Images from Late 10th Century Sacramentary of Bishop Warmund of Ivrea

 Here are some of the images you can find via google images from the Sacramentary of Warmund, Bishop of Ivrea, circa 1000 AD.  Ivrea is in the extreme north-western part of modern Italy.  The first image is the Coronation of a King by a Bishop, the second is the Consecration of a Bishop by a Metropolitan with other Bishops participating, and the third is the Consecration of Christ on Holy Thursday by a Bishop. 

 

Western Bishops Break Communion over Deposition of St. John Chrysostom

 

So upset were the Orthodox Bishops of the West at the pseudo-deposition of St. John Chrysostom at the "Synod of the Oak", and his death in such a state in exile, that they broke communion with the Bishops of the East.  St. Theodoret records the following:

"I think it needless to prolong my narrative by relating how many Bishops were expelled from the Church on Chrysostom's account, and sent to live in the ends of the Earth, or how many ascetic philosophers were involved in the same calamities, and all the more because I think it needful to curtail these hideous details, and to throw a veil over the ill deeds of men of the same Faith as our own.  Punishment however did fall on most of the guilty, and their sufferings were a means of good to the rest.  This great wrong was regarded with special detestation by the Bishops of Europe, who separated themselves from Communion with the guilty parties.  In this action they were joined by all the Bishops of Illyria.  In the East most of the cities shrank from participation in the wrong, but did not make a rent in the Body of the Church.

"On the death of the great teacher of the world [St. John Chrysostom], the Bishops of the West refused to embrace the Communion of the Bishops of Egypt, of the East, of the Bosphorus, and in Thrace, until the name of that holy man had been inserted among those of deceased Bishops.  Arsacius his immediate successor they declined to acknowledge, but Atticus the successor of Arsacius, after he had frequently solicited the boon of peace, was after a time received when he had inserted the name in the role."

[Book V, Ch. 34, Ecclesiastical History of St. Theodoret of Cyrrhus]

It was only around 415 that Patriarch Alexander of Antioch first restored St. Chrysostom's name to the Diptychs to commemorate the reposed Patriarchs of Constantinople; Patriarch Atticus of Constantinople then did the same; Patriarch St. Cyril of Alexandria followed suit in 417.  

Additional material that causes schisms among the Churches, the separation of 40 Bishops who took up Communion with the Orthodox West in the name of St. Chrysostom (with these Canonical Bishops being driven from their Sees, and replaced by Uncanonical Interlopers by Uncanonical "Officialdom" in the East) can be learned by reading Palladius "Dialogue on the Life of St. John Chrysosomt".

The Lichfield Angel

 Stone relief carving of an Angel, made originally in the 8th or 9th century for the new coffin in which the relics of the 7th century Anglo-Saxon Bishop, St. Chad of Lichfield, were to be borne.  Some of the original colour can be seen, since there were all painted.  This is often known as the "Lichfield Angel."

Consecration of Bishop from 8th Century Switzerland

 Consecration of a Bishop, from a wall painting in St. John's Church in Mustair, Switzerland.  The Bishop-Elect to be Consecrated is preparing to kneel at the Altar, while one Bishop behind him is placing the Gospel book on him, and the other Bishops are helping, and preparing to lay hands.  It's very difficult to find a lot of high quality, color, photos of the interior panel and church wall paintings in St. John's Abbey.  It contains probably some of the best preserved church paintings in Western Europe from the 8th century. 

The Humility of God

 "For this end the Only-Begotten Son of God took on Him the Form of our infirmity; for this the Invisible appeared not only Visible, but even despised; for this He endured the jests of contumely, the reproaches of derisions, and the torments of sufferings, that God in His Humility might teach man not to be proud.  How Great then is the Virtue of Humility, since for the sole purpose of truly teaching it, He Who above estimation is Great, became Little, even to Suffering?  For since the pride of the devil cause the origin of our fall, the Humility of God was found out as the Instrument of our Redemption.  For our enemy who was created great above all things, wished to appear exalted above all things.  But Our Redeemer remaining Great above all things, deigned to become Little among all things."

(St. Gregory the Great, the Dialogist [+604], Book 34, Sec. 54, "Morals on the Book of Job"] 

St. Hilary of Poitiers on Dealing with Heretical Hierarchs

 How does heresy take over a Local Church?  Is it sudden or gradual?  Does everyone realize what is happening?  What happened?  Are some ignorant?

