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VOLUME IV

THE CHURCH AND THE EMPIRE

THE CHURCH UNIVERSAL BRIEF HISTORIES OF HER CONTINUOUS LIFE

A SERIES of eight volumes dealing with the history of the Christian Church from the beginning to the present day.

Edited by THE REV. W. H. HUTTON, B.D.

FELLOW AND TUTOR OF S. JOHN'S COLLEGE, OXFORD, AND EXAMINING CHAPLAIN TO THE BISHOP OF ROCHESTER

The Church of the Apostles.

The Rev. LONSDALE RAGG, M.A., Vicar of Tickencote, Rutlandshire, and Prebendary of Lincoln Cathedral. 4^. 6d. net.

" Mr. Ragg has produced something far better than a mere text-book ; the earlier chapters especially are particularly interesting reading. The whole book is well proportioned and scholarly, and gives the reader the benefit of wide reading of the latest authorities. The contrasted growth and fortunes of the Judaic Church of Jerusalem and the Church of the Gentiles are particularly clearly brought out." — Church Times.

" Written in a clear and interesting style, and summarises the early records of the growth of the Christian community during the first century. " — Irish Ecclesiastical Gazette.

"A careful piece of work, which may be read with pleasure and profit. " — Spectator.

The Church of the Fathers. 98-461.

The Rev. LEIGHTON PULLAN, M.A., Fellow of St. John's College, and Theological Lecturer of St. John's and Oriel Colleges, Oxford. $s. net.

" If we may forecast the merits of the series by Mr. Pullan's volume, we are prepared to give it an unhesitating welcome. We shall be sur prised if his book does not supersede some of the less interesting Church histories which have served as text-books for several generations of theological students. " — Guardian.

" The student of this important period of Church history — the forma tive period — has here a clear narrative, packed with information drawn from authentic sources and elucidated with the most recent results of investigation. We do not know of any other work on Church history in which so much learned and accurate instruction is condensed into a comparatively small space, but at the same time presented in the form of an interesting narrative. Alike the beginner and the advanced student will find Mr. Pullan a useful guide and companion."

Church J^imes.

THE CHURCH UNIVERSAL— Continued.

The Church and the Barbarians. 461-1003.

The EDITOR. 3*. 6d. net.

"In so accomplished hands as Mr. Hutton's the result is an in structive and suggestive survey of the course of the Church's develop ment throughout five hundred years, and almost as many countries and peoples, in Constantinople as well as among the Wends and Prussians, in Central Asia as well as in the Western Isles."

Review of Theology and Philosophy.

"The volume will be of great value as giving a bird's-eye view of the fascinating struggle of the Church with heathenism during those spacious centuries." — Church Times.

V The Church and the Empire. 1003-1304.

By D. J. MEDLEY, M.A., Professor of History in the University of Glasgow. 4-r. 6d. net.

The Age of Schism. 1304-1503.

By HERBERT BRUCE, M.A., Professor of History in the University College, Cardiff. 3*. 6d. net.

" We commend the book as being fair in its judicial criticism, a

great point where so thorny a subject as the Great Schism and its

issues ase discussed. The art of reading the times, whether ancient

or modern, has descended from Mr. W. H. Hutton to his pupil."

i Pall Mall Gazette.

" It is a great period for so small a book, but a master of his subject knows always what to leave out, and this volume covers the period in comfort." — Expository Times.

"Usually such an 'outline' is a bald and bloodless summary, but Mr. Bruce has written a narrative which is both readable and well- informed. We have pleasure in commending his interesting and scholarly work." — Glasgow Herald.

THE CHURCH UNIVERSAL— Continued.

The Reformation. 1503-1648.

By the Rev. J. P. WHITNEY, B.D. , Professor of Ecclesiastical History at King's College, London. $s. net.

" A book on the Reformation as a whole, not only in England, but in Europe, has long been needed. . . . This present volume fills, therefore, a real want, for in it the Reformation is treated as a whole. . . . The value of the book is quite out of proportion to its size, and its importance will be appreciated by all those whose duty or inclina tion calls to study the Reformation." — Guardian.

"It is certainly a very full and excellent outline. There is scarcely a point in this momentous time in regard to which the student, and, indeed, the ordinary reader, will not find here very considerable help, as well as suggestive hints for further study." — Church Union Gazette.

The Age of Revolution. 1648-1815.

By the EDITOR. 4^. 6d. net.

" The period is a long one for so small a book, but Mr. Hutton has the gift not of condensing, which is not required, but of selecting the essential events and vividly characterizing them." — Expository Times.

" Mr. Hutton's past studies in Ecclesiastical History are sure to secure him a welcome in this new venture. There is a breadth of treatment, an accurate perspective, and a charitable spirit in all that he writes which make him a worthy associate of Creighton and Stubbs in the great field of history." — Aberdeen Journal.

The Church of Modern Days. 1815-1900.

By the Rev. LEIGHTON PULLAN, M.A. {In preparation.

LONDON: RIVINGTONS

THE CHURCH AND THE EMPIRE

BEING AN OUTLINE OF

THE HISTORY OF THE CHURCH

FROM A.D. 1003 TO A.D. 1304

BY

D. J. MEDLEY, M.A.

PROFESSOR OF HISTORY IN THE UNIVERSITY OF GLASGOW

R I V I N G T O N S

.34 KING STREET, CO VENT GARDEN

LONDON

1910

JAN 2 8 1963

EDITORIAL NOTE

"IT7HILE there is a general agreement among * * the writers as to principles, the greatest freedom as to treatment is allowed to writers in this series. The volumes, for example, are not of the same length. Volume II, which deals with the formative period of the Church, is, not unnaturally, longer in proportion than the others. To Volume VI, which deals with the Reformation, has been allotted a similar extension. The authors, again, use their own discretion in such matters as footnotes and lists of authorities. But the aim of the series, which each writer sets before him, is to tell, clearly and accurately, the story of the Church, as a divine institution with a continuous life.

W. H. HUTTON

PREFACE

THE late appearance of this volume of the series needs some explanation. Portions of the book have been written at intervals ; but it is only the enforced idleness of a long con valescence after illness which has given me the requisite leisure to finish it.

I have tried to avoid overloading my pages with details of political history ; but in no period is it so easy to miss the whole lesson of events by an attempt to isolate the special intiuences which affected the organised society of the Church. The interpretation which I have adopted of the important events at Canossa is not, of course, universally accepted ; but the fact that it lias seldom found expression in any English work may serve as my excuse.

The Editor of the series, the Eev. W. H. Hut ton, has laid me under a deep obligation, first, by his long forbearance, and more lately, by his frequent and careful suggestions over the whole book. It is dangerous for laymen to meddle with questions of technical theology. I trust that, guided by his expert hand, I have not fallen into any recognisable heresy !

HEARS ASHBY,

October, 1910.

C O N T E N T S

HAGF.

INTRODUCTORY . . 1

CHAPTER I THE BEGINNINGS OF CHURCH REFORM

CHAPTER II GREGORY VII AND LAY INVESTITURE 21

CHAPTER III THE END OF THE QUARREL . 39

CHAPTER IV THE SECULAR CLERGY . 57

CHAPTER V CANONS AND MONKS . .73

CHAPTER VI ST. BKRNARD . .92

CHAPTER VII THE SCHOOLMEN AND THEOLOGY . Ill

CHAPTER VIII GUELF AND GHIBELLINE (I) 125

xii THE CHURCH AND THE EMPIRE

CHAPTER IX

PAGE

INNOCENT III 145

CHAPTER X THE PAPAL POWER IN THE CHURCH . . 163

CHAPTER XI DOCTRINE AND DISCIPLINE OF THE CHURCH . . 181

CHAPTER XII HERESIES . .198

CHAPTER XIII THE MENDICANT ORDERS . . 216

CHAPTER XIV THE CHURCH AND THE HEATHEN . . 232

CHAPTER XV GUELF AND GHIBELLINE (II) . . . 246

CHAPTER XVI THE FALL OF THE EMPIRE AND OF THE PAPACY . . 262

CHAPTER XVII

THE CHURCHES OF THE EAST . . 280

APPENDICES

I. BIBLIOGRAPHY . . . . 289

II. LIST OF EMPERORS AND POPES . . 291

INDEX 295

THE CHURCH AND THE EMPIRE

INTRODUCTORY

THE period of three centuries which forms our theme is the central period of the Middle Ages. Its interests are manifold ; but they almost p0ijticai all centre round the great struggle between thought Empire and Papacy, which gives to mediaeval in Middle history an unity conspicuously lacking in A£es- more modern times. The history of the Church during these three hundred years is more political than at any other period. In order to understand the reason for this it will be well at the outset to sketch in brief outline the political theories pro pounded in the Middle Ages on the relations of Church and State. So only can we avoid the in evitable confusion of mind which must result from the use of terms familiar in modern life.

Medieval thought, then, drawing its materials from Eoman, Germanic and Christian sources, conceived the Universe as Civitas Dei, the State of God, embracing both heaven and earth, Umty of with God as at once the source, the guide and the ultimate goal. Now this Universe contains numerous parts, one of which is composed of man kind; and the destiny of mankind is identified with

2 THE CHURCH AND THE EMPIRE

that of Christendom. Hence it follows that mankind may be described as the Commonwealth of the Human Eace; and unity under one law and one government is essential to the attainment of the divine purpose.

But this very unity of the whole Universe gives a double aspect to the life of mankind, which has to be Duality spent in this world with a view to its con- of organi- tinuation in the next. Thus God has ap- sation. pointed two separate Orders, each complete in its own sphere, the one concerned with the arrange ment of affairs for this life, the other charged with the preparation of mankind for the life to come.

But this dualism of allegiance was in direct conflict with the idea of unity. The two separate Orders Relations were distinguished as Sacerdotium and of Church Regnum or Imperium ; and the need felt and State, by medigeval thinkers for reconciling these two in the higher unity of the Civitas Dei began speculations on the relation between the ecclesiastical and the secular spheres.

The champions of the former found a reconciliation of the two spheres to consist in the absorption of the Theory secular by the ecclesiastical. The one com- of Church munity into which, by the admission of all, party. united mankind was gathered, must needs be

the Church of God. Of this Christ is the Head. But in order to realise this unity on earth Christ has appointed a representative, the Pope, who is therefore the head of both spheres in this world. But along with this unity it must be allowed that God has sanctioned the separate existence of the secular no less than that of the ecclesiastical dominion. This separation, however, according to the advocates of papal power, did not

INTRODUCTORY

affect the deposit of authority, but affected merely the manner of its exercise. Spiritual and temporal power in this world alike belonged to the representative of Christ.

But the bolder advocates of ecclesiastical power were ready to explain away the divine sanction of temporal authority. Actually existing states sinfui have often originated in violence. Thus the origin of State in its earthly origin may be regarded State. as the work of human nature as affected by the Fall of Man : like sin itself, it is permitted by Clod. Con sequently it needs the sanction of the Church in order to remove the taint. Hence, at best, the temporal power is subject to the ecclesiastical : it is merely a means for working out the higher purpose entrusted to the Church. Pope Gregory Yll goes farther still in depreciation of the temporal power. He declares roundly that it is the work of sin and the devil. "Who does not know," lie writes, "that kings and dukes have derived their power from those who, ignoring God, in their blind desire and intolerable presumption have aspired to rule over their equals, that is, men, by pride, plunder, perfidy, murder, in short by every kind of wickedness, at the instigation of the prince of this world, namely, the devil ? " But in this he is only re-echoing the teaching of St. Augus tine ; and he is followed, among other representative writers, by John of Salisbury, the secretary and cham pion of Thomas Becket, and by Pope Innocent III. To all three there is an instructive contrast between a power divinely conferred and one that has at the best been wrested from God by human importunity.

There are two illustrations of the relation between

4 THE CHURCH AND THE EMPIRE

the spiritual and secular powers very common among Illustra- papal writers. Gregory VII, at the begin- tion of ning of his reign, compares them to the relations. two eyes in a man's head. But he soon substitutes for this symbol of theoretical equality a comparison to the sun and moon, or to the soul and body, whereby he claims for the spiritual authority, as represented by the soul or the sun, the operative and illuminating power in the world, without and apart from which the temporal authority has no efficacy and scarcely any existence. An illustration equally common, but susceptible of more diverse interpreta tion, was drawn from the two swords offered to our Lord by His disciples just before the betrayal. It was St. Bernard who, taking up the idea of previous writers that these represented the sword of the flesh and the sword of the spirit respectively, first claimed that they both belonged to the Church, but that, while the latter was wielded immediately by St. Peter's successor, the injunction to the Apostle to put up in its sheath the sword of the flesh which he had drawn in defence of Christ, merely indicated that he was not to handle it himself. Consequently he had entrusted to lay hands this sword which denotes the temporal power. Both swords, however, still belonged to the Pope and typified his universal control. By virtue of his possession of the spiritual sword he can use spiritual means for supervising or correcting all secular acts. But although he should render to Cresar what is Caesar's, yet his material power over the temporal sword also justifies the Pope in intervening in tem poral matters when necessity demands. This is the explanation of the much debated Translatio Imperil,

INTRODUCTORY

the transference of the imperial authority in 800 A.D. from the Greeks to the Franks. It is the Emperor to whom, in the first instance, the Pope has entrusted the secular sword ; he is, in feudal phraseology, merely the chief vassal of the Pope. It is the unction and coronation of the Emperor by the Pope which confer the imperial power upon the Emperor Elect. The choice by the German nobles is a papal concession which may be recalled at any time. Hence, if the imperial throne is vacant, if there is a disputed election, or if the reigning Emperor is neglectful of his duties, it is for the Pope to act as guardian or as judge ; and, of course, the powers which lie can exercise in connection with the Empire he is still more justified in using against any lesser temporal prince.

To this very thorough presentation of the claims of the ecclesiastical power the partisans of secular authority had only a half-hearted doctrine Theory of to oppose. Ever since the days of Pope Imperial Gelasius I (492-6), the Church herself Part7- had accepted the view of a strict dualism in the organisation of society and, therefore, of the theo retical equality between the ecclesiastical and the secular organs of government. According to this doctrine Sacerdotium and Imperium are independent spheres, each wielding the one of the two swords appropriate to itself, and thus the Emperor no less than the Pope is Vicarius Dei. It is this doctrine behind which the champions of the Empire entrench themselves in their contest with the Papacy. 1 1 was asserted by the Emperors themselves, notably by Frederick 1 and Frederick II, and it has been enshrined in the writings of Dante.

6 THE CHURCH AND THE EMPIRE

The weak point of this theory was that it was rather a thesis for academic debate than a rallying cry for the field of battle. Popular contests are Its weak- £Qr victorVj no^ for delimitation of territory. And its weakness was apparent in this, that while the thorough-going partisans of the Church allowed to the Emperor practically no power except such as he obtained by concession of or delegation from the Church, the imperial theory granted to the ecclesiastical representative at least an authority and independence equal to those claimed for itself, and readily admitted that of the two powers the Church could claim the greater respect as being entrusted with the conduct of matters that were of more per manent importance.

Moreover, historical facts contradicted this idea of equality of power's. The Church through her re presentatives often interfered with decisive effect in the election and the rejection of secular potentates up to the Emperor himself : she claimed that princes were as much subject to her jurisdiction as other laymen, and she did not hesitate to make good that claim even to the excommunication of a refractory ruler and — its corollary — the release of his subjects from their oath of allegiance. Finally, the Church awoke a responsive echo in the hearts of all those liable to oppression or injustice, when she asserted a right of interposing in purely secular matters for the sake of shielding them from wrong ; while she met a real need of the age in her exaltation of the papal power as the general re feree in all cases of difficult or doubtful jurisdiction.

Thus the claims of each power as against the other were not at all commensurate. For while the

INTRODUCTORY 7

imperialists would agree that there was a wide sphere of ecclesiastical rule with which the Emperor had no concern at all, it was held by the papalists that there was nothing done by the Emperor in any capacity which it was not within the competence of the Pope to supervise.

CHAPTER 1 THE BEGINNINGS OF CHURCH REFORM

PKEVIOUS to the eleventh century there had been quarrels between Emperor and Pope. Occasional Popes, such as Nicholas I (858-67), had asserted high prerogatives for the successor of St. Peter, but we have seen that the Church herself taught the co-ordinate and the mutual dependence of the ecclesiastical and secular powers. It was the circumstances of the tenth century which caused the Church to assume a less complacent attitude and, in her efforts to prevent her absorption by the State, to attempt the reduction of the State to a mere department of the Church.

With the acceptance of Christianity as the official

religion of the Empire the organisation of the Church

tended to follow the arrangements for pur-

.Lay . poses of civil government. And when at a investiture , . .-...,

ofecclesi- later Periocl C1V11 society was gradually astics. organising itself on that hierarchical model

which we know as feudalism, the Church, in the persons of its officers, was tending to become not so much the counterpart of the State as an integral part of it. For the clergy, as being the only educated class, were used by the Kings as civil administrators, and on the great officials of the Church were bestowed extensive estates which should make them a counter poise to the secular nobles. In theory the clergy and

THE BEGINNINGS OF CHURCH REFORM 9

people of the diocese still elected their bishop, but in reality he came to be nominated by the King, at whose hands he received investiture of his office by the symbolic gifts of the ring and the pastoral staff, and to whom he did homage for the lands of the see, since by virtue of them he was a baron of the realm. Thus for all practical purposes the great ecclesiastic was a secular noble, a layman. He had often obtained his high ecclesiastical office as a reward for temporal service, and had not infrequently paid a large sum of money as an earnest of loyal conduct and for the privilege of recouping himself tenfold by unscrupulous use of the local patronage which was his.

Furthermore, in contravention of the canons of the Church, the secular clergy, whether bishops or priests, were very frequently married. The Church, clerical it is true, did not consecrate these marriages ; marriage, but, it is said, they were so entirely recognised that the wife of a bishop was called Episcopissa. There was an imminent danger that the ecclesiastical order would shortly lapse into an hereditary social caste, and that the sons of priests inheriting their fathers' benefices would merely become another order of landowners.

Thus the two evils of traffic in ecclesiastical offices, shortly stigmatised as simony and concubinage — for the laws of the Church forbade any more decent description of the relationship- threatened to absorb the Church within the State. Professional interests and considerations of morality alike demanded that these evils should be dealt with. Ecclesiastical reformers perceived that the only lasting reformation was one which should proceed from the Church herself. It was among the

io THE CHURCH AND THE EMPIRE

secular clergy, the parish priests, that these evils were most rife. The monasteries had also gone far away from their original ideals ; but the tenth century had witnessed the establishment of a reformed Benedictine rule in the Congregation of Cluny, and, in any case, it was in monastic life alone that the conditions seemed suitable for working out any scheme of spiritual improvement. The Congregation of Cluny was based upon the idea of centralisation ; unlike the Abbot of the ordinary Benedictine monastery, who was con cerned with the affairs of a single house, the Abbot of Cluny presided over a number of monasteries, each of which was entrusted only to a Prior. Moreover, the Congregation of Cluny was free from the visitation of the local bishops and was immediately under the papal jurisdiction. What more natural than that the monks of Cluny should advocate the application to the Church at large of those principles of organisation which had formed so successful a departure from pre vious arrangements in the smaller sphere of Cluny ? Thus the advocates of Church reform evolved both a negative and a positive policy : the abolition of lay investiture and the utter extirpation of the practice of clerical marriages were to shake the Church free from the numbing control of secular interests, and these were to be accomplished by a centralisation of the ecclesiastical organisation in the hands of the Pope, which would make him more than a match for the greatest secular potentate, the successor of Csesar himself.

It is true that at the beginning of the eleventh century there seemed little chance of the accom plishment of these reforms. If the great secular

THE BEGINNINGS OF CHURCH REFORM n

potentates were likely to cling to the practice of in vestiture in order to keep a hold over a body of landowners which, whatever their other obligations, controlled perhaps one-third of

the lands in Western Christendom ; yet the Kings of the time were not unsympathetic to ecclesias tical reform as interpreted by Cluny. In France both Hugh Capet (987-96) and Robert (996-1031) appealed to the Abbot of Cluny for help in the improvement of their monasteries, and this example was followed by some of their great nobles. In Germany reigned Henry II (1002-24), the last of the Saxon line, who was canonised a century after his death by a Church penetrated by the influences of Cluny. It was the condition of the Papacy which for nearly half a cen tury postponed any attempt at a comprehensive scheme of reform. Twice already in the course of the tenth century had the intervention of the German King, acting as Emperor, rescued the see of Koine from unspeakable degradation. But for nearly 150 years (904-1046), with a few short interludes, the Papacy was the sport of local factions. At the begin ning of the eleventh century the leaders of these factions were descended from the two daughters of the notorious Theodora ; the Crescentines who were responsible for three Popes between 1004 and 1012, owing their influ ence to the younger Theodora, while the Counts of Tusculum were the descendants of the first of the four husbands who got such power as they possessed from the infamous Marozia. The first Tusculan Pope, Benedict VII 1 (1012-24), by simulating an interest in reform, won the support of Henry II of Germany, whom he crowned Emperor; but in 1033 the same

12 THE CHURCH AND THE EMPIRE

faction set up the son of the Count of Tusculum, a child of twelve, as Benedict IX. It suited the Emperor, Conrad II, to use him and therefore to acknowledge him ; but twice the scandalised Eomans drove out the youthful debauchee and murderer, and on the second occasion they elected another Pope in his place. But the Tusculan influence was not to be gainsaid. Benedict, however, sold the Papacy to John Gratian, who was reputed a man of piety, and whose accession as Gregory VI, even though it was a simoniacal trans action, was welcomed by the party of reform. But Benedict changed his mind and attempted to resume his power. Thus there were three persons in Eome who had been consecrated to the papal office. The Archdeacon of Kome appealed to the Emperor Conrad's successor, Henry III, who caused Pope Gregory to summon a Council to Sutri. Here, or shortly after wards at Eome, all three Popes were deposed, and although Benedict IX made another attempt on the papal throne, and even as late as 1058 his party set up an anti-pope, the influence of the local factions was superseded by that of a stronger power.

But the alternative offered by the German Kings

was no more favourable in itself to the schemes of the

reformers than the purely local influences

influence °f the lasfc 15° yearS> As Ott° l in 963) so Henry III in 1046 obtained from the

Eomans the recognition of his right, as patrician or princeps, to nominate a candidate who should be formally elected as their bishop by the Roman people; and as Otto III in 996, so Henry III now used his office to nominate a succession of men, suitable indeed and distinguished, but of German birth. This was not

THE BEGINNINGS OF CHURCH REFORM 13

that freedom of the Church from lay control nor the exaltation of the papal office through which that free dom was to be maintained. Indeed, so long as fear of the Tusculan influence remained, deference to the wishes of the German King, who was also Emperor, was indispensable, and when that King was as powerful as Henry III it was unwise to challenge unnecessarily and directly the exercise of his powers.

But Henry, although, like St. Henry at the be ginning of the century, he kept a strong hand on his own clergy, was yet thoroughly in sympathy with what may be distinguished as the moral objects of the reformers ; and, indeed, the men whom he promoted to the Papacy were drawn from the class of higher ecclesiastics who were touched by the Cluniac spirit. Henry's first two nominees were short-lived. His third choice was his own cousin, Bruno, Bishop of Toul, who accepted with reluctance and only on condition that he should go through the canonical form of election by the clergy and people of Rome. On his way to Koine, which he entered as a pilgrim, he was joined by the late chaplain of Pope Gregory VI, Hildebrand, who had been in retirement at Cluny since his master's death. Not only did the new Pope, Leo IX, take this inflexible , °8_ advocate of the Church's claims as his chief adviser, but he surrounded himself with reforming ecclesiastics from beyond the Alps. Thus fortified lie issued edicts against simoniacal and married clergy; but finding that their literal fulfilment would have emptied all existing offices, he was obliged to tone down his original threats and to allow clergy guilty of simony to atone their fault by an ample penance.

i4 THE CHURCH AND THE EMPIRE

But Leo's contribution to the building up of the papal power was his personal appearance, not as a suppliant but as a judge, beyond the Alps. Three times in his six years' rule he passed the confines of Eome and Italy. On the first occasion he even held a Council at Eheims, despite the unfriendly attitude of Henry I of France, whose efforts, moreover, to keep the French bishops from attendance at the Council met with signal failure. Here and elsewhere Pope Leo exercised all kinds of powers, forcing bishops and abbots to clear themselves by oath from charges of simony and other faults, and excommunicating and degrading those who had offended. And while he re duced the hierarchy to recognise the papal authority, he overawed the people by assuming the central part in stately ceremonies such as the consecration of new churches and the exaltation of relics of martyrs. All this was possible because the Emperor Henry III supported him and welcomed him to a Council at Mainz. Nor was it a matter of less importance that these visits taught the people of Western Europe to regard the Papacy as the embodiment of justice and the representative of a higher morality than that maintained by the local Church.

Quite unwittingly Henry Ill's encouragement of Pope Leo's roving propensities began the difficulties for his descendants. It is true he nominated Leo's successor at the request of the clergy and people of Eome ; but Henry's death in 1056 left the German throne to a child of six under the regency of a woman and a foreigner who found herself faced by all the hostile forces hitherto kept under by the Emperor's powerful arm. And when Henry's last Pope, Victor II,

THE BEGINNINGS OF CHURCH REFORM 15

followed the Emperor to the grave in less than a year, the removal of German influence was corn- Effect of plete. The effect was instantaneous. The Henry Ill's first Pope elected directly by the Komans death, was a German indeed by birth, but he was the brother of Duke Godfrey of Lorraine, who, driven from Ger many by Henry, had married the widowed Marchioness of Tuscany, and was regarded by a small party as a possible King of Italy and Emperor. Whatever danger there was in the schemes of the Lotharingian brothers was nipped in the bud by the death of Pope Stephen IX seven months after his election. Then it became apparent that the removal of the Emperor's strong hand had freed not only the upholders of ecclesiastical reform but also the old Eoman factions. The attempt was easily crushed, but it became clear to the reformers that the papal election must be secured beyond all possibility of outside interference. At Hildebrand's suggestion and with the approval of the German Court, a Burgundian, who was Bishop of Florence, was elected as Nicholas IF. The very name was a challenge, for the first Nicholas (858-67) was per haps the Pope who up to that time had asserted the highest claims for the See of Koine.

The short pontificate of the new Nicholas was de voted largely to measures for securing the freedom of papal elections from secular interference. provisjon By a decree passed in a numerously at- for papal tended Council at the Pope's Lateran palace, election, a College or Corporation was formed of the seven bishops of the sees in the immediate neighbourhood of Koine, together with the priests of the various Koman parish churches and the deacons attendant on them.

16 THE CHURCH AND THE EMPIRE

To the members of this body was now specially arro gated the term Cardinal, a name hitherto applicable to all clergy ordained and appointed to a definite church. To all Koman clergy outside this body and to the people there remained merely the right of assent, and even this was destined to disappear. More important historically was the merely verbal reser vation of the imperial right of confirmation, which was further made a matter of individual grant to each Emperor who might seek it from the Pope. In view of the revived influence of the local factions it was also laid down that, although Koine and the Koman clergy had the first claim, yet the election might lawfully take place anywhere and any one otherwise eligible might be chosen; while the Pope so elected might exercise his authority even before he had been en throned.

