seeds which he had scattered took root, sprung up in the eleventh century, and in the twelfth and thirteenth produced abundance of fruit."

REMI, or REMYGIUS, was archbishop of Lyons, and presided in the council of Valentia in 855. He was a steady supporter of the doctrine of St. Augustine, on grace and predestination, in several works that are now extant. He died in 875.

SERVATUS LUPUS, a French abbot, celebrated for his learning and eloquence, descended from a noble family in the diocese of Sens, was born about the commencement of this century. He had, from early youth, a decided turn for theological pursuits, and in 828 he went to the abbey of Fulda, in Germany, where he studied the Scriptures, under the celebrated Rabanus, who at his request, composed his "Commentaries upon the Epistles of St. Paul." He obtained considerable church preferment by the patronage of Lewis le Debonnaire, and Charles the Bald; and by the latter he was sent ambassador to pope Leo IV., and he was appointed, in conjunction with the celebrated Prudentius, to reform all the monasteries in France. The time of his death is unknown, but it is ascertained that he was living in 861. He was a considerable theological writer; and he published accounts of the lives of St. Wigbert, and of St. Maximin. A collection has been made of one hundred and thirty of his "Letters," upon different subjects, relating to difficulties in grammar, civil and ecclesiastical affairs, points of doctrine, discipline, and good morals, which are written with elegance, and throw much light on the history of the period in which he lived.

PASCHASIUS-RADBERT, a celebrated French monk, to whose writings Protestant controversialists trace the origin of the doctrine of transubstantiation. He was born at Soissons, where his parents deserting him when an infant, he was brought up by the charity of the nuns of our Lady of Soissons, in an out-house dependant on their convent. When he had grown to man's estate, he embraced the monastic life among the Benedictines of the abbey of Corbie, where he applied very diligently to study, and distinguished himself in the polemic conferences and disputations of his time. So high was the reputation which he acquired for learning and virtue, that he was elected abbot of his monastery in the year 844, when he was only in deacons orders, he being prevented by his humility from entering into the order of priesthood. However, he did not retain this post any great length of time, for, in consequence of some differences which took place between him and the religious of his house, he resigned his office, and returned to the condition of a simple monk, spending the rest of his life in the exercise of close study, and in composing

various works. He died in the year 865. He was a man of great learning and piety, and wrote in a clear, neat, and elegant style. He was well versed both in ecclesiastical and profane authors. His treatise, "De Corpore Christi," was opposed by Erigena and others.

Be

HINCMAR, a learned and eminent French prelate, was descended from a noble family, and educated in the monastery of St. Denis, near Paris. He there distinguished himself by his proficiency in the literature of the times, the brightness of his parts, and his engaging manners. ing introduced to the court of the emperor, Lewis le Debonnaire, with whom he became a great favourite, he was readily consulted by him on affairs of state, as well as ecclesiastical matters. After he had resided a considerable time at court, he returned to his monastery in the year 829, and assisted Hilduin, who was then abbot, in introducing a reform into that institution, with the rules of which he himself strictly complied. When that abbot was banished into Saxony, Hincmar accompanied him to his place of exile, but without being implicated in his criminality, and still retaining the emperor's favour. In 845 he was ordained archbishop of Rheims, at the united desire of the clergy and people, in a synod of archbishops and bishops, held at Beauvais. In the year 849 Hincmar presided at the council of Quiercy, where he disgraced himself by the intolerance and cruelty which he displayed towards Godeschalc. The part which he took on this occasion, involved him in the dispute about grace and predestination. Upon the irruptions of the Normans into France, Hincmar withdrew from Rheims to Epernay, where he soon died, overwhelmed with grief at the calamity which had befallen his country. Mosheim says of him, that he was "a man of an imperious and turbulent spirit; but who deserves, notwithstanding, a distinguished place among the Latin writers of this period, since his works discover an aspiring genius, and an ardent zeal in the pursuit of truth, and tend, moreover, in a singular manner, to throw light upon the civil and eccle siastical history of the age in which he lived." His works were printed by Simond, 2 vols. fol. 1645.

