a city of Macedonia, where St. Paul preached the Gospel with great success, and where his hearers were careful to compare what they heard with the scriptures of the Old Testament, Acts, xvii, 10; for which they are commended, and held out to us as an example of subjecting every doctrine to the sole test of the word of God.
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BERENGARIUS, a celebrated mediaeval theologian, was born at Tours, 998 a.d. He was educated in the famous school of Fulbert of Chartres, and early acquired a great reputation for learning, ability, and piety. Appointed in 1031 superintendent of the cathedral school of his native city, he taught with such success as to attract pupils from all parts of France, and powerfully contributed to diffuse an interest in the study of logic and metaphysics, and to introduce that dialectic development of theology which is designated the scholastic. The earliest of his writings of which we have any record is an Exhortatory Discourse to the hermits of his district, written at their own request and for their spiritual edification. It shows a clear discernment of the dangers of the ascetic life, and a deep insight into the significance of the Augustinian doctrine of grace. About 1040 Berengar was made archdeacon of Angers. It was shortly after this that rumours began to spread of his holding heretical views regarding the sacrament of the supper. He had submitted the doctrine of transubstantiation (already generally received both by priests and people, although it had been first unequivocally taught and reduced to a regular theory by Paschasius Radbert only in 831) to an independent examination, and had come to the conclusion that it was contrary to reason, unwarranted by Scripture, and inconsistent with the teaching of men like Ambrose, Jerome, and Augustine. He did not conceal this conviction from his scholars and friends, and through them the report spread widely that he denied the common doctrine respecting the Eucharist. His early friend and school companion, Adelmann, archdeacon of Liège, wrote to him letters of expostulation on the subject of this report in 1046 and 1048; and a ...bishop, Hugo of Langres, wrote (about 1049) a refutation of the views which he had himself heard Berengar express in conversation. Berengar’s belief was not shaken by their arguments and exhortations, and hearing that Lanfranc, the most celebrated theologian of that age, strongly approved the doctrine of Paschasius and condemned that of Ratramnus, he wrote to him a letter expressing his surprise, and urging him to reconsider the question. The letter arriving at Bee when Lanfranc was absent at Rome, was sent after him, but was opened before it reached him, and brought under the notice of Pope Leo IX. Because of it Berengar was condemned as a heretic, without being heard, by a synod at Rome and another at Vercelli, both held in 1050. His enemies in France cast him into prison; but the bishop of Angers and other powerful friends, of whom he had a considerable number, had sufficient influence to procure his release. At the Council of Tours (1054) he found a protector in the Papal legate, the famous Hildebrand, who, satisfied himself with the fact that Berengar did not deny the real presence of Christ in the sacramental elements, succeeded in persuading the assembly to be content with a general confession from him that the bread and wine, after consecration, were the body and blood of the Lord, without requiring him to define how. Trusting in Hildebrand’s support, and in the justice of his own cause, he presented himself at the Synod of Rome in 1059, but found himself surrounded by fierce and superstitious zealots, who forced him by the fear of death to signify his acceptance of the doctrine “that the bread and wine, after consecration, are not merely a sacrament, but the true body and the true blood of Christ, and that this body is touched and broken by the hands of the priests, and ground by the teeth of the faithful, not merely in a sacramental but in a real manner.” He had no sooner done so than he bitterly repented his weakness; and acting, as he himself says, on the principle that “to take an oath which never ought to have been taken is to estrange one’s self from God, but to retract what one has wrongfully sworn to, is to return back to God,” when he got safe again into France he attacked the transubstantiation theory more vehemently than ever. He continued for about sixteen years to disseminate his views by writing and teaching, without being directly interfered with by either his civil or ecclesiastical superiors, greatly to the scandal of the multitude and of the zealots, in whose eyes Berengar was “ille apostolus Satanae,” and the academy of Tours the “Babylon nostri temporis.” An attempt was made at the Council of Poitiers in 1075 to allay the agitation caused by the controversy, but it failed, and Berengar narrowly escaped death in a tumult raised by fanatics. Hildebrand, now Gregory VII., next summoned him to Rohae, and, in a synod held there in 1078, tried once more to obtain a declaration of his orthodoxy by means of a confession of faith drawn up in general terms; but even this strong-minded and strong-willed Pontiff, although sincerely anxious to befriend the persecuted theologian, and fully alive to the monstrous character of the dogma of transubstantiation as propounded by Pope Nicholas II. and.
