A new history of ecclesiastical writers containing an account of the authors of the several books of the Old and New Testament, of the lives and writings of the primitive fathers, an abridgement and catalogue of their works ... also a compendious history of the councils, with chronological tables of the whole / written in French by Lewis Ellies du Pin.

STEPHEN Bishop of Tournay.

STEPHEN, Abbot of St. Genevieve, and afterwards Bishop of Tournay, was born at Orle∣ans, * 1.1 A. D. 1135. and compleated his Studies in the Schools of the Cathedral Churches of that City and of Chartres: He apply'd himself more especially to that of the Canon-Law, and became a Regular Canon in 1165. in the Monastery of St. Everte, where St. Victor's Rule was establish'd in 1158. by Roger, who was the first Abbot since the Reformation.

Stephen succeeded him in that Office, but the Abbey of Genevieve being vacant in 1177. by the Death of the Abbot Aubert, he was chosen in his Place. He was promoted to the Bi∣shoprick of Tournay in 1192. and govern'd it to the Year, 1203. which was that of his Death.

This Author wrote a Commentary on Gratian's Decretal, with divers Sermons and Let∣ters. All his Works are extant in Manuscript; but Father du ••••ulinet did not judge, that the Commentary on the Decretal, and the Sermons were w•• •…•…o be brought to light, and therefore he only publish'd the Preface to that Commentary, •…•…e first Sermon and the Texts of Scripture, on which the Thirty others were compos'd, with his Letters, which he divided into three Parts; the First of which contain the Letters which he wrote being as yet Abbot of St. Everte, from A. D. 1163. to 1177.

The First, is a very pathetical Complaint, which he recited in the Synod of the Bishops of the Province held at Sens, concerning the Murder committed on the Person of John Dean of Orleans, by a certain Lord, out of whose Hands, he endeavour'd to wrest some Revenues belonging to the Chapter of Orleans, which he had usurp'd.

He was enjoyn'd by the same Assembly, to write to the King, to demand Justice for that execrable Fact. He did it after such a manner, as was capable of exciting him to take ven∣geance for so heinous a Crime. However, the King did not approve that Letter, and con∣ceiv'd much Displeasure against Stephen upon that account; which gave occasion to his Ene∣mies to persecute him, and to threaten to pillage his Estate, and to cause him to be put to Death, unless he desisted from the prosecution of that Suit. Whereupon he had recourse to William Bishop of Chartres, the Son of Thibaud or Theobald Count of Champagne, who ap∣peas'd the King's Anger, and restor'd Stephen to his Favour, as the latter had entreated him to do in his second Letter.

The Third is a Letter written by Ponce Bishop of Clermont, in which he desires Maurice Bishop of Paris, and Stephen Abbot of St. Everte to give a resolution of a Case of Conscience touching the validity of the Baptism of Infants that are dipt in the Water, these Words be∣ing recited, viz. In the Name of the Father, of the Son, and of the Holy Ghost, without expressing the Action by these Terms, I baptize thee. A certain Father had Baptiz'd his Child after that Manner, and it was customary to do so, in case of Necessity.

Maurice returns an Answer in the fourth Letter that that Baptism is null, and determines the matter with a great deal of assurance, in a few Words▪ Stephen replies on the contrary, in the fifth Letter, that that Baptism is valid, provided the three Persons of the Trinity be invok'd, and that 'tis not absolutely necessary to add these Words, I Baptize thee; because it is not said in the Gospel, Go and Baptize the Nations saying, I Baptize you in the Name of the Father, &c. but only, Baptize them in the Name of the Father, &c. He confirms his Opinion by divers Passages of the Fathers, which only require the Invocation of the Holy Trinity, for the validity of Baptism. He affirms, that these Terms I Baptize thee, are added by the Church, that they only have regard to the solemnity of the Action, and do not be∣long to the substance of the Sacrament: de solemnitate Ministerii, non de substantia Sacramenti. He adds, that if a different Opinion were admitted, an infinite number of Children must un∣avoidably be Damned, who were Baptiz'd by Laicks in case of Necessity; by reason that the greatest part of those ignorant People, were wont to Baptize only saying, En nome Pa∣tres & Files, & Espirites Santos. However he declares, that those Priests ought to be cen∣sur'd and put to Penance, who thro' negligence or ignorance omit any thing that relates to the solemnity of the administration of Baptism. But he maintains, that a Child which was once Baptiz'd in the Name of the Trinity, ought not to be Baptiz'd again, altho' the Fa∣ther did not express the Action by these Words, I Baptize thee. Lastly, he says that he who Baptizes a Child, contracts a spiritual Affinity with the Mother, which renders him uncapable of Marrying her; or of co-habiting with her as his Wife, if they were Marry'd before.

The other Letters contain'd in this first Part, are either recommendatory in favour of divers Persons, or relate to particular Affairs; as the rebuilding of the Church of St. Everte which was burnt by the Normans, to which purpose, he desires supplies of the Chapter of St. Mar∣tin at Tours, and of his Friends: The restauration of a Prior who had wasted the Revenues of his Monastery: The Contest between the Church of St. Samson, and the Chapter of St. Croix, &c.