HINCMAR, a French prelate, was nephew to Hincmar, archbishop of Rheims, who took care to have him well edu cated, and when he was of sufficient age to be engaged in public business, introduced him at court. After being employed in different negociations, through his uncle's interest, he was appointed to the bishopric of Laon, about 856. For sometime after his promotion he showed due respect and obeisance to Hincmar, who was his metropolitan; but afterwards, actuated by pride and ambition, he repeatedly opposed his jurisdiction, in the most offensive and indecent manner, and

seemed to take delight in embracing every opportunity of irritating and calumniating him. He was accused of several seditions in his diocese, against the authority of king Charles the Bald. Of these crimes he was accused before the synod held at Verberie, in 869; but when he found that matters were not likely to terminate in his favour, he made an appeal to the pope. Pope Adrian warmly espoused his cause, because he submitted himself to his judgment, and was a proper instrument for enforcing the orders of the holy see, even when inconsistent with the rights of the kingdom, and the privileges of the Gallican church. Sometime afterwards he made his peace with the king, and took fresh oaths of obedience to him and his metropolitan. In the year 871 he again exposed himself to the resentment of the king, for refusing to subscribe a sentence of excommunication against the accomplices of prince Carloman, who had rebelled against his father. In consequence of his conduct, Hincmar was summoned to attend a council held at Toussi, where various charges of irregular and criminal behaviour were preferred against him; he was found guilty, and thrown into prison, where two years afterwards his eyes were put out, as were those of prince Carloman, a common punishment at that time for persons found guilty of rebellion. After the death of Charles the Bald he was set at liberty, and died before the year 882. In the works of Hincmar, archbishop of Rheims, several of his "Letters" are preserved, and some small treatises, relating to his appeal to Rome, may be found in the eighth volume of the "Collect. Concil."

ANDREW AGNELLI, or AGNELLUS, archbishop of Ravenna. He wrote the life of his predecessors in that see, which work was printed by Bacchini, in 1708, with notes, 2 vols. 4to. It contains some curious facts, and is remarkable for the freedom with which the author treats the court of Rome.

GODESCHALC, or GOTTESCHALC, surnamed FULGENTIUS, a German ecclesiastic, was born in some part of Saxony, and entered the monastic order in the convent of Fulda. He left the monastery about the year 846, and went into Dalmatia, where he commenced preaching the Augustine doctrine of election and reprobation; maintaining that God, from all eternity, had pre-ordained part of the human race to everlasting happiness, and the rest to everlasting misery. Rabanus Maurus, archbishop of Mentz, who had an enmity against Godeschalc, undertook to confute his doctrine in writing. He made a violent attack upon him, and pronounced him a monstrous heretic. Godeschalc, being informed of this affair, travelled to Germany, to justify himself against the charges of Rabanus. Rabanus had already summoned a council to meet

