“Here is an argument propounded by a master of theology:[1] reply to it.” It was the argument about the common essence which, I maintained, is present in the elements. He afterwards broke down, though reputed to be a most learned doctor of theology, so I went on to give him an account of the common created essence which is the first created esse, imparted to each several creature, and from which he wished to prove the remanence of the material bread. However, he soon came to the end of his tether and was reduced to silence. Then at once an English doctor[2] rose to carry on the discussion, but he broke down in the same way. He was followed by another English doctor, who in a private hearing had remarked to me that Wyclif wanted to destroy all learning,[3] and that in each of his books and in his logical reasoning he laid down erroneous positions. He rose to his feet and began to discuss the multiplication of the body of Christ in the host; and broke down in his argument. When told to be quiet, he shouted out, “This fellow is cleverly deceiving the Council; have a care lest the Council be deceived as it was by Berengarius.”[4] When he had finished,
- ↑ Magister sacræ theologiæ. M.S.T., S.T.P., and D.D. are almost interchangeable in the Middle Ages.
- ↑ From Hardt, v. 97, we read there were present in the Council ‘sixteen (English) masters in theology.’ Some of their names will be found in Hardt, v. 21–8. But it is impossible to identify the reference.
- ↑ This doctor was not without some justification for this remark. See my Age of Wyclif, p. 219.
- ↑ At the Synod of Rome in 1059 Berengarius was condemned for his disbelief in Transubstantiation, and fell upon his face and retracted. But on returning to Tours he once more preached his original ideas with increased vigour. Hus’s position and that of Berengarius were practically the same, as Hus recognises in Mon. i. 164. But his knowledge of Berengarius was probably wholly derived from Gratian’s Decretum, ed. Migne, p. 1754.
