§ 81.

ART EMPLOYED IN THE SERVICE OF THE CHURCH.

3

The progress of the poetic art in Germany since the 12th century bore much fair fruit of popular sacred poetry (called Leisen from Kyrie Eleison the common ending): They were indeed for the most part Hymns to the Virgin; but so early as the 13th century the Easter Hymn Christus ist erstanden, and the Whitsuntide Hymn Nun bitten wir den heiligen geist,1 were in existence; while the Spirit of St Francis of Assisi still finding an answering voice in his order, provided for the Post-Communion service the Dies irae and Stabat mater. From the representation of the events of sacred history, as they were brought forward in the Church on their appropriate festival, with antiphonal chants and simple ceremonial, there were developed in the 13th century regular ecclesiastical dramas (called mysteries): The plots were derived partly from Bible history, partly from the Legends of Saints. With regard to the art of ecclesiastical architecture, which had been greatly improved since the 11th century, particularly by the monks, the pointed style remarkable for its sublimity grew up in Germany in the 13th century, and found in the Masonic Society which took its rise at the same time, its guardians. The Cathedral of Magdeburg of the date 1208, the Church of St Elizabeth at Marburg (in 1230), the

1 H. Hoffman's Gesch. d. deutschen Kirchenliedes bis auf Luthers Zeit Breslau 1832. s. 38.

2 The Sequentia, properly the chant following the Hallelujah in the mass, afterwards in general the choral music introduced in the mass.

By Thomas of Cellano the companion of St. Francis, see above § 68, note 3. Compare Mohnike Kirchen und literarhistor. Studien (Stralsund 1824) I. i. 3.

By Jacoponus, see above § 70, note 14 and Mohnike I. ii. 335 and other places.

5

Schauspiele des Mittelalters herausg. u. erklärt v. F. J. Mone, 2 Bde, Karlsruhe 1846. Etudes sur les mystères dramatiques et sur divers manuscrits de Gerson, par Onésime Leroy, Paris 1840.

Chr. Ludw. Stieglits Gesch. d. Baukunst in 3 Abtheil. 2e Ausg. Nürnberg 1837. Die Bauhütte des Mittelalters in Deutschland, von C. Heideloff, Nürnberg 1844. 4. J. Kreuser's Kölner Dombriefe, oder Beiträge zur altchristl. Kirchenbaukunst, Berlin 1844.

Cathedral of Cologne since 1248, became the most eminent patterns of this new style of church architecture.

§ 82.

KALAND-GUILDS.

Das Gildenwesen im Mittelalter, von Dr W. E. Wilda, Berlin 1831.

In the course of the 12th and 13th centuries the Trades-guilds1 grew up; besides furthering their especial ends, they engaged to promote the respectability, harmony, and mutual assistance of their associates; they did honour to particular saints as their patrons and from time to time united in common worship and social festivals. Following their example, the clergy of northern and central Germany in the thirteenth century, extended their Decanal-unions, which held their meetings on the Kalends, to Kaland-guilds, which included the laity also both men and women-and imposed on themselves an especial obligation to

2

1 Wilda S. 228.

2 Wilda S. 352. The earlier works on the Kaland-guilds give much information on their statutes and on the grants they received, but none on their origin. There are many of these extant on some particular guilds. These are of more general purport: Joach. Felleri diss. de Fratribus Kalendariis, notis illustrata a Christ. Franc. Paullini, Francof. ad M. 1692. 4. Chr. G. Blumberg's Abbildung des Kalandes, Chemniz 1721. 12.-Just as the monasteries granted to their benefactors a share in their good works, and promised them prayers and masses for their souls; so the same might have been done in early times by these associations of secular clergy, until at last they united such beneficent laymen with themselves after the manner of a guild. The antient organization of these unions, as regular meetings for spiritual exercises and repasts (see Part 1. § 8. note 9) remained unaltered : The Head of every Kaland-guild was the Dean, the spiritual members (the Kaland-masters) deliberated continually apart from the laity (the common Kaland-fellows) on the affairs of the Church. Thus after the Reformation guilds of this nature might have been here and there retained, after the separation of the laybrothers, in the form of synods, as boards of Ecclesiastical inspection. In this manner the Kalandguild at Münsterdorf in Holstein, was changed by King Christian III. in the year 1544 into an evangelical consistory, properly into a synodalunion with consistorial rights; it received from that time the name of

When the

prayer and masses for living and dead members. tertiary orders and fraternities of the Mendicant Friars drew the laity in masses to themselves, by the promise of greater spiritual advantages, the Kalands were more zealously extended by the secular clergy, in order to preserve adherents from among the laity to themselves, in opposition to those adherents of the Men

a Consistory, but in the language of the people continued to be called Kaland. (See Schröder's Gesch. d. Münsterdorfischen Consistoriums, in Michelsen's u. Asmussen's Archiv f. Staats- u. Kirchengesch. d. Herzogthümer Schleswig, Holstein, Lauenburg ii. 23.) Thus the Landgrave Philip the Munificent, in the year 1565 restored the Kalandguild in Friedberg as a Synodal-union of Wetteravia (Kuchenbecker's analecta Hassiaca, collectio v. 123), while at the same time he desig nated it in his decree as a rural chapter, Convent, Synod, or Kaland. As these Kaland-guilds grew more common they certainly were not always united to the Rural-chapters, and very many Kalands formed themselves in the towns, in these cases accordingly they had no hierarchical claims.-The meetings on the Kalands of every month, seem to have been already given up in the antient, purely spiritual association: the Kaland-guilds commonly met but twice in the year. Hence we may conclude that the name Kaland was in use in earlier times for those Decanal-unions, and has only devolved by inheritance on the Kaland-guilds.