But in the presence of a strong Emperor or an unscrupulous faction even these elaborate provisions Papacy might be useless. The Papacy needed a and champion in the flesh, who should have

Normans, nothing to gain and everything to lose by attempting to become its master. Such a protector was ready to hand in the Normans, who, recently settled in Southern Italy, felt themselves insecure in the title by which they held their possessions. Southern Italy was divided between the three Lombard duchies of Benevento, Capua and Salerno, and the districts of Calabria and Apulia, which acknowledged the Viceroy or Katapan of the Eastern Emperor in his seat at Bari. The Saracens, only recently expelled from the mainland, still held Sicily. Norman pilgrims return ing from Palestine became, at the instigation of local

THE BEGINNINGS OF CHURCH REFORM 17

factions, Norman adventurers, and their leaders ob taining lands from the local Princes in return for help, sought confirmation of their title from some legitimate authority. The Western Empire had never claimed these lands, but none the less Conrad II and Henry III, in return for the acceptance of their suzerainty, acknowledged the titles which the Norman leaders had already gained from Greek or Lombard. Rome was likely to be their next victim, and Leo IX took the opportunity of a dispute over the city of Bene- vento to try conclusions with them. A humiliating defeat was followed by a mock submission of the con queror. The danger was in no sense removed. Pope Stephen's schemes for driving them out of Italy were cut short by his death, and meanwhile the Norman power increased. Thus there could be no question of expulsion, nor could the Papacy risk a repetition of the humiliation of Leo IX. It was Hildebraud who conceived the idea of turning a dangerous neighbour into a friend and protector. A meeting was arranged at Melfi between Pope Nicholas and the Norman princes, and there, while on the one side canons were issued against clerical marriage, which was rife in the south of Italy, on the other side Robert Guiscard, the Norman leader, recognised the Pope as his suzerain, and obtained in return the title of Duke of Apulia and Calabria and of Sicily when he should have conquered it. Pope Leo's agreement, six years before, had been made by a defeated and humiliated ecclesiastic with a band of unscrupulous adventurers. Pope Nicholas was dealing with an actual ruler who merely sought legitimate re cognition of his title from any whose hostility would make his hold precarious. Thus resting on the shadowy basis

i8 THE CHURCH AND THE EMPIRE

of the donation of Constantine the Pope substituted himself for the Emperor, whether of West or of East, over the whole of Southern Italy. Truly the move ment for the emancipation of the Church from the State was already shaping itself into an attempt at the formation of a rival power.

The value of this new alliance to the Papacy was put to the test almost immediately. On the death Alex of Pope Nicholas (1061) the papal and

ander II imperial parties proceeded to measure their (1061-73) strength against each other. The re- and Milan. formerSj acting under the leadership of Hildebrand, chose as his successor a noble Milanese, Anselm of Baggio, Bishop of Lucca, who now became Alexander II. He was elected in accordance with the provisions of the recent Lateran decree, and no im perial ratification was asked. On the purely eccle siastical side this choice was a strong manifesto against clerical marriage. The city of Milan as the capital of the Lombard kingdom of Italy had for many centuries held itself in rivalry with Borne. Moreover, it was the stronghold of an aristocratic and a married clergy, which based its practice on a supposed privilege granted by its Apostle St. Ambrose. But this pro duced a reforming democracy which, perhaps from the quarter whence it gained its chief support, was contemptuously named by its opponents the Patarins or Eag-pickers. The first leader of this democratic party had been Anselm of Baggio. Nicholas II sent thither the fanatical Peter Damiani as papal legate, and a fierce struggle ended in the abject submission of the Archbishop of Milan, who attended a synod at Rome and promised obedience to the Pope.

THE BEGINNINGS OF CHURCH REFORM 19

The weak point in the decree of Nicholas II had been that the German clergy were not represented at the Council which issued it, and it was con strued in Germany as a manifest attempt of erma"

opposition, the reforming party to secure the Papacy

for Italy as against the German influence maintained by Henry III. The lioman nobles also had seen in the decree the design of excluding them from any share in the election. It was only by the introduction of Norman troops into Home that the new Pope could be installed at the Lateran. A few weeks later a synod met at Basle in the presence of the Empress- Eegent and the young Henry IV. The latter was in vested with the title of Patrician, and the election of Alexander having been pronounced invalid, a new Pope was chosen in the person of another Lombard, Cadalus Bishop of Parma, who had led the opposition to the Patarins in the province of Milan. The Normans were recalled to their dominions, and the imperialist Pope, Honorius II, was installed in Pome. The struggle between the rival Popes lasted for three years (10G1-4), and fluctuated with the fluctuations of power at the German court. Here the young King had fallen under the influence of Archbishop Hanno of Koln, who, surrounded by enemies in Germany, hoped to gain a party by the betrayal of imperial interests in the recognition of the decree of Nicholas II and of the claims of Alexander. Again by the help of a Norman force Alexander was installed in Pome, where he remained even when Hanno's influence at the German court gave way to that of Archbishop Adalbert of Bremen. Honorius, however, despite the desertion by the imperialist party, found supporters until his death

20 THE CHURCH AND THE EMPIRE

in 1072, and it was only by the arms of Duke Godfrey of Tuscany acting for the imperialists and those of his own Norman allies that Alexander held Rome until his death. Meanwhile the ecclesiastical reformation went steadily on under the direction of Hildebrand. The Ste s y°uno King Henry endeavoured to free

towards himself from the great German ecclesiastics reforma- who held him in thrall, by repudiating the tion- wife whom they had forced upon him. He

was checked by the austere and resolute papal legate, Peter Damiani, and was obliged to accept Bertha of Savoy, to whom subsequently he became much attached. Peter Damiani's visit, however, brought him relief in another way, for the legate took back such a report of the prevalence of simony that the archbishops of Mainz and Koln were summoned to Rome, whence they returned so humiliated that their political in fluence was gone. It is almost equally remarkable that the two English Archbishops also appeared at Rome during this Pontificate, Lanfranc of Canterbury in order that he might obtain the pall without which he could not exercise his functions as Archbishop, and Thomas of York, who referred to the Pope his con tention that the primacy of England should alternate between Canterbury and York. In France, too, we are told that the envoys of Alexander interfered in the smallest details of the ecclesiastical administration and punished without mercy all clergy guilty of simony or of matrimony. Almost the last public act of Pope Alexander was to excommunicate five counsellors of the young King of Germany, to whom were attributed responsibility for his acts, and to summon Henry him self to answer charges of simony and other evil deeds.

CHAPTER II GREGORY VII AND LAY INVESTITURE

THE crowd which attended the funeral of Alex ander II acclaimed Hildebrand as his successor. The Cardinals formally ratified the choice Gregory of the people, and contrary to the wish of VII the German bishops the young King Henry (1073-85). acquiesced.

The new Pope was born a Tuscan peasant and educated in the monastery of St. Mary's on the Aventine in Rome. His uncle was the Abbot, and the monastery was the Roman lodging of the Abbot of Cluny. Hildebrand entered the service of Gregory VI, whom lie followed into exile. On his master's death in 1048 Hildebrand retired to Cluny. Hence he was drawn once more back to Rome by Pope Leo IX. From tliis moment his rise was continuous. Leo made him a Cardinal and gave him the Hls nse charge of the papal finances. In 1054 he sent him as legate to France in order to deal with the heresy of Berengar of Tours. Hildebrand was no theologian, and he accepted a very vague explanation of Berengar's views upon the disputed question of the change of the elements in the Sacrament, On Leo's death Hildebrand headed the deputation which was sent by the clergy and people of Rome to ask Henry III to nominate his successor; and again, on

21

12 THE CHURCH AND THE EMPIRE

the death of Victor II, although Hildebrand took no part in the choice of Stephen IX, it was he who went to Germany to obtain a confirmation of the elec tion from the Empress-Kegent. On Stephen's death Hildebrand's prompt action obtained the election of Nicholas II. It was probably Hildebrand who worded the decree regulating the mode of papal elections, and whose policy turned the Normans from trouble some neighbours into faithful allies and useful instru ments of the papal aims. Nicholas rewarded him with the office of Archdeacon of Home, which made him the chief administrative officer of the Eoman see and, next to the Pope, the most important person in the Western Church. Hildebrand was the chief agent in the election of Alexander II ; and the ulti mate triumph of Alexander meant the reinstatement of Hildebrand at head-quarters. Thus it had long been a question of how soon the maker of Popes would himself assume the papal title, and this was settled for him by the acclamations of the people. In memory of his old master he took the title of Gregory VII. As yet he was only in deacon's orders. Within a month he was ordained priest ; but another month or more elapsed before he was consecrated bishop.

At last the individual who was most identified in men's minds with the forward movement in the Church o was the acknowledged head of the ecclesi-

tunityof astical organisation in the West. For more reform. than twenty years he had been at head quarters intimately knowing and ultimately directing the course of policy. It was mainly by his exertions that the Church was now officially committed to the

GREGORY VII AND LAY INVKSTITUfcE 23

views of the Cluniac reformers. Yet so much opposi tion had been called forth as to show that the success of the party hitherto had depended merely on the circumstances of the moment. The time seemed to have arrived when matters should be brought to an issue. The continued existence of the Roman factions and the power of Henry III had made compromise necessary, and the general result of the reformers' eflbrts upon the Church had been inappreciable. lUit the lapse of time had done at least two things — it had cleared the issue and it had brought the opportunity.

The Church was so entirely enmeshed in the feudal notions of the age that at first it was not very clear

to the reformers where it would be most

Direction effective to begin in the process of cutting -m which

her free. But by this time it was seen reform that the real link which bound the Church should to the State was the custom by which princes took it on themselves to give to the new bishop, in return for his oath of homage, investiture of his office and lands by the presentation of the ring which symbolically married him to his Church, and of the pastoral staff which committed to him the spiritual oversight of his diocese. Probably there was not a single prince in Western Europe who pretended to confer on the new bishop any of his spiritual powers ; but the two spheres of the episcopal work had become inextricably confused, and in the decay of ecclesiastical authority the lay power had treated the chief ecclesiastics as mainly great officers of State and a special class of feudal baron. In the eyes of the reformers the entire dealing of the King with the bishops was an act of usurpation, nay, of

24 THE CHURCH AND THE EMPIRE

sacrilege. Ecclesiastics owed to the sovereign of the country the oath of fealty demanded of all subjects. But for the rest, neither bishop, abbot, nor parish priest could be a feudal vassal. The land which any ecclesiastic held by virtue of his office had been given to the Church ; the utmost claim that any layman could make regarding it was to a right or rather duty of protection. If the Church was to be restored to freedom, investiture with ring and staff, and the control of the lands during vacancy of an ecclesiastical office must all be claimed back for the Church herself. The oath of homage would then naturally disappear, and there would no longer be that confusion of spheres which had resulted in the laicisation and the degrada tion of the Church.

Moreover, the moment was propitious for asserting these views to the fullest extent. The chief repre- Henr IV sentative of lay authority was no longer and the a powerful Emperor nor even a minor in German the tutelage of others. He was a King clergy, of full age, whose wayward, not to say vicious, courses had alienated large numbers of his people. It is true that Henry IV never had much chance of becoming a successful ruler. Taken from his mother at the age of twelve, for the next ten years (1062-72) he had been controlled alternately by two guardians, of whom one, Adalbert, Archbishop of Bremen, allowed him every indulgence, while the other, Hanno, Archbishop of Koln, hardly suffered him to have a mind of his own. Since he had become his own master he had plunged into war with his Saxon subjects. Henry, entangled in this war, answered Gregory's first admonitions in a conciliatory tone;

GREGORY VII AND LAY INVESTITURE 25

but in 107") he decisively defeated the Saxons and was in no mood to listen to a suggestion for the diminution of the authority of the German King in his own land, which ho had just so triumphantly vindicated. For Henry imitated his predecessors in practising investiture of bishops both in Germany and in Italy; and he realised that the summons of the Pope to the temporal princes that they should give up such investiture would mean the transference to the Papacy of the disposal of the temporal fiefs. This would involve the loss at one blow of half the dominions of the German King. Moreover, he was encouraged in an attitude of resistance by the feeling of the German Church. At the first Lenten Synod held in the Lateran palace after Gregory's accession canons were issued forbidding all married or sinion- iacal ecclesiastics to perform ministerial functions and all laity to attend their ministrations. Immediate opposition was raised ; the German clergy were especially violent : they declared that this prohibition of marriage was contrary to the teaching of Christ and St. Paul, that it attempted to make men live like angels but would only encourage licence, and that, if it were necessary to choose, they would abandon the priesthood rather than their wives. Gregory, however, sent legates into various districts armed with full powers, and succeeded in rousing the populace against the married clergy.

It was under these circumstances that Qreg:or »s Gregory determined to bring to an issue decree the chief question in dispute between Church against and State. Hitherto he had said nothing investiture- against the practice of lay investiture. Now, how-

26 THE CHURCH AND THE EMPIRE

ever, at the Lenten Synod in 1075, a decree was issued which condemned both the ecclesiastic, high or low, who should take investiture from a layman, and also the layman, however exalted in rank, who should dare to give investiture. The decree had no immediate effect, and at the end of the year Gregory followed it up with a letter to the King, in which he threatened excommunication if before the meeting of the next usual Lenten Synod Henry had not amended his life and got rid of his councillors, who had never freed themselves from the papal ban.

Henry's answer was given at a Synod of German

ecclesiastics at Worms. Cardinal Hugh the White,

who for personal reasons had turned against

Henry's Gregory, accused him of the most incredible answer. •" J , , . , . ,

crimes, and a letter was despatched in which

the bishops renounced their obedience. Henry also addressed a letter to the Pope, which quite surpassed that of the bishops in violence of expression. " Henry, King not by usurpation but by the holy ordination of God, to Hildebrand now no apostolic ruler but a false monk." It accused him of daring to threaten to take away the royal power, as if Henry owed it to the Pontiff and not to God: and it concluded by a summons to him to descend from his position in favour of some one " who shall not cloak his violence with re ligion, but shall teach the sound doctrine of St. Peter." It was nothing new for a Pope to be deposed by a Council presided over by the Emperor. And it is true that the same resolution, transmitted by delegates from Worms, was adopted at Piacenza by a Synod of Italian bishops. But on this occasion the sentence was uttered by an assembly of exclusively German

GREGORY VII AND LAY INVESTITURE 27

bishops, presided over by a King who was not yet crowned Emperor. If such a sentence was to be effective, Henry should have followed it up by a march to Rome with an adequate army. He merely courted defeat when he gave the Pope the opportunity for a retort in kind. Anathema was the papal weapon, and while the King's declaration might even be re sented by other rulers as an attempt to dictate to them in a matter of common concern to all, the papal sentence on the King was regarded by all as influenc ing the fate, not of the King only, but of all who remained in communication witli him, if not in this world, at any rate in the world to come. Moreover, in this particular case, while no one believed the monstrous charges against Gregory, there was sufficient in Henry's past conduct to give credibility to anything that might be urged against him.

Gregory's rejoinder was delivered at the Lenten Synod of 1076. As against the twenty-six German bishops assembled at Worms, this Council Gregory contained over a hundred bishops drawn deposes from all parts of Christendom, while among Henry, the laity present was Henry's own mother, the Empress Agnes. Gregory used his opportunity to the full. In the most solemn strain he appealed to St. Peter, to the Virgin Mary, to St. Paul and all the saints, to bear witness that lie himself had unwillingly taken the Papacy. To him, as representative of the Apostle, God had entrusted the Christian people, and in re liance on this he now withdrew from Henry, as a rebel against the Church, the rule over the kingdoms of the Teutons and of Italy, and released all Chris tians from any present or future oath made to him.

28 THE CHURCH AND THE EMPIRE

Finally, for his omissions and commissions alike, Henry is bound in the bonds of anathema " in order that people may know and acknowledge that thou art Peter, and upon thy rock the Son of the living God has built His Church, and the gates of hell shall not prevail against it."

The rhetorical nourish of the King's pronouncement against the Pope withers before the tremendous appeal of the Pope to his divinely delegated power to judge the King. Gregory's procedure was little less revolu tionary than that of the King, but the claim to depose might appear as only a concomitant to the power already wielded by Popes in bestowing crowns, while for Gregory it had by this time become the coping- stone in the fabric of those relations between Church and State which he and his party were building up.

Gregory's position was not devoid of difficulties. Numerous protests were raised against this assertion of papal power. But events concurred to Gregorys jlls^fy Gregory's bold action. At the be ginning of his pontificate the Normans were quarrelling among themselves ; but in Tuscany the Countess Matilda had just become complete mis tress of the great inheritance which in-

cluded a lar§e part of Cenfcral Italy- She

was an enthusiastic supporter of the Papacy, and secured North Italy by a revival of the Patarine party against the Italian bishops who had repudiated Gregory at Piacenza.

But Gregory's most effective allies were Henry's rebellious subjects. The Saxons broke out again into rebellion in the north, while the nobles of Southern Germany with the concurrence of the Pope met at

GREGORY VII AND LAY INVESTITURE 29

Tribiir, near Mainz, in October, 1076. Henry was forced to accept the most abject terms. He Rebeiiious was to submit to the Pope, and the nobles German further agreed among themselves that the nobles. Tope should be invited to pronounce the decisive judgment at a diet to be held at Augsburg a year later. If by that time Henry had not obtained the papal absolution, the kingdom would be considered forfeit, and they would proceed to the election of a new King without waiting for permission of the Pope. The nobles were hampered by the rivalry of those who hoped each to be Henry's successor, and they did not wish to found the election of the new King on the acknowledgment of the papal power of deposition. They acted, therefore, as if so far, apart from the ex communication, the papal sentence of deposition had been only provisional.

Henry saw that to be reinstated by the Pope in an assembly of his rebellious subjects would be even more damaging for his prestige than the original

deposition, and, knowing nothing of the Henrys

action agreement of the nobles for a new election,

he determined to go and get his absolution from the Pope at Koine. He treated the points in dispute between himself and his opponents as practically settled by his promise of submission, whereas the Pope desired to pose as arbiter between the contending parties in Germany ; while the nobles aimed at elect ing a new King. Quite unconsciously Henry was forcing the hands of both parties of his opponents, whose obvious interests were in favour of delay. It was necessary that he should drink the cup of humiliation to the dregs ; but the astute King preferred that it

30 THE CHURCH AND THE EMPIRE

should be at his own time and place — at once and in Italy, instead of a year hence in Germany.

Henry carried out his design, even though it was in the middle of winter ; and neglecting the welcome of the imperialists of North Italy, he ulti mately tracked the Pope to the Countess Matilda's fortress of Canossa, in the Apennines, above Modena. But Gregory would listen to no mediation, and demanded absolute submission to his judgment. So Henry again took the method of procedure into his own hands and appeared at intervals during three successive days before the castle in the garb of a peni tent, barefooted and clad in a coarse woollen shirt. The picturesque account of this world-famous scene, which we owe to Lambert of Hersfeld, must be regarded as the monastic version current among the papal parti sans. Gregory himself, who was scarcely likely to minimise his own triumph, in his letter to the German nobles says nothing of these details. He only relates that even his own followers exclaimed that " tyrannical ferocity " rather than " apostolic severity " was the characteristic of his act.

Thus Henry forced the hand of the Pope, who as a priest could not refuse his absolution to one who showed himself ready to submit to the esu ° severest possible penance for his sins. The only course open to Gregory was to accept the situation on which he had lost the hold, and to try to get some political concessions in the negotiations which must follow. The terms did not differ much from those arranged at Tribur : Henry should accept the decision of the diet of the German nobles, pre sided over by the Pope, as to his continued right to the

GREGORY VII AND LAY INVESTITURE 31

crown, while if the judgment was favourable, he should implicitly obey the Pope for the future in all that concerned the Church. But, on the other hand, the papal excommunication and absolute sentence of deposition were removed, and the whole excuse for continued rebellion was thus withdrawn from his German opponents. Henry had undoubtedly been humiliated and had acknowledged the papal arbitration in Germany : but modern feelings probably exaggerate the humiliation of the penitential system, and Henry had at least divided his enemies. The Tope had undertaken to see fair play between Henry and his German subjects : the German nobles had based their action on Henry's past conduct, for which he had now done penance. Henry had obtained an acknowledg ment from the Pope that his right to the kingship was at any rate an open question.

The German nobles had been betrayed by the Pope, but they could not afford to quarrel with him. They had been outwitted by Henry, and against Election of him they proceeded as having violated the an anti- Agreement of Tribur. A Diet met at kin£- Forcliheim, in Franconia, in March, 1077. It was chiefly composed of lay nobles, but papal legates were present, whom Gregory instructed to work for a post ponement until he himself could come. But the nobles were determined, and Henry's brother-in-law, Duke Rudolf of Suabia, was chosen King. Gregory, however, did not intend to have his hand forced again, and for three years (1077-80) he refused to acknow ledge Rudolf and tried to pose as arbiter between him and Henry. Five times Rudolf's supporters wrote remonstrating indignantly against this neutrality.

32 THE CHURCH AND THE EMPIRE

Gregory excused himself on the ground that his legates had been deceived and had acted under compulsion in acquiescing in the action of the diet at Forchheim. He had good reasons for his delay. He was deter mined to secure recognition of the right which he claimed for the Papacy as the real determining force in the dispute, an act which the nobles had deliberately prevented. Moreover, he was a little afraid of a trial of strength with Henry at the moment. For while Henry's promptness had caused the Pope to break faith with his allies, Gregory's severity had gathered round Henry a party which made the King more powerful than he yet had been. Thus in Lombardy the Countess Matilda was faced by a revived imperialist party which seriously threatened her dominions, while in Germany the clergy, the lesser nobles and the cities rallied round the King.

So long, then, as the contest seemed doubtful Gregory withheld his decision. At length, in 1080, Gregory when, despite two victories, Eudolf was accepts gaining no advantage, Gregory felt that him- further delay might make Henry too strong

to be affected by the papal judgment. Accordingly, at the usual Lenten Synod he renewed the excommunication and deposition of Henry, recognised Eudolf as King of Germany, and even prophesied for the excommuni cated monarch a speedy death. One papal partisan afterwards explained this as referring to Henry's spiritual death ! Gregory is further said to have sent a crown to Kudolf, bearing the legend uPetra dedit Petro, Petrus diadema Eudolpho," but the story is doubtful. The answer of Henry's party was given in successive synods of German or Italian bishops, who

GREGORY VII AND LAY INVKSTITUHE 33

declared Gregory deposed, and elected as his substitute Henry's Chancellor, Guibert, Archbishop of Ravenna, who took the title of Clement III".

Gregory's decisive move was a failure. There were now two Kings and two Topes, and all hope of a peaceful settlement was gone. None of the Death nations of Europe responded to Gregory's of anti- appeal. Robert Guiscard, the Norman King- leader, was busy with his designs on the Eastern Empire. Gregory's only chance was a victory in Ger many and the fulfilment of his rash prophecy. In October, 1080, Henry was defeated in the heart of Saxony on the Elster, but it was Gregory's accepted King, Rudolf, who was killed. One chronicler reports Rudolf as acknowledging in his dying moments the iniquity of his conduct. Saxony remained in revolt ; but until a new King could be agreed upon Henry was practically safe and could turn to deal with the situa tion in Italy. There could be no thought of peace. Gregory's supporters were upheld by the enthusiasm of fanaticism, while by acts and words he had driven his enemies to exasperation, and what had begun as a war of principles had now sunk to a personal struggle between Henry and Hildebrand.

The renewal of the sentence against Henry had caused a reaction in his favour in Northern Italy. Soon after the episode of Canossa, the Death Countess Matilda, having no heir, had of bequeathed her entire possessions to the Gregory. Roman see and become a papal vassal for the term of her own life. But most of the Tuscan cities de clared for Henry and thus entirely neutralised her power. Robert Guiscard was not to be tempted

34 THE CHURCH AND THE EMPIRE

back from his projects against the Eastern Em pire, even if it be true that Gregory offered him the Empire of the West. Thus Henry entered Italy un hindered early in 1081, and even the news that his opponents had found a successor to Eudolf in the person of Herman of Luxemburg did not stop his inarch. The siege of Eome lasted for nearly three years (1081-4), but ultimately he obtained posses sion of all the city except the castle of St. Angelo. Henry's Pope, Clement III, was consecrated, and on Easter Day Henry, together with his wife, at length obtained the imperial crown. But meanwhile he had made a fatal move. The Eastern Emperor Alexius persuaded him to make mischief in Apulia. Henry fell into the trap. Robert Guiscard rushed back to defend his own territories, and now determined to carry out his obligations as a papal vassal. Henry was taken unawares and had to retire before the Normans, who forced their way into Eome and cruelly sacked and burnt it. Gregory was rescued, but life for him in Eome was no longer possible. The Romans had betrayed him to Henry, and now his allies had destroyed the city. He retired with the Normans to Salerno, where, a year later, he died (May, 1085), bitterly attributing his failure to his love of righteous ness and hatred of iniquity.

But we cannot ratify Gregory's own judgment on

the reasons for his failure. Eather the blame is to be

laid upon his lack of statesmanship. His

Reasons egotism and his fanaticism worked together

failure ^° ma^e n^m believe that the supremacy of

the spiritual power which he aimed at

might be attained by very secular devices. In action

GREGORY VII AND LAY INVESTITURE 35

he showed himself a pure opportunist, approving at one time what he condemned at another. And yet ho had so little of an eye for the line which separates the practicable from the ideal that at Canossa he humiliated Henry beyond all hope of reconciliation, and he died in exile because he would not listen to any compromise which might be an acknowledgment that he had exag gerated his own claims. Thus, despite the undoubted purity of his life and the ultimate loftiness of his ideals, he is to be regarded rather as a man of immense force of character than as a great ecclesiastical statesman, rather as the stirrer-up of divine discontent than as a creative mind which gives a new turn to the desires and impulses of the human race.

All this is borne out by his dealings outside Germany and Italy. He conducted a very extensive correspond ence with princes as well as ecclesiastics His all over Europe. Indeed this, as much as activity in the despatch of legates and the annual Europe, attendance of bishops at the Lenten Synod, was one of the means by which the Papacy strove to make itself the central power of Christendom. These letters deal with all kinds of subjects and bear ample witness to his personal piety and high moral aims. But alongside of these come arrogant assertions of papal authority. He claims as fiefs of St. Peter on various grounds Hungary, Spain, Denmark, Corsica, Sardinia- he gives the title of King to the Duke of Dalmatia; he even offers to princes who belong to the Eastern' Church a better title to their possessions as held from St. Peter.

Gregory's great contest with the Empire has been described without interruption, as if it were the only

36 THE CHURCH AND THE EMPIRE

struggle of his time, instead of being merely the most important episode in a very busy life. And if we ask in conclusion why it was fought out in the imPerial dominions rather than elsewhere, the answer will be instructive of his char acter and methods of action. At the beginning of his pontificate his harshest phrases were directed against Philip I of France, who added to the crimes of lay investiture and shameless simony a scandalous personal immorality. Ultimately Gregory threatened him with excommunication and deposition. But he never passed beyond threats. The reason is to be found in the fact that Gregory was soon in pursuit of larger game. The French King only shared with his great nobles the investiture of the bishops in the kingdom. Moreover, the French bishops were not as a body great secular potentates like the German bishops. The opposition to reform in France was passive, not active. Crown, nobles, and Church stood together in opposition : there was no papal party. Not enough was to be gained by a victory, and there was great chance of a defeat. The result was that Philip continued his simoniacal transactions and never entirely gave up investiture, while Gregory allowed himself to be satisfied with occasional promises of better things. His dealings with the French bishops are equally inconclusive. For six years (1076-82) two of the papal legates divided France between them, practi cally superseded the local ecclesiastical jurisdiction, and acted with the utmost severity against all, ecclesiastics or laymen, who practised the methods now under con demnation. Great opposition was aroused and the legates went in peril of their lives. They were only

GREGORY VII AND LAY INVESTITURE 37

carrying out strenuously the principles laid down under Gregory's guidance in many acts of synods and in culcated by Gregory in numberless private letters. And yet Gregory is found frequently undoing their acts, restoring bishops whom they have deposed, ac cepting excuses or explanations which cannot possibly have deceived him.