St. Hilary of Poitiers had to deal with very difficult problems in the 4th century.  Oftentimes there were those who were heretics, had attacked the First Ecumenical Council, but, did this in sly manners, in ways to provide a sort of  'plausible deniability' as they continued their heretical agenda and punished those who opposed them.  These individuals, in many places, constituted the "Official Church"; in the West, the most grievous offender was the Cappadocian import, Auxentius of Milan, who was an inveterate enemy of St. Hilary of Poitiers.  

In his text "Against Auxentius", St. Hilary explains how the Arians, like Auxentius, were double-tongued, their words always had more insidious meanings:

"They ascribed to Christ the name of God, because this was given to men.  They confessed Him to be truly the Son of God, but only as everyone else is made truly the son of God, by the Sacrament of Baptism.  They allowed Him to be before time and ages, because this may be said of angels and the devil.  So in reality they ascribed nothing more to Christ the Lord, than what was proper to men or angels.  His peculiar property they denied; that He was Christ the True God, that is, of the Same Divinity with the Father.  But all this impiety was for a long time coloured over, and carried on by fraud and artifice.  And so it happened that the people of Christ were not mortally hurt under the priests of Antichrist, while they thought their faith and meaning had been agreeable to their words.  They heard Christ called God, and they supposed Him to be truly so.  They heard Him called the Son of God, and they though the verity of a Son was implied in the Nativity of God.  They heard Him said to be before all time, and they though that being before all time was the same thing as being Eternal.  So the people's ears were much more pious than the hearts of the priests." 

Yet, St. Hilary says, once the clergy and people learn the truth behind the subterfuge of seemingly Orthodox words, action must be taken:

"They ought no longer to communicate with them as ministers of Christ, but to avoid them as antichrists, as angels of Satan, as enemies of Christ, as devils, though by the Emperor's favour they were in possession of the churches.  They should not be so much in love with walls and buildings, as to think the True Church of God was confined to them, and for their sakes have peace with the Arians.  For Antichrist himself was to sit within the walls of the church.  So that mountains, and woods, and lakes, and prisons where the Prophets of God were cast, were safer places than the buildings of the church in such a condition.  Therefore depart from Auxentius, that angel of Satan, that enemy of Christ, that wicked destroyer, that denier of the Faith, which he made profession of before the Emperor, in such a manner as to decieve him; and so deceived him, as to blaspheme Christ.  Let him gather as many synods as he pleases against me; let him proscribe me as an heretic by public titles, as he has often done already; let him stir up the anger of great men as much as he will against me: yet he shall never be any better, in mine opinion, than a devil, because he is an Arian.  Nor will I ever desire to be at peace with any but those, who, according to the rule of the Nicene Fathers, anathematize the Arians, and preach Christ to be the True God." [Contra Auxentium, St. Hilary of Poitiers, as quoted in Bingham's "Origines Ecclesiasticae; or, the Antiquities of the Christian Church," pages 284-285]

1039 Freising Pontifical and the Filioque

 In the 1039 Pontifical of Freising, from Germany, in the section for Baptism, which follows the Old Roman Ordo of apportioning out the Catechumenate, especially in the last week of Lent, we have noticeable items like the tradition [giving] of the Our Father and Symbol. 

https://usuarium.elte.hu/book/838/view

In the section for the giving of the Symbol of Faith [i.e. the Credo in Unum Deum], it gives, like in the Gelasian Sacramentary, the Symbol to be recited in Greek and Latin.  

In the Symbol in Greek (transliterated into Latin letters), we have chant notation above the words; the text is given absent the infamous "Filioque" addition.

However, only a page or two later, when the Symbol is recited in Latin, the notorious addition of "Filioque" is lamentably found in the Latin text.

This, as we have noted in previous posts, is different than in the Pontifical of Poitiers, which gives the Greek and Latin text of the Symbol absent the "Filioque", as well as in the 1025 Subiaco Missal, which similarly gives the Greek and Latin text of the Symbol unaltered as well. 

I speculate that that a certain high degree of importance was attached to the Greek text of the Symbol in Latin books, as you will often find chant notation attached to the Greek Symbol over against the Latin in the Catechumenate; this gives a certain degree of added solemnity, and, even in the 11th century as the "Filioque" addition found its place more and more in different books in the Latin West, more often than not the Greek text was always preserved in Latin books free from corruption.