24 September 673 A.D. Synod/Council of Hertford
24
September 673 A.D. Synod/Council
of Hertford
No author. “The Synod of Hertford (673
AD).” Church Society. N.d. http://www.churchsociety.org/issues_new/history/iss_history_synodhertford.asp. Accessed 12 Jul 2014.
The Synod of Hertford (673AD)
The Synod of Hertford began on 24 September 673 AD and can be
regarded as the beginning of the Church of England as a structural entity.
Theodore of Canterbury called a Synod of
bishops and teachers of the Church. The Synod included all the Bishops except
Wilfrid of Northumbria who sent proxies in his stead. At this stage there was
no political entity of England and thus it can be fairly said that the Church
of England pre-dated the creation of the English nation by about 150 years.
The Synod
brought greater uniformity to the English churches and led to the consecration
of more Bishops. In the decade following the Synod the number increased from 6
to 14 although it should be remembered that Bishops then had a very different
role, much more like a Team Rector or Incumbent of a large parish today with a
roving ministry. Ten Canons were agreed largely to ensure greater co-operation.
The Synod is
described by Bede in his Ecclesiastical History in the following terms:
‘In the name of the Lord God and
our Saviour Jesus Christ, who reigns in eternity and rules His Church through
the same Lord Jesus Christ. It was thought right that we should assemble in
accordance with the custom of ancient canons to transact the necessary affairs
of the Church. We therefore assembled on the 24th day of September, the first indiction,
at Hertford; that is, myself, Theodore, though unworthy, Bishop of the See of
Canterbury by the authority of the apostolic see; our fellow-bishop and brother
the most reverend Bisi, Bishop of the East Angles; also our brother the Bishop
Wilfrid, Bishop of the Northurnbrian people, who is represented by his own
proxies. Also present were our brothers and fellow-bishops Putta, Bishop of the
Kentish fortress of Rochester; Eleutherius, Bishop of the west Saxons, and
Winfrid, Bishop of the province of Mercia. When all the above had assembled and
taken their places in due order, I said: “My dearest brothers, for the love and
reverence you bear our Redeemer, I beg that we may all deliberate in harmony
for our Faith, preserving inviolate the decrees and definitions of our holy and
respected Fathers.” I then proceeded to speak at length on the need for
charity, and the preservation of the Church's unity. And having concluded my
discourse, I asked each in turn whether they agreed to observe all the canonical
decrees of the ancient Fathers. To which all our fellow-priests replied: “We
agree gladly, and we will readily and willingly obey whatever is laid down in
the canons of the holy Fathers.” I then produced the said book of canons, and
publicly showed them ten chapters which I had marked in certain places, because
I knew them to be of the greatest importance to us, and I asked that all should
devote careful attention to them.
·
Chapter I. “That we all unite in observing the holy day of Easter
on the Sunday after the fourteenth day of the moon of the first month.”
·
Chapter 2. “That no bishop intrude into the diocese of another, but
confine himself to the guidance of the people committed to his charge.”
·
Chapter 3. “That no bishop shall interfere in any way with monasteries
dedicated to God, nor take anything from them forcibly.”
·
Chapter 4. “That monks shall not wander from place to place, that
is, from monastery to monastery, except with letters dimissory from their own
abbot; and that they keep the promise of obedience which they made at the time
of their profession.”
·
Chapter 5. “That no clergy shall leave their own bishop and wander
about at will, nor be received anywhere without letters of commendation from
their own bishop. And should such a person, once received, refuse to return
when so directed, both receiver and received shall incur excommunication.
·
Chapter 6. “That bishops and clergy when traveling shall be content
with whatever hospitality is offered them; and that it is unlawful to exercise
any priestly function without permission from the bishop in whose diocese they
are.”
·
Chapter 7. “That a synod be held twice a year.” In view of various
obstacles, however, it was unanimously agreed that we should meet once a year
on the first of August at Clofeshoch.
·
Chapter 8. “That no bishop claim precedence over another out of
ambition: seniority of consecration shall alone determine precedence.”
·
Chapter 9. It was generally determined, “That more bishops shall be
consecrated as the number of the faithful increases.” But we shall take no
action in the matter for the present.
·
Chapter 10 On marriages: “That lawful wedlock alone is permissible;
incest is forbidden; and no man may leave his lawful wife except, as the gospel
provides, for fornication. And if a man puts away his own wife who is joined to
him in lawful marriage, he may not take another if he wishes to be a good
Christian. He must either remain as he is, or else be reconciled to his wife.”
‘These
decrees are drawn up and defined by our common consent, and in order that no
occasion for unedifying controversy or differences between ourselves may arise,
it has been thought right that each of us should ratify our decisions by his
own signature. I have dictated this expression of our decisions to Titillus our
secretary to be written down, and this has been done in the month and indiction
mentioned above. Therefore, if anyone shall presume in any way to disregard or
disobey these decisions confirmed by our agreement and ratified by our
signatures, according to canonical decrees, let him take notice that he incurs
suspension from every priestly function and exclusion from our fellowship.
‘May divine grace preserve us all in safety, who live in the unity of His Holy Church.’
Various
locations have been suggested for Clofeshoch including Cliffe-by-Hoo in what was then Mercia.
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