at Mentz, in the year 848, where he procured a sentence of condemnation upon Godeschalc, and delivered him over to Hincmar, archbishop of Rheims. Hincmar, who was devoted to the interests of Rabanus, assembled a council at Quiercy, in 849, in which Godeschalc was condemned a second time, and ordered to be treated in a manner equally repugnant to the principles of religion, and the dictates of humanity. Because he firmly adhered to his doctrine, which he affirmed, with truth, to be the doctrine preached by St. Augustine, Hincmar degraded him from the priesthood, and barbarously ordered him to be severely scourged, until the force of his pain, overpowering his constancy, obliged him, in compliance with the commands of his persecutors, to throw into the fire the justification of his opinions, which he had delivered at the council of Mentz. After these cruel proceedings, the unfortunate monk was committed a close prisoner to the monastery of Hautvilliers, in the diocese of Rheims. While Godeschalc lay in prison, his doctrine gained him followers, his sufferings excited compassion, and both together produced a considerable schism in the Latin church. Some, indeed, principally confined themselves to the defence of his person and conduct; while others employed all their zeal and their labour in the vindication of his doctrine. As the spirit of controversy ran high between the contending parties, Charles the Bald summoned a council to meet at Quiercy, in 853, in which, by the credit and influence of Hincmar, the decrees of the former council were confirmed, and Godeschale again condemned. But the decrees of this council were declared null, and Godeschale and his doctrine vindicated and defended, in a council assembled at Valence in Dauphiny, in 855; the decrees of which were confirmed in the council of Laugres, held in 859, and that of Tousi, held in 860. Such was the original of the furious disputes concerning predestination and grace, which from this time have divided the catholic church into two parties, and which have also subsisted in full force among the Protestants. He died in prison, having refused to recant his opinions, in 870. Two of his confessions are in Usher's Historia Gotteschalci, 1641.

RATRAMN, or BERTRAM, a celebrated French Benedictine monk and priest, took the vows in the abbey of Corbie in Picardy. He applied assiduously to the study of sacred and profane literature, and justly obtained a high reputation among his contemporaries, for his acquaintance with the Latin and Greek languages, the polite learning of the age, the writings of the fathers, divinity, and the sacred Scriptures. By his superior merits he recommended himself to the favour of the emperor Charles the Bald, who made him abbot of the monastery of Orbais, in the diocese of Soissons. In the dispute be

tween the churches of Constantinople and Rome, he employed the whole force of his erudition and zeal in endeavouring to maintain the cause of the Latin church. He wrote a book in defence of Godeschale and his opinions, while that unfortunate monk lay in prison at the monastery of Hautvilliers, languishing under the unjust and barbarous treatment which he received from Hincmar, archbishop of Rheims. But his most famous book was on "The Body and Blood of Christ," in which he denied the doctrine of the real presence in the eucharist. An excellent edition of it was published in Latin and French in 1686, 12mo.; and an English translation at Dublin in 1753.

METROPHANES, bishop of Smyrna, was a native of Constantinople. He was distinguished in the disputes, which terminated in the schism between the Greek and Latin churches. In the year 858 he used every effort to prevent Ignatius being deposed from the patriarchate of Constantinople, but without effect. He however then acknowledged Photius, whom the emperor Michael appointed to fill the vacant see. In the following year a warm contest arose between the partizans of Photius and Ignatius, and Metrophanes espousing anew the interests of the latter, he was deposed in a synod held at Constantinople, and committed to the same place of confinement with his friend. Photius was deposed in his turn in 867, by Pasilius the Macedonian; in consequence of which change of affairs, Metrophanes recovered possession of his bishopric, and was one of the most active persecutors of Photius at the council of Constantinople, held in the year 870. Upon the death of Ignatius, which happened in the year 878, the emperor took Photius into favour, and replaced him in the patriarchal dignity, of which he had been deprived; but Metrophanes refused to acknowledge him; and as he continued steadily to persist in that refusal, he was pronounced an obstinate schismatic by a council held at Constantinople in 880, and at the same time deposed from his episcopate, and cut off from the communion of the faithful. Some of his "Letters," &c. are in the eighth volume of the "Collect. Concil."

EUTYCHIUS, patriarch of Alexandria, and one of the most learned men of his age, was born in the year 876, at Fostat, or Old Cairo, in Egypt. He was brought up a physician, in which profession he obtained high reputation, but afterwards embracing the ecclesiastical life, he was, in the year 932 elected patriarch of Alexandria, which dignity he held until his death, which is supposed to have taken place about the year 950. According to the testimony of his biographer, Ebn Ossaïbeâ, he was perpetually embroiled in disputes with his flock, who were chiefly Jacobites, while he was a sound Catholic. He wrote annals from the beginning of the world to