in Paris, an English man: who lyuing also in the same age with Haymo and Bertrame, (which was 800. yeres after Christ)
Rabanus Maurus was archbishop of Mainz and died in 856.
And after followeth: For this bread and drynke, signifieth the eternall societie of the head, and of the members together.
And agayne: For the Sacrament is one thyng, and the vertue of the Sacrament is an other thyng. The Sacrament is receaued with the mouth, with the vertue of the Sacrament the inward man is nourished: For the Sacrament is turned to the nourishment of the body, but by the vertue of the Sacrament, the dignity of eternall lyfe is gotten,
[Back to Top]Wherefore, lyke as the same is turned into vs, when we eate of it: so also are we turned into the bodye of Christ, whē we lyue obediently and godly. &c. Who seeth not by these wordes of this Byshop, what forme of doctrine was then in the Church receiued concernyng this article of the Sacrament, much dyuers from this our grosse opinion of transubstantiation.
[Back to Top]With the sayd Rabanus also accordeth
These passages on Christian Druthmar are from Heinrich Bullinger, De origine erroris libri duo (Zurich, 1568), fos. 103r and 104v.
And a little before, the sayd Druthmarus sayeth: The Lorde gaue to hys Disciples the Sacrament of his bodye, to the remission of sinnes, and kepyng of charitie, that they alwayes remembryng hys doyng, might doe that in figure, which he should do for them. Thys is my body (sayeth he) that is, in Sacrament. This Druthmarus lyued also in the tyme of Carolus Magnus, as witnesseth Abbas Spaynehemensis.
The abbot of Spanheim is Johannes Trithemius, author of a biographical dictionary of illustrious Germans. Foxe is repeating this citation from Heinrich Bullinger, De origine erroris libri duo (Zurich, 1568), fo. 104v. Christian Druthmar died after 850.
MarginaliaIoan Scotus
An. 880. After Bertramus was Ioannes Scotus, or els as some call hym, Ioannes Erigena, a man well accepted with Carolus Caluus, and afterward with Ludouicus Balbus, about the yere of our Lord. 880
This account of John Scotus Erigena is taken from John Bale, Scriptorum Illustrium maioris Brytanniae…Catalogus (Basel, 1557), p. 124.
See 1570, pp. 190-91, 1576, pp. 145-6 and 1583, pp. 144-45.
MarginaliaAn. 950. In the yere of our Lord. 950. lyued Odo Archbyshop of Canterbury, in whose tyme it appeareth by the catholickes owne confession, that many priestes then affirmed, that the bread and wyne after consecration, did remayne in their former substance, and that the sayd mysteries were onely a figure of the body and bloud of Christ,MarginaliaThe witnes of Osberne. as we finde it witnessed by Osberne hymselfe, who dyd write the lyues of Odo, Dunstane, and Elphege, at the biddyng of Lancfrāke Archbyshop of Canterbury, as reporteth Edmerus, Anselmus Chaplain.
Eadmer's works were collected by Matthew Parker and are now Cambridge, Corpus Christi College, MS 371. This is one very good indication that Foxe had the active cooperation of Matthew Parker and John Joscelyn - most probably of both of them - in compiling these 'proofs' that the Anglo-Saxon Church did not believe in transubstantation.
[Back to Top]Foxe is taking the story of Oda's championing the doctrine of transubstantiation, and his performing a miracle to verify it, not from Osbern, but from William of Malmesbury. See William of Malmesbury, De Gestis Pontificum Anglorum, ed. N. E. S. A. Hamilton, Rolls Series 52 (London, 1870), pp. 24-5. (This includes the citation from Osbern).
[Back to Top]And as he faileth in the number of these Clergymen, which then held against transubstantiation, so he vpholdeth the same with as lying a myracle:MarginaliaA lying myracle to proue trāsubstantiation. Which myracle hee fayneth to be wrought the same tyme, for the conuersion of the sayd Clergie men, by the bloud dropping out of the host at Masse, as Odo was breaking the host ouer the chalice. At the sight wherof, first Odo himselfe (saith he) wept for ioye, seeing hys petition accomplished, which he so earnestly prayed for. Secondarely, all those Clergie men (saith he) which before beleued not this transubstantiation, by & by were conuerted, and blessed the Archbyshop, that euer he was borne, desiring him to pray againe, that the bloude might returne to his former shape, & streight is was done. And this was the miracle: which seemeth as true, as that which W. Malmesbery writeth of the sayd Odo,MarginaliaEx Malmesb. how by his prayers, he caused a sworde to come flying from heauen, into kyng Æthelstanes scabbaard, whē he had lost his owne, as he should fight against Analanus: or els as that myracle where the sayd Odo is sayd to couer and defend the church of Caūterbury, that no droppe of rayne coulde touch it, so long as the roofe therof was in making.
