to submit her selfe openly, cōfessing and acknowledging þt of her selfe she did nothing: but that her fethers, her honor and other ornamentes was their gifte: she came into the world all naked & bare, they clad her with comely fethers, and therefore of right may they receaue thē againe. Wherfore in most humble wise she desireth pardon, promising to amend all that is past, neither would she at any time hereafter commit, whereby through pride she might lose her fethers againe. The gentle byrdes that before had geuen their fethers, seing her so humble and lowly, being moued with pitie, restored againe the fethers whiche lately they had taken away; adding withall this admonition. We will gladly, say they, behold thy flying amōg vs, so long as thou wilt vse thine office with humblenes of minde, which is þe chiefest comelines of al the rest. But this haue thou for certainty, that if at any time hereafter thou extoll thy selfe in pride, we will straightwayes despriue thee of thy fethers, & reduce thee into thy former state wherin we found thee. Euen so oh you Cardinals (sayth Iohannes Rupescissanus) shal it happen vnto you. For þe Emperours of Romaines and Almayne, and other Christian kings, potentates, and princes of the earth, haue bestowed vpon you goods, lāds, and riches, that should serue God; but you haue poured it out and consumed it vpon pride, all kinde of wickednes, ryot and wantonnes
Foxe has dropped the ending of the story, as given by Flacius, in which Rupescissa warned the cardinals that nobles and princes would strip the Church of its possessions. Foxe may well have felt uncomfortable with this in view of the way in which prominent Elizabethans had enjoyed benefits from Church property themselves.
[Back to Top]MarginaliaThe life and story of Armachanus Archb. and primate of Ireland. IN the Catalogue of these learned and zelous defenders of Christ against Antichrist aboue rehearsed
Ralph Fitzralph was a conservative theologian, but his bitter enmity towards the mendicant orders made him an invaluable witness (from Foxe's point of view) to the alleged corruption of the medieval church. (Foxe makes this point emphatically in his notes following Fitzralph's 'Defensio curatorum'). The mendicant opposition to Fitzralph made him an even more valuable witness because it was possible to cast him in the role of a martyr (note the inaccurate claim that Fitzralph died in exile) although Foxe is careful not to call him one or to claim that Fitzralph's theology anticipated Protestants in any way. Foxe drew the biographical information on Fitzralph from Bale's Catalogus; the same work was the source for most of the details on the individual popes discussed. Foxe also drew a little material from Matthias Flacius' Catalogus testium veritatis. Foxe also exploited two medieval texts: Fitzralph's Defensio curatorum and Guillaume Saint-Amour's De periculis novissorum temporum.
[Back to Top]Thomas S. Freeman
University of Sheffield
Armachanus is the Latin form of Fizralph's see, the archdiocese of Armagh.
The following account of Fitzralph's life - including the citations of Thomas Netter and other writers - is taken entirely from John Bale, Catalogus, pp. 443-5.
Bale was a great admirer of John Baconthorpe and here he exaggerates Baconthorpe's influence on Fitzralph. Actually there was not much connection between the two men and when Fitzralph was a student at Oxford, Baconthorpe was in Paris.
This prayer is not mentioned by Bale. It was appended to Fitzralph's Summa de questionibus Armenorum. Judging from Foxe's description he obtained a copy of the poem rather than a copy of the treatise.
MarginaliaThe prayer of Armachanus. Tibi laus, tibi gloria, tibi gratiarum actio, Iesu pijssime; Iesu potentissime, Iesu dulcissime: qui dixisti, Ego sum via, veritas & vita. Via sine deuio: veritas sine nubilo: & vita sine termino. Quod tute viam mihi ostendisti. Tute veritatem me docuiste Et tute vitā mihi promisisti: Via eras mihi in exilio. Veritas eras in consilio. Et vita eris mihi in premio. With the rest that followeth in the foresayd prayer.
[Back to Top]Thus what were the troubles of this good man, and how he was cited vp by the Friers to the P. you haue partly heard: Nowe what were his reasons and argumentes wherwith he defendeth his cause in the popes presence, followeth to be declared. For the tractation whereof firste I must put the reader in remēbrance of the controuersie mētioned before in the story of Guliel de sancto de Amore. Pag. 322. Also in the story of the vniuersitie of Paris contending against the Friers pag. 392. For so long did this controuersie continue in the Churche, from the yeare, 1240. whē þe Oxford men began first to stand against the Fryers to the time of this Armachanus, that is, to the year 1360. and after this time yet more encreased. So it pleased the secret prouidence of God (for what cause he best knoweth) to suffer his Churche to be entangled and exercised sometimes with matters and controuersies of no great importance. Eyther to keepe the vanitie of mens wits thus occupyed frō idlenes; or els to prepare their mindes by these smaller matters, to the consideration and searching out of other thinges more graue and weighty. Like as nowe in these our Queenes dayes, we see what tragidies be raysed vp in Englād about formes & fashions of ministers wearinges, what troubles grow, what placing and displacing there is about the same: Euen so at this time happened the like stirre about the liberties and priuilegies of the Friers, which not a little troubled, and occupied al the churches & Diuines almost through Chistendome. The whiche controuersie, to the intent it may better be vnderstanded (all þe circumstances therof being explayned) we will first begyn from the originall and foundation of the matter, to declare by order and course of yeres, vpon what occasion this variance first rising, in continuance of time increased & multiplide in gathering more matter, and brast out at length to this tumultuous contention among learned men.
[Back to Top]Concerning therfore this present matter, first it is to be vnderstand,
The material on Innocent III and Honorious III which follows is from Bale, Catalogus, p. 235. Bale cites 'Omnes utriusque sexus', but does not quote it verbatim.
Be it decreed, the euery faythfull Christian, both man and woman comming to the yeares of discretion, shall confesse hymselfe alone of all his sinnes, to the priest of hys own proper parish, once in the yeare at least: and that he shall endeuour by hys owne self to fulfil the penance, whēsoeuer he receiueth the sacrament of Eucharistie, MarginaliaNote here he calleth not the sacrament of the altar. at least at the time of Easter. Vnlesse by the assent of his Minister, vpon some reasonable cause to abstayne for the time. Otherwise dooing, let him both lacke the communion of the Churche being aliue, and Christian buriall when he is dead. Wherefore be it decreed, that this wholesome constitution shalbe published accustomably in Churches, to the end that no man of ignorance or of blindnes make to himselfe a cloke of excuse. And if any shall confesse himselfe to any other priest then of his owne parishe vpon any iust cause, let him aske and obtayne first licence of his owne priest: Other els, the Priest to haue no power to binde him or to loose him. &c.
[Back to Top]In the time of this Innocentius, and of this Laterane councell, was Dominicke, MarginaliaFrier Dominike in the time of Pope Innocent the 3. obtained not the confirmation of his order. the first author and founder of the preaching Fryers: who laboured to the said Pope Innocent, for the confirmation of his order, but did not obteyne, in his life time.
[Back to Top]The next yeare after this Laterane councell, dyed pope Innocent. an. 1216. after whome came Honorius 3. who in the first yeare of his Popedome confirmed the MarginaliaThe order of Frier Dominike first confirmed by pope Innocent 3. order of the frier Dominicke, and gaue to him and his fryers authority to preach and to heare confessions, with diuers other priuilegies more. And vnder this Pope whiche gouerned 10. yeares, liued Dominick fiue yeares after þe confirmatiō of his order and dyed an. 1221. About which yeare, the order
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