrid in the bishopric of the church of Hagustald, being likewise a man of zeal and great in noble works in the sight of God and man. He enriched the structure of his church, which is dedicated in honour of the blessed Apostle Andrew with manifold adornments and marvellous workmanship. For he gave all diligence, as he does to this day, to procure relics of the blessed Apostles and martyrs of Christ from all parts, and to raise altars in their honour in separate side-chapels built for the purpose within the walls of the same church. Besides which, he industriously gathered the histories of their martyrdom, together with other ecclesiastical writings, and erected there a large and noble library. He likewise carefully provided holy vessels, lamps, and other such things as appertain to the adorning of the house of God. He in like manner invited to him a notable singer called Maban, who had been taught to sing by the successors of the disciples of the blessed Pope Gregory in Kent, to instruct himself and his clergy, and kept him twelve years, to the end that he might teach such Church music as they did not know, and by his teaching restore to its former state that which was corrupted either by long use, or through neglect. For Bishop Acca himself was a most skilful singer, as well as most learned in Holy Writ, sound in the confession of the catholic faith, and well versed in the rules of ecclesiastical custom; nor does he cease to walk after this manner, till he receive the rewards of his pious devotion. For he was brought up from boyhood and instructed among the clergy of the most holy and beloved of God, Bosa, bishop of York. Afterwards, coming to Bishop Wilfrid in the hope of a better plan of life, he spent the rest of his days in attendance on him till that bishop’s death, and going with him to Rome, learned there many profitable things concerning the ordinances of the Holy Church, which he could not have learned in his own country.
Next: How the Abbot Ceolfrid sent master-builders to the King of the Picts to build a church, and
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Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
by Moe | Aug 30, 2011 | Ecclesiastical History of England
AT that time, Naiton, King of the Picts, who inhabit the northern parts of Britain, taught by frequent meditation on the ecclesiastical writings, renounced the error whereby he and his nation had been holden till then, touching the observance of Easter, and brought himself and all his people to celebrate the catholic time of our Lord’s Resurrection. To the end that he might bring this to pass with the more ease and greater authority, he sought aid from the English, whom he knew to have long since framed their religion after the example of the holy Roman Apostolic Church. Accordingly, he sent messengers to the venerable Ceolfrid, abbot of the monastery of the blessed Apostles, Peter and Paul, which stands at the mouth of the river Wear, and near the river Tyne, at the place called Ingyruum, which he gloriously governed after Benedict, of whom we have before spoken; desiring, that he would send him a letter of exhortation, by the help of which he might the better confute those that presumed to keep Easter out of the due time; as also concerning the form and manner of tonsure whereby the clergy should be distinguished, notwithstanding that he himself had no small knowledge of these things. He also prayed to have master-builders sent him to build a church of stone in his nation after the Roman manner, promising to dedicate the same in honour of the blessed chief of the Apostles. Moreover, he and all his people, he said, would always follow the custom of the holy Roman Apostolic Church, in so far as men so distant from the speech and nation of the Romans could learn it. The most reverend Abbot Ceolfrid favourably receiving his godly desires and requests, sent the builders he desired, and likewise the following letter:
“To the most excellent lord, and glorious King Naiton, Abbot Ceolfrid, greeting in the Lord. We most readily and willingly endeavour, according to your desire, to make known to you the catholic observance of holy Easter, according to what we have learned of the Apostolic see, even as you, most devout king, in your godly zeal, have requested of us. For we know, that whensoever the lords of this world labour to learn, and to teach and to guard the truth, it is a gift of God to his Holy Church. For a certain profane writer has most truly said, that the world would be most happy if either kings were philosophers, or philosophers were kings. Now if a man of this world could judge truly of the philosophy of this world, and form a right choice concerning the state of this world, how much more is it to be desired, and most earnestly to be prayed for by such as are citizens of the heavenly country, and strangers and pilgrims in this world, that the more powerful any are in the world the more they may strive to hearken to the commands of Him who is the Supreme Judge, and by their example and authority may teach those that are committed to their charge, to keep the same, tqgether with themselves.
“There are then three rules given in the Sacred Writings, whereby the time of keeping Easter has been appointed for us and may in no wise be changed by any authority of man; two whereof are divinely established in the law of Moses; the third is added in the Gospel by reason of the Passion and Resurrection of our Lord. For the law enjoined, that the Passover should be kept in the first month of the year, and the third week of that month, that is, from the fifteenth day to the one-and- wentieth. It is added, by Apostolic institution, from the Gospel, that we are to wait for the Lord’s day in that third week, and to keep the beginning of the Paschal season on the same. Which threefold rule whosoever shall rightly observe, will never err in fixing the Paschal feast. But if you desire to be more plainly and fully informed in all these particulars, it is written in Exodus, where the people of Israel, being about to be delivered out of Egypt, are commanded to keep the first Passover, that the Lord spake unto Moses and Aaron, saying, ‘This month shall be unto you the beginning of months; it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house.’ And a little after, ‘And ye shall keep it up until the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it in the evening.’ By which words it most plainly appears, that in the Paschal observance, though mention is made of the fourteenth day, yet it is not commanded that the Passover be kept on that day; but on the evening of the fourteenth day, that is, when the fifteenth moon, which is the beginning of the third week, appears in the sky, it is commanded that the lamb be killed; and that it was the night of the fifteenth moon, when the Egyptians were smitten and Israel was redeemed from long captivity. He says, ‘Seven days shall ye eat unleavened bread.’ By which words all the third week of that same first month is appointed to be a solemn feast. But lest we should think that those same seven days were to be reckoned from the fourteenth to the twentieth, He forthwith adds, ‘Even the first day ye shall put away leaven out of your houses; for whosoever eateth leavened bread, from the first day until the seventh day, that soul shall be cut off from Israel;’ and so on, till he says, ‘For in this selfsame day I will bring your army out of the land of Egypt.’
Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