His policy towards England affords another in structive contrast. Both in Normandy and in England William the Conqueror practised investiture of his bishops and abbots and En land held his ecclesiastics in an iron grip. He refused the papal demand for homage for his English kingdom and he would allow no papal interference with his clergy without the King's permission. Archbishop Lanfranc also only consented to accept the decree against married clergy with a serious limitation — while married canons were to dismiss their wives at once, parish priests already married were not interfered with ; but marriage was forbidden to clergy in the future, and bishops were warned not to ordain married men. But William's expedition to England had been undertaken with the approval of Hildebrand, he did not practise simony, and he acknowledged the principle of a celibate clergy, while he promised the payment of the tribute of Peter's Pence from England. Moreover, William was not a man to be trifled with : lie was a valuable friend and would certainly be a dangerous enemy. Consequently no question of the lawfulness of investiture was mooted during his lifetime. Gregory contented himself with threats against Lanfranc. But the English Archbishop owed a grudge to Gregory, who had treated with a culpable indulgence the great

38 THE CHURCH AND THE EMPIRE

heresiarch Berengar after Lanfranc had vanquished him and convicted him of heresy ; and Lanfranc knew that under William's sheltering favour he was safe from the papal ban.

Thus, while in France Gregory would have to face an united people, in England he shrank before the person ality of the King. In Germany, on the other hand, he found a blameworthy King and a discontented people. All the elements were present for the successful inter ference of an external power. Moreover, the peculiar relations in which this external power — the Papacy — stood towards the German King, the prospective Emperor, gave every excuse, if any were needed, for such interference. Finally and most especially, since these imperial prospects made the German King the first among the monarchs of Western Europe, a victory over him would carry a prestige which lesser potentates would be bound to acknowledge.

CHAPTER 111 THE EM) OF THE QUARREL

IT remained to be seen whether Gregory's failure implied Henry's success. The Emperor returned to Germany, where a strong desire for peace had grown up and was taking practical

shape. In some dioceses the Truce of God was proclaimed, which, under heavy ecclesiastical penalties, forbade hostilities during certain days ot the week and certain seasons of the year. Henry took up this idea, which as yet was too partial to be effective, and in 1085, in a Synod at Mainz under his presidency, it was proclaimed for the whole king dom. The unfortunate anti - King Herman found himself deserted, and died, a fugitive, in 1088. Henry's moderation concluded what the desire for peace had begun, and even Saxony seemed to be reconciled to his rule.

But his triumph was short-lived. Between him and any lasting peace stood the anti-Pope Clement III; for all who had received consecration at

Clement's hands were bound at all hazards (lJ8^n } to maintain the lawfulness of his election. Moreover, Clement's opponent now was a man to be reckoned with. The first choice of the Gregorian party, Desiderius, Abbot of Monte Cassino, could not be consecrated for a year after his election, and four

39

40 THE CHURCH AND THE EMPIRE

months later he was dead (September, 1087). The partisans of Clement were too strong in Kome, and the next election was carried out with total disregard of the decree of Nicholas II. It took place at Terra- cina in March, 1088, and was made by a large number of clergy in addition to the Cardinals. The choice fell upon Otto, Bishop of Ostia, a Frenchman of noble family and a monk of Cluny; but it was some years before Urban II could regard Home as his head quarters.

In some ways Urban was more uncompromising than his master Gregory. He upheld -the papal His policy legates in their strict treatment of the against French bishops ; he actually launched Henry. against Philip I of France the excommuni cation which Gregory had only threatened; to the prohibition of lay investiture he added an explicit command that bishops and clergy should not do homage to any layman. But while he showed him self -thus in thorough sympathy with his predecessor, in his power of dealing with circumstances he proved himself by far the superior. A succession of clever if thoroughly unscrupulous measures restored the fortunes of the papal party. Henry had succeeded for the moment in dividing and isolating his enemies. Urban set himself to unite the chief opponents of Henry on both sides of the Alps. He planned a marriage between the middle-aged widow, the Countess Matilda of Tuscany, and the eighteen-year-old son of Welf, Duke of Bavaria (1089). Matilda was ready to sacrifice herself for the good of the cause. The Welfs, ignorant of Matilda's gift of her lands to the Papacy, eagerly accepted th^ffca^xhut soon discovering that

THH END OF THE QUARREL

they were being used as tools, they ceased to give any help, and in fact became reconciled to the Emperor. But meanwhile the Pope had discovered other more deadly weapons with which to wound the Emperor. The deaths of the anti-Kings had left the papal party without a leader in Germany. Events had shown the firm hold of the hereditary claim and the Salian House upon a large portion of the Empire. The only accept able leader would be a member of Henry's own house. Henry's actions played into their hands. His eldest son, Conrad, had been crowned at Aachen in 1087 and sent into Italy to act as his father's representative. He is described as a young man of studious and dreamy character, unpractical and easily influenced. In 1087 Henry lost his faithful wife Bertha, and a year later he married a Russian Princess, Praxedis, who was the widow of the Count of the Northern March. The marriage was unhappy; eacli accused the other of misconduct; and Henry, suspecting the relations of Conrad witli his stepmother, put them both in prison. Perhaps Conrad had already been worked upon by the papal party. He escaped, took refuge with the Countess Matilda, and was crowned King of Italy (1093). But he was only the tool of others. Far more immediately dangerous was the escape of Praxedis (1094), who laid before the Pope the foulest charges against Henry. To her lasting shame the Countess Matilda was the chief agent in these family revolts. The effect on Henry's position in Italy was disastrous. Pope Urban finally recovered Pome, and Conrad, having won the cities of Lombardy, took an oath of fealty to the Papacy in return for a promise of the Empire.

And just as if the success of these diabolical schemes

42 THE CHURCH AND THE EMPIRE

was not a sufficient triumph, fortune at this moment gave the Pope a chance of superseding the Emperor in the eyes of all Europe, by inaugurating a great popular movement of which under different circum stances the Emperor would have been the natural leader. In 1085 the Eastern Emperor Alexius had appealed to Henry against the Normans, but now Henry was a negligible quantity — excommunicated, Beginning crowned Emperor by an anti-pope, not likely of the to undertake a distant expedition. In 1095,

Crusades, therefore, when Alexius needed aid against the Seljuk Turks, it was to the Pope that he sent his envoys, who appeared at the Synod of Piacenza. Those late converts to Mohammedanism had established their kingdom of Eoum over the greater part of Asia Minor with its capital at the venerable city of Nicsea, and had captured Jerusalem, which thus passed out of the hands of the tolerant Caliphs of Cairo into those of the most fanatical section of Mohammedans. Pilgrims return ing from Jerusalem spread through Europe tales of the harsh treatment to which they were subjected. Then in 1087 a new tribe of Saracens, the Almoravides, crossed from Africa to Spain and inflicted a severe defeat upon a Christian army. It seemed almost as if a combined movement of the Mohammedan world had begun for the final extinction of Christendom. If Gregory had been free he would have wished to promote the reunion of the Churches by sending help to the Eastern Empire ; so that it was no novel idea that was suggested to the assembled magnates at Piacenza. Urban II no doubt saw the opportunity offered for asserting the leadership of the western world. Alexius' envoys were heard with sympathy ;

THE END OF THE QUARREL 43

but Urban felt the need of appeal to a larger public, and summoned a great Council to Clermont-Ferrand in Auvergne, where he would be among his own countrymen. Here in November, 1095, he delivered before a vast concourse of persons assembled in the open air an impassioned appeal on behalf of the suffering Christians of the east. The result answered his utmost expectation, and the cry of the assembled multitude, " God wills it," was the ratification of the papal leader ship. All methods were taken to stir the feelings of the west. The vast ecclesiastical organisation was used in order to transmit invitations to possible crusaders; the penitential system of the Church was brought to bear on those already conscious of a sinful life ; popular preachers, such as Peter the Hermit, were employed to rouse the interest of the masses; the Tope himself spent the succeeding months in a tour through Southern France ; and arrangements were made for the start of the first expedition from the Italian ports at the end of the summer of 1096, under the leadership of a legate appointed by the Pope.

It is not possible here to follow the fortunes of the Crusaders. Several unauthorised expeditions, which bore witness to the popular enthusiasm, made their way through Southern Ger- P16 fi!jst many ; but the disorderly crowds which composed them perished either at the hands of the inhabitants of the Eastern Empire, whom they treated as schismatics, or among the Turks in Asia Minor. The real expedition passed partly by land, partly by sea from the Italian ports to Constantinople, whence the Crusaders set out across Asia Minor. Niciea

44 THE CHURCH AND THE EMPIRE

was taken in June, 1097; the Sultan of Eoum was overthrown in battle at Dorylseum in July ; Antioch detained the Crusaders from October, 1097, to June, 1098; and it was only in July, 1099, that after a siege of forty days Jerusalem was captured from the Saracens of Egypt, who had recently recovered it from the Turks. But whatever may have been Urban's success in his own land of France and elsewhere, in Germany, at Its effect any ra^e' ^s eff°rts to turn the current on the against the Emperor had entirely failed, quarrel. Of German lands Lorraine alone sent warriors to the First Crusade. The movement did not penetrate to the east of the Ehine, and the number of Germans who helped to swell the multi tude of crusaders who marched through Southern Germany was inappreciable. At the same time the settlement of the questions at issue between Papacy and Empire were indefinitely postponed ; for it would have been treason to the crusading cause to press the papal claims against Henry at this moment. It was Henry's turn to experience some good fortune. The proclamation of the Truce of God under his auspices, the manifest interest of the German ecclesiastics, and his own policy of favouring the rising cities combined to strengthen his position. Thus in 1098 he was able to obtain from the German nobles the deposition of his rebellious son Conrad and the election of his younger son Henry as King, who was made to promise that during his father's lifetime he would not act politically against him. Then in 1099 Pope Urban died, and was followed in 1100 by the anti-Pope Clement III, and in 1101 by Conrad. All the personal causes of disunion were being removed. Moreover,

THE KNI) OF THE QUARREL 45

the success of the crusading policy made it impossible tli at Henry or Germany should stand apart from it altogether. Although Jerusalem was the capital of a Christian kingdom and other principalities centred round Tripoli, Antioch, and the more distant Edessa, powerful Mohammedan Princes lay close beside them at Damascus, Aleppo, and Mossul, as well as to the south in Egypt. There was need of constant rein forcement, for the fighting was continual. Under these inducements Germany began to contribute crusaders to the cause. Duke Welf of Bavaria led an army eastwards in 1101. In 1103 Henry's efforts in favour of peace culminated in the proclamation at the Diet' of Mainz of the first imperial land peace sworn between King and nobles, which bound the parties to it for four years to maintain the peace towards all communities in the land. This was in tended as a preliminary to Henry's participation in an expedition to the east.

But this was the very last thing desired by Henry's enemies, and there began a most unscrupulous attack which ended only with his death. Pope Urban's successor, Pascal II, strengthened He** ° by the death of the anti-Pope Clement and the failure of his party to maintain a successor, re newed the excommunication against Henry, and did everything deliberately to stir up strife in Germany. The nobles were angry at the cessation of private war and at the favour shown by Henry to the towns. But again they lacked a leader, and with diabolical craft the papal party worked upon the young King Henry by threatening to set up against him an anti- King who should rob him of the eventual succession

46 THE CHURCH AND THE EMPIRE

The result was that the young King broke his solemn promise, set up the standard of revolt, and was joined by nobles, ecclesiastical as well as lay, and by the restless Saxon rebels. By a trick he got his father into his power and forced him formally to abdicate, while he himself was crowned King by the papal legate. But the Emperor escaped, and with marvellous energy gathered adherents; but a renewal of the struggle was staved off by his own death after a few days' illness on August 6th, 1106.

Henry never shook himself free from the difficulties of his own early misdeeds ; but the rights upon which His he took his stand were those exercised by

justifica- his predecessors. The uncompromising atti- tion- tude of his opponents and their humiliation

of him made it a life-long struggle between them. Henry was no saint ; but his opponents' tactics were indefensible. Under less adverse circumstances he might have proved a successful ruler. But he was the victim of a party which deliberately subordinated means to ends in pursuit of an ideal which Henry could scarcely be expected to understand or appreciate.

The papal party in its malice had overreached itself in selecting Henry V as its champion. True, he had H nr V destroyed the most stubborn enemy of the Papacy; but his own interests caused him to adopt his father's policy. His one object was to recover the prestige which the German King had lost in the struggles of the last twenty years. He was undisputed King in Germany; he showed an un scrupulous and overbearing demeanour which aroused opposition on all sides. He was not likely to be con tent with less power than his father had demanded

THE END OF THE QUARREL 47

over the German clergy, and at the first vacancies he invested the new bishops.

Henry's bold action was not altogether without reason. For some years there had been growing up

within the ranks of the advocates of reform

, . , , ., Growth of

a moderate party which, while opposed to a t of

simony and clerical marriage, saw in the compro- continued and close union of Church and miSQ on in- State an indispensable guarantee of social ves order. They aimed therefore at conserving the rights of the Crown no less than at recovering those of the Church. This party is found especially among the French clergy. One of its chief spokesmen, the Canonist Ivo, Bishop of Chartres, who had suffered much for his enthusiasm for reform, insists in his correspond ence even with the Pope himself, that the prohibition passed upon lay investiture is not among the class of matters which have been settled by a law for ever binding, but among those which have been enjoined or forbidden, as the case might be, for the honour or profit of the Church, and lie appropriately bids the papal legate beware lest the Koman clergy should incur the charge of taking tithe of mint and rue while they omit the weightier precepts of the law. Moreover, botli he and his friend Hugh of Fleury, in a treatise dealing with the " Uoyal Power and Priestly Office," maintain that the King lias the power, " by the instigation of the Holy Spirit," of nominating bishops, or at least of granting permission for their election ; and that, while the royal investiture, how ever made by word or act, pretends to bestow no spiritual authority, but merely estates or other results of royal munificence, it is for the archbishop

48 THE CHURCH AND THE EMPIRE

to commit to a newly elected prelate the cure of souls.

This distinction, repugnant as it was to the extremists, soon found practical application. Lan- c tti franc's successor in the See of Canterbury,

ment in Anselm, was, like his predecessor, an Italian, England. transferred from Normandy to England. He had to contend with the typical King of an unre strained feudalism in the person of William II. A succession of quarrels ended in Anselm's retirement to Italy. Eecalled by Henry I, he took back with him the maxims of the reformers about investiture, and refused to do the required homage to the new King. Henry was not an unreasonable man, and he sent Anselm to bring about some arrangement with the Pope. However, it was not until a rupture was imminent that Pope Pascal was persuaded to acquiesce in an agreement on the lines advocated by Ivo of Chartres and his party. By this Concordat (1107) Henry I agreed to give up his claim to invest with the ring and staff, while Archbishop Anselm allowed that the elected bishop might do homage for his lands to the King.

At present neither side in the Empire was suffi ciently honest in its intentions to be willing to accept Pascal II so reasonable a settlement. But the fact (1099- that the Pope had felt himself obliged to II18)- allow it in one case sensibly weakened his

position and correspondingly strengthened that of the German King. It was typical of Pascal's position in general. Though strongly Gregorian in principle, he was neither clever nor courageous, and was inclined to take up a position which he could not maintain.

THE END OF THE QUARREL 49

Intent on renewing the prohibition of lay investiture and afraid of Henry, Pascal determined to support himself upon France. Here, at any rate, Philip 1 had gradually dropped the practice of investiture of bishops. The papal censures of his scandalous pri vate conduct uttered by Gregory and Urban had had no effect. Pascal accepted professions of amendment and acts of humiliation, and ceased to trouble himself further about Philip's private affairs. A Council of French bishops was held at Troyes (1107), where the decrees against lay investiture were renewed. The one gleam of hope for the future appeared in Pascal's deliberate abstention from any pronouncement against the King in person. Henry, occupied on the eastern border, could not pay his first visit to Italy until the beginning of 1111, and it was not without significance that on the eve of setting out he betrothed himself to the daughter of Henry I of England. He \vas more fortunate than his father had been in the moment of his visit. The Lombard cities quarrelling among themselves were quickly forced to submission; the Countess Matilda, grown old and tired of strife, sent her envoys to do homage for the imperial fiefs ; the Normans had just lost their Duke. Pope Pascal, finding himself isolated, did not dare to meet by a simple negative Henry's demand for the right of inves titure as well as for his coronation as Emperor.

By way of escaping from his difficulty he sent to the King an astonishing proposal. The King was to renounce the right of investiture and all interference in the elections, in return for ** ^^ which the prelates should give up all imperial lands and rights with which they were

50 THE CHURCH AND THE EMPIRE

endowed, retaining merely the right to tithes, offer ings, and private gifts : the papal rights over the Patrimony of St. Peter and the Norman lands were specially excepted. It has been pointed out that this was the policy which Count Cavour made famous as "a free Church in a free State." It seems almost impossible that Pascal should have thought that the German bishops would accept this solution : he may have hoped that they could be coerced into it. But in contracting himself out of the obligations to be imposed on all other ecclesiastical dignitaries, he practically renounced any claim to set the policy of the Church. Henry may have aimed at digging an impassable ditch between the Pope and the German bishops. It was an impossible agreement; for neither bishops nor lay nobles would wish to see so large an addition to the King's resources, while Henry himself could not afford to surrender the right of investiture, since it would stultify his claim to a voice in the election of the Pope.

The publication of the agreement at Ptome caused great tumults, Henry contriving that all the odium should fall upon the Pope. Then, since Pascal could not fulfil the part of the agree ment which he had made on behalf of the Church, Henry forced him, the successor of Gregory, to acquiesce in the exercise by the German King of the right of investiture with ring and staff. Henry was crowned Emperor, though with very maimed ceremonial, and returned in triumph to Germany.

But his triumph was short, for he was immediately threatened with danger from two quarters. On the one side the leaders of the Ultramontane party were

THE END OF THE QUARREL

naturally most wrathful at this betrayal of their cause, and Pascal, threatened with deposition, placed himself in their hands. At the Lenten Pascal>s Synod of 1112 he confirmed all the decrees with- of his predecessor against lay investiture, drawal. thus annulling his own agreement with Henry. But he avoided issuing any sentence of excommunication against Henry in person. His own legates, however, had no such scruples, and in France Cardinal Conon took advantage of the strong feeling among the clergy to launch excommunications against the Emperor in several ecclesiastical Councils during 1114 and 1115. Guido, Archbishop of Vienne, presiding over a Council of Henry's own subjects at Vienne in 1112, had al ready condemned their sovereign and forced Pascal to acquiesce in the resolution.

Henry's right policy would no doubt have been to compel the Pope to observe the agreement. But it was more than three years before he could Henr ,s return to Italy. For revolt had broken out diffi- 3 again in Germany. The nobles had their culties. own grievances ; the Saxons were always ready to take arms; the Church was roused because Henry dealt with ecclesiastical property as if the Pope's original proposal had been allowed to stand. The royal bailiffs acted in such a manner with the cathedrals that of a house of prayer they made a den of thieves.

Henry's forces were worsted in battle and he had recourse to his father's tactics, seeking in Italy, by personal dealings with the Pope, to recover the moral prestige which he had lost in Germany. He had a pretext in the death of the Countess Matilda (1115); for the Papacy was claiming not only her allodial

52 THE CHURCH AND THE EMPIRE

lands, which she might have a right to bequeath, but also her imperial fiefs, which were not hers to dispose of. Henry occupied the dominions of Matilda with out opposition. His presence in Italy caused Pascal still to refrain from personal condemnation of the Emperor, and a year later a party friendly to Henry opened the gates of Borne to him. Pascal fled to Albano, and only returned to Borne on Henry's depar ture, a dying man (January, 1118). His successor, Gelasius II, refused Henry's advances, and the Emperor resorted to the old and discredited policy of setting up an anti-Pope in the person of the Archbishop of Braga, in Portugal, who took the name of Gregory VIII. Gelasius excommunicated Henry and his Pope ; but finding himself threatened in Borne, fled to Burgundy, and died at Cluny a year after his election (January, 1119). So far Henry's attempts to deal with the Pope had failed, and the publication of the new Pope's excommunication in Germany made the opposition so strong that Henry found it advisable to return.

Gelasius' successor chosen at Cluny was Archbishop of Vienne, who took the title of Calixtus II. He was

the first secular priest who had occupied the Cahxtus 1 1 papai ciiair since Alexander II, and he was

related to the royal families of France and England. Thus he had a wider outlook than the monks who preceded him, and the nobles would be likely to listen to a man of their own rank. He had been the most uncompromising of all Henry's opponents; but this was a guarantee to the Church that her position and power would not again be placed in jeopardy, for events were at length tending towards a conclusion of the weary strife. The views of the

THE END OF THE QUARREL 53

reformers had gained general acceptance as the doctrine of the Church. The obligation of clerical celibacy was acknowledged ; simony had much dimin ished ; Henry was the only King in Western Europe who still claimed to invest his prelates. Although it was some time before all the groat French feudatories yielded to the spirit of reform, the French King him self had abandoned the practice of investiture for those bishops who were under his control. He retained, however, certain of his rights. The election could not take place without his permission, the newly elected bishop took an oath of fealty to the King, and during the vacancy of the see the revenues were paid to the Crown. It was more important still that in England the question of investiture had been settled by a com promise which recognised the twofold nature of the episcopal oflice, and that this compromise had received the sanction of the Pope. Henceforth it was practi cally impossible for the Church to maintain the position of the extreme reformers. When Pope Pascal was forced to grant the right of investiture to the Emperor, Henry I of England, as Anselm complained to Pascal, threatened to resume the practice. Already William I of England had defined the limits of papal power in his dominions without a protest from Koine, and Urban II had actually found himself obliged to endow Roger of Sicily and his successors with the authority of a papal legate within their own dominions. It was clear that the papal authority could do little against a really strong lay ruler. Moreover, the influence of the Church had greatly diminished. There was scarcely a see or abbey to which, during the last forty years, there had not been rival claimants : King and

54 THE CHURCH AND THE EMPIRE

nobles alike had not only ceased to increase the endow ments of the Church, but had caught at almost every opportunity of encroaching on them.

The accommodation was very gradual, for much suspicion of insincerity on both sides had to be over come. The first step was taken in October,

1119< After the failure of direct neg°tia- tions between Pope and Emperor, a Council

at Rheims, presided over by the Pope, renewed the anathema against Henry and his party, but only con sented to a modified prohibition of investitures, since the office alone was mentioned and all reference to the property of bishop or abbot was omitted. It was two years before the next stage was reached, and meanwhile the anti-Pope had fallen into the hands of Calixtus, and Henry was still in difficulties in Germany. Finally, in October, 1121, the German nobles brought about a conference of envoys from both sides at Wiirzburg, where in addition to an universal peace it was arranged that the investiture question should be settled at a General Council to be held in Germany under papal auspices. The Council met at Worms in September, 1122, and the papal legates were armed with full powers to act. The result was a Concordat subsequently ratified at the first Council of the Lateran in March, 1123, which is reckoned as the ninth General Council by the Roman Church. By this agreement the Emperor gave up all claim to invest ecclesiastics with the ring and staff. In return it was allowed by the Church that the election of prelates should take place in presence of the Emperor's representatives, and that in case of any dispute the Emperor should confirm the decision

THE END OF THE QUARREL 55

arrived at by the Metropolitan and his suffragans. The Emperor on his part undertook that the prelate elect, whether bishop or abbot, should be invested with the regalia or temporalities pertaining to his oflice by the sceptre, in Germany the investiture preceding the ecclesiastical consecration, whereas in Burgundy and the kingdom of Italy the consecration should come first.

We are naturally tempted to enquire who was the gainer in this long struggle ? Writers on both sides have claimed the victory. It is clear, Results of however, that neither side got all that it struggle in demanded. Considering the all-embracing EmPire ; character of the papal claim, the limitation of its pretensions might seem to carry a decided diminution of its position. Calixtus' advisers strongly urged that all over the imperial lands the consecration of prelates should precede the investiture of temporalities by the lay power. But the German nobles would not budge. In Burgundy and Italy conditions were different: in the former the power of the Crown had been almost in abeyance; in Italy the bishops had found them selves deserted by the Crown and had submitted to the Pope. The Crown had therefore to acquiesce in a merely nominal control over appointments in those lands. But in Germany the King perhaps gained rather than lost by the Concordat. His right of influence in the choice was definitely acknowledged, and by refusing the regalia he could practically pre vent the consecration of any one obnoxious to him. The prelates of Germany, therefore, remained vassals of the Crown.

On the other hand, the Papacy had definitely shaken

56 THE CHURCH AND THE EMPIRE

itself free from imperial control. Henry III was the last Emperor who could impose his nominee Papacy upon the Church as Pope; the proteges of his successors are all classed among the anti-Popes. At the same time the papal privilege of crowning the Emperor and the papal weapon of excommunication were very real checks upon the German King; while the success of those principles for which the Cluniac party had striven established the theoretical claim of the Pope to be the moral guide, and the part which he played in starting the Crusades put him in the practical position of the leader of Christendom in any common movement. It was no slight loss to the Emperor that he had been the chief opponent of the Pope and the re formers, and that in the matter of the Crusades he and his whole nation had stood ostentatiously aloof.

CHAPTER IV THE SECULAR CLERGY

ri^HE »j;reat movement in favour of Church reform, -L which had emanated from Cluny, had worked itself out along certain definite lines. It is important to ask how far it had succeeded in achieving its objects. We have seen that it was a movement of The worj£. essentially monastic conception aimed at the Of the purification of the secular clergy. And we Church have seen that the evil to be remedied had reformers- arisen from the imminent danger that the Church would be laicised and feudalised. From the highest to the lowest all ecclesiastical posts were at the disposi tion of laymen who treated them as a species of feudal fief, so that the holders, even if they were in Holy Orders (which was not always the case), regarded their temporal rights and obligations as the first considera tion and, like all feudal tenants, tried to establish the right of hereditary succession in their holdings. Thus the work of the reformers had been of a double nature ; it was not enough that they should aim at exorcising the feudal spirit from the Church, at banishing the feudal ideal from the minds of ecclesiastics : it was necessary to effect what was indeed a revolution, and to shake the whole organisation of the Church free from the trammels which close contact with the State had laid upon it. It began as a reformation of

57

58 THE CHURCH AND THE EMPIRE

morals; it developed into a constitutional revolution. There was involved in the movement both an inter ference with what might be distinguished as private rights and also a readjustment of public relations. The reformers headed by the Pope ultimately decided to concentrate their efforts on the latter. Hence we may begin by enquiring how far they had succeeded in freeing episcopal elections from lay control.