3 Johannes de Indagine, a Carthusian in Erfurt and Eisenach, about the year 1450, de societate Kalendarum (MS. in the Paulinerbibliothek at Leipzig, quoted in Jo. Felleri diss. de fratr. Kalend. p. 28 and 29): Kalendae sunt societates religiosae, e calo i. e. convoco, quod conveniant se mutuo homines ad communicandum bona sua mutuo, et ad subveniendum animabus defunctorum.-Habent (fratres Kalendarum) amicalem quandam societatem, in qua communiter vivunt, et certis temporibus conveniunt communicando bona spiritualia, et se mutuo in caritate corrigendo sine coercitione potestativa, et sine novo habitu,'et hinc licita sunt sine auctoritate Papae, quanquam expediat, ut societas Fratrum de Kalendis auctoritate Episcopi alicujus confirmetur.-Est tamen haec fraternitas spiritualis boni, et ratione spiritualium suffragiorum, quamvis conveniant certis diebus ad convivia, vel collationes et potationes, quia spiritualia esse omnino non possunt sine temporalibus.

4 In the 13th century there were but few Kalands in existence. The oldest known is that at Ottburg near Höxter, from which Chr. Fr. Paullini in the chron. Ottbergense p. 174) in his Syntagma rer. Germ. Francof. ad M. 1698. 4) quotes a document dated so far back as 1226. The most antient Kaland in the city of Brunswick was founded in 1265, the Brothers called themselves fratres de collegio sacerdotalis fraternitatis s. Spiritus (Rehtmeyer's Kirchenhistorie d. Stadt Braunschweig i. 150.) The Kaland in Colberg was founded in 1267 (Fortg. Sammlung v. alten u. neuen theol. Sachen 1735 S. 251.) Even in

dicants. However the new Kalands, as well as the old, soon fell into evil repute, for their riotous revels."

Mecklenburg Kalands were to be found so early as the 13th cent. (J. Wiggers Kirchengesch. Mecklenburgs, Parchim und Ludwigslust 1840, S. 79.) But the greatest number of Kaland-guilds originated in the 14th and 15th centuries. They spread themselves also into Denmark (Wilda S. 353), Hungary and France (Feller de fratr. Kal. p. 21.)

5 Thence the proverb, ein grosser Kaland d. i. ein grosser Schmaus (Rehtmeyer i. 152), Kalenderen, bunte Kalender machen d. i. join in banquets (Paullini chron. Ottberg. p. 176.)

SIXTH CHAPTER.

ALTERATIONS IN CHURCH-DISCIPLINE, AND THEIR NEW

DOCTRINAL FOUNDATIONS.

$.83.

CONFESSION.

Jo. Morini commentarius hist. de disciplina in administratione sacramenti poenitentiae. Paris. 1651. Antverp. 1682. fol. Jo. Dallaei disp. de sacramentali s. auriculari Latinorum confessione. Genev. 1661. 4.

Open sins cut men off from the Church, and made the mediation of the Priest necessary. On the other hand in the beginning of this period of time, confession of secret sin, was not yet required as an indispensable condition of forgiveness, but only recom

1

1 See above Part i. § 19, note 3, Lanfrancus de celanda confessione (Opp. ed. d'Achery p. 381): de occultis omni ecclesiastico Ordini confiteri debemus, de apertis vero solis convenit sacerdotibus, per quos Ecclesia quae publice novit solvit et ligat.-Sin nec in Ordinibus ecclesiasticis cui confitearis invenis, vir mundus ubicunque sit requiratur. -Quodsi nemo cui confitearis invenitur, ne desperes, quia in hoc Patrum conveniunt sententiae, ut Domino confitearis. Abaelardi ethica c. 25 (Pezii anecdot. III. ii. 675), where it is shown: Quod nonnunquam confessio dimitti potest. We should especially compare on this head the two universal teachers of this age, Gratian and Peter Lombard. The former in Tractatus de poenitentia (P. ii. causa 33. qu. 3) dist. 1, at the very beginning starts the question: Utrum sola cordis contritione et secreta satisfactione absque oris confessione quisque possit Deo satisfacere? with the remark: Sunt enim, qui dicunt, quemlibet criminis veniam sine confessione facta Ecclesiae et sacerdotali judicio posse promereri, juxta illud Ambrosii super Lucam ad cap. 22 He gives the authorities for this opinion can. 1-37, and supports it himself; e. g. ad can. 34: Hinc etiam, ut Dominus ostenderet, quod non sacerdotali judicio, sed largitate divinae gratiae peccato emundatur, leprosum tangendo mundavit, et postea sacerdoti sacrificium ex lege offerre praecepit. Leprosus enim tangitur, cum respectu divinae pietatis mens peccatoris illustrata compungitur. -Leprosus semetipsum

etc.