Cardinal Humbert at the synod held in 1059, was at length forced to yield to the demands of the multitude and its leaders; and in another synod at Rome (1079), finding that he was only endangering his own position and reputation, he turned unexpectedly upon Berengar and commanded him to confess that he had erred in not teaching a change as to substantial reality of the sacramental bread and wine into the body and blood of Christ. “Then,” says Berengar, “confounded by the sudden madness of the Pope, and because God in punishment for my sins did not give me a steadfast heart, I threw myself on the ground, and confessed with impious voice that I had erred, fearing the Pope would instantly pronounce against me the sentence of condemnation, and, as a necessary consequence, that the populace would hurry me to the worst of deaths.” He was kindly dismissed by the Pope not long after, with a letter recommending him to the protection of the bishops of Tours and Angers, and another pronouncing anathema on all who should do him any injury or call him a heretic. He returned home overwhelmed with shame and bowed down with sorrow for having a second time been guilty of a great impiety. He immediately recalled his forced confession, and besought all Christian men “to pray for him, so that his tears might secure the pity of the Almighty.” He now saw, however, that the spirit of the age was against him, and hopelessly given over to the belief of what he had combated as a delusion. He withdrew, therefore, into solitude, and passed the rest of his life in retirement and prayer on the island of St Come near Tours. He died there in 1088. In Tours his memory was held in great respect, and a yearly festival at his tomb long commemorated his saintly virtues.
Berengar left behind him a considerable number of followers. All those who in the Middle Ages denied the substantial presence of the body and blood of Christ in the Eucharist were commonly designated Berengarians. These so-called Berengarians differed, of course, in many respects from one another, even in regard to the nature of the supper. Berengar’s own views on the subject may be thus summed up :—1. That bread and wine should become flesh and blood and yet not lose the properties of bread and wine was, he held, contradictory to reason, and therefore irreconcilable with the truthfulness of God. A change which would leave behind the properties or predicates of bread and wine, yet take away their substances, the subjects of these predicates, seemed to him inherently incredible. In working out the proof of this position he showed very considerable dialectical skill. At the same time he employed so many arguments, based on what is called nominalism, that his theory of the Eucharist has been described by Μ. de Remusat as “nominalism limited to a single question.” 2. He admitted a change {conversio) of the bread and wine into the body of Christ, in the sense that to those who receive them they are transformed by grace into higher powers and influences—into the true, the intellectual, or spiritual body of Christ—so as to sustain and impart the life eternal. Christ does not descend from heaven to be portioned out by the hands of priests and received into the mouths of communicants, but the hearts of true believers ascend to Christ in heaven, receive into themselves his true and imperishable body, and partake thereof in a spiritual manner. The unbelieving receive the external sign or sacramentum ; but the believing receive in addition, truly although invisibly, the reality represented by the sign, the res sacramenti. Berengar draws his reasons for this view from Scripture. In confirmation of its correctness he adduces the testimonies of the earlier church teachers. 3. He rejected the notion that the sacrament of the altar was a constantly renewed sacrifice, and held it to be merely a commemoration of the one sacrifice of Chri3t. 4. He dwelt strongly on the importance of men looking away from the externals of the sacrament to the spirit of love and piety which they presuppose, and the divine power and grace, through the operation of which alone they can become channels of religious life. The transubstantiation doctrine seemed to him full of evil, from its tendency to lead men to overvalue what was sensuous and transitory in the sacrament, and to neglect what was spiritual and eternal. 5. He rejected with indignation the miraculous stories told to confirm the doctrine of transubstantiation. He saw in these legends unworthy inventions originated to awe and influence ignorant and superstitious minds. On this account he was falsely accused of denying miracles altogether. 6. Reason and Scripture seemed to him the only grounds on which a true doctrine of the Lord’s supper could be rested. He had a confidence in reason very rare in the 11th century, but was no rationalist. He attached little importance to mere ecclesiastical tradition or authority, and none to the voice of majorities, even when sanctioned by the decree of a Pope. In this, as in other respects, he was a precursor of Protestantism.
The opinions of Berengar are to be ascertained from the works written in refutation of them by Adelmann, Lanfranc, Guilmund, &c.; from the fragments of the De sacr. coena adv. Lanfr. liber, edited by Stäudlin (1820-29); and from the Liber posterior, edited by A. F. and F. T. Vischer (1834). See also the Bcrcngarius Turon· ensis of Lessing (1770), and especially of Sudendoτf (1850); the Church Histories of Gieseler, ii. 396-411 (Eng. transi.), and Neander, vi. 221-260 (Eng. transi.); PrantΓs Geschichte der Logik, ii. 70-75, and Hauréau’s Histoire de la Philosophie Scolastique, i. 225- 238.