In the second Part, are comprehended the Letters written by Stephen of Tournay whilst he govern'd the Abbey of St. Genevieve, from A. D. 1177. to 1192. The greatest part of these Letters are complimental or recommendatory, and contain nothing very remarkable. There are several written in favour of the Arch-bishop of Tours, about the Contest that he had with the Bishop of Dol, as the Fortieth, the Hundred and seventh, the Hundred and eighth, the Hundred and tenth and the Hundred and fortieth: Others against the Regular Canons of St. John des Vignes, who were desirous to enjoy their private Estates, and who being pro∣vided of good Livings, endeavour'd to withdraw themselves from their Obedience to the Abbot, to depend only on the Jurisdiction of the Bishop. He maintains, That they ought always to be subject to the Abbot, and to submit to his Will, according to the Custom,

which (as he says) was always put in practice; otherwise all manner of Regular Discipline would be entirely abolish'd, and there would be as many Abbots as Curates: See the Sixty first, the Ninety fifth and the Hundred sixty second Letters.

In the Seventy first, he proves, That those who have made a Vow to pass from the Order of Grandmont to that of Cisteaux, ought to perform that Vow, and in general, that Tran∣slations from a remiss Order to a more austere are lawful and expedient. In the Hundred forty third, he relates a Sentence pass'd by the King, in favour of certain Clerks of the Or∣der of Grandmont against the Prior and some Lay-brothers of the same Order, and writes to the Pope in his own Name, in that of the Abbots of St. Germain des Prez and of St. Victor; and even in that of his Clergy; to confirm that Sentence. In the Hundred forty first, he ad∣vises the Dean of the Church of Rheims to hinder the Canons of that Cathedral from abro∣gating what was left of their ancient Rule, viz. to eat always in common in the same Re∣fectory, and to live together in the same Cloister.

The Hundred forty sixth, the Hundred forty seventh, the Hundred forty eighth, the Hun∣dred forty ninth and the Hundred fifty third are written to the King of Denmark, and to some Bishops of that Kingdom and of Sweden to induce them to procure Lead in England to cover the Church of St. Genevieve, which was burnt and pillaged by the Normans. He makes by the way, a very ingenious Antithesis, between the Lead that is purchased at Rome for Bulls, and that which is bought in England; saying, That one serves to impoverish the Churches, and the other to cover them: Anglico Plumbo t••guntur Ecclesiae, nudantur Romano. He entreats the Pope to grant two Dispensations, viz. one in the eighty second Letter for the Chancellor of France, who was denied admittance into Holy Orders, because he was not born in lawful Wedlock, and the other in the Hundred and thirteenth upon the same occasion, in favour of a certain Person who had exercis'd the Office of an † 1.2 Attorney General: He observes in the former that the Canon of not admitting base born Persons among the Clergy, was not gene∣rally receiv'd in all the Churches. He likewise makes a request to the Pope, to confirm the Immunity of the Abbey of St. Everte at Orleans in the Fifty eighth and Fifty ninth Letters, and in the Hundred fifty fifth, to maintain the Revenues belonging to the Prebends of the Cathedral of Paris, appropriated to the Church of St. Victor.

The Hundred fifty ninth, is concerning the difficulty of leading a solitary course of Life, and of the means of attaining to it. Evrard of Av••snes Bishop of Tournay dying, A. D. 1191. the Clergy at first chose Peter Chanter of the Church of Paris, to supply his Place, and Stephen wrote the Hundred seventy fifth and last Letter of the second Part, in his behalf, but that Election being adjudged to be null, he himself was install'd in the Bishoprick of Tournay, and caus'd his Nephew to be chosen Abbot of St. Genevieve in his stead.

The first Letters of the third Part, relate to his promotion to that Dignity. In the Two hundred and second, he determines, That the Marriage of a Novice who has left his Con∣vent for that purpose is valid. In the Two hundred and eighth, he gives a particular account of his Life and Conversation, to justifie himself against Bertier Arch-Deacon of Cambray, who accus'd him of not leading a Life conformable to that of a Bishop.

I very seldom go (says he) out of the City: I assist as often as is possible, at the celebration of all the Divine Offices; I Preach the Word of God to my Diocesans, after the best manner that I can; I declaim against the modern Heresies: I freely administer the Sacraments, which I have freely receiv'd. I detest Simoniacal Practices: I do not receive Bribes or unlawful Pre∣sents: I give wholsom Advice to all those, who make Confession to me; and impose on them profitable Penances: I comfort the Afflicted as far as it lies in my Power: I spend my spare Hours in reading and meditating on the Holy Scripture: I exercise Hospi∣tality in entertaining my Guests cheerfully, and keeping a good Table, never eating my Bread alone; yet I do not rioutously wast the Patrimony of JESUS CHRIST in maintaining Stage-players and Farce-actors. Such is my outward demeanour, and as for the inward disposition of my Mind, it is known to none but God.