There were three several acts of the lay authority in connection with the appointment of bishops to Episcopal which the Church reformers took exception, appoint- The King or, by usurpation from him, the ments. great feudal lord had acquired the right of nominating directly to the vacant see, to the detri ment, and even the exclusion, of the old electoral rights of clergy and people ; and while in some cases nobles nominated themselves without any thought of taking Holy Orders, frequently they treated the bishoprics under their control as appanages or endowments for the younger members of their family. Then, before the consecration, the bishop-nominate obtained investi ture from the lay authority by the symbolic gifts of a ring and a pastoral staff or cross, not only of the lands and temporal possessions of the see, but also of the jurisdiction which emanated from the episcopal office. Finally, the prospective bishop took an oath to his lay lord, whether King or other, which was not only an oath of fealty such as any subject might be called upon to take, but was also an act of homage, and made him an actual feudal vassal and his church a kind of fief.

The result of the long struggle was that in the matter of episcopal appointments, speaking generally,

THE SECULAR CLERGY 59

the right of election was not restored to clergy and people, in whom by primitive custom it had been vested, but that the laity, with the possible

exception of the feudatories of the see,

r election.

were banished altogether, the rural clergy ceased to appear, and, after the analogy of the papal election by the College of Cardinals, the canonical election of the bishop in every diocese tends to be concentrated in the hands of the clergy of the cathedral. It was a long time, however, before the rights of the cathedral chapters were universally recognised. Henry I of England in his Concordat with Anselm (1107) and the Emperor Henry V in the Concordat of Worms (1122) both promised freedom of election. Philip I and Louis VI of France seem to have conceded the same right without any formal agreement. But many of the great French feudal lords clung to their power over the local bishoprics, and in Normandy, in Anjou, and in some parts of the south nearly a century elapsed before the duke or count surrendered his custom of nominating bishops directly. But the freedom of elec tion by the Canons of the cathedral, oven when it was conceded, was little more than nominal. In England, France, and the Christian kingdoms of Spain no cathedral body could exercise its right without the King's leave to elect, nor was any election complete without the royal confirmation. By the Concordat of Worms elections were to take place in the presence of the King or his commissioners. By the Constitutions of Clarendon (1164) English bishops must be elected in the royal chapel. King John tried to bribe the Church over to his side in the quarrel with the barons which preceded Magna

60 THE CHURCH AND THE EMPIRE

Carta, by conceding that elections should be free — that is, should take place in the chapter-house, of the cathedral ; but even he reserved the royal permission for the election to be held, and the cong6 d'dlire in England and elsewhere was accompanied by the name of the individual on whom the choice of the electoral body should fall. It was not the rights of the electors but the all-pervading authority of the Pope which was to prove the chief rival of royal influence in the local Church.

The quarrel between Church and State had centred round the ceremony of investiture, because in the eyes of the reformers the most scandalous re- ture suit of the feudalisation of the Church was

the acceptance at the hands of a layman of the spiritual symbols of ring and crozier. But as Hugh of Fleury had acknowledged in his tract on "Boyal Power and Priestly Office," investiture there must be so long as ecclesiastics held great temporal possessions. Here again some of the French nobles clung to the old anomalous form of investiture, but otherwise the example of the imperial lands, of the royal domain of France and of England was generally followed, the gifts of ring and staff were conceded to the Metropolitan, and where no special form of in vestiture by the sceptre was retained it was confused with the ceremony of homage. But in Germany and England investiture with the lands of the see pre ceded consecration, so that while on the one hand it was not a bishop who was being invested by a layman, on the other hand the refusal of investiture would practically prevent the consecration of any one obnoxious to the Crown.

THE SECULAR CLERGY 61

With regard to the feudal ceremony of homage a distinction came to be drawn by writers on the Canon

Law between homage and fealty, and ecclesi-

, . Homage

astics were supposed to limit themselves to and

the obligations of the latter, which were fealty, those of every subject. The ceremony was not precisely the same as in the case of a lay noble being invested with a fief; but in France, at any rate, the Crown never really abandoned its claim to a feudal homage, and in any case ecclesiastics were expected to fulfil their feudal obligations. Even Innocent III acknowledged this in a decree (§ 43) of the Fourth Lateran Council (1215), and in interceding with Philip II of France on behalf of two bishops who had been deprived of their temporal possessions for some neglect of military duty, he argues that they were " ready to submit to the judgment of your Court, as is customary in such matters."

Arising out of these feudal relations certain rights over the possessions of ecclesiastics and ecclesiastical bodies were claimed by the Crown, which were the cause of serious oppression. According to the Canon Law, the bishop was only the usufructuary of the lands and revenues belonging to his see. The lands and revenues belonged to the Church. But inasmuch as these had been originally in most cases the gift of the Crown, the King claimed to deal with them in the method applied to feudal holdings. By the right of reyalc, on the vacancy of a see through death, resignation, or deprivation of the bishop, the royal officers took possession of the temporalities, that is, the land and revenues, and ad ministered them for the profit of the Crown so long

62 THE CHURCH AND THE EMPIRE

as the see was vacant. The Crown did not hesitate to use the episcopal patronage and to fill up vacant canonries and benefices with its own followers, and it often took the opportunity to levy upon the inhabi tants of the diocese a special tax — tallagium, tallage, or taille — which a landlord had a right of exacting from his unfree tenants. It was to the interest of the Crown to prolong a vacancy, and attempts to limit the exercise of the right were of little practical effect.

An even more extraordinary claim was to the right of spoils (Jus spolii or exuviarium). The canonical

law forbidding the bishop to deal by will s dls ° w^ ^ne Property attached to his see, was

interpreted as applying to everything which he had not inherited. Thus the furniture of his house and the money in his chest were claimed as of right by the canons of his cathedral, but were often plundered by the crowd of the city or by the local nobles. These lawless proceedings provoked the in terference of the royal officers, who succeeded in most cases in establishing the right of the Crown to all movables that the bishop left. The earliest notice of this royal claim in Germany is found in the reign of Henry V. It was in full use under Frederick I. William II is probably responsible for introducing both the regale and the jus spolii from Normandy into England. In France these were claimed by the feudal nobles as well as by the King. Bitter were the complaints made by the Church against the exercise of both rights. Kings and nobles clung to the regale as long as they could, for it meant local influence as well as revenue. In most cases, however,

THE SECULAR CLERGY 63

the right of spoils had been surrendered before the thirteenth century. It is to be remembered that ecclesiastics themselves exercised this right, bishops, for example, claiming the possessions of the canons and the parish priests in their dioceses. The Popes in relaxation of the Canon Law gave to certain bishops the right of leaving their personal property by will, and the canons also are found encouraging their bishop to make a will.

As a set-off against these claims of the Crown upon the Church, the clergy also advanced certain claims. These touched the two important matters daims of taxation and jurisdiction. The Church Of the claimed for her members that they should clergy, not be liable to pay the taxes raised by the secular authorities, nor should they have causes to which any ecclesiastic was a party tried in the secular courts.

In seeking freedom from lay taxation the Church did not ask that her members should escape their feudal obligations, nor even that they should immunity contribute nothing to the exigencies of the from lay State. The desire was merely that the clergy taxation, should be free from oppression and that the Church should be so far as possible self-governing. Thus Alexander III decreed in the third Lateran Council (1179), that for relieving the needs of the community, everything contributed by the Church to supplement the contributions of the laity should be given without compulsion on the recognition of its necessity or utility by the bishop and the clergy. Innocent III, in the fourth Lateran Council (1215), provided a further safe guard against lay impositions in demanding the per mission of the Pope for any such levy. This does not

64 THE CHURCH AND THE EMPIRE

mean that the clergy escaped taxation at the hands of the State ; it merely means that while the Popes them selves heavily taxed them for purposes which it was often difficult to describe as religious, the price paid by the Crown for leave to tax the clergy was that a large portion of the money should find its way to Eome.

The clergy were not content with this merely nega tive position. Besides the right of self-taxation, they Tithes claimed that the laity should contribute to from the the needs of the Church. The chief perma- laity. nent source of such contribution was the

tithe, both the lesser tithes on smaller animals, fruits, and vegetables, and the greater tithes on corn, wine, and the larger animals. The Church also claimed tithes of revenues of every kind, even from such divers classes as traders, soldiers, beggars, and abandoned women. Much of the regular tithe had fallen into the hands of laymen by gift from Kings to feudal tenants, or from bishops to nobles and others, in return for military protection. These alienated tithes G-regory VII tried to recover; but his need for the help of the nobles against the Emperor forced him to stay his hand. The third Lateran Council (1179) forbade, on pain of peril to the soul, the transfer of tithes from one layman to another, and deprived of Christian burial any one who, apparently having received such a transfer, should not have made it over to the Church. This was a definite claim for tithes as a right of which the Church had only been deprived by some wrongful act. But in the very next year (1180) Frederick I, at the Diet of Gelnhausen, declared that the alienation of tithes as feudal fiefs to defenders of the Church was perfectly legitimate. Keligious scruples, however, seem to have

THE SECULAR CLERGY

caused the surrender of tithes by many lay impro- priators, especially to monasteries. ^ There were many other sources of wealth to the Church. An enormous quantity of property was be queathed to pious uses by testators. The attendance of the clergy at the death-bed Be(*uests- gave them an opportunity of which they were not slow to make use. The bodies of those who died intes tate, as of those unconfessed, were denied burial in consecrated ground ; all questions concerning wills were heard in the ecclesiastical courts. The civil power attempted to check the freedom of death-bed bequest, especiallyin Germany, where it was held that a valid will could only be made by one who was still well enough to walk unsupported. Another common source of revenue came from purchases or mortgages or other arrangements made with crusaders, in which advantage was taken of the haste of the lay men to raise funds for their expedition. From these and other sources the wealth which poured in upon the Church was enormous. Individual gifts in money or in kind as thank-offerings Wealth on all sorts of occasions reached no small of the total ; while no religious ceremony, from church- baptism to extreme unction and burial, could be carried out apart from the payment of an appropriate fee. The clergy constantly complained of spoliation, and no doubt individuals suffered much. The very laymen who, with the title of advocates, undertook "to defend a cathedral or a monastery were often its worst robbers. But the endowments and revenues of the Church were so extensive as to raise in the minds of many reformers the question whether they were not largely responsible for her corruptions.

66 THE CHURCH AND THE EMPIRE

The clergy also sought freedom from the jurisdiction of the secular courts ; in other words, the Church

claimed exclusive cognisance in her own Immunity . ,

from lay tribunals of all matters concerning those in

jurisdic- Holy Orders. The Decretum of Gratian— tion- the text-book of Canon Law— laid it down

that in civil matters the clergy were to be brought before a civil judge, but that a criminal charge against a clerk must be heard before the bishop. Urban II, however, declares that all clergy should be subject to the bishop alone, and the Synod of Nimes (1096), at which he presided, stigmatises it as sacrilege to hale clerks or monks before a secular court. Alexander III (1179) threatens to excommunicate any layman guilty of this offence; while Innocent III points out that a clerk is not even at liberty to waive the right of trial in an ecclesiastical court in a matter between him and a layman, because the spiritual jurisdiction is not a matter personal to himself, but belongs to the whole clerical body. Finally Frederick II, on his coronation at Eome in 1220, forbade any one to dare to indict an ecclesiastic on either a civil or a criminal charge before a secular tribunal. But meanwhile the frequent perpetration of violent crimes by those who wore the tonsure made it imperative in the interests of social order that the Church should not be allowed to defend these criminals in order to save her own interests.

The fiercest struggle took place in England. Henry II did not deny the right of the Church to jurisdiction over her members ; but he demanded that clerks found guilty of grave crime should be unfrocked by the ecclesiastical court, and that then, being no

THE SECULAR CLERGY 67

longer clerks, they should be handed over to the royal officers, by whom they should be punished according to their deserts. Archbishop Thomas Becket answered that it was contrary to justice and the Canon Law that a man should be punished twice for the same offence ; that the punishment by the Church involved the offender's damnation and was therefore quite adequate ; and that finally lie himself was officially bound to defend the liberties of the Church even to the death. Henry II attempted to solve the difficulty by issuing the Constitutions of Clarendon (1164), the third clause of which decreed that the royal officer should deter mine whether any matter in which a clerk was con cerned should be tried in the secular or the ecclesiastical court, and that even if it went to the latter, the King's officer should be present at the hearing. As the price, however, of his reconciliation with the Papacy after Becket's death, Henry was obliged to withdraw the Constitutions.

The position of the Church on this question was clearly stated by Pope Celestine III in 1192. If a clerk had been lawfully convicted of theft, homi cide, perjury, or any capital crime, he should be degraded by the ecclesiastical judge; for the next offence he should be punished by excommunication, and for the next by anathema ; then, since the Church could do no more, for any subsequent offence he might be handed over to the secular power to be punished by exile or in any other lawful manner. This, of course, was a direct licence to the ill-disposed clergy to com mit more crimes than were allowable for a layman ; but the laity had to proceed cautiously in opposing it! In 1219 Philip II of France demanded that a Jerk

68 THE CHURCH AND THE EMPIRE

who had been degraded should not be protected by the Church from seizure outside ecclesiastical pre cincts by the royal officers with a view to his trial in a secular court. But here again, both at his coronation as Emperor in 1220 and again in the code of laws drawn up for his kingdom of Sicily in 1231, Frederick II confirmed the privileges of the Church in the matter of jurisdiction. On the latter occasion, how ever, he did reserve cases of high treason for the royal court. Almost the only immediate effect of these protests on the part of the State was that Popes and Councils enjoined on the ecclesiastical courts greater severity of treatment of offenders, even to the extent of perpetual imprisonment in the case of those whom the lay tribunals would have condemned to death.

But this exclusive jurisdiction in all matters that concerned her own members was only a part of the authority claimed and exercised by the of ecctesi- Church in the sphere of justice. Synods astical of the clergy did not hesitate to take part jurisdic- in the enforcement of civil law and order, tion' and threatened with severe ecclesiastical

penalties all who did not observe the Truce of God, or who were guilty of piracy, , incendiarism, or false coining. At one time they attempted thus to sup press usury and trial by ordeal, which at other times they allowed. They even legislated against tourna ments and against the use of certain deadly weapons in battle by one Christian nation against another. But apart from the special circumstances which called out and so justified the legislation, the Church claimed at all times jurisdiction over certain classes of lay

THE SECULAR CLERGY 69

persons and in certain categories of cases. Thus all persons needing protection, such as widows, minors, and orphans, came under the cognisance of the ecclesi astical courts, and to these the Popes added Crusaders. Furthermore, all cases which could be regarded as in any way involving a possible breach of faitli were also claimed as belonging to the jurisdiction of the Church, and these included everything concerning oaths, marriages, and wills. Naturally the Church had cog nisance of all cases of sacrilege and heresy. These excuses for interference in the transactions of daily life were susceptible of almost indefinite extension, especially since the Church asserted a right to hear cases of all sorts in her courts on appeal on a plea that civil justice had failed. Even so stout a cham pion of the Church as St. Bernard complains bitterly that all this participation in worldly matters tends to stand between the clergy and their proper duties. The secular powers constantly protested. Even when Alfonso X in his legal code allowed that all suits arising from sins should go to ecclesiastical courts, the Cortes of Castile constantly protested. The chief attempts to check the growth of ecclesiastical jurisdic tion were made in France. Even under Louis IX the barons combined to resist the encroachments of the Church, and resolved that "no clerk or layman should in future indict any one before an ecclesiastical judge except for heresy, marriage, or usury, on pain of loss of possessions and mutilation of a limb, in order that," they add with a justifiable touch of malice, " our jurisdiction may be revived, and they [the clergy] who have hitherto been enriched by our pauperisation may be reduced to the condition of the primitive

76 THE CHURCH AND THE EMPIRE

Church, and living the contemplative life they may, as is seemly, show to us who spend an active life miracles which for a long time have disappeared from the world."

The result, then, of the efforts of the Church reformers to free the Church from the State had been an enormous increase in the power of the Simony. Qhurch. But these efforts were in the be ginning only a means to an end, and that end was the purification of the Church itself. We have, therefore, to ask how far the attempts to get rid of simony and to enforce the celibacy of the clergy had met with permanent success. Before the movement in favour of reform the traffic in churches and Church property was indulged in by laity and clergy alike. Not only Kings and nobles but bishops and abbots received payments from those who accepted ecclesiastical pre ferment at their hands, and were by no means always careful that ecclesiastical offices were acquired by those in Holy Orders. Church property, in fact, was treated by those who represented the original donors as if it were the private property of the patron. The reform movement of the eleventh century, at any rate, succeeded in making a distinction between the right of ownership and the right of presentation, and in limiting the power of the patron to the latter. Beyond this nothing much was permanently effected in checking the traffic in things ecclesiastical. Prefer ment continued to be used as patronage : offices and dignities in the Church were given to children, and preferments were accumulated upon individuals until pluralities became a standing grievance. Councils and Popes still thundered against simony, but with

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the extending authority of Rome the staff of the papal curia was increased, and the traffic in things ecclesiastical at Koine was notorious.

The efforts of the reformers in checking clerical marriage had not been much more successful. The law now stood as follows : the first two

Lateran Councils (1123, 1139) prohibited Clerical

marriage.

matrimony to priests, deacons, and sub- deacons ; but to those only in one of the three minor orders of the Church it was still allowed, although Alexander III ultimately decreed that marriage should cause them to forfeit their benefice. It was some time, however, before these decrees could be enforced, and even the Popes found themselves compelled to deal leniently with offending clergy. Thus Pascal II allowed to Archbishop Anselin that a married priest not only might, but must, if applied to, minister to a dying person. Attempts were made to forbid ordi nation to the sons of priests, at least as secular clergy, but such regulations were constantly relaxed or ignored. Pascal II actually allowed that in Spain, where clerical marriage had been lawful, the children should be eligible for all secular and ecclesiastical preferment. In the remoter countries of Europe— the Scandinavian lands, Bohemia, Hungary, Poland — the decrees against clerical marriage were not accepted until far into the thirteenth century. Even in part of Germany, notably the diocese of Liege, the clergy continued openly to marry until the same century. Rut even in countries where the principle was nominally accepted it triumphed at the expense of morality. For example, in England the decree was published in Council after Council throughout the twelfth century and was un-

72 THE CHURCH AND THE EMPIRE

doubtedly accepted as the law. But in 1129, after the death of Anselm, who had opposed the expedient, Henry I imprisoned the "house-keepers" of the clergy in London in order to obtain a sum of money by their release. Furthermore, both in England and elsewhere, bishops finding it impossible to enforce the decree, frankly licensed the breach of it by individual clergy in return for an annual payment. It is interesting to note that several important writers of the age speak with studied moderation on this question. The great lawyer Gratian admits that in the earlier period of the Church marriage was allowed to the clergy. The Parisian theologian, Peter Comestor, publicly taught that the enforcement of the vow of celibacy on the clergy was a deliberate snare of the devil. The Eng lish historians, Henry of Huntingdon, Matthew Paris, and Thomas of Walsingham, speak with disapproval of the attempts to enforce it, and even St. Thomas Aquinas holds that the celibacy of the secular clergy was a matter of merely human regulation. Thus the protest of the reformers of the eleventh century in favour of purity of life among the clergy had met with the smallest possible success, but like all such protests, it helped to keep alive the idea of a higher standard of personal and official life until such time as secular circumstances were more favourable.

CHAPTER V CANONS AND MONKS

SO far, in speaking of the attempted purification of the Church in the eleventh century, we have dealt merely with the bishops and the parochial clergy. But a movement which emanated from the monasteries had a message also for those ecclesiastics who were gathered into corporate bodies, and whom we have learnt to distinguish respectively as canons and monks. Of these the canons were reckoned among the secular clergy ; for although they were supposed to live a common life according to a certain rule, their duties were parochial, and they were not bound for life to the community of which they were members. The body of canons was called a chapter, and of chapters there were two kinds— the cathedral chapter, whose members served the Mother Church of the diocese, and, as we have seen, ultimately obtained the nominal right of electing the bishop; and the collegiate chapter, generally, though not always, to be found in towns which had no cathedral, the members of which, like those of a modern clergy-house, served the church or churches of the town. In the eighth century these communities were subjected to a rule drawn up by Chrodegang, Bishop of Metz, in accord ance with which they were required to sleep in a

73

74 THE CHURCH AND THE EMPIRE

common dormitory, feed at a common table, and assimilate themselves as far as possible to monks. But in the two succeeding centuries there was no class of clergy which fell so far from the ideal as the capitular clergy. 'They were important and they were wealthy, for the cathedral chapters claimed to share with the bishop in the administration of the diocese, and both kinds of chapters owned extensive lands. In some of the more important chapters great feudal nobles had obtained for themselves the titular offices ; in nearly all such bodies some, if not most or even all, of the canonries came to be reserved for younger members of the noble families. The common property was divided into shares, between the bishop and the body of the canons and between the individual canons : many of the canons employed vicars to do their clerical duty, and some even lived on the estates of the capitular body, leading the existence of a lay noble. Even those who remained on the spot had houses of their own round the cloister, where they lived with their wives and children, using the common refectory only for an occasional festival.

Thus no body of ecclesiastics stood in need of thorough reform more than the capitular clergy, and

no class proved so hard to deal with. Regular Attempts to substitute Cluniac monks for

canons roused the opposition of the whole body of secular clergy. More successful to a small degree was the plan of Bishop Ivo of Chartres and others to revive among the capitular bodies the rule of common life. But it was difficult to pour new wine into old bottles, and the reformers found it

CANONS AND MONKS 75

more profitable to leave the old capitular bodies severely alone, and to devote their efforts to the foundation of new communities. To these were ap plied from the very first a new rule for which its advocates claimed the authority of St. Augustine. It laid upon the members vows of poverty, chastity, and obedience, and placed them under an abbot elected by the community of canons. Such was the origin of the Augustinian or Austin Canons, who came to be dis tinguished as Regular Canons, and are to be reckoned with monastic bodies, in comparison with the old cathedral and collegiate chapters, who were hence forth known as Secular Canons. These bodies of clergy, who combined parochial duties with what was practically a monastic life, became exceedingly popular ; and by degrees not only were Secular Canons of collegiate churches, and even of some cathedrals, transformed into Regular Canons, but even some monastic houses were handed over to them. Instead of existing as isolated bodies, like the old Benedictines, they took the Cluniac model of organisation and formed congregations of houses grouped round some one or other of those which formed models for the rest. Of these congregations of Regular Canons the most celebrated were those of the Victorines and the Fremonstratensians.

The abbey of St. Victor at Paris was founded in 1113 by William of Champeaux, afterwards Bishop of Chalons. The Order came to consist of about forty houses, and its members strove to keep the Augustinian ideal of a parochial and monastic life. But the chief fame of the abbey itself comes from its scholastic work, and it became known both

76 THE CHURCH AND THE EMPIRE

as the stronghold of a somewhat rigid orthodoxy and as the home of a mystical theology which was de veloped among its own teachers.

But by far the most important congregation of Canons Eegular was that of the Premonstratensians. Premon- Their founder, Norbert, a German of noble straten- birth, in response to a sudden conversion, gave up several canonries of the older kind with which he was endowed ; but finding that a prophet has no honour in his own country, he preached in France with astonishing success, and ultimately, under the patronage of the Bishop of Laon in 1120, he settled with a few companions in a waste place in a forest, where he established a community of Eegular Canons and gave to the spot the name of Prdmontre — pratum monstratum — the meadow which had been pointed out to him by an angel. Almost from its foundation the Premonstratensian Order admitted women as well as men, and at first the two sexes lived in separate houses planted side by side. The Order also began the idea of affiliating to itself, under the form of a third class, influential laymen who would help in its work. The Premonstratensian houses assimilated themselves to monastic communities more than did the Victorines : their work was missionary rather than parochial. The Order spread with great rapidity not only in Western Europe, but, even in its founder's lifetime, to Syria and Palestine, and for purposes of administration it came to be divided into thirty provinces.

Meanwhile Norbert had come under the notice of the Emperor Lothair IT, who forced him into the archbishopric of Magdeburg. Here he substituted

CANONS AND MONKS 77

Premonstratensians in a collegiate chapter for canons of the older kind, and he eagerly backed up Lothair's policy of extending German influence upon St Norbert the north-eastern frontier by planting Pro- in monstratensian houses as missionary centres and by founding new bishoprics. Norbert, in fact became Lothair's chief adviser and was an European influence second only to that of St. Bernard in all the questions of the day.

It was upon the model of the Canons Regular that the great military Orders of the religious were organised. In the year 1118 a Burgundian knight, Hugh de Payens, with eight other knights, founded at Jerusalem an association for the protection of distressed pilgrims in Palestine. From their residence near Solomon's Temple they came to be known as the Knights of the Temple. They remained a small and poor body until St. Bernard who was nephew7 to one of the knights, took them under his patronage and drew up for them a code of regulations which obtained the sanction of Honorius II at the Council of Troyes in 1128. From that moment the prosperity of the Templars was assured. Their numbers increased, and lands and other endowments were showered upon them in all parts of Europe. As monks they were under the triple vow of poverty, chastity, and obedience, and the regulations of the Order which governed their daily life were among the most severe. As knights it was their duty to main tain war against the Saracens. For administrative purposes the possessions of the Order were grouped in ten provinces, each province being further sub divided into preceptories or commanderies, and each

78 THE CHURCH AND THE EMPIRE

of these into still smaller units. Each division and subdivision had its own periodical chapter of members for settling its concerns, and at the head of the whole Order stood the Grand Master with a staff of officers who formed the general chapter and acted as a restraint upon the conduct of their head. In addition to the knights the Order contained chaplains for the ecclesiastical duties, and serving brethren of humble birth to help the knights in warfare. Their possessions in Western Europe were used as recruiting-grounds for their forces in the East ; but it was only in towns of some importance that they erected churches on the model of the Holy Sepulchre in connection with their houses.

The Knights Hospitallers of St. John of Jerusalem was a reorganisation of a hospital dedicated to St. John Knights the Baptist. This had been erected for Hospital- poor pilgrims by the merchants of Amalfi lers- before the Crusades began. But it remained

merely a charitable brotherhood living under a monastic rule and attracting both men and endowments, until the example of the Templars caused the then master, Eaymond du Puy, to obtain papal sanction some time before 1130 for a rule which added military duties without superseding the original object of the Order. Their possessions were divided into eight provinces with subdivisions of grand priories and commanderies, and the other administrative arrangements differed in little, except occasionally in name, from those of the Templars.

Both these Orders obtained not only extensive pos sessions from the pious, but wide privileges from the Pope. They were subject to the spiritual jurisdiction

CANONS AND MONKS 79

of the Pope alone; they could consecrate churches and cemeteries on their own lands without any interference of the local clergy ; they could hold divine service everywhere. Interdicts Ofthe and excommunications had no terrors or military even inconveniences for them. They were Orders- free from payment of tithes and other imposts levied on the clergy. There is no doubt that but for these Orders the Crusaders would have fared far worse than they did. The Templars and Hospitallers were the one really reliable element in the crusading Their forces. This is no very high praise, and ultimate their effectiveness was largely discounted ^ate- by their bitter quarrels with each other and with the local authorities, both secular and ecclesiastical, alike in the east and the west. They scandalously abused the extensive privileges accorded to them, by such acts as the administration of the Sacrament to excommuni cated persons, to whom they would also give Christian burial. In 1179, at the second Lateran Council, Alexander III was moved by the universal complaints to denounce their irresponsible defiance of all ecclesi astical law, and subsequent Popes were obliged to speak with equal vigour. After the destruction of the Latin power in Palestine (1291) the Hospitallers trans ferred their head-quarters to Cyprus till 1309, then to Khodes, and finally to Malta. The Templars abandoned their raison d'etre, retired to their possessions in the west, and placed their head-quarters at Paris, where they acted as the bankers of the French King. Their wealth provoked jealousy : they were accused of num berless and nameless crimes, and their enemies brought about their fall, first in France, then in England, and

8o THE CHURCH AND THE EMPIRE

finally the abolition of the Order by papal decree in 1313. Such of their wealth as escaped the hands of the lay authorities went to swell the possessions of the Hospitallers.