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BERENICE, an ancient city on the western shore of the Red Sea, in 23° 56' N. lat. and 35° 34' E. long., near the head of the Sinus Immundus or Foul Bay. It was founded or enlarged by Ptolemy II., and grew into great importance as an entrepôt for the trade between Asia and Africa. Its harbour was sheltered on the north-east by an island that had topaz deposits, and in the neighbourhood were emerald mines. The ruins of a temple in the Egyptian style, but with Greek ornaments, are among the most important discovered on the site....
BERENICE, the name of several Egyptian and Jewish princesses. The two most generally known are— Berenice, the daughter of Magus, king of Cyrene, and the wife of Ptolemy Euergetes, of Egypt. During her husband’s absence on an expedition to Syria, she dedicated her hair to Venus for his safe return, and placed it in the temple of the goddess at Zephyrium. The hair having by some unknown means disappeared, Conon, the mathematician, explained the phenomenon in courtly phrase, saying that it had been carried to the heavens and placed among the stars. The name Coma Berenices, applied to a constellation, commemorates this incident. Only a few lines remain of the poem in which Callimachus celebrated the transformation, but there is a fine translation of it by Catullus. Berenice, daughter of Agrippa I., king of Judaea, and born probably about 28 a.d. She was first married to her uncle, Herod, after whose death she lived for some years with her brother Agrippa, not without scandal. Her second husband was Polemo, king of Cilicia, but she soon deserted him, and returned again to Agrippa, with whom she was living when Paul appeared before him at Caesarea. During the devastation of Judaea by the Romans, she fascinated Titus, whom she accompanied to Rome, and who would willingly have married her had it not been for the hatred cherished by the people against the Jewish race.
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BEREZINA, a river of Russia, in the government· of Minsk, forming a tributary of the Dnieper. It rises in the marshes of Boresoff, and has a course of more than 330 miles, for the most part through low-lying but well-wooded country. Its width increases from 40 or GO feet near Bobruisk to 100 feet at the mouth of the Svesloch, one of its western tributaries. As a navigable river, and forming a portion of the great canal system which unites the Black Sea with the Baltic, it is of great importance for the commerce of the country, but unfortunately it is sub-iect to severe floods. The principal ports along its course are Boresoff, Berezino, Yakshetzee, Bobruisk, and Parichi. In history the river has been rendered famous by the crossing of the army of Napoleon in 1812. See Stucken-berg’s Hydrographie, iii., and Canäle; Güldenstadt’s Heise.
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BEREZOFF, a town of Asiatic Russia, capital of a circle in Tobolsk, 700 miles N. of that city, situated on three hills on the left bank of the Sosna, 13 miles above its mouth, and on the Bogul, a tributary of the Sosna, in 63° 55' N. lat. and 64° 7' E. long., at a height of 297 feet above the sea-level. Berezoff was founded in 1593 for the collection of taxes near the Ostyak settlement of Sûmgût-Bozh, which means in Russian Berezovi-Gorod, or Birch-town. Berezoff was more than once exposed to destructive conflagrations, as, for example, in 1719. In the second quarter of the 18th century Berezoff was appointed a place of banishment for certain important royal families. In 1727 Prince Menschikoff was sent thither with his sons and two daughters, of whom the eldest·, Mary, was the first bride of Peter II.; and in 1730 he was followed by Prince Ivan Dolgoruki, with his wife, father, mother, three brothers and three sisters, of whom Catherine was the second bride of Peter II. In 1742 General Osterman was sent to Berezoff with his wife, and died there in 1747. In 1782 the town was raised to the rank of chief town of a district of the Tobolsk government. In 1808 it was again burned down. In 1860 it had two stone churches, a cathedral called the Resurrection of the Lord, near which lie buried Mary Menschikoff and some of the Dolgorukis, and the church of Our Lady’s Conception, built on the site of the Menschikoff building. There are in the town a departmental school, a lazaretto, and a stranger’s hospital. The trade, which is of considerable importance, consists of furs, mammoth bones, dried and salted fish, &c. There is a yearly market, in which the transactions amount to £9000. Population in 1860, 1462.
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