See 1570, p. 199, 1576, p. 152 and 1583, p. 151. The story is from William of Malmesbury, De Gestis Pontificum Anglorum, ed. N. E. S. A. Hamilton, Rolls Series 52 (London, 1870), p. 21.
MarginaliaReasons and proufe alleaged agaynst thys miracle. In which so myraculous a miyacle, many things are to be meruelled. First I meruell that at thys great miyacle of the Archb. in his Cathedrall church, amongest so many singing men, we read of no Te Deum there to be song, after the doyng thereof.
Secondly I meruell, that those Priestes and Clerks, which then denyed transubstantiation, were suffered to be so neare the Archb. at his Masse, and that they were not committed rather toward like heretickes and traytours, if this Article of transubstantiatiō had bene then such a Catholicke doctrine, and so publickely receaued in the Church, as they say it was.
[Back to Top]Thirdly I meruell, seeyng the tyme of myracles is expired, we hauing the scriptures to guide vs, why þe Archbyshop would seeke to myracles and apparitions to conuert men, rather then to the lawe and Prophets, according as we are commaunded, especially hauing no such example of all the olde Doctours, which in confutatiō of so many erroneous opinions, yet neuer sought to such myracles, or blynde meanes.
[Back to Top]MarginaliaThe authours of this fabulous myracle, do not agree wythin themselues. Fourthly, I maruell much at the discrepance in telling thys tale, betwene Osberne and other whiche since haue written Legendes of Odo. For where Osberne speaking of certeine Priestes, nameth no place, but leaueth the matter at large, and speaketh absolutely: quidam clerici: all other which haue since written the Legendes of Odo, doe tell thys tale agaynst certeine Priestes of Canterbury, addyng to the words of Osberne, quidam clerici Cantuarienses.
A marvellous piece of hairsplitting. But it should be noted that there is no evidence that Foxe consulted the life of Oda attributed to Osbern, although it is possible. It is also possible (and more likely) that that John Joscelyn informed Foxe of its contents. This life was once a part of BL, Arundel MS 16, which is heavily annotated by John Joscelyn. Unfortunately the life of Oda is now missing. The question is: was the life of Oda still in the volume when Joscelyn consulted it?
The version of the legend that Foxe is about to relate is taken from mthe life of St Oswald attributed to Byrhtferth of Ramsey. Cf. 'Vita sancti Oswaldi autore anonymo' in The historians of the church of York and its archbishops, ed. J. Raine, 3 vols., Rolls Series 71 (1879), I, pp. 403-4. (The attribution to Bryghtferth has been confirmed; see The Recovery of the Past in Early Elizabethan England: Documents by John Bale and John Joscelyn from the Circle of Matthew Parker, ed. Timothy Graham and Andrew G. Watson, Cambridge Bibliographical Society 13 [Cambridge, 1998], p. 56). The sole surviving version of this work is BL, Cotton MS Nero E. i/1 (fos. 3r-23v) which has been underlined and marked up throughout by John Joscelyn. Clearly Joscelyn was supplying Foxe with this material.
[Back to Top]But this much more I meruell, why this miracle is not storied in Henry Huntyngton, which professedly writeth of such myracles, nor in Rog. Houeden, and such other:MarginaliaLying Legends. but onely in such blynde Legendes, which commonly haue no substaunce of veritie, nor certeintie of tyme or writer, to know when, and by whom they were written, and for the most part are stuffed wyth liyng visions, and prodigious fables.
[Back to Top]Finally, if this myraculous fictiō of Osborne were true, that for the conuertyng of the Priestes of England, which would not beleue trāsubstantiatiō, this bloud did droppe out of the hoste (of the whiche bloud peraduenture came the bloud of Hales)
Hailes Abbey contained a famous relic: a vial of the blood of Christ. Long a target of Lollard and evangelical criticism, when, during the Dissolution, the holy blood was revealed to be duck's blood, the relic became synonymous with monastic forgery of relics and miracles (Peter Marshall, 'The Rood of Boxley, the Blood of Hailes and the Defence of the Henrician Church', Journal of Ecclesiastical History 46 [1995], pp. 689-96).
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