There were many other Orders of soldier-monks

besides these two. The best known are the Teutonic

Knights, who originated during the Third

Knf htlC Crusade at the sieSe of Acre (H90) in an association of North German Crusaders for the care of the sick and wounded. The Knights of the German Hospital of St. Mary the Virgin at Jerusalem — for such was their full title — gained powerful influ ence in Palestine ; their Order was confirmed by Pope Celestine III (1191-8), and in 1220 Honorius III gave them the same privileges as were enjoyed by the Hospitallers and Templars. Their organisation was similar to that of the older Orders. Their prosperity was chiefly due to the third Grand Master, Herman von Salza, the good genius of the Emperor Frederick II, and a great power in Europe. Under him the Order transferred itself to the shores of the Baltic, where it carried on a crusade against the heathen Prussians, and here it united in 1237 with another knightly Order, the Brethren of the Sword, which had been founded in 1202 by the Bishop of Livonia for similar work against the heathen inhabitants of that country. The Knights of the Hospital of St. Thomas of Acre was a small English Order named after Thomas Becket Other and founded in the thirteenth century,

military They, together with those already men tioned as founded for work in Palestine, belonged to the Canons Kegular. For convenience, however, mention should be made here of the great

CANONS AND MONKS 81

Spanisli Orders which were affiliated to the Cistercian monks. These were founded in imitation of the Tem plars and Hospitallers for similar work against the Saracens of the Peninsula. The Order of Calatrava, founded by a Cistercian abbot when that city was threatened by the Saracens in 1158, and the Order of St. Julian, founded about the same time, which ulti mately took its name from the captured fortress of Alcantara, were amenable to the complete monastic rule ; while the Portuguese Order of Evora or A visa, founded a few years later, was assimilated rather to the lay brethren of the Cistercians, and its members could marry and hold property. There was one of the Spanish Orders, however, which was not connected with the Cistercians. The Knights of St. James of Compostella originated in 1161 for the protection of pilgrims to the shrine of Compostella. Their rule was confirmed by Alexander III in 1175, and the Order of Santiago became the most famous of the military Orders in the Peninsula.

The revival and reorganisation of the common life among cathedral and collegiate bodies roused the jea lousy of the monastic houses. The absolute jsjew superiority of the monastic life over any Monastic other was an article of faith to which the Orders- obvious interests of the monks could allow no qualifica tion ; and the close imitation of the monastic model adopted by the Regular Canons was suflicient proof that the Church generally acquiesced in this view. The great reform movement of the eleventh century had emanated from the monks of Cluny ; but just as the degradation of the monastic ideal by the Benedic tines had called into existence the Order of Cluny

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with its reformed Benedictine rule, so now the failure of the Cluniacs to live up to the expectations and to minister to the needs of the most fervent religious spirits caused the foundation of a number of new Orders. In each such case the founder and his first followers strove, by the austerities of their personal lives and by the severity of the rule which they enjoined, to embody and to maintain at the highest level that ideal of contemplative asceticism which was the object of the monastic life. Such was the origin of the Order of Grammont (1074) and of Fontevraud (1094) and of the better known Orders of the Carthu sians (1084) and the Cistercians (1098).

Thus Stephen, the founder of the Order of Gram mont, was the son of a noble of Auvergne, who, in

the course of a journey in Calabria, was so Grammont. . , , ,. ,.» « ,-, i ., •,-, ••-

impressed by the life of the hermits with

which the mountainous districts abounded, that he resolved to reproduce it, and lived for fifty years near Limoges, subjecting himself to such rigorous devo tional exercises that his knees became quite hard and his nose permanently bent! Gregory VIE sanctioned the formation of an Order, but Stephen and his first followers called themselves simply loni homines. After his death the monastery was removed to Gram mont close by, and a severe rule continued to be practised; but the management of the concerns of the house was in the hands, not of the monks, but of lay brethren, who began even to interfere in spiritual matters, and the Order ceased to spread.

The founder of the Carthusians, Bruno, a native of Koln, but master of the Cathedral school at Kheims, also took the eremitic life as his model for the

CANONS AND MONKS 83

individual. To this end he planted his monastery near Grenoble, in the wild solitude of the Chartreuse, which gave its name to the whole Order and to

each individual house. In addition to a .art u"

sians.

very rigorous form of asceticism his rule imposed on the members an almost perpetual silence. The centre of the life of the Carthusian monk was not the cloister, but the cell which to eacli individual was, except on Sundays and festivals, at the same time chapel, dormitory, refectory, and study. The Carthusian rule has been described as " Cenobitism reduced to its simplest expression " ; but despite the growing wealth of the Order, the rigour of the life was well maintained, and of all the mon astic bodies it was the least subjected to criticism and satire.

A different type of founder is represented by Robert of Arbrissel, in Brittany, who, although he attracted disciples by the severity of his

life as a hermit, was really a great popular ont.e

vraud.

preacher, whose words soon came to be at tested by miracles. He was especially effective in dealing with fallen women, and the monastery which he established at Fontevraud, in the diocese of Poitiers, was a double house, men and women living in two adjacent cloisters ; but the monks were little more than the chaplains and the managers of the monastic revenues, and at the head of the whole house and Order the founder placed an Abbess as his successor. The rule of this Order imposed on the female mem bers absolute silence except in the chapter- house.

The foundation of these Orders, greater or less, did not exhaust the impetus in favour of monasticism.

84 THE CHURCH AND THE EMPIRE

Single houses and smaller Orders were founded during the twelfth and thirteenth centuries, of which Cluniac many attained a merely local importance. Congrega- The common feature of the great Orders tion. Was that each of them formed a Congrega

tion, that is to say, an aggregate of numerous houses scattered over many lands, but following the same rule and acknowledging some sort of allegiance to the original home of the Order. The invention of this model was due to Cluny, although even among the Cluniacs the organisation of the Congregation, with its system of visiting inspectors who reported on the condition of the monasteries to an annual Chapter- General meeting at Cluny, was not completed until the thirteenth century. From the first, however, the Abbot of Cluny was a despot ; with the exception of the heads of some monasteries which became affiliated to the Order he was the only abbot, the ruler of the Cluniac house being merely a prior. All the early abbots were men of mark, who were afterwards canonised by the Church. The fourth abbot refused the Papacy ; but Gregory VII, Urban II, and Pascal II were all Cluniac monks. The real greatness of the Order was due to its fifth and sixth abbots, Odilo who ruled from 994 to 1049, and Hugh who held the reins of office for an even longer period (1049-1109) ; while the fame of the Order culminated under Peter the Venerable, the contemporary of St. Bernard.

But the history of the abbot who came between

Hugh and Peter shows the strange vicissitudes to

which even the greatest monasteries might

icay* be subjected. Pontius was godson of Pope

Pascal II, who sent to the newly elected abbot his

CANONS AND MONKS

own dalmatic. Calixtus II visited Cluny, and while re affirming the privileges granted l>y his predecessors, such as the freedom of Cluniac houses from visitation by the local bishop, lie made the Abbot of Cluny e.i:qfficio a Cardinal of the L'oman Church, and allowed that when the rest of the land was under an interdict the monks of Cluny might celebrate Mass within the closed doors of their chapels. Put as a conse quence of these distinctions Pontius' conduct became so unbearable as to cause loud complaints from ecclesi astics of every rank. Ultimately the Tope inter vened and persuaded Pontius to resign the abbacy and to make a pilgrimage to Palestine. Meanwhile another abbot was appointed. Put Pontius returned, gathered an armed band, and got forcible possession of Cluny, which he proceeded to despoil. Again the Pope, Honorius II, interfered, and Pontius was dis posed of.

Put such an episode was only too characteristic of the decay which seemed inevitably to fall on each of the monastic Orders. The wealth and privi- criticism leges of Cluny made its failure all the more of St. conspicuous. A few years after the expul- Bernard, sion of Pontius, St. Bernard wrote to the Abbot of the Cluniac house of St. Thierry a so-called apology, which, while professing a great regard for the Cluniac Order and pretending to criticise the deficiencies of his own Cistercians, is in reality a scathing attack upon the lapse of the former from the P.cnedictinc rule. He attacks their neglect of manual work and of the rule of silence: their elaborate cookery and nice taste in wines : their interest in the out and material of their clothes and the luxury of their bed

86 THE CHURCH AND THE EMPIRE

coverlets : the extravagance of the furniture in their chapels, and even the grotesque architecture of their buildings. He especially censures the magnificent state in which the abbots live and with which they travel about, and he declares himself emphatically against that exemption of monasteries from episcopal control which was one of the most prized privileges of the Cluniac Order. Something may perhaps be allowed for exaggeration in this attack; but that there was no serious overstatement is clear from the letters written some years later by Peter the Vener able to St. Bernard, in answer to the accusations made by the Cistercians in general. He justifies the de parture from the strict Benedictine rule partly on the ground of its severity, partly because of its unsuit- ability to the climate; but his defence clearly shows how far, even under so admirable a ruler, the Cluniacs had fallen away from the monastic ideal.

The Cistercian Order, no less than the Orders already mentioned, owed its origin to the desire to

revive the primitive monastic rule from Cistercians, which the Cluniacs had fallen away. The

wonderful success which it met with made it the chief rival of that Order. The parent monas tery of Citeaux, near Dijon, was founded by Kobert of Molesme in 1098 under the patronage of the Duke of Burgundy. But the monks kept the rule of St. Benedict in the strictest manner, and their numbers remained small. In 1113, however, they were joined by the youthful Bernard, the son of a Burgundian knight, together with about thirty friends of like mind, whom he had already collected with a view to the cloister life. At once expansion became

CANONS AND MONKS 87

not only possible but necessary, and the abbot of the day, Stephen Harding, by birth an Englishman from Sherborne in Dorsetshire, sent out four colonies in succession, which founded the abbeys of La Fertc (1113), Pontigny (1114), Clairvaux and Morimond (1115). The first general chapter of the Order was held in 1116: the scheme of organisation drawn up by Stephen Harding was embodied in Cartu Cari- tatis, the Charter of Love, and received the papal sanction in 1119. By the middle of the century (1151) more than five hundred monasteries were represented at the general chapter, and despite the resolution to admit no more houses, the number continued to in crease until the whole Order must have contained upwards of two thousand.

The entire organisation of the Cistercian Order made it a strong contrast to the Cluniacs, both in the mode of life of its members and in the method of government. The Cluniacs had J^de of become wealthy and luxurious : their black dress, the symbol of humility, had become rather a mark of hypocrisy. In order to guard against these snares the Cistercians, to the wrath of the other monastic Orders, adopted a white habit indicative of the joy which should attend devotion to God's service. Their monasteries, all dedicated to the Blessed Virgin Mary, were built in lonely places, where they would have no opportunity to engage in parochial work. This indeed was strictly forbidden them as detracting from the contemplative life which should be the ideal of the Cistercian. For the same reason they were forbidden to accept gifts of churches or tithes. The monastic buildings, including the chapel, were to be

88 THE CHURCH AND THE EMPIRE

of the simplest description, without paintings, sculp ture, or stained glass ; and the ritual used at the services was in keeping with this bareness. The arrangements of the refectory and the dormitory were equally meagre. Hard manual work, strict silence, and one daily meal gave the inmates every oppor tunity of conquering their bodily appetites.

The method of government adopted for the Cis tercian Order is also a contrast by imitation of the Cluniac arrangements. It was an essential

Orgamsa- p0jn^ ^^ a Cistercian house should be tion.

subject to the bishop of the diocese in

which it was situated. The episcopal leave was asked before a house was founded, and a Cistercian abbot took an oath of obedience to the local bishop. The actual organisation of the whole Order may be described as aristocratic in contrast with the des potism of the Abbot of Cluny. The Abbot of Citeaux was subject to the visitation and correction of the abbots of the four daughter houses mentioned above, while he in turn visited them ; and each of them kept a similar surveillance over the houses which had sprung from their houses. In addition to this scheme of inspection, an annual general chapter met at Citeaux. The abbots of all the houses in France, Germany, and Italy were expected to appear every year ; but from remoter lands attendance was demanded only once in three, four, five, or even seven years.

The Cistercians certainly wrested the lead of the

monastic world from Cluny, and until the advent of

the Friars no other Order rivalled them in

popularity. But no more than any other

Order were they exempt from the evils of popularity.

CANONS AND MONKS 89

The very deserts in which they placed themselves for protection, and the agricultural work with which they occupied their hands, brought them the corrupting wealth ; in England they were the owners of the largest Hocks of sheep which produced the raw material for the staple trade of the country. They accepted ecclesiastical dignities ; they became luxu rious and magnificent in their manner of life ; they strove for independence of the ecclesiastical authorities, until in the middle of the thirteenth century one of their own abbots quotes against them the saying that "among the monks of the Cistercian Order whatever is pleasing is lawful, whatever is lawful is possible, whatever is possible is done."

This degeneracy of the monastic Orders was due in no small measure to the policy of the Papacy. The monasteries, in their desire to shake them selves free from the jurisdiction of the Grant of bishop of the diocese, appealed to Rome; ' and the Pope, in pursuit of his policy of superseding the local authorities, encouraged the monks to regard themselves as a kind of papal militia. Thus from the time of Gregory VII, at all events, all kinds of ex emptions and privileges were granted to the mon astic communities in general and to the abbots of the greater houses in particular. Exemption from the visitation of the local bishop was one of the most frequent grants, until the great Orders became too powerful to be afraid of any interference. This carried with it the right of jurisdiction by the abbot and general chapter over all churches to which the monastic body had the right of presentation. This was an increasingly serious matter, for pious donors

9o THE CHURCH AND THE EMPIRE

were constantly bequeathing churches and tithes to favourite Orders and popular houses, and the abbot attempted with considerable success to usurp the definitely episcopal authority by instituting the parish priest. Nor was this the only matter in which the abbot substituted himself for the bishop. The mon astic community might build a church without any reference to the local ecclesiastical authority, and the abbot might consecrate it and any altar in it. It is true that if any monk of the house or secular clergy man serving one of the churches in the gift of the house desired ordination to any step in the ecclesias tical hierarchy, the abbot was limited to choosing a bishop who might be asked to perform the duty ; but in the course of the thirteenth century, in some cases at least, the Popes gave to certain abbots the privilege of advancing candidates to the minor Orders. Probably Gregory VII began the grants of insignia which marked the episcopal office to abbots of important houses. The Abbot of St. Maximin in Trier certainly obtained from him per mission to wear a mitre and episcopal gloves. Urban II granted to the Abbot of Cluny the right to appear in a dalmatic with a mitre and episcopal sandals and gloves.

What could be gained by favour could also be obtained by payment or claimed by forgery. The

expenses of the Koman Curia increased ; the Forged monastic Orders were wealthy. Moreover,

the critical faculty was slightly developed. Certain monasteries became notorious for the manu facture of documents in their own favour, St. Augus tine's at Canterbury being especially bad offenders;

CANONS AND MONKS 91

and certain individuals from time to time supplied such material to all monasteries which would pay for them ; while, finally, in return for well-bestowed gifts, the Roman Curia was often willing to recognise the authenticity of a spurious claim.

CHAPTER VI ST. BERNARD

/HALIXTUS II died in December, 1124, and in a \J few months (May, 1125) Henry V followed him to

the grave. The imperial party at Borne Honorius had disappeared, but, on the other hand,

Calixtus had established only a truce be tween the Roman factions. The Frangipani and Pier- leoni families each nominated a successor to him, but the former forcibly placed their candidate in the papal chair. The six years of the pontificate of Honorius II (1124-30) are unimportant.

-It was perhaps fortunate for the Papacy that the allegiance of Germany was also divided. With

Henry Y expired the male line of the ot air 1 1. gaj-an Qr Franconian House. He had in tended to secure the succession for his nephew, Frederick the One - eyed, Duke of Suabia and head of the family of Hohenstaufen. But the anti- Franconian party procured the election of Lothair, Duke of Saxony, who had built up for himself a practically independent territorial power on the north-eastern side of Germany, and had taken a prominent part in opposition to Henry Y.

Lothair's election, then, was a triumph for the Papacy, and the Church party could not let pass so .good an opportunity of revising the relations of

92

ST. BERNARD 93

State and Church in Germany. They had maintained from the first that the Concordat of Worms was a personal arrangement between Calixtus 1 1 Lothair and Henry V. But the exact nature of and the Lothair's promise on election is a matter of Concordat, great dispute. According to the account of an anony mous writer, lie undertook that the Church should exercise entire freedom in episcopal elections without being controlled, " as formerly " (an obvious reference to the Concordat of Worms), by the presence of the lay power or by a recommendation from it, and that after the consecration (not before, according to the terms of the Concordat) the Emperor should, without any payment, invest the prelate with the regalia by the sceptre and should receive his oatli of fealty " saving his Order." Lothair's actual conduct, how ever, in the matter of appointments seems to have been guided by the terms of the Concordat.

Frederick of Hohenstaufen did homage with the rest of the nobles to Lothair, but not unnaturally Lothair distrusted him. Frederick was Lothair heir to all the allodial possessions of the and the late Emperor; but Lothair persuaded the Hohen- diet to a decision which would have de- staufen- prived Frederick of a large portion of these, and thus have rendered him and his house practically innocuous. When Frederick refused to accept this decision he was put to the ban of the Empire. The Hohenstaufen party challenged Lothair's title to the throne, and put up as their candidate Frederick's younger brother Conrad, Duke of Franconia, who, having been absent in Palestine, had never done homage to Lothair. Conrad was crowned King in Italy, but he was ex-

94 THE CHURCH AND THE EMPIRE

communicated by Pope Honorius, and neither in Ger many nor in Italy did the Hohenstaufen cause advance.

Meanwhile a crisis at Rome quite overshadowed the German disputes. Honorius II died in February, Schism 1130. Immediately the party of the Fran- in the gipani, who had stood around him, met and

Papacy. proclaimed a successor as Innocent II. This was irregular, and in any case the act was that of a minority of the Cardinals. It must have been, there fore, with some confidence in the justice of their cause that the opposition party met at a later hour, and by the votes of a majority of the College of Cardinals elected the Cardinal Peter Leonis, the grandson of a converted Jew and formerly a monk of Cluny, as Anacletus II. There was no question of principle at stake; it was a mere struggle of factions. The partisans of Innocent charged Anacletus with the most heinous crimes. Clearly he was ambitious and able, wealthy and unscrupulous. Moreover, for the moment he was successful. By whatever means, he gradually won the whole of Rome ; and Innocent, deserted, made his way by Pisa and Genoa to Bur gundy, and so to France. His reception by the Abbey of Cluny was a great strength to his cause, and he there consecrated the new church, which had been forty years in building and was larger than any church yet erected in France. In order that the schism in the Papacy should not be reproduced in every bishopric and abbey of his kingdom, Louis VI of France summoned a Council at Etampes, near Paris, which should decide between the respective merits of the rival Popes.

ST. BERNARD

95

To this Council a special invitation was sent to the great monk who for the next twenty years dominates the Western Church and completely over- Bernard shadows the contemporary Popes. We have of seen that it was the advent of Bernard and Clairvaux. his large party at the monastery of Citeaux in 1113 that saved the newly founded Order from premature collapse. Although only twenty-four years of age, Bernard was entrusted with the third of the parties sent fortli in succession to seek new homes for the Order, and he and his twelve companions settled in a gloomy valley in the northernmost corner of Burgundy, which was henceforth to be known as Clairvaux. Here the hardships suffered by the monks in their mainten ance of the strict Benedictine rule and the entire mastery over his bodily senses obtained by their young abbot built up a reputation which reacted on the whole body of the Cistercians, and soon made them the most revered and widespread of all the monastic Orders. Bernard himself became the unconscious worker of many miracles: lie was the friend and adviser of great potentates in Church and State, and without the least effort on his own part he was gradu ally acquiring a position as the arbiter of Christendom. As yet he had confined his interferences in secular matters to the kingdom of France and some of its great fiefs; he had rebuked the King of France Accept. for persecution of two bishops; he had re- ance of monstrated with the Count of Champagne Innocent for cruelty to a vassal. Now he was called IIp upon to intervene for the first time in a matter of European importance. The whole question of the papal election was submitted to his judgment, and his

96 THE CHURCH AND THE EMPIRE

clear decision in favour of Innocent carried the allegi ance of France. Advocates of Innocent could not b.ise his claims on legal right, and Bernard led the way in asserting his superiority in personal merit over his rival. At Chartres Innocent met Henry I of England and Normandy, and again it was Bernard's eloquence which won Henry's adhesion. A Synod of German clergy at Wiirzburg acknowledged Innocent, and Lothair accepted the decision. But when Innocent met the German King at Liege in March, 1131, fortunately for the Pope Bernard was still by his side. It is true that Lothair stooped to play the part of papal groom, which had been played only by Conrad, the rebellious son of Henry IV; that he and his wife were both crowned by the Pope in the cathedral ; and that he promised to lead the Pope back to Eome. But in return for his services Lothair tried to use his opportunity for going back upon the Concordat and claiming the restoration of the right of investiture. Bernard, however, came to the help of the Pope, and, backed by the general indig nation and alarm at the meanness of Lothair's conduct, forced the Emperor to withdraw his demands. Inno cent spent some time longer in France, among other places visiting Clairvaux, where the hard life of the inmates filled him and his Italian followers with astonishment.

Throughout these wanderings since the Council of Etampes Bernard had been the constant companion of the Pope, and had ultimately become not merely his most trusted but practically his only counsellor. As a matter of form questions were submitted to the Cardinals, but no action was taken until Bernard's view had been ascertained, In April, 1132, Innocent

ST. BERNARD 97

once more appeared in Italy. Meanwhile Anacletus, having failed to obtain the support of any of the great monarchs of the West, turned to the Normans, and by the grant of the royal title gained the allegiance of Roger, Duke of Apulia and Count of Sicily. A few other parts of Europe still acknowledged Anacletus. Scotland was too distant to be troubled by Bernard's influence; but in Lombardy the great abbot worked indefatigably ; and the Archbishop of Milan, who had accepted his pallium from Anacletus, was driven out by the citizens, who subsequently welcomed Bernard with enthusiasm and tried to keep him as their arch bishop. Duke William X of Aquitaine also continued to acknowledge Anacletus, and when at length Bernard accompanied the legate of Innocent to a conference at his court, the saint had recourse to all the methods of ecclesiastical terrorism at his command before he gained

o

the fearful acquiescence of the ruler.

At length Lothair felt himself sufficiently free to fulfil his promise to Innocent. But the turbulent con dition of Germany prevented him from bringing a force of any size, and, despite the vehement eloquence of Bernard, among the cities of Lombardy and Tuscany the friend of Innocent was still the German King and was viewed with much suspicion. Fortunately, however, Roger of Sicily, the one strong supporter of Anacletus, was engaged in a struggle with his nobles and could give no help. But Lothair desired to avoid bloodshed if possible. He made no attempt, therefore, to get possession of St. Peter's and the Leonine city, which were in the hands of Anacletus and his followers, but contented himself with the peaceful occupation of the rest of Rome. He and

98 THE CHURCH AND THE EMPIRE

his wife were crowned in the church of St. John Lateran by Innocent (June, 1133). Lothair seems again to have used his opportunity to attempt a recovery of the right of investiture from the Pope; but on this occasion the opponent of the Emperor was his own favourite counsellor, Archbishop Norbert of Magdeburg, the founder of the Premonstratensian Order. A few days later, however, Innocent published two bulls dealing with the questions at issue between himself and the Emperor. The first merely confirms the arrangements of the Concordat, although it certainly omits all mention of the presence of the King at the election. The second bull deals with the inheritance of the Countess Matilda. Henry Y had never recog nised the donation of the Countess to the Papacy, and consequently, as a lapsed fief and part of the late Emperor's possessions, the lands could be claimed by his Hohenstaufen heirs. This perhaps accounts for Lothair's readiness to accept the conditions imposed by the Pope, Innocent invested him by a ring with the allodial or freehold lands of the Countess in return for an annual tribute and on the understanding that at Lothair's death they should revert to the Papacy. Lothair took no oath of fealty for them, but such oath was exacted from his son-in-law, Henry the Proud of Bavaria, to whom the inheritance was made over on the same conditions. Lothair had perhaps saved the much-coveted lands from being lawfully claimed by the Hohenstaufen ; but it was the Pope who had really gained by these transactions, for he had obtained from a lawfully crowned Emperor the recognition of the papal right to their possession. Indeed, the whole episode of Lothair's coronation was treated as a papal

ST. BERNARD 99

triumph, and by Innocent's direction a picture was placed in the Lateran palace in which Lothair was represented as kneeling before the throned Tope to receive the imperial crown, while underneath \vas inscribed the following distich : — •

" Rex stetit ante fores, junins prius url>is honores, Post homo fit papae, suinit quo dante coronani."

Lothair, however, never saw this record of his visit. He returned to Germany, having secured, at any rate for himself, the right of investing his ecclesiastics with their temporalities, the lands of the Countess Matilda, and, most important of all, the imperial crown be stowed at Koine by a Pope who was recognised prac tically throughout the West. So strengthened, lie intended to crush the still opposing Hohenstaufen. But the intercessions of his own Empress and the papal legates were backed up by the fiery eloquence of the all-powerful Bernard, who appeared at the Diet of Bamberg (March, 11:55). Lothair was overruled and terms were granted, which first Frederick of Suabia and, later on, Conrad were induced to accept. Fred erick confined himself to Suabia, but Conrad attached himself to Lothair's Court, and became one of the Emperor's most honoured followers.

After Lothair's return to Germany, Koger of Sicily gradually recovered his authority in Southern Italy, and he even made use of his championship of Ana- cletus to annex unopposed some of the papal lands. Finally, to the scandal of Christendom, the abbey of Monte Cassino, the premier monastery of the West, declared for Anacletus. Both Innocent and the Nor man foes of Koger appealed to Lothair, who crossed the Alps, for a second time, in August, 113G, this time,

ioo THE CHURCH AND THE EMPIRE

accompanied by a sufficient force. He did not delay long in Lombardy : he ignored Rome, which apart from Roger was powerless. One army, under Lothair, moved down the shores of the Adriatic ; another, under Henry of Bavaria, along the west coast. The fleets of Genoa and Pisa co-operated, and Roger retired into Sicily. But both Emperor and Pope claimed the conquered duchy of Apulia, and the dispute was only settled by both presenting to the new duke the ban ner by which the investiture was made. It did not help to soothe the quarrel when the recovered monas tery of Monte Cassino was handed over to the Em peror's Chancellor. Lothair could remain no longer in Italy ; but he fell ill on his way back, and died in a Tyrolese village on December 3rd, 1138.

