The Roman Pontifical contains a form for holding a synod, which includes many rites of a comparatively modern date, several being not more ancient than the sixteenth century. In truth the proceedings of synods for many ages seem to have been very little connected with ceremonial observances. The bishops being assembled, and the cause of their meeting explained by the metropolitan, they discussed the questions before them in order, and heard causes, and concluded their sessions by making decisions, or canons, or definitions of faith, and subscribing them; or by writing synodical epistles addressed to other Churches, stating their doctrines, or the conclusions at which they had arrived.

A.D. 254, as soon as Cyprian had expounded the cause of assembling the synod, all the bishops in order delivered their judgments, concluding with that

of Cyprian. Vide Cypriani Opera, p. 397, ed. Pamelii.

d Vide Pontificale Romanum, cum notis Catalani, tom. iii. tit. v.

CHAPTER XVI.

FORMS OF VISITATION AND

DIOCESAN SYNOD.

THE custom of episcopal visitation is of apostolical antiquity, and has been observed in all parts of the Universal Church. It is mentioned by the Fathers of the fourth and fifth centuries, and was enforced by numerous councils of later date. According to the Canon law, Episcopal Visitations were to be annual and parochial, i. e. the bishop was bound to visit each parish in his diocese at least once in every year, and to examine its condition both externally and internally a.

The form of visitation is not minutely described in the earlier records which attest its existence. Regino, abbot of Prum, A. D. 906, in his book on Ecclesiastical Discipline, supplies some parts of the form used at that time. From this book it appears

a For the history of Episcopal Visitations, see Van Espen, Jus Ecclesiasticum Universum, pars i. tit. xvii.; Thomassinus, De Veteri et Nova Ecclesiæ Disciplina circa Beneficia, pars ii. lib. iii. c. 77-80; Pontificale Romanum cum Notis Catalani; and five Articles on Episcopal Visitations, in the Christian Remembrancer, for January, April,

July, 1841, and January and May, 1842. See also Augustin. Barbosa, De Offic. et Potestate Episcopi, pars iii.; Joh. Franc. De Pavinis, Tract. de Visitatione, apud Tractat. Juris Pontific. t. xiv.

b Reginonis Abb. Prumiensis de Eccl. Disciplina, à Baluzio.

that those who were about to be visited by the bishop, received previous notice from the archdeacon or archpresbyter, according to a canon made by a Synod of Rouen. On the day appointed, the bishop proceeded to make enquiries into the state of the Church, vestments, church-lands, &c., the conversation and life of the priest, and his due discharge of the ministry entrusted to him.

Afterwards the bishop made a suitable Discourse, and administered an oath to some of the parishioners, binding them to inform the bishop of all offences committed in the parish; which was followed by enquiries as to the commission of crimes and offences. Excommunication of impenitent offenders, detected by this examination, succeeded “.

The Diocesan Synod presents several of the same features as the Visitation of Churches. According to the ancient form of a Diocesan Synod at Salingstadt, in the diocese of Mentz, A. D. 1022, and in the Ordo Romanus, which is probably of older date, the proceedings commenced with prayers, after which the bishop delivered an Admonition or Charge to the clergy"; enquiries were made into the conduct of the clergy and laity throughout the diocese ;

C

Regino, p. 21-30.

which see Van Espen, Comd The forms are preserved by mentarius in Jus Novum Canonicum, pars iii. sectio i. dissertatio v.

Regino, p. 358-365.

e For the history of Diocesan Synods, and their proceedings, see Benedict. XIV. De Synodo Diocesana; Thomassinus, de Vet. et Nova Eccl. Disciplina, pars ii. 1. iii. c. 73-75; Van Espen, Jus Eccles. Univers. pars i. tit. xviii.

This is preserved in the Decretum of Burchard, bishop of Worms; for the history of

g Ordo Romanus, apud Hittorp. p. 170. This is probably taken from MSS. of about the ninth or tenth century. The ancient form of holding a Diocesan Synod in England, which agrees with the above, is to be found in Wilkins, Concilia, tom. iv. p. 784.

h Baluzius has published

offenders were punished 1; and canons, constitutions, statutes, or injunctions, were published by authority of the Synod, or of the bishop alone.

The modern forms of Visitation in the AngloCatholic Churches seem to be derived both from those of the ancient Visitation and of the Diocesan Synod. The diocesan clergy and church wardens are cited; and after divine service and a sermon, the names of the clergy and churchwardens of each parish are called over, and excuses received for those who are absent for some reasonable cause. Articles of Enquiry having been previously sent to the clergy and answered, the bishop administers such injunctions and corrections as he may judge necessary. Presentments of notorious offenders are to be received according to the canons; and the bishop delivers an admonition or charge to the clergy; and may publish injunctions or constitutions, enforcing the observance of the canons and other laws of the church.

tom at the assembling of Convocation. See the preceding chapter.

This was, in the intention of the church, to be followed by censure of offenders.

1 We find many instances of injunctions published by bishops in their visitations, Wilkins, Concilia, tom. iv. p. 143. 269. 275. 436. 517, &c.; and constitutions made in a Diocesan Synod by Thomas, bishop of St. Asaph, A.D. 1561, Wilkins, tom. iv. p. 228; W. Bedel, bishop of Kilmore, A.D. 1638, p. 537; William, bishop of St. Asaph, A.D. 1683, p. 6

.608.

CHAPTER XVII.

BENEDICTION AND CORONATION OF KINGS.

It is not quite certain when the inauguration of Christian sovereigns first became associated with religious offices. The custom, however, may be traced back to the fifth century, when the emperor Leo was crowned by Anatolius, patriarch of Constantinople (A. D. 457). It is said that his predecessor Marcian had also been crowned by Anatolius": it is certain, however, that his successors, especially from the accession of the emperor Justin, A. D. 565, were anointed and crowned by the patriarchs of Constantinople. From the eastern this rite passed to the western Church, where we read of the Spanish kings being crowned in the sixth and seventh centuries. In England it was introduced during the time of the Saxon Heptarchy. Egferth, king of Mercia, was anointed in 785, and we have the

3 Ἐβασίλευσεν ἐνδικτιῶνος δεκάτης, μηνὶ φεβρουαριῷ τεφDεìç vπÒ Tоũ avτоυ пaтρiáρуоv. Theodorus Lector. Hist. Eccl. lib. ii. ed. Valesii, p. 568.

b Nicephorus Callistus, Hist. Eccl. lib. xiv. c. 58.

c Martene, De Antiquis Eclesiæ Ritibus, tom. iii. c. ix. p. 151. See also Selden's Ti

tles of Honour, c. viii. p. 167, 168; Pontificale Romanum à Catalano, tom. iii. tit. xx. Martene, p. 183.

d

e Taylor's Glory of Regality, p. 40. In this valuable work a great body of information is collected concerning the coronations of the English sovereigns.