The Two hundred twenty fourth, Two hundred twenty fifth and the Two hundred twen∣ty sixth Letters have reference to the Abbot of St. Martin at Tournay, whom he suspended for leading a disorderly Life, and re-establish'd him at the request of the Bishop of Arras, on con∣dition that he should observe the Rules, that were prescribed to him, and which are speci∣fy'd in the Two hundred twenty fourth Letter. The Two hundred thirty first and the fol∣lowing are written against the Sentence of Suspension, which Melior the Pope's Legate was about to denounce against the Country of Flanders: In the Two hundred forty third, and the next, he puts up Complaints against the Inhabitants of Tournay, who refus'd to sub∣mit to his Authority. In the Two hundred forty eighth and Two Hundred forty ninth, he complains, that the Arch-bishop of Arras conferr'd Orders on the Monks of St. Amand with∣out his leave. The Two hundred fifty first is a Declamation directed to the Pope, on this Subject, viz. That the Study of the Fathers was then generally neglected to follow that of Scholastick Divinity, and of the Decretals.

The Students (says he) having a relish for nothing but Novelties, and the Tutors endeavouring to enhance their own Reputation, rather than to promote the Instruction of others, compile every Day new Sums or Systems of Divinity, and new Theological Works, on purpose to amuse and deceive their Audi∣tors;

as if the Writings of the Fathers were not sufficient, who have explain'd the Holy Scriptures, by the same Spirit with which the Prophets and Apostles were inspir'd when they wrote them. But these modern Doctors bring in new, unknown and strange ••orts of M••••∣ses, when the King's Wedding Feasts are quite made ready, when the Oxen and Fowl are kill'd, and when it only remains that the Guests should sit down at Table to eat: Pub∣lick Disputations are set on foot against the Decisions of the Church, touching the incom∣prehensible Godhead: Flesh and Blood take upon them irreverently to dispute about the In∣carnation of the Word: The Holy Indivisible Trinity, is as it were divided and tor•• in pieces (with reverence be it spoken) in the Publick Places; insomuch, that there are almost as many Errors as Doctors, as many Scandal•• as Auditories, and as many Blasphemies as Places. If there be occasion to pass from Theological Disputes to the Trial of Causes that are usually decided by the Canon Law, as soon as the Judges delegate are appointed, or when the Ordinaries have taken cognizance of the Matter; a prodigious Labyrinth of Decretal Letters is immediately produc'd, under the Name of Alexander of happy Memory, from whence 'tis impossible for any Man to extricate himself; neither is any regard had to the ancient Canons, but on the contrary, they are rejected and contemned. During which confusion, it so falls out, that the wholsome Ordinances of the ancient Councils are not follow'd in the Modern, and matters are not debated according to their natural Order, with respect to the true merit of the Cause, by reason that the Decretal Letters have the Pre-eminence, which perhaps are forged under the Name of divers Popes of Rome by Mo∣dern Canonists. These are collected into an entire Volume, which is read in the Schools, and publickly sold to the great profit of the Writers, who by that means take less pains, and get more Money, by copying out those suspected Works. The third Objection that may be made against the present manner of Studying, is, that the Liberal Arts and Sciences have lost their ancient Liberty, and are brought under so great Subjection, that the Pro∣fessors Chairs are fill'd with young Persons▪ and the quality of Tutors is attributed to such as do not deserve to be look'd upon as Pupils, who without adhering to the Rules of Art, employ themselves in setting Words in order and devising Sophisms, with which they surprize ignorant and unthinking People; after the same manner as silly Flies are soon catch'd in a Cobweb. Philosophy may well cry out, that her Garments are snatch'd away and that her Body is torn in Pieces; so that there is no Elder left to comfort her; neither is she any longer capable of administring comfort to any Elder. These Abuses most Holy Father, require your powerful Hand to reform them, and that you should establish by your sovereign Authority an Uniformity of Teaching, Learning and Disputing, lest the most noble Science of Divinity should become contemptible; lest it should be said that JESUS CHRIST is here, or there; or lest Holy Things should be thrown to Dogs, and Pearls cast before Swine.

In the Two hundred fifty fifth Letter, he inveighs against another Abuse, that is to say, Appeals made to the Holy See by Inferiors to avoid the correction of their Superiors, and requires that Prelates and Abbots should be invested with an absolute Power to correct their Inferiors, and to change the Officers that depend on their Jurisdiction, without any manner of obstruction made by the means of Appeals to the Court of Rome. In the Two hundred sixty second Letter, he enlarges on the Commendation of Queen Ingelburga, the Wife of Philip King of France, and advises her in the following, not to suffer her Marriage to be dissolv'd. The other Letters do not contain any thing very remarkable. The whole number of them amounts to Two hundred eighty and seven in the last Edition set forth by Father du Moulinet, and Printed at Paris, A. D. 1689. altho' there were only Two hundred and forty in that of Masson in 1611. The Style of these Letters is concise and close, but the Terms are not always pure, nor well Chosen; nevertheless they afford much satisfaction to the Reader, by reason that the Conceptions are regular and natural.

Notes

• * 1.1

  Stephen Bishop of Tournay.
• † 1.2

  Procu∣r••ur Fiscal.