Lothair had done nothing to end the schism. Inno cent was back in Rome, but Anacletus had never been The end ousted from it. Meanwhile, in the spring of the of 1137, Bernard had also responded to the

schism. appeal of Innocent and returned to Italy. While Lothair was overrunning Apulia Bernard was winning over the adherents of Anacletus in Rome. When Lothair retired Roger immediately began to recover his dominions ; but when Bernard made over tures to him on behalf of Innocent, he professed himself quite ready to hear the arguments on both sides. A conference took place between a skilful supporter of Anacletus and this " rustic abbot " ; but although Bernard convinced his rhetorical adversary, Roger had too much to lose in acknowledging Innocent, for he would be obliged to surrender the papal lands which he had occupied and, perhaps, the royal title, the gift of Anacletus. The end, however, was at hand.

ST. BERNARD 101

Less than two months after Lothair's death Anacletus died (January 25, 1138). His few remaining followers elected a successor, but this was more with the desiro of making good terms than of prolonging the schism. Innocent bribed and Bernard persuaded, and the anti- Pope surrendered of his own accord. Bernard, to whom was rightly ascribed the merit of ending the scandal of disunion in Christendom, immediately es caped from his admirers and returned to the solitude of Clairvaux and his literary labours. These were not all self-imposed. Among his correspondents were persons in all ranks of life; and his letters, no less than his formal treatises, prove his influence as one of the most deeply spiritual teachers of the Middle Ages.

Roger of Sicily alone had not accepted Innocent ; but a foolish attempt to coerce him ended in the defeat and capture of the Pope. In return for the acknowledg ment of papal suzerainty, which involved oblivion of the imperial claims, Innocent not only con firmed to Koger and his successors both his o°|er °f conquests in Southern Italy and the royal title, but even, by the grant of the legatinc power to the King himself, exempted his kingdom from the visits of papal legates. Koger was supreme in Church and State. A cruel yet vigorous and able rider, lie built up a centralised administrative system from which Henry II of England did not disdain to take lessons. His possession of Sicily carried him to Malta and thence to the north coast of Africa ; and before his death in 1154 Tunis was added to his dominions. He was thus one of the greatest among the early Crusa ders, and perhaps the most notable ruler of his time.

102 THE CHURCH AND THE EMPIRE

Lothair hoped to leave in his son-in-law a successor with irresistible claims. But the very influence to

which Lothair owed his own election was Conrad III. , . . . ,, , . ,,

now to be cast into the scale against the

representative of his family; while the grounds of objection to the succession of Frederick of Hohen- staufen to Henry V now held good against Henry of Bavaria, Saxony, and Tuscany. The Pope and the German nobles were equally afraid of a ruler whose insolent demeanour had already won him the title of " the Proud." They took as their candidate the lately rejected Hohenstaufen Conrad, whose be haviour since his submission had gained him favour in proportion as the conduct of Henry of Bavaria had alienated the other nobles. Conrad was crowned at Aachen by the papal legate, and Henry made his submission. But Conrad, like Lothair, felt himself insecure with so powerful a subject. Accordingly he took away from him the duchy of Saxony, and gave it to the heir of the old dukes in the female line. When Henry refused to accept the decision Conrad put him to the ban of the Empire and deprived him of Bavaria also, which he proceeded to confer upon a relative of his own. But Conrad's obvious attempt to advance his own family offended the nobles, and the death of Henry the Proud in 1139 opened the way for a compromise. Saxony was made over to Henry's youthful son, known in history as Henry the Lion, while Bavaria was to be the wedding portion of Henry the Proud's widow if she married Conrad's relative, who was already Margrave of Austria.

But despite this elimination of all rivals Conrad was so much occupied elsewhere that he never man-

ST. BERNARD 103

aged to reach Italy. And yet his presence there was eagerly desired. It was under the guidance of their bishops that the cities of Lombardy had freed themselves from subjection to the feudal nobles. But with the growth of wealth they resented the patronage of the bishops and were inclined to listen to those who denounced the tem poral possessions of the Church. The movement spread to Koine. Here the municipality still existed in name, but it was quite overlaid by the papal prefect and the feudal nobles of the Campagna ; and the Iconiaii people had no means of increasing their wealth by the agriculture or the commerce which was open to the cities of Tuscany or Lombardy. A leader was found in Arnold of Brescia (1138). He seems to have been a pupil of Abailard, who devoted himself to practical reforms. He began in his native Lombardy to advo cate apostolic poverty as a remedy for the acknow ledged evils of the Church. Condemned by the second Lateran Council (1139), he retired to France, and in 1140 stood by the side of Abailard at the Council of Sens. After Abailard's condemnation Arnold took refuge at Zurich, where, despite the denunciations of Bernard, he found protection from the papal legate, who had been a fellow -pupil of Abailard. Arnold returned to Italy in 1145, and was absolved by the Pope. The course of affairs in Uome brought him once more to the front. In 1143 Innocent II had offended the Komans, who in revenge proclaimed a re- The pul die with a popularly elected senate and Roman a patrician in place of the papal prefect. Republic. Innocent died (September, 1143); his successor sur vived him by less than six months, and the next

io4 THE CHURCH AND THE EMPIRE

Pope, Lucius II, was killed in attempting to get possession of the Capitol, which was the seat of the new government. The choice of the Cardinals now fell upon the abbot of a small monastery in the neighbourhood of Eome, who took the title of Euge- nius III (1145-53). He was a pupil of Bernard, who feared for the appointment of a man of such simplicity and inexperience. But Eugenius developed an un expected capacity, and forced the Eomans to recognise for a time his prefect and his suzerainty. But Arnold's presence in Eome was an obstacle to permanent peace. Both Arnold and Bernard eagerly sought the same end — the purification of the Church. But in Bernard's eyes Arnold's connection with Abailard convicted him of heresy, and his doctrine of apostolic poverty was construed by the ascetic abbot of the strict Cistercian Order as an attack upon the influence under cover of the wealth of the Church. Nor was Arnold a republican in the ordinary sense. He expelled the Pope and organised, under the name of the Equestrian order, a militia of the lesser nobles and the more substantial burgesses, such as existed in the cities of Lombardy. But he did not desire to repudiate the Emperor; and at his instigation the Eomans sum moned Conrad to their aid and to accept the imperial crown at their hands. Eugenius spent almost his whole pontificate in exile ; his successor, Anastasius IV, during a short reign, accepted the republic, but Hadrian IV (1154-9) took the first excuse for boldly placing the city for the first time under an interdict. The con sequent cessation of pilgrims during Holy Week and the loss of their offerings caused the fickle Eomans to expel their champion, and Arnold wandered about until

ST. BERNARD 105

a few months later Frederick Barbarossa sacrificed him to the renewed alliance of Empire and Papacy (1154).

Conrad III, then, never was crowned Emperor. It was no fault of his that he never visited liome. Bernard's influence caused him to postpone The his immediate duties for a work which second every Christian of the time regarded as Crusade, of paramount importance. The first Crusade had met with a measure of success only because the Mohammedan powers were divided. The Crusaders were organised into the kingdom of Jerusalem and the principalities of Tripoli, Antioch, and Edessa. But they quarrelled incessantly. Meanwhile Imad- ed-din Zangi, the Atabek or Sultan of Mosul on the Tigris, extended his arms over all Mesopotamia and Northern Syria, and in 1144 lie conquered the Latin principality of Edessa. The whole of Europe was shocked at the disaster. Pope Eugenius delegated to Bernard the task of preaching a new crusade. The young King, Louis VII of France, had already taken the Crusader's vow, but so far the earnest entreaty of his minister, Suger, Abbot of St. Denys, had kept him from his purpose. But at the Council of Vezelai in 1146 the eloquence of Bernard bore down all con siderations of prudence. Conrad III was much harder to persuade, for he felt the need of his presence at home. But Bernard was not to be denied, and by working upon Conrad's feelings at the moment of the celebration of the Mass he entirely overcame the better judgment of the German King.

Events proved in every way the mischievous nature of Bernard's influence. The Crusade was a total failure. Only a small remnant of the force which followed either

io6 THE CHURCH AND THE EMPIRE

King reached Palestine ; and the only offensive opera tion undertaken — an attack upon Damascus — had to be abandoned. Nothing had been done to break the growing power of Zangi's son, Noureddin, the uncle and predecessor of the great Saladin.

The effects were scarcely less disastrous in Western The di- Europe. Suger supplied Louis with money vorce of and defended his throne against plots, and Louis VII. ultimately persuaded him to return to France. But during the Crusade Louis and his wife Eleanor, the daughter and heiress of William X of Aquitaine, had quarrelled bitterly. Louis had disgusted his high-spirited wife by behaving more like a pilgrim than a warrior ; while Eleanor had attempted to divert the French troops to the aid of her uncle, Kayinond of Antioch. Suger alone preserved some sort of harmony between the ill-assorted pair; but he died in 1151, and Bernard, who had never approved of the marriage on canonical grounds, lent his support to Louis' desire for a declaration of its invalidity, though Louis and Eleanor had been married for thirteen years and there were two daughters. The dissolution of the marriage was pronounced by an ecclesiastical Council in 1152, and in the same year Eleanor, taking with her all her extensive lands, married the young Henry of Anjou and Normandy, who two years later became King of England.

Bernard and Suger were friends ; but while the predominant work of Suger's life had been the supremacy of the House of Capet, it is vain to attempt to trace in Bernard any prejudice in favour of a growing French nationality. He represents the cosmopolitan Church of the Middle Ages; and his

ST. BERNARD 107

career is a supreme instance of the power which results from an absolutely single-minded devotion Bernard as to a lofty cause. In masterful vehemence defender of he challenges comparison witli Hildebrand ; the Faith< but unlike the Pope, he never identified the Church with his own interests. He steadfastly refused all offers of advancement for himself, although he did not dissuade his own monks from accepting preferment. He would have preferred to live out his life as the obscure head of a poor and secluded community; and even if the political condition of the time had not brought constant appeals for help to him, his duty to the Church would have made him a public character. For the work of his life which was perhaps most congenial to him was the defence of the doctrine of the Church against heretical teachers. He has been called " the last of the Fathers," and his whole conception and methods were those of the great Christian writers of the early centuries. To the great saint self-discipline through obedience to the ordinances of the Church was the cure for all evil suggestions of the human heart; while as for the intellect, its duty was to believe the revealed faith as propounded by the authorities of the Church. Like St. Augustine, Bernard did not despise learning; but he would confine the term to the study of religion. Secular learning was for the most part not only a waste of precious time, but an actual snare of the devil. Thus Bernard stood for all that was most uncompromising in the theological attitude of the time. Speculative dis cussion was an abomination ; for the end of conversa tion was spiritual edification, not the advancement of knowledge; and what to strong minds might be mental

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gymnastics, in the case of weaker brethren caused the undermining of their faith. Against heretics of the com moner sort, such as the Petrobrusians, who impugned the whole system of the Church and appealed to the mere words of Scripture, there was only one line to be taken. But Bernard was no persecutor. During his preaching of the Crusade a monk perverted the popular excitement to an attack upon the Jews in the cities of the Rhine- land: Bernard peremptorily interfered and crushed the rival preacher. Similarly with heretics. He trusted to his preaching — attested, as it was commonly supposed, by miracles — to convince the people; while the leaders when captured were subjected to monastic discipline.

But such popular forms of unbelief were merely the outcome of the speculations of subtler minds, which it

was necessary to stop at the fountain-head. Abailard. f the time wag peter

Abailard, who routed in succession two great teachers —William of Champeaux in dialectic in the great cathedral school of Paris, and Anselm of Laon, a pupil of Anselm of Canterbury, in theology. He gathered round him on the Mount of Ste. Genevieve, just outside Paris, a large band of students, in whom he inculcated his rationalistic methods. For his was a definite attempt to obtain by reason a basis for his faith. How could such teaching be allowed to continue unreproved by Bernard, who held that the sole office of the reason was to lead the mind astray ? But in the height of his fame Abailard, still quite young, loved the beautiful and erudite Heloise. He abused her trust, and when she in her infatuation for his genius refused to monopolise for herself by marriage the talents which were for the service of the world, she and he both

ST. BERNARD 109

entered the monastic life. Abailard passed through several phases of this — a monk at St. Denys ; a hermit gradually gathering a band of admirers round a church which they built and lie dedicated to the Third Person of the Trinity, the Paraclete ; and finally the abbot of a poor monastery in his own native Brittany. While an inmate of St. Denys a work of his on the Trinity was condemned at a Council at Soissons pre sided over by the papal legate (1121). It was twenty years before he was again subjected to the censures of the Church. But, meanwhile, lie had more than once fallen foul of Bernard, and had not hesitated to flout with his gibes the one man before whom the whole of Catholic Europe bent in awestruck reverence. But the time came when Bernard, noting the spread of the Petrobrusian heresy, determined to strike at the source of these errors. He appealed for assistance to the friends of orthodoxy from the Pope downwards. Abailard determined to anticipate attack and desired to be heard before an assembly to be held at Sens (1140). Bernard reluctantly consented to take part in a public controversy. But when they met, Abailard, probably feeling himself surrounded by an unsym pathetic audience, suddenly refused to speak and appealed to the Pope. On his way to Rome he fell ill at Cluny, where the saintly abbot, Peter the Venerable, received him as a monk. He made a con fession which chiefly amounted to a regret that he had used words open to misconstruction, and he died in 1142 the inmate of a Cluniac house.

Bernard remained upon the alert, intent on checking any further spread of the teaching of Abailard's fol lowers. But he had pushed matters to an extreme,

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and there were many in high place who resented his efforts to dictate the doctrine of the Church. Thus Gilbert de la Porree, Bishop of Poictiers, a pupil of Abailard, was accused at the Council of Kheims (1148) of erroneous doctrines regarding the being of God and the Sacraments. Bernard tried to use his influence over Pope Eugenius in order to procure the bishop's condemnation, and stirred up the French clergy to assist him. The Cardinals addressed an indignant remonstrance to the Pope, pointing out that as he owed his elevation from a private position to the papacy to them, he belonged to them rather than to himself, that he was allowing private friendship to interfere with public duty, and that " that abbot of yours" and the Gallican Church were usurping the function of the See of Eome. Bernard had to explain away the action of his party, and the Council contented itself with exacting from the accused a general agree ment with the faith of the Eoman Church, and this was represented by Gilbert's friends as a triumph.

Bernard's death restored the leadership of Christen dom to the official head, and the removal of several others of the chief actors of the time opened the way not only for new men, but for the emergence of new questions. In 1152 Conrad III ended his well-inten tioned but somewhat ineffectual reign. In 1153 Pope Eugenius died at Eome, to which he had at length been restored a few months previously. Six weeks later St. Bernard followed him to the grave. It was not long before the papal act ratified the general opinion of Christendom, and in 1174 Alexander III placed his name among those which the Church desired to have in everlasting remembrance.

CHAPTER VII THE SCHOOLMEN AND THEOLOGY

MEDIAEVAL learning, whether sacred or secular, was founded upon authority. The Scholas- ticus, who took the place of the ancient Grammaticus, was not an investigator, but merely an interpreter. On the one side the books of the sacred Scriptures as interpreted by the Fathers Secular were the rule of faith ; on the other side as the guide of reason stood the works of the Philoso pher, as Aristotle was called in the .Middle Ages. J.ut until the thirteenth century few of his works were known, and those only in Latin translations. Here were the materials, slight enough, on which hung future development. The secular knowledge taught in the ordinary schools was that represented by the divi sion of the Seven Arts into the elementary Trivium of Grammar, Rhetoric, Dialectic, followed by the Quadri- vium of Music, Arithmetic, Geometry, and Astronomy. The scope of the Trivium was much wider than the terms denote. Thus Grammar included the study of the classical Latin authors, which never entirely ceased; Rhetoric comprised the practice of composition in prose and verse, and even a knowledge of the elements of Roman Law ; Dialectic or Logic became the centre of the whole secular education, because it was the only intellectual exercise which was supposed to

1 1 1

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be independent of pagan writers. In the Quadrivium — the scientific education of the time — Arithmetic and Astronomy were taught for the purpose of calculating the times of the Christian festivals; Music consisted chiefly of the rules of plain-song. It was the subjects of the Quadrivium which were subsequently enlarged in scope by the discoveries of the twelfth century. Apart from these subjects little attempt was made at a systematic training in theology. In so far as any such existed it was purely doctrinal, and aimed merely at enabling those in Holy Orders to read the Bible and the Fathers for themselves and to expound them to others.

Now the speculative intellect trained in dialectic had no material to work upon save what could be got

from the Scriptures, the Fathers, and the Scholasti- dogmas Of the Church; and Scholasticism

is the name given to the attempt to apply the processes of logic to the systematisation and the interpretation of the Catholic faith. The movement was one which, narrow as it seems to us, yet made for ultimate freedom of human thought ; for it meant the exercise of the intellect on matters which for long were regarded as beyond the reach of rationalistic explanation. There was much difference of opinion among the thinkers as to the limits to be assigned to such freedom of speculation on the mysteries of the faith, some starting from the standpoint of idealists and endeavouring to avoid the logical consequences of their speculations; while others, adopting so far as possible a position of pure empiricism, set tradition at defiance, and hoped by the aid of reason to reach the conclusions of divine revelation.

THE SCHOOLMEN AND THEOLOGY 113

The philosophical problem to which the mediaeval thinkers addressed themselves is one that it is essential to the progress of human thought to solve. Whence do we derive general notions (Universals, as they were called), and do they correspond to anything which actually exists ? Thus for the purpose of classifying our knowledge we use certain terms, such as genera, species, and others more technical. Do these in reality exist independently of particular individ- Realists uals or substances? One school of philoso- and Nomi- phers, basing their reasoning upon Plato, nallsts- maintained that such general ideas had a real exist ence of their own, and hence gained the name of Ideal ists. But another school, who took Aristotle as their champion, held that reality can be asserted of the individual alone, that there is nothing real in the general idea except the name by which it is desig nated; while some of these Nominalists, as they came to be called, even proclaimed that the parts of an indi vidual whole were mere words, and could not be con sidered as having an existence of their own. With the application of these definitions to theological dogmas we reach the beginning of Scholastic Theology. Here both sides were soon landed in difficulties. Nominalism, in its denial of reality to general notions, undermined the Catholic idea of the Church : in its recognition of none except individuals it destroyed the whole concep tion of the solidarity of original sin ; while those of its professors who allowed no existence of their own to the parts of an individual whole, resolved the Trinity into three Gods. On the other hand, the danger of Realism was that, since individuals were regarded merely as forms or modes of some general idea, these

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philosophers were inclined to make no distinction between individuals and to fall into pantheism. As a result, the personality of man, and with it the immor tality of the soul, disappeared, and even the personality of God threatened to lose itself in the universe which He had created. These tendencies will be clear from a short account of the chief schoolmen or writers on Scholastic Philosophy.

The first great names are those of Eoscelin and Anselm of Canterbury. Eoscelin (between 1050 and Roscelin I125)' primarily a dialectician, rigidly ap- a^d5" plied his logic to theological dogmas. If

Anselm. we may judge from the accounts of his opponents, Anselm and Abailard, he took up a position of extreme individualism and denied reality alike to a whole and to the parts of which any whole is commonly said to be composed. The application of this principle to the doctrine of the Trinity landed him in tritheism, and he did not shrink from the reproach. Eoscelin, a theologian by accident, was answered by Anselm who was primarily a theologian, and a dialectician by acci dent. If Eoscelin was the founder of Nominalism Anselrn identified Eealism with the doctrine of the Church. But Anselm's Eealism is not the result of independent thought. In his methods he has been rightly styled the " last of the Fathers." His keynote was Belief .in the Christian faith as the road to under standing it. Thus his object was to give to the dogmas accepted by the Church a philosophical demonstra tion. To him Eealism was the orthodox philosophical doctrine because it was the one most in harmony with Christian theology. He applied philosophical argu ments to the explanation of those tenets of the faith

THE SCHOOLMEN AND THEOLOGY 115

which later scholastic writers placed among the mysteries to be accepted without question.

The reputed founder uf definite Realism was William of Champeaux (1060-1121), a pupil of Roscelin himself, a teacher at Paris, and ultimately Bishop of Chalons. By the account of his enemy Abailard, he held an uncom promising Realism which maintained that the Univer sal was a substance or thing which was present in its entirety in each individual. It was the presence of such crude Realism as this which gave his opportunity to the greatest teacher of this early period of Scholasti cism, Peter Abailard (1079-1142). A pupil of both Roscelin and William of Champeaux — the two ex tremes of Nominalism and Realism — he aimed in his teaching at arriving at a via media to which subse quent writers have given the name Conceptualism. According to him the individual is the only true substance, and the genus is that which is asserted of a number of individuals ; it is therefore a name used as a sign — a concept, although he does not use the word. Thus he does not condemn the Realistic theory borrowed from Plato, of Universals as having an

o

existence of their own ; he regards them as ideas or exemplars which existed in the divine mind before the creation of things. But he opposes the tendency in Realism to treat as identical the qualities which resemble each other in different individuals, since that abolishes the personality of the individual which to him is the only reality. Like Roscelin he did not hesitate to apply his dialectic to theology. Here, while repudiating the tritheism of his master, he practically reproduced the old heresy of Sabellius

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which reduced the Trinity to three aspects or attri butes of the Divine Being — power, wisdom, and love. "A doctrine is to be believed," he held, "not because God has said it, but because we are convinced by reason that it is so." His whole attitude was that of the free, if reverent, enquirer. "By doubt," he says, " we come to enquiry ; by enquiry we reach the truth." His book Sic et Non, a collection of conflicting opinions of the Christian Fathers on the chief tenets of the faith, was to be the first step towards arriving at the truth.

He was condemned twice — his doctrine of the Trinity at Soissons in 1121, his whole position at Sens

in 1141. The leaders of orthodoxy met Mysticism. .... J

him not with argument but with a demand

for recantation. St. Norbert during the early part of his life, and St. Bernard both early and late, pursued him with their enmity. Their objection was not to his particular views, but to his whole attitude towards divine revelation ; and the conclusions in which the use of the scholastic method landed its advocates perhaps justified the rigid theologians in the general distrust of the exercise of reason on such subjects. St. Bernard did not hesitate to attack even Gilbert de la Porree, Bishop of Poictiers, an avowed Eealist, who attempted to explain the Trinity. In fact, St. Bernard represents the reaction from Scholasticism, which took the form of Mysticism, that is, the purely contemplative attitude towards the verities of the Christian creed. In this he was followed with much greater extravagance by the school which found its home in the great abbey of St. Victor — Hugh (1097- 1143), who formulated the sentence " Knowledge is

THE SCHOOLMEN AND THEOLOGY 117

belief, and belief is love," and Ixichard (died in 1173), who applied to the intuitive perception of spiritual tilings and to the love of them the same dialectical and metaphysical methods as the Schoolmen applied to reason.

The results of Abailard's work are seen in two directions. His Sic ct Non became the foundation of the work of the " Summists," who, in the

place of Abailard's purely critical work, ^fteij

. . Abailard.

occupied themselves in systematizing

authorities with a view to the reconciliation of their conflicting opinions. The greatest of these was Peter the Lombard (died 1160), who became Bishop of Paris, and whose ticntcnt'mi' was taken as the accredited text-book of theology for the next three hundred years. With the Summists theology returned to its attitude of unquestioning obedience to the conclu sions of the early Fathers. But in the second place, Abailard was indirectly responsible for <( the troubling of the Ecalistic waters," which resulted in many modifications of the original position.

A justification for the attitude of the Church to wards the followers of Abailard is to be found in the apparent exhaustion of the speculative move ment which had started at the end of the classlfal

revival.

eleventh century, and the consequent de generacy of logical studies. It was a result of this that in the second half of- the twelfth century many of the best minds were directing their energies into the channel of classical learning which was to prepare the way for the next phase of Scholasticism. Besides being a philosopher and a theologian, Abailard was also a scholar well read in classical literature. The

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cathedral school of Chartres, founded by Fulbert at the beginning of the eleventh century, was the centre of this classical Eenaissance, and it rose to the height of its fame under Bernard Sylvester and his pupil, William of Conches; while the greatest representative of this learning was a pupil of William of Conches, John of Salisbury, an historian of philosophy rather than himself a philosopher or theologian.

It was in the twelfth century and out of the cathedral schools that the mediaeval universities arose. The monastic schools had spent their intel- Origin of lectuai force> an(i during this century they S' almost ceased to educate the secular clergy. St. Anselm, when Abbot of Bee in Normandy, was the last of the great monastic teachers. But it was not from the school of Chartres but from that of Paris that the greatest University of the Middle Ages took its origin. Paris was identified with the scholastic studies~of dialectic and theology, and it was the fame of William of Champeaux, and still more that of Abailard, which drew students in crowds to the cathedral school of Paris. But no university im mediately resulted. Indeed, the Guild of Masters, from which it originated, is not traceable before 1170, and the four Nations and the Eector did not exist until the following century. Its recognition as a corporation dates from a bull of Innocent III about 1210. Its development starts from the close of its struggle with the Chancellor and cathedral school of Paris, in which contest it obtained the papal help. Before the middle of the thirteenth century the University had acquired its full constitution. But its great fame as a place of education dates from the

THE SCHOOLMEN AND THEOLOGY 119

teaching of the two great Dominicans, Albertus Mag nus and Thomas Aquinas in the convent of their Order in Paris during the middle years of the century. This new outburst of philosophical studies was due to the recovery of many hitherto unknown works of Aristotle, and as a "consequence classical studies were completely neglected and Chartres was deserted for Paris.

We have seen that the contemporaries of Abailard knew none but Aristotle's logical works, and these only in part and in Latin translations. So far nothing had interfered witli the develop- Anstotle in

e ,1 i , T T ^^ the east-

ment or thought along purely Western, purely Latin, purely Christian" lines. Churchmen who did not disapprove of dialectic altogether, had accepted and used Aristotle so far as they understood what they had of his works. Heretics there had been, but hitherto none had questioned the authority of the liible or the Church. Meanwhile in the east a com- pleter knowledge of Aristotle's works had been com municated by the Xestorian Christians to their Mohammedan masters. Greek books were translated into Arabic, and Arabian philosophy, already monotheistic, became permeated with Aristotelian ideas. Moreover, the union of philosophical and medi cal studies among the Arabs caused them to attach a special value to Aristotle's treatises on natural science. In Spain the Arabs handed on their know ledge of Aristotle to the Jews, and it was from the Jews of Andalusia, Marseilles, and Montpellier that the works of the Greek philosopher and his Arabian commentators became known in the west.

By the middle of the twelfth century the chief of

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these works — texts, paraphrases, commentaries — had, Revival a^ ^e instance of Kaymond, Archbishop of in the Toledo, been rendered into Latin by Arch-

west- deacon Dominic Gondisalvi, assisted by a

band of translators. But the translations of Aristotle's own works were not from the original Greek, but from the Arabic, which laid stress upon the most anti- Christian side of Aristotle's thought, such as the eternity of the world and the denial of immortality. The result was an outbreak of heretical speculation along pantheistic lines. Swift steps were taken: the heretics were hunted down, and in 1209 the Council of Paris forbade the study of Aristotle's own works or those of his commentators which dealt with natural philosophy; while in 1215 the statutes of the Uni versity renewed the prohibition. But such prohibition did not include any of the logical works ; and in 1231 a bull of Gregory IX only excepted any of Aristotle's works until they had been examined and purged of all heresy. Finally, in 1254, a statute of the University actually prescribed nearly all the works of Aristotle, including even the most suspected, as text-books for the lectures. Meanwhile fresh translations were made from the Arabic by Michael Scot and others at the instance of Frederick II, so that by 1225 the whole body of his works was to be found in Latin form. Further still, the Latin conquest of Constantinople in 1204 had brought back to the west a knowledge of a large part of Aristotle's writings in their original form. Translations were now made into Latin straight from the Greek; and Thomas Aquinas, seconded by Pope Urban IV, took especial pains to encourage such scholarship.

