Church History, Volume 2 (of 3)Kurtz, J. H. (Johann Heinrich)
History
Church History, Volume 2 (of 3)
Kurtz, J. H. (Johann Heinrich)
Church history
Hildebrand had meanwhile, in A.D. 1073, himself become pope.
He vainly endeavoured to bring the controversy to an end by
getting Berengar to accept a confession couched in moderate
terms admitting the real presence of the body and blood in the
Supper. The opposite party did not shrink from casting suspicion
on the pope’s own orthodoxy, and so Hildebrand was obliged, in
order to avoid the loss of his great life work in a mass of minor
controversies, to insist at a second synod in Rome in A.D. 1079
upon an unequivocal and decided confession of the substantial
change of the bread. Berengar was indiscreet enough to refer
to his private conversations with the pope; but now Gregory
commanded him at once to acknowledge and abjure his error.
With fear and trembling Berengar obeyed, and the pope dismissed
him with a safe conduct, distinctly prohibiting all further
disputation. Bowed down under age and calamities, Berengar
withdrew to the island of St. Come, near Tours, where he lived
as a solitary penitent in the practice of strict asceticism, and
died at a great age in peace with the church in A.D. 1088. His
chief work is _De Cœna S. adv. Lanfr._--Continuation, § 102, 5.
§ 101.3. =Anselm’s Controversies.=
I. On the basis of his Platonic realism, Anselm of Canterbury
constructed the ontological proof of the being of God, that
there is given in man’s reason the idea of the most perfect
being to whose perfection existence also belongs. When he
laid this proof before the learned world in his _Monologium_
and _Proslogium_, the monk Gaunilo of Marmoutiers, who
was a supporter of Aristotelian realism, opposed him, and
acutely pointed out the defects of this proof in his _Liber
pro insipiente_. He so named it in reference to a remark
of Anselm, who had said that even the _insipiens_ who,
according to Psalm xiv. 1, declares in his heart that there
is no God, affords thereby a witness for the existence of
the idea, and consequently also for the existence of God.
Anselm replied in his _Apologeticus c. Gaunilonem_. And
there the controversy ended without any definite result.
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