The Greek Breviary, however, shows that there was current among the people a still stranger idea, which it strongly opposes, i.e. that Mary was born on the seventh month after her conception, and so was what is called a seven months’ child. The reason why it is worth while to allude here to this will be plain later on. We may merely point out how all this shows the unimportant character of the festival among the Greeks.
It was otherwise in the West.[528] Here the festival in question makes its appearance on the scene just as its development in the East came to an end. To the tentative attempts at the introduction of this festival in monasteries, and among the inner circles of the devout, there followed its acceptance by several dioceses, not however without opposition. The theoretical discussion over the warrant and significance of the festival accompanied the early instances of its official introduction. These discussions lasted through centuries, and were only brought to a conclusion in our own times.
In attempting to trace out its introduction in detail, it must be borne in mind that we are treating of what was in the first instance a festival of the Conception only, not of the Immaculate Conception; that it was not a public holy day of obligation, but only a religious commemoration confined to the four walls of the churches; and, finally, that when it was adopted by some religious order or celebrated in some monastery, it does not follow that it was at the same time adopted by the diocese or country wherein such a monastery was situated.
Clear and detailed evidence for its introduction comes to us first of all from England. The individuals who more or less exerted themselves in this connection were a certain Elsinus or Helsinus, a monk of St Augustine’s, Canterbury, and later Abbot of Ramsay in the diocese of Winchester (1080-1087), St Anselm of Canterbury and his nephew of the same name, Osbert de Clare, Prior of Westminster, Warinus, Dean of Worcester, Abbot Hugh of Reading, and finally, the historian Eadmer.[529] Further particulars concerning these persons will be found in the appendix.[530]
We begin with the history of Elsinus, or Helsinus. He is not an imaginary personage, but one whose story is historically true. He was monk at St Augustine’s, and then Abbot of Ramsay under William the Conqueror. A legend, current in the middle ages in various forms as either a sermon or a letter of Anselm the Elder, states that he was sent by William with presents to the King of Denmark, in order to discover if he contemplated an invasion of England. Having fulfilled his embassy, he was overtaken on his return voyage by so severe a storm that the ship seemed about to be dashed in pieces. As all were invoking our Blessed Lady in this moment of peril, a form arrayed in episcopal vestments appeared, which was supposed to be St Nicholas, the patron of sailors. He addressed Elsinus by name, and promised him he would be saved, if he in his turn promised to celebrate the feast of our Lady’s Conception annually on the 8th December, and to exhort others to celebrate it also. Elsinus promised, and all were saved.[531]
This legendary narrative was adopted formerly for the lections in the Breviary,[532] but more recently it has been altogether discredited. The learned Maurist Gerberon, editor of St Anselm’s works, in particular has objected to this narrative on the grounds that after the battle of Hastings in 1066, William returned to Normandy, and the landing of the Danes followed immediately. Gerberon has overlooked the fact that since Elsinus undertook this journey as Abbot, not as a simple monk—which in itself would have been highly improbable—it must be placed between 1080 and 1087, not in 1066. However, although the story be a legend, yet this much is true, that Elsinus did introduce the feast of the 8th December into his monastery.[533]
That Anselm the Younger introduced it into his monastery at Bury St Edmonds is proved by two letters, dating from 1128-29, of Osbert de Clare, a zealous defender of the doctrine. He laments that two bishops, Roger of Salisbury and Bernard of St Davids, have opposed the introduction of the feast. They had even held a Synod, and forbidden the feast as an absurd novelty. This fact, and also the circumstance that Osbert himself in a sermon on the 8th December made no mention of the Immaculate Conception of Mary from fear of the opponents, as he himself says, show how strong the opposition to both feast and doctrine must have been among the Anglo-Saxon secular clergy of that period.[534]
From what has been said it can be regarded as historically certain that the feast of Mary’s Conception was observed in many Benedictine monasteries in England, about the year 1128—in Ramsay, Bury St Edmonds, Reading, Worcester and Westminster.[535]
Possibly also in some others, but in no case was the feast celebrated outside the walls of the monasteries.[536] It must have encountered opposition, for important personages, both ecclesiastical and secular, looked upon it with disfavour, and it was still very far from gaining the support of the secular clergy, of bishops and synods. Indeed one synod of the period forbade the feast altogether. Its adoption followed only in the fourteenth century. When we bear in mind the ecclesiastical and civil circumstances of the times, we are astonished to find how such a novelty—for so the feast is called in the writings already quoted—could have made its way to England first of all. For, in the eleventh century, that country was torn by internal strife, and invaded by foreign foes; while the national clergy, according to the statement of a contemporary English historian, were sunk in simony and worldliness.[537] That is scarcely the atmosphere suitable for the inception of a feast so intimately connected with the inner religious life of the community. For this some impulse from without was required. Such an impulse came indirectly from the East through intercourse with Normandy, whence so many learned and zealous monks and clergy came to England after the conquest. The political, or rather dynastic, connection of the country with Normandy dates not only from the battle of Hastings in 1066, but goes back to the times of King Edward the Confessor, whose wife Emma was a Norman princess.
The official introduction of the feast of our Lady’s Conception in England only commenced in the thirteenth century, and only spread slowly. The provincial Synod of Oxford in 1222, Canon VIII., refused to recognise it as a feast of obligation, although it established its private observance. The diocesan Synod of Worcester does not mention it in its list of festivals. On the other hand it was celebrated at St Albans in 1228,[538] and the diocesan Synod of Exeter in 1287 formally adopted it by a decree which naturally affected that diocese alone.