THE SCHOOLMEN AND THEOLOGY 121

By this medium there was developed the great system of orthodox Aristotelianism which was the form taken by Scholasticism in the later The |ater Middle Ages. This was the work of the Scholasti- Friars, who, for the purpose of;, giving to cism- their own students the best procurable training in theology, established houses of residence in Paris and elsewhere. The quarrels between the University of Paris and the municipality in the first half of the thirteenth century gave their opportunity to the Friars, and even after the settlement of the quarrels they remained and became formidable rivals to the teachers drawn from the secular clergy. It was only in 1255 that, after a severe struggle, the University was forced by a bull of Alexander IV to admit the Friars to its privileges, although it succeeded in imposing upon them an oatli of obedience to its statutes.

It was the Franciscans who began this new intel lectual movement in the persons of the Englishman, Alexander of Hales (died 1245), who was The the first to be able to use the whole of the change of Aristotelian writings, and his pupil, the position, mystic Bonaventura (died 1274). But the scholastic philosophy as it is taught to this day was the work of the two great Dominicans, Albert of Bollstadt, a Suabian, known as Albertus Magnus (1193-1280), and his even greater pupil, Thomas of Aquino, an Italian (1227-74). The endeavour of these writers was to take over into the service of the Church the whole Aristotelian philosophy. It was a consequence of this that the old question of the nature of Universals was not so all-important, or that at any rale it ceased to be treated from a purely logical standpoint. The great

122 THE CHURCH AND THE EMPIRE

Dominicans were very moderate Eealists ; but they treated Logic as only one among a number of subjects. Albert wrote works which in print fill twenty-one folio volumes (whence his name Magnus) ; but his fame has been somewhat obscured by the more methodical, if almost equally voluminous (in seventeen folio volumes) works of his successor. The result of their labours was a wonderfully complete harmonisation of philoso phy and theology as these subjects were understood by their respective champions. This was brought about by the use of two methods. In the first place, the works of Aristotle on the one side, and the Bible and the writings of the Fathers on the other side, were treated as of equal authority in their respective spheres The ingenuity of the theologians was to be employed in harmonising them. It is, in fact, only from this period that " the Scholastic Philosophy became distin guished by that servile deference to authority " which we ordinarily attribute to it.

But, in the second place, any such harmonisation could only be carried out by some demarcation of terri- Reason ^ory. The earlier orthodox writers like and Anselm, as we have seen, did not hesitate

faith. to attempt a philosophical explanation of

the doctrine of the Trinity. But Aristotle and his Arabian commentators were monotheistic, and conse quently the reconciliation between the Aristotelian philosophy and the Christian faith could only be effected by distinguishing between natural and revealed religion. The truths of the former were demonstrable by reason, of which Aristotle was the supreme guide. The truths of the latter were mysteries to be accepted on an equally good though different authority. By

THE SCHOOLMEN AND THEOLOGY 123

such methods these later schoolmen excepted and accepted the doctrines of the Trinity and the Incar nation, though they allowed the doctrine of the exist ence of God to be susceptible of logical proof. But notwithstanding these exceptions, the teaching of the Dominicans was a wonderful attempt to abolish the inevitable dualism between faith and reason.

The history of Scholasticism after Thomas Aquinas is largely occupied by an account of the quarrel between the rival schools of Thomists and Thomists Scotists. The great teacher of the genera- and tion after St. Thomas was a Franciscan, Scotists. Duns Scotus, the "Subtle Doctor/' who taught at Oxford and Paris and died in 1*308. His teaching differed in two ways from that of his Dominican pre decessor. In the first place lie excepted a larger number of theological doctrines as not being capable of philosophic proof, so that his teaching tended to bring back and to emphasise the dualism between faith and reason. It is for this reason that his system lias been considered as the beginning of the decline of Scholasticism. In the second place, the real quarrel between Thomists and Scotists centred round the question of the freedom of the will. The followers of St. Thomas maintained that although the will is to some extent subordinate to the reason, yet it is free to determine its own course of action after a process of rational comparison, by contrast with the animals which act on the impulse of the moment. The Scotists, on the other hand, taught that what is called the will is merely a name for the possibility of determining without motive in either of two opposite directions. The importance of this difference of view

i24 THE CHURCH AND THE EMPIRE

consisted in this — that whereas the Thomists held that God subjects His will to a rational determination and therefore commands what is good because it is good, the Scotist taught that good is so because God wills it ; if He chose to will the exact opposite, that would be equally good — in other words, he attributed to God an entirely arbitrary will. The two greatest disciples of St. Thomas were Dante and the Franciscan Eoger Bacon (1214-92), the latter of whom fell into dis favour with the superiors of his own Order in con sequence of his scientific studies, and spent many years at the end of his life in prison.

The Scholastic philosophy failed to justify the doctrines of the Church to a rapidly expanding world. Results of -^u^ ^ *s unJust and ungrateful to stigma- Scholas- tise its results as barren. In the first place ticism. it gave a most valuable training in logical method to the keenest intellects of the time. More over, the very attempt to establish the Christian faith by argument was an unconscious homage to the supremacy of reason as the ultimate guide ; while, finally, in the philosophy of St. Thomas, all nature was regarded as a fit subject for enquiry, and some of the greatest Schoolmen, as we have just seen, were noted for their investigations into natural phenomena.

CHAPTER VIII GUELF AND GHIBELLINE. I

HADRIAN IV is interesting to us as the only Englishman who lias ever sat upon the throne of St. Peter. As Nicholas Brakespeare he had led the life of a wandering scholar, chiefly in France. He entered the house of Canons Regular of St. Rufus near Avignon, and when Abbot of this monastery attracted the attention of Eugenius III, who made him Cardinal Bishop of Albano, and employed him as papal legate in freeing the Church in Scandinavia from its dependence on the Bishops in Germany. The prestige which he acquired in this work marked him out as the successor of the short lived Anastasius. Hadrian was a much abler man than either of his predecessors, and, while fully conscious of the difficulties of his oilice, he did not let these deter him from the fulfilment of its obvious duties. We have seen how lie drove Arnold from Home. He found, however, a new danger in Sicily. Roger's son William, known as "the Bad," took up an attitude of hostility, and when the Pope asserted his overlordship, William's troops overran the Cam- pagna. The Pope retorted by excommunicating his refractory vassals and looking for help from the new German King.

With the accession of Frederick I the quarrel 125

126 THE CHURCH AND THE EMPIRE

between Empire and Papacy enters on a new phase. On the death of Henry V the natural candidate of

the papal party for the German throne The new wag Henry the Black Duke of Bavaria,

the head of the family of Welf or Guelf. But he was old, and related by marriage to the Hohenstaufen. He was, however, bribed to ac quiesce in the election of Lothair by the offer of Lothair's daughter and heiress, Gertrude, as a wife for his son Henry the Proud. This marriage deter mined the whole course of German history. Henry the Proud obtained the duchy of Bavaria from his father and the duchy of Saxony from his father-in- law. Thus, if the Hohenstaufen family were the heirs of the Franconian Emperors, the Guelfs became the representatives of the opposition to that line which had centred in Saxony ; and for the old contest between Papacy and Empire, Saxon and Franconian, there was now substituted a dynastic struggle be tween Weiblingen or Gliibelline and Guelf. The Guelfs were the papal party only in the sense that, like the Saxons, they were in opposition to the dynasty which occupied the German throne and claimed the imperial title. The name, however, was extended to Italy : it was applied to the collective opposition to the imperial power, and therefore came to denote the friends of the Papacy.

So far the contest had been confined to Germany ; for Lothair had sacrificed the claims of the empire

to his own immediate interests, while Frederick Conrad had never get foot in itaiy after

his accession to the German throne. But as the attempt of Lothair to crush the acknowledged

GUELF AND GHIBELLINE 127

Ghibelline leaders had been thwarted, so Conrad had failed to render the Guelf harmless ; and it was the pretensions of Henry the Lion, the son of Henry the Proud, which determined Conrad to waive the claims of his young son to the succession, and to recommend to the nobles the choice of his nephew Frederick. But Conrad's nomination would have been of little account. Frederick's claims were largely personal. Already before he succeeded his father as Duke of Suabia he had shown a combina tion of boldness in action with a conciliatory disposition which marked him out as a leader and a statesman. To this was added, as with Conrad, the prestige of a crusader ; while in view of the bitter rivalries of the last two reigns, it was a recommendation that Frederick united in his person the two families wrhose strife had divided the kingdom. Two years elapsed from his accession before Frederick was free to set out for Italy. As the heir of the Franconians his probable attitude was a matter of some anxiety at Koine and in Italy generally, lie was no enemy of the Church. His first act after his coronation at Aachen (March 9th, 1152) was to announce his accession to the Pope, who sent him a return message of goodwill. But from the outset Frederick showed his intention of taking a high line, for, in a disputed election at Magdeburg he obtained a party for a nominee of his own who was already a bishop, and therefore ineligible, and by virtue of the Concordat lie decided for his own candidate in defiance of all ecclesiastical laws, and straightway invested him witli the regalia. Moreover, he had a high idea of the imperial

128 THE CHURCH AND THE EMPIRE

mission. It was seventeen years since any emperor had crossed the Alps ; and it is difficult to say wnether the selfish policy of Lothair or the non-appearance of Conrad must have been the more detrimental to the maintenance of imperial interests. But during the first few months of his reign appeals poured in from the Pope against his various enemies, from some barons of Apulia against the great Roger of Sicily, from the citizens of Lodi against the tyranny of Milan. These, together with the ridiculous proffer of the imperial crown from the lately formed Republic of Rome, seemed to open an opportunity for the successful recovery of imperial rights. And, much as the Italians resented the spas modic interferences of the Emperor, they were proud of their imperial connection. The commerce of the East, largely increased by the Crusades, flowed into Western Europe chiefly through Italy. As a result, the north and centre of the peninsula were studded with a number of compact, self-governing communities inclined to resent any outside interference, however lawful in origin. But the larger cities were ever trying to group the smaller round them as satellites ; and the constant quarrels which resulted, often pro duced a party which was ready to welcome the interposition of the Emperor. There was this common ground, then, between these cities and the Papacy that, whereas they found it equally necessary to invoke the aid of the Emperor as an outside power against their foes, each was threatened by the assertion of those imperial rights which it was the sole object of Frederick's journey to Italy to assert.

But the results of Frederick's first expedition to Italy

GUELF AND GHIHELLINE 129

were of a very doubtful kind. It is true that he was crowned at Koine, that he asserted his imperial rights both positively in a great assembly on the plains of Roncaglia and, as it were, negatively by the destruc tion of three refractory towns, and that he got rid of Arnold of Brescia. But, on the other hand, his assertion of power provoked hatred instead of fear; and although, despite some sharp differences, he parted amicably from the Pope, his return to Germany left Hadrian in an impossible position. The republican party in Koine remained untouched : William of Sicily was unsubdued.

Shortly after his accession Frederick had made an agreement with the then Pope that neither should make peace with the Romans or the Sicilian

King without consent of the other. But T^pal

0 TT . . defiance,

now Hadrian, deserted, accepted the Com mune as the civil authority in Koine, and even came to a treaty with William of Sicily, who engaged to hold all his lands as a vassal of the Pope. Frederick was naturally angry at the repudiation of the mutual obligation with regard to peace and of the imperial suzerainty of William's duchy of Apulia. But he was too much occupied in Germany to do more than protest. And before he was able to assert his power in Italy again Pope Hadrian had, as it were, thrown down a challenge to him. At the Diet of Besamjon in Burgundy in 1157 two papal envoys appeared with a complaint of Frederick's conduct in some particular. The letter which they bore spoke of the late coronation of the Emperor by the Pope and used the equivocal word beneficia to describe the papal act. When the assembled nobles resented the

130 THE CHURCH AND THE EMPIRE

expression as implying a feudal relation between Pope and Emperor, the papal representative, the Chancellor Eoland, boldly asked, "From whom, then, does the emperor hold the empire if not from the Pope ? " Frederick's authority alone saved the envoys from violence, and Hadrian found himself obliged to explain away the objectionable expressions.

But the papal position had been formulated, and that before a German assembly. The Pope was no

longer a suppliant : he claimed to be more breach ^ian an e(lua^ He had thrown down a

challenge. Frederick proceeded to pick it up. In fact, it was this second expedition of Frederick to Italy which opened the long contest between Ghibelline and Guelf, a contest only to be ended by the practical destruction of one or other of the parties. It was the complaints of the other cities against the oppression of Milan, which were the immediate cause of Frederick's appearance in Italy in 1158; and the reduction of the Milanese was followed by the holding of an assembly on the plain of Roncaglia, to which Frederick summoned the most famous lawyers of Italy. By their decision rights and powers were given to him, which placed all the communes at his mercy. Moreover, these were not compatible with the rights asserted since the time of Gregory VII by the papal supporters : the regalia were given to the Emperor at the expense of eccle siastical as well as lay landowners and corporations. If the papal investiture of Apulia infringed the imperial rights, the investiture of Frederick's uncle, Welf VI of Bavaria, with the inheritance of the

(iUELF AND GHIBELLINK ,3,

Countess Matilda openly ignored the oft-repeated claim of the Papacy. Neither side seemed to take especial pains to avoid a breach. The acrimonious correspondence which ensued centred round the rela tions of the Italian bishops to the Emperor, the respective claims of each party to Koine, anil the restoration of the Tuscan inheritance and all the other lands which it claimed, to the Papacy. The excom munication of the Emperor — the open declaration of war— was prevented by Hadrian's death on Septem ber 1,1 159.

A schism was inevitable. The majority of the Cardinals elected the papal Chancellor Koland who had defied Frederick at Pesanron, and who would be likely to maintain Hadrian's high The papal claims: lie was afterwards consecrated as Alexander III. The minority got possession of St. Peter's and proclaimed an imperialist Cardinal as Victor LY. Neither Pope could be consecrated or could remain in Home : both appealed by legates and letters for the recognition of Christendom. Frederick as Emperor summoned both candidates to submit their claims to the decision of a Council at Pavia. Alexander entirely repudiated the Emperor's implied claim to be the arbiter of Christendom in a spiritual matter, and found support in the fact that only fifty bishops, almost entirely from Germany and Lombard)-, assembled at Pavia. The Council, of course, decided in favour of Victor IV. Alexander^ however, excommunicated the Emperor, and bent all his energies to gain the adherence of France and England. Not only was he successful in this, but he was also recognised by the Latins of the East

i32 THE CHURCH AND THE EMPIRE

and the lesser Christian kingdoms. Victor IVs only supporter was the Emperor.

Nor did Frederick gain anything by his successes in Lombardy. It cost him seven months to subdue the little town of Crema ; while it was three years (1159-62) before Milan surrendered and was destroyed. It is true, Alexander could no longer maintain himself in Italy, but in 1162 sought refuge in France. Frederick's attempts to drive him from his new asylum failed. Alexander carried on skilful negotia tions with Louis VII of France and Henry II of England ; and at Whitsuntide, 1163, a Council assembled at Tours, composed of a large number of cardinals, bishops, and clergy, and acknowledged Alexander with the utmost solemnity, while at the joint invitation of the two Kings the Pope took up his abode at the city of Sens.

The death of the anti-Pope was a further blow to Frederick's cause, for the action of his representative in Italy committed him to recognise a second 1 s anti-Pope and laid him open to the accusa tion of desiring to perpetuate the schism. It seemed, however, as if his chance had come when the quarrel between Henry II and Thomas Becket drove the English Archbishop to take refuge with the Pope at Sens. Alexander was in a difficulty. Henry was perhaps the most powerful monarch in Europe, and his support was of the utmost importance to the Pope. But the rights for which Thomas was contending were part of the rights which Alexander himself was claiming against the Emperor — the right of the Church to manage her own concerns without lay interference. While, therefore, prudence forbade

GUELF AND GHIBELLINE 133

him to throw down a distinct challenge to the English King, it was impossible that he should comply with Henry's demand for the condemnation of the refractory Archbishop. Frederick took advantage of Henry's ill-humour to propose a marriage alliance between the royal houses and to sound Henry on the ques tion of a change of alliance. The marriage thus arranged — of Frederick's cousin, Henry the Lion, to Henry II 's daughter — ultimately took place. But both clergy and people in England were for the most part in sympathy with Docket and unwilling to prolong the schism. The altars used by Frederick's envoys in England were purified after their departure ; and although Henry's representatives appeared at the Diet of Wiir/burg in May, 1165, and even took an oath to acknowledge the anti-Pope, the English King did not dare to ratify their action.

Nor was this the only time when success seemed possible to Frederick. This failure to move the English allegiance and the defection of a number Frederick's even of the German clergy emboldened momentary Alexander to assume the aggressive, and triumph, lie ventured to leave France and to take up his abode at Koine. (December, 1 105.) Again the discontents of Lombardy were the occasion for the Emperor's visit. In the autumn of 11GG he crossed the Alps, and after spending some months in Lombardy he forced an entrance into Koine, enthroned his own "Pope in St. Peter's, and himself wore his imperial crown. Frederick refused to treat with Alexander except on the basis of the resignation of both existing Popes and the election of a third. Alexander's position was unbearable and he tied to Benevento. The Komans accepted Frederick

134 THE CHURCH AND THE EMPIRE

as their lord. The Emperor's triumph seemed complete : Charlemagne's successor had indeed arrived. But the triumph was short-lived. The summer pestilence, which so often attacked a German army in Italy, fell more fiercely than ever before. Frederick fled north wards before it, and found so much hostility in Lombardy that it was only by bypaths and in dis guise that he was able to make his way out of Italy.

It was seven years (1167-74) before Frederick was able to return to Italy ; and although by that time his position in Germany was unquestioned and the mutual relations of Louis VII and Henry II precluded any likelihood of interference from France or England, the Italian foes of the Emperor had gathered strength and combined their forces. Chief among these were the cities of Lombardy. Divided as they were into imperialist and anti-imperialist, or, to use the terms coming into vogue, Ghibelline and Guelf, they at first followed no common policy. Milan had taken the lead of the anti-imperialists. After the destruc tion of Milan a league formed by the cities of the Veronese March helped to force Frederick for a time to abandon his designs upon Italy (1164). During his expedition of 1166-7 a Lombard League sprang up and coalesced with the Veronese League ; a The common organisation was set up, Milan was

Lombard restored, many of the staunchest imperial League. towns were forced to become members, and the crowning work of the League was the foundation of a common stronghold which in compliment to the Pope was named Alessandria.

The real danger to the Emperor came from alliance

GUELF AND GHIBELLINE 135

of this League with the Pope. The Lombard cities were the Pope's natural enemies. Some of Alliance them were the rivals of Rome — Pavia as with the the capital of the kingdom of Italy ; Milan p°Pe- as the quondam champion of the cause of the married clergy; Ravenna as the rival patriarchate in Italy. Strong local feeling made them resent all outside interference, of Pope no less than of Emperor.

It was among these free, self-governing communities that heresy found its chief adherents. But for the moment the common danger from the Emperor over shadowed all other differences. The old imperial rights which Frederick designed to recover included the power of appointing local officers whether consuls or bishops. Alone, neither Pope nor Lombard cities could look for success. In 1162, when all the cities fell before Frederick, Alexander remained practically untouched. But although his position was immensely strengthened since then, experience had shown that the Pope could not hold his own in Italy or Home without the help of some secular power. At the same time, in Europe at large he had proved a most potent force, since he wielded weapons which were independent of time and place for their action, and such as the most powerful secular prince had found it impossible to ignore. It was under direct encouragement from Alexander that the cities concluded their League in 1 107. Before the next imperial expedition it had become all-powerful in Northern Italy: not only the chief (ihibclline cities, including Pavia itself, had joined, but even the re maining feudal nobles had found it impossible to stand outside.

Nor was this Alexander's only triumph. So long as

136 THE CHURCH AND THE EMPIRE

Archbishop Thomas Becket remained unreconciled to

Henry II, the English King had done all in

Submission }lis p0wer to influence Alexander. A mar-

ofHenryll. . -1,1 ^

riage alliance was carried out between the

royal families of England and Sicily, solely with the object on Henry's side of neutralising one of the chief papal supporters, and Henry scattered his bribes among the Lombard cities with the same intent. But the reconciliation to which the attitude of his own people forced Henry in 1170 robbed him of all excuse for harassing the Pope, and the murder of the Arch bishop by four of the King's knights in Canterbury Cathedral isolated Henry and forced him to a humili ating treaty with Alexander.

Frederick entered Italy in 1174 with small chance of success, for his army was composed of mercenaries, Final an(^ manv °f the leading German nobles,

failure of notably his cousin Henry the Lion, refused Frederick, to accompany him. He exhausted all the resources of his military art in a vain attempt to take the new fortress of Alessandria. The jealousies within the League made negotiations possible, but these broke down because Frederick refused to recognise Alessan dria as a member of the League or to include Pope Alexander in any peace made with the cities. But the end was at hand. When at length the forces met at Legnano on May 29, 1176, the militia of the League won a decisive victory. All possibility of direct co ercion was gone, and Frederick was forced to consider seriously a change of policy. His only chance of good terms lay in dividing his enemies. He applied to Alexander, who refused to separate his cause from that of his allies, though he allowed that the terms might be

GUKLF AND GHIBELLINE 137

arranged in secret. This was done. Frederick under took to recognise Alexander and to restore all the papal possessions. For the allies, peace would be made with Sicily for fifteen years ; the Lombards should have a truce for six years. After much nego tiation Venice was agreed upon for a general congress of all the parties to the contest, and Frederick was forced to promise that he would not enter the city without the Pope's consent. Up to the last lie hoped that mutual suspicion would divide his allies. But the terms of peace were agreed upon among the allies on the bases already mentioned ; then Frederick was admitted into Venice, and a dramatic reconciliation between Pope and Emperor was enacted (July 2f>, 1177). Frederick returned to Germany at the end of the year.

The schism was over, the anti-Pope submitted, and Alexander's conciliatory policy opened the way for his return to Rome. The Pope signalised Triumph the close of the long schism of eighteen of years by gathering in 1179 a General Alexander. Council, distinguished as the Third Lateran Council, to which came nearly a thousand ecclesiastics from various parts of Christendom. The chief canon promulgated placed the papal election exclusively in the hands of the cardinals, and ordained that a two- thirds majority of the whole College should suffice for a valid election. During the rest of his reign Alexander was occupied in mediating between Henry II and his sons, and between Henry and Louis of France. He died, again an exile from Rome, on August 30, 1181. His long pontificate is one of the most eventful in papal history. He was matched

138 THE CHURCH AND THE EMPIRE

against an opponent who not only aimed at reviving the imperial claims, but was himself a man of imperial character. The difficulties of the situation might have seemed overwhelming. Where Gregory VII failed Alexander succeeded. Tact, not force, was the quality required. The infinite patience and long tenacity of Alexander met their reward. The Emperor was forced to violate the solemn oath he had sworn at Wlirzburg in 1165, never to acknowledge Alexander or his successors, and never to seek absolution from this oath. The Pope had successfully asserted his claim to the civil government of Kome and to many other purely temporal possessions.

Once more Frederick crossed the Alps. He had

crushed his formidable cousin, Henry the Lion, and

banished him from Germany; he had turned

Frederick's ^ truce with the Lombards into the Peace new move.

of Constance by acquiescing in the loss of

the imperial rights for which he had fought. His eldest son, Henry, had been crowned King of Germany as long ago as 1168. Frederick was now anxious to secure for him the succession to the imperial title, and hoped to find the Pope willing to crown Henry as his father's colleague in the Empire. But although Lucius III, Alexander's successor (1181-5), had been driven from Kome, and was dependent on the Emperor's help, it was impossible for him or for any Pope to agree to Frederick's wish. Two emperors at once were a manifest absurdity, and Frederick was not likely to accept the Pope's suggestion that he should resign in favour of his son. Moreover, there lay between Pope and Emperor the still unsettled question of the inheritance of the Countess Matilda.

GUELF AND GHIBELLINE

139

It was clear that the quarrel must shortly be renewed. By the nature of the respective claims there could never be more than a temporary truce. Lucius died, but his successor, Urban III, was yet more irrecon cilable. Meanwhile Frederick had resolved on an act which would make the breach between Papacy and Empire irreparable. The King of Sicily was William II " the Good." His marriage to a daughter of Henry II of England (1177) had proved childless, and the succession seemed likely to fall to Constance, daughter of King linger and aunt of the reigning King. She was over thirty years of age. Frederick's defeat in 1174 had been due to his failure to divide his enemies. Now, however, he had his chance. The Lombards, having got all that they wanted, were quite favourable to him. He planned to win Sicily also by a marriage between his youthful son Henry and the almost middle-aged heiress Constance. A party in Sicily helped him; and the marriage and the corona tion of the happy pair as King and Queen of Italy took place at Milan in January, 1180. Not only had the Emperor knocked away the staff upon which the Papacy had been disposed to lean its arm for more than a century ; but lie had actually picked it up and proposed to use it in the future for the purpose of belabouring the Popes. Moreover, lie had really secured his object of a hereditary empire; for Henry, now King with his father in Germany and in Italy, must needs succeed to all the paternal honours. In vain Urban tried to raise up a party against the Emperor ; and the sentence of excommunication, which at length he had determined to pronounce, was stopped only by the death of the Pope on October l>0, 1187.

HO THE CHURCH AND THE EMPIRE

It was, however, chance and not the policy of the Emperor that averted the inevitable conflict. On

July 5 the Christians of Palestine had ^eretdherick's suffered a crushing defeat at the battle of

Hittim or Tiberias at the hand of Saladin, and on October 3 the Mohammedan conqueror entered Jerusalem. The quarrel was necessarily sus pended, and a new crusade was preached with such success that in May, 1189, Frederick set out for Palestine, to be followed a year later by the Kings of France and England. But the Emperor never reached the Holy Land. He made his way by Constantinople and Iconium into Cilicia, and there not far from Tarsus he disappeared, apparently drowned while crossing or bathing in a river.

With the great Emperor's death the contest be tween Papacy and Empire enters on a new phase.

It is typical of this phase that the one

The new outstanding question between the two contest. ° \ .

powers after the Peace of Venice was the

question of Tuscany. For the quarrel was now almost entirely political, and was becoming more and more confined to Italian politics. The imperial attempt to subdue Italy to Germany had failed, and it remained for the Emperor to make it impossible for the Pope to live at Kome except as a dependant of the German King. With Tuscany, Lombardy, and Sicily under the imperial control, there was no room for papal action in Italy. In a contest of abstract principles the Emperor had entirely failed to subdue the Pope ; and the interest and importance of the contest between Frederick and Alexander lay in the fact that each was the representative of an idea.

GTELF AND GHIBKLUNK

Tliis is no doubt the reason why Frederick's failure did not damage his prestige. But lie had learnt that he could not set the abstract claims of the Empire against those of the Papacy. The former did not appeal to any one beyond the limits of Germany ; whereas the latter could count on sympathy in every country of Western Europe. Frederick, therefore, made no more appeals to Europe. His disputes with the Papacy were now individual matters: they were contests of policy, not of principle, and he would not hesitate to turn circumstances to his advantage. Perhaps, fortunately for Frederick's reputation, he did nothing more than inaugurate this policy. But it was a policy which essentially suited the peculiar genius of his successor.

As soon as Frederick had started for Palestine Henry was plunged in difficulties. Henry the Lion returned from banishment and raised a dis- H turbance. A few months later "William II of Sicily died, and Pope Clement III (1187-91) im mediately invested with the kingdom Tancred, Count of Lecce, an illegitimate member of the Hauteville family, who had been elected by the party opposed to the German influence. On the top of these difficulties came the news of Frederick's death. There was thus a double reason for an expedition to Italy — Henry must assert his wife's claim to the throne of Sicily, and he must do this without quarrelling with the Pope, from whom he must obtain the imperial crown. His first expedition was only a formal success. Pope Celestine III (1191-8), who took office just after Henry entered Italy, dared not refuse to crown him emperor, nor could he prevent Henry from either

142 THE CHURCH AND THE EMPIRE

courting the Eoman Commune with success or prosecuting his claim to the Sicilian crown. But Henry failed before Naples : his army was deci mated by the plague, and his wife fell into Tancred's hands.

This ill-success revived the Guelf opposition in Germany, whose most powerful supporter was Henry His the Lion's brother-in-law, Eichard of

success England. Kichard on his way to Palestine in Italy. }mc[ macle an alliance with Tancred against the common Hohenstaufen enemy. But returning from crusade Eichard fell into the hands of Leopold of Austria. Leopold was forced to hand him over to the Emperor, and the anti-Hohenstaufen alliance fell to pieces. For whatever reason, Henry kept the English King for more than a year, and turned a deaf ear to the papal remonstrances against his detention of a crusader. Fortified by the failure of the threat ened combination against him, and by the money from Eichard's ransom, Henry returned to Italy. Fortune favoured him at every turn. Since he left Italy Tancred and his eldest son had died, and Henry found no difficulty in getting hold of the youthful son of Tancred, who had been placed upon the throne under his mother's regency. Apulia and Sicily were overrun. The toils were closing round the Pope. Celestine had excommunicated all concerned in Eichard's imprisonment until they should have re stored his ransom. Thus by implication Henry was ex communicate. The money had been spent in subduing the papal fief of Sicily; while Henry further made his brother Philip Marquis of Tuscany, and planted his followers about in the lands of the Church. Yet

GUELF AND GHIHELLINE 143

Celestine did not dare to pronounce the fatal sentence against the Emperor directly.

Henry meditated one more step which would have rendered the Pope powerless. Frederick, with the mere prospect of the Sicilian succession for ^-s his son, desired to make the imperial title imperial hereditary ; much more was Henry, the schemes, active sovereign of Sicily, anxious to accomplish this. The lay princes could have been bribed to consent by the recognition of hereditary succession to their fiefs. lUit the German ecclesiastics, with the Pope at their back, had no desire to increase the power of the Emperor, and the utmost that Henry could secure was the election as German King, and therefore King of the liomans, of his two-year-old son Frederick.

Henry's projects stretched out beyond the lands under his rule. The death of Saladin encouraged the idea of a new crusade. Henry as crusader might propitiate the Pope. P>ut such an "ls expedition once started might have been diverted, as indeed happened a few years later, for an attack upon Constantinople, which should lead to the union of both empires under the ambitious Hohen- staufen. Pretexts were not wanting. Henry collected a number of German crusaders upon the coast of Italy, and many of these had actually sailed for Palestine when everything was changed by Henry's sudden death on September 28, 1197. He had reigned eight years, and was only thirty-two years of age. Despite his youthful age and his short reign lie had raised the imperial power to a height which it had scarcely ever touched before and which it was never to reach again. Endowed with ability at least equal to

144 THE CHURCH AND THE EMPIRE

his father's, his very selfishness and ruthlessness gave him a success denied to his predecessor. All Henry's acts were associated with his own aggrandisement, and the result shows that the Papacy no less than the Empire was dependent for its influence chiefly upon the personality of the holder of the office. Henry had to deal at Eome with Popes of inferior capacity. Had Innocent III been elected a few years earlier, the tragedy of Anagni — the maltreatment of Boniface VIII by the emissaries of the King of France — might have been anticipated by a century.

CHAPTER IX INNOCENT III

pELESTINE III died less than four months after \J the Emperor Henry VI, and the centre of interest immediately shifted from the Empire to the Papacy. For, in their desire to shut The new out the Roman clergy and people from any share in the election, the Cardinals made haste to find a successor. As it happened, the object of their choice was also the favourite of the Roman people. Lothair of Segni was the youngest of the Cardinals, being only thirty-seven years of age. He was sprung from a German family which had settled in the tenth century in the Campagna, He had studied in Paris and liologna, and had been made Cardinal by his uncle, Clement III. Celestine was of the rival familv of Orsini, and during his reign the young Cardinal re mained in retirement and consoled himself by writing a book on the Deqnte of the WurbL Thus he was young, noble, wealthy, and distinguished. He showed his power of self-control at once by doing nothing to shorten the canonical time before his consecration as priest and bishop; while the magnificence of the coronation ceremonies typified the view which he took of the office and position.

The work of Innocent III was European in import ance, and he found his opportunity in the disturbed L MS

146 THE CHURCH AND THE EMPIRE

condition of the time. The rivalry of Ghibelline and Guelf in Germany and Italy, and the rivalry of The con- the nouses °^ Capet and Plantagenet in dition of France, forbade any concerted action on Europe. ^}ie par^ Of Christendom, whether against pagans on the eastern frontier of Germany or against Mohammedans in Spain or Syria. Hungary and Poland were both in a state of ferment ; in Spain the Almohades from Morocco were making serious ad vances. Saladin's death might seem to offer a pecu liarly favourable chance of recovering for Christendom what had been so recently lost. But the Empire was divided ; England and France neutralised each other, the Eastern Empire was weakened by the success of an usurper, the knightly orders were quarrelling with each other. And this state of disunion was not the most dangerous feature of the moment. The moral condition of Europe was seldom worse. Philip of France had repudiated his Danish wife, Ingebiorg, apparently for no more valid reason than that he liked some one better ; Alfonso of Castile took his own half- sister to wife. Oriental manners, imported from Pales tine or learnt from commercial intercourse in the Mediterranean, seemed to be invading the furthest regions of the West. Perhaps to the same influence may be attributed the spread of religious heresies. Much of this was provoked by direct antagonism to a powerful and corrupt Church ; but the actual form assumed by the positive beliefs of those who organised themselves apart from the Catholic Church were largely Oriental in character.

Everything combined to encourage Innocent's inter ference, and it may be pointed out at once that his

INNOCENT III ,47

success was largely due to the selfish ambitions and desires of the lay princes, which enabled him to pose as the undoubted representative of moral force or ganised in the Church. In all his most important acts he was the mouthpiece of popular opinion. Thus his contest with Philip of France in favour of the re pudiated Ingebiorg commanded the sympathy of every right-thinking person in Europe ; his desire for the separation of Italy and Germany under different rulers was popular in Italy; while to attempt an union of the Churches of East and West, to crush out heresy in the south of France and elsewhere, to promote a new crusade in the East, were all regarded as duties falling strictly within the papal sphere.

The importance of this great activity lies in the fact that it was based upon the most advanced theories of papal power. It was the controversy over H is claim lay investiture which first caused the de- for the fenders of the Church to formulate their Papacy, views of the sphere of ecclesiastical influence as against the influence of the secular authority. P>ut the ex treme claims put forward for the Papacy as the head of the Church, by Gregory VII and his followers, had provoked the counter definitions of the jurists of Bologna on behalf of the imperial power. P>ut the claim of universal dominion by the Emperor was con tradicted by facts, and never rose above the dignity of an academic thesis ; whereas in the century which elapsed from the days of Gregory VII to those of Innocent III the papal power was becoming an in creasing reality in the Church. It is indeed a little difficult to see wherein it was possible for any successor of Gregory VII to make an advance upon the claims

148 THE CHURCH AND THE EMPIRE

put forward by that Pope. Gregory is fond of pointing out that the power of binding and loosing given to St. Peter was absolutely comprehensive, including all persons and secular as well as spiritual matters. Innocent tells the Patriarch of Constantinople that the Lord left to Peter not only the whole Church, but the whole world to govern. To the Karolingian age it was the Emperor who was the Vicar of God. The Church reformers, while attacking this title, do not seem to have claimed in words for the Pope a higher title than Vicar of St. Peter. Innocent, however, more than once asserts that he is the representative " not of mere man, but of very God." In fact, such develop ment as is to be found in the papal office during the twelfth century consists merely in making rather more explicit positions which have already been asserted. Gregory, in writing to William the Conqueror, had used the figures of the sun and moon to illustrate the relations of Church and State. Innocent draws out the analogy in much detail : " As God, the builder of the universe, has set up two lights in the firmament of heaven, the greater light to rule the day and the lesser light to rule the night, so for the firmament of the universal Church, which is called by the name of heaven, He has set up two great dignities, the greater to rule souls, as it were days, and the lesser to rule bodies, as it were nights ; and these are priestly authority and royal power. Further, as the moon obtains its light from the sun, seeing that it is really the lesser both in quantity and quality, and also in posi tion and influence, so royal power obtains the splendour of its dignity from priestly authority." He points out on another occasion that " individual kings have indi-

INNOCENT III ,49

vidual kingdoms, but Peter is over all, as in fulness so also in breadth, because lie is the Vicar of Him whose is the earth and the fulness thereof, the round world and they that dwell therein. Further, as the priesthood excels in dignity, so it precedes in antiquity. Both kingdom and priesthood," he allows, (< were insti tuted among the people of God ; but," lie adds, " while the priesthood was instituted by divine ordinance, the kingdom came into existence through the importunity of man." Hence it is not strange that " not only in the Patrimony of the Church, but also in other spheres, we occasionally exercise temporal jurisdiction," for "lie to whom God says in Peter, ' Whatsoever thou shalt bind on earth, etc.', is His Vicar, who is priest for ever after the order of Melchisedek, ordained by God to be judge of the quick and the dead."

lUit while the Pope assumed this all-embracing posi tion, a considerable share of his energies was absorbed in a very small and purely selfish matter — the extension of the temporal dominion of He secures the Papacy; and the use for this personal powerm object of the great powers which men willingly acknow ledged in the Pope as the upholder of the standard of morality greatly prejudiced the success of Innocent's policy elsewhere. In its origin this was a policy of self- preservation. The civil government of Home was in the hands of a prefect representing the Emperor and a senator who was the spokes man of the Commune. The Pope was either a prisoner or a nonentity in his own capital. The Empire being in abeyance, it was not difficult to transform the prefect into a papal oflicer, but a greater triumph was the nomination of the senator, for it carried the ultimate

150 THE CHURCH AND THE EMPIRE

control over the municipality, and thus undermined the power of the Commune, which had paralysed the papal influence in Eome for nearly sixty years. This signal victory was not gained without a struggle. The democratic party even drove the Pope from the city for a time; but by 1205, Innocent, by apparent con cessions and the use of bribery, had won his end.

Meanwhile an even more important movement had been accomplished. The centre of the peninsula out side the Patrimony of St. Peter was in Central tne hands of Henry VI's German followers. One was driven from Spoleto, another from Ravenna, and both these districts \vere added to the papal dominions. Tuscany had been made over to Henry YI's brother, Philip ; but he went off to secure the German crown, and his subjects did homage to the Pope. There existed, however, a League of Tuscan cities, and the Pope, leaving to them their indepen dence, merely accepted the office of President of the League. It was the addition of these substantial do minions to the lands of the Patrimony which, as between Pope and Emperor, effectually solved the question of the long-contested Matildan inheritance, and laid the foundation of the temporal dominions of the Papacy as they remained until 1860.

The German influence also threatened to be para mount in the south of the peninsula. For Henry VI, while giving to Queen Constance the nomi- South nai regencv during the minority of their

son Frederick, took care that the real au thority should be in the hands of his German followers. Constance, however, had no desire for the continued union of the German and Sicilian crowns; and here

INNOCENT III 151

she found a staunch supporter in the Pope. First with Celestine, and then with Innocent, she entered into close relations. Frederick took the old Norman oath of vassalage for his dominions ; and when Innocent confirmed the title, he compelled Constance in return to surrender the ecclesiastical privileges connected witli elections, legatine visits, appeals, and councils originally granted by Urban II to Count Koger of Sicily, and to promise an annual tribute. The Pope, however, aided her to clear her country of the Germans, many of whom he afterwards again hunted from Central Italy. It was natural, therefore, that on her death in Novem ber, 1198, Constance should commend her child to the guardianship of Innocent. Innocent himself was far too much occupied to take the personal direction of affairs, and eight years of incessant warfare (1200-8) were necessary before the German influence could be finally got rid of, and then Innocent secured his influence through a regency of native nobles under the presidency of his own In-other.

Even on the German side there was little need to anticipate that the two crowns of Germany and Sicily would remain united. The nobles The were scarcely likely to keep their promise contest in of crowning Henry's young son. He was Germany, a mere child, three years of age ; not yet baptised, perhaps because his father was excommunicate ; brought up in Italy and in the hands of Italians ; a protege of the Pope. Thus his uncle Philip was easily persuaded by the Hohenstaufen supporters in Germany to take the place intended for his nephew, and was chosen and crowned as King of Germany (March, 1198). But the enemies of the Hohenstaufen could not let the oppor-

152 THE CHURCH AND THE EMPIRE

t unity go by, and three months later, at the suggestion of Eichard of England, they elected and crowned his nephew, Otto of Brunswick, a son of Henry the Lion of Saxony, whom Eichard had made Count of Poitou and York. Thus was revived the struggle between Ghibelline and Guelf.

Innocent undertook the decision of the question as a matter belonging to his sphere, " chiefly because it was the Apostolic See which transferred

the EmPire from tlie east to the west> and lastly because the same See grants the

crown of the Empire." In the divided condition of Germany much depended on his attitude. It was scarcely likely that he would accept a Hohenstaufen who was lord of Tuscany. But Philip was the nominee of the most numerous and important section of the German nobles, while the death of Eichard of England (1199) deprived Otto of his chief supporter. As Gregory VII on a similar occasion, so now Innocent delayed his decision between the rivals until he could make up his mind that Otto had some chance of suc cess. Meanwhile he did everything to prejudice the minds of the German people against Philip, who, as the holder of lands claimed by the Papacy, was already excommunicate. After three years of de liberation Innocent declared himself. Otto paid a heavy price for the decision in his favour. By the Capitulation of Neuss (June, 1201) he swore to pro tect to the utmost all the possessions, honours, and rights of the Eoman Church, both those which it already held and those which he would help it to recover. The extent of land was denned as including not only the Patrimony of St. Peter (from Eadicofani

INNOCENT III 153

to Ceperano), but also the Exarchate, the Pentapolis, the March of Ancona, the Duchy of Spoleto, and the territories of the Countess Matilda.

lint in the course of the next few years Innocent was obliged to take up a totally different attitude in

this struggle in consequence of disappoint-

?° , nMl . Innocent II I

nients elsewhere. lliere were* two such and

which fell especially heavily upon him Philip during the first half of his reign. He in- Augustus herited from his predecessor a quarrel witli c Philip Augustus of France. Philip lost his first wife in 1190; in 1193 his designs against England caused him to marry Ingebiorg, a sister of the King of Den mark. Immediately after the marriage he took a dislike to her, refused to live with her, and obtained from an assembly of his own clergy a sentence of divorce, founded on an allegation of some very distant relationship between him and his new wife. Ingebiorg and her brother appealed to Pope Celestine III, who declared the sentence of divorce illegal and null. Philip not only paid no attention to the numerous letters and legates of the Pope, but he tried to make the divorce irrevocable by taking a new wife. After several re buffs he found in Agnes of Meran, the daughter of a Bavarian noble, one who was willing to accept the dubious position (1196). Innocent III at once took up an uncompromising attitude, and instructed his legates that if Philip refused to send away Agnes and to restore Ingebiorg, they should put the kingdom under an interdict preparatory to a sentence of personal excommunication against Philip and Agnes them selves. Those bishops who dared to publish the inter dict were seriously maltreated by the King ; but after

154 THE CHURCH AND THE EMPIRE

nine months of resistance the distress of his people at the cessation of religious services caused him to submit ; he pretended to take back Ingebiorg, and the interdict was raised (1200). But he did not send away Agnes, and a renewal of the interdict was only averted by Agnes' death in 1201. Innocent, desiring to be con ciliatory, actually declared Agnes' two children legiti mate. Philip still, however, pressed for a divorce from Ingebiorg, declaring that he was bewitched by her. After his victory over John of England in 1204 he became more than ever obdurate to papal remon strances, and he even contemplated a new marriage. Innocent was not in a position to drive him to ex tremes, and was obliged to temporise for a time. Eventually, however, he reduced Philip to submission. But Innocent suffered more definite defeat in the matter of the Crusade. The crusading fervour had much diminished, and it has been pointed

e our ou^ ag characteristic of the age that a fourth Crusade.

crusade was determined on at a tournament

in Champagne in 1199. Celestine III had vainly tried to rouse the interest of Europe, but the preaching of Fulk, the priest of Neuilly, recalled the efforts and the success of Peter the Hermit and St. Bernard. Innocent III lent his whole influence to the enterprise. But from the first everything seemed to go contrary to his wishes. The death of Theobald of Champagne (1201), who was the papal nominee for the leadership, placed at the head of the crusaders Boniface, Marquis of Montserrat, an Italian and kinsman of Philip of France and a typical representative of the worst side of feudalism. From that moment Innocent lost all con trol over the expedition. Instead of going directly to

INNOCENT III 155

the Holy Land, the barons decided to attack the Mohammedan power in Egypt — perhaps the sounder policy. They made an agreement with the Venetians to find the shipping for the host in return for a large sum of money. But the long delay caused many crusaders to set off to the Holy Land ; so that when the main force arrived at Arenice it was so diminished in numbers that the leaders could not raise the sum for which they had pledged themselves to Venice. Probably there was no deep-laid plot for the diversion of the crusading host from the first. But the Vene tians suddenly found themselves with the practical direction of a formidable army ; they had enemies in the Adriatic against whom they had hitherto been powerless ; they had old causes of rivalry and enmity with Constantinople. At the same time King Philip of Germany was urging the cause of his brother-in-law, who had been deposed from the Byzantine throne. The crusaders, unwilling to disperse and unable to insist, allowed themselves to be diverted, first to an attack upon Zara, a nest of pirates in the Adriatic, although it belonged to the King of Hungary, who was himself a crusader ; and then to Constantinople, which they ultimately captured (1204), and where they set up a Latin Empire. Innocent did everything to pro- vent this diversion of his cherished scheme. He forbade the attack upon Zara, he excommunicated the Venetians for going to Constantinople, and threatened the whole host with the same penalty. But he was powerless. The few in the army who were moved by some of the crusading spirit were overruled ; and when the papal legates for the expedition to Palestine joined the army at Constantinople, all thought of going on to

156 THE CHURCH AND THE EMPIRE

Palestine was abandoned. Innocent was forced to accept what was done and to console himself with the thought of the blow thus dealt to the Eastern Church. These rebuffs seriously diminished Innocent's in fluence in Europe for a time. Moreover, Innocent soon had reason to regret his championship

difficult^3 of Ofcto- Philip was wealthy and Personally popular, while Otto's brusquerie and selfish ness alienated many supporters. Consequently from 1203 Philip distinctly obtained the upper hand, and at length in 1207 Innocent opened negotiations with him. But these were rendered futile when Philip fell victim to the assassin's knife in June, 1208. Otto's acceptance now became inevitable, and he did everything to con ciliate his opponents. He submitted himself to a fresh election by the German nobles, and won the Hohen- staufen by marrying Beatrice, the daughter of his late rival. He made new concessions to the Pope, which practically amounted to a renunciation of the powers confirmed to the Emperor in the matter of elections by the Concordat of Worms ; he undertook to give up the right of spoils and to help in the eradication of heresy. And all this he promised because he was " King of the Komans by the grace of God and of the Pope."

But Otto's acceptance was only the beginning of the end. He knew that he owed his position merely to the accident of Philip's death and to the ^tt.° s absence of any eligible Hohenstaufen can

didate. He had therefore no feelings of gratitude towards Innocent. Moreover, he was now surrounded by Ghibelline influences, and was anxious to be crowned emperor. Thus, despite his promises of

INNOCENT III 157

1201 and 1209, to recover to the Papacy all the lands and rights which it claimed, lie began to realise that the task to which he must give himself was the restora tion of the connection between Italy and Germany, which had been entirely broken since Henry Vl's death. In fact, this Guelf prince took up the work of the Hohenstaufen. When, therefore, Otto and Inno cent met in Italy a year later, Otto declined to give more than a verbal promise that after his coronation he would do what was right. Innocent, in return, did not refuse the crown indeed, but made a new departure in naming Otto Emperor without consecrating him as such, and thus denied to him the divinity of the imperial office (October, 1209).

Otto immediately set to work. He recovered for the Empire all the lands of Central Italy which Inno cent had already annexed to the papal dominions, including, of course, the Matil- s ° gg dan inheritance ; he made the Roman Prefect an imperial oflicer again ; and entering into alliance with the German followers of Henry VI, who had never been entirely dislodged from the southern kin*'-

i/O O

dom, he overran Apulia and prepared, by the aid of a fleet lent by Pisa, to pass over into Sicily. Innocent did everything in his power to check the conqueror. He excommunicated him (August, 1210); in conjunc tion with Philip Augustus of France, the old ally of Henry VI, he roused disaffection against Otto among the German nobles. Innocent was somewhat taken aback when Otto's subjects, finding that the Pope in his anathema had absolved them from their fealty to the King, held Otto as deposed, and proceeded to elect in his place the young Frederick Roger, Henry Vl's

158 THE CHURCH AND THE EMPIRE

son and the papal ward, who was already King of Sicily. This choice also threatened to produce that very union of Germany and Italy which Otto was bent on accomplishing. But the need of checking Otto forced Innocent to acquiesce, and Frederick did every thing to allay the papal fears.

Since Frederick could not stop Otto's progress in the south, it was arranged that he should go north to Innocent Germany in the hope of drawing Otto away. and Before he left, Frederick had his young

Frederick, child Henry crowned, as an earnest that he did not intend to join the kingdom he was going to seek with that which he already held. He passed through Eome on his way north, and Innocent obtained from him a repetition of his liege homage for Sicily and a promise that the two kingdoms should be kept separate. In return Innocent gave him the title of " Emperor elect by the grace of God and of the Pope," and supplied him with money. Innocent thus hoped that he had taken every precaution to avoid the dangers which he feared, while Frederick, young and inexperienced, seems to have accepted the conditions willingly and to have intended to keep them. His ambition and the unexpected prospects thus opened to him led him on regardless of consequences.

Frederick's move was perfectly successful. Otto rushed back to Germany, and the death of his wife Beatrice did away witli any obligations which the partisans of the

Hohenstaufen might have felt towards him. Frederick was elected and crowned (December, 1212), and renewed the old Hohenstaufen league with France. Otto turned for help to his uncle, John of

INNOCENT III 159

England. John was excommunicate, but now made liis peace with the Pope. Philip, at first encouraged by Innocent to attack England and then after John's submission forbidden to go, turned his arms against Flanders. A coalition was formed against him, and was joined by John and by Otto ; but Philip's victory at Bouvines (July, 1214) broke up the coalition and put an end to Otto's hopes. For the four years of life which remained to him his power was confined to Brunswick.

Meanwhile Frederick had, as it were, put the crown upon his work of submission to the Papacy. By the

Golden Bull (July, 1213), he repeated the ,

\ AT . Frederick's

promises winch Otto had made at Neuss in acceptance

1201 with the additions of 1209. In 1215 lie went through a second and more formal coronation at Aachen, and took the cross in conjunction with a number of German nobles. In 1210 lie further pro mised, in a formal deed, that in return for the imperial crown his son Henry should become King of Sicily, entirely independently from himself and under the supremacy of the Roman Church. Thus Frederick in his eagerness put himself completely in the hands of the Papacy.

Otto's cause had been linked with that of his uncle John, over whom Innocent won the greatest of his victories. On a vacancy in the see of Can- innocent terbury (1200) the right of election was and disputed, as usual, between the monks of England, the monastery of Christchurch at Canterbury and the bishops of the province. King John thrust in his nominee. Innocent settled the matter by making an appointment of his own. But John refused to accept

160 THE CHURCH AND THE EMPIRE

Stephen Langton; and Innocent proceeded to force his consent. In 1208 the country was laid under an interdict; and John treated the bishops who published it as Philip Augustus had treated the French bishops ten years before. In 1209 Innocent excommunicated John, and in 1212 declared him deposed. Despite the continued obstinacy of Philip of France in the matter of Ingebiorg, Innocent called upon him to execute the papal sentence ; and Philip, thinking that the aid of Denmark would be useful, ended the twenty years' dispute and accorded to Ingebiorg the position of Queen for the rest of his reign. It was certainly a measure of the growing strength of the royal power in France that it had been able to defy the Papacy for so long in a matter in which the King was so clearly in the wrong. Philip's threatened attack brought John to his knees ; and in 1213 he not only accepted Stephen Langton, but even surrendered his kingdom to the Papacy to receive it back as a papal fief, and under took to pay an annual tribute. The sequel was not quite so satisfactory for Innocent The surrender to the Pope and the defeat at Bouvines so enraged the barons and clergy in England that they combined to force John to sign Magria Carta (1215). But John was now under the protection of the Pope; and although Innocent's own archbishop took the lead in the movement against John, Innocent issued a bull in condemnation of the charter ; but so long as John lived, even the interdict and excommunication which followed failed to move the barons. Innocent's suc cessors reaped the benefit of his triumph in the in fluence which they were able to exert in England during the greater part of the reign of Henry III,

INNOCENT III ,6 1

Nor was John the only King who laid his crown at the feet of the Pope. Peter, King of Aragon, hoped to escape the claims of the King of Castile innocent»s and the tyranny of his uwn barons by successes making his kingdom tributary to the Papacy. in Europe. Prince John of Bulgaria actually asked for and obtained a royal crown from Innocent. The struggles of Sancho, King of Portugal, to free himself from the submission made by a predecessor ended in failure. Leo, King of Armenia, sought the papal protection against the crusaders. The King of Denmark appealed to Innocent on behalf of his much-wronged sister. The contending parties in Hungary listened to his mediation.

But we have already seen that Innocent was not always successful, and that most of his successes were won only after a prolonged contest. Their matrimonial irregularities brought him into conflict with nearly all the Christian Kings of Spain, and the kingdom of Leon was struck by an interdict which was not removed for five years. It was a more serious matter for the future that the papal acts for the first time roused the opposition of the people in more than one instance; while it is right to notice that Innocent often got acknowledgment of his claim to adjudicate by accept ing what had already been done. But despite some notable failures, lie did meet with considerable success; and since he got so much, it is not surprising that he aimed at more. Perhaps the greatest disappointment of his life was the failure of the Fourth Crusade. Innocent found some compensation in the great victory won by the united chivalry of Spain and France over the Almohades on the field of Las Navas de Tolosa in 1212. But he is responsible for inventing a new kind

162 THE CHURCH AND THE EMPIRE

of crusade — that of Christians against Christians — in the undoubtedly papal duty of dealing with the Albi- gensian heretics ; and it is, in modern eyes at least, a small condonation that he encouraged the founder of the Dominicans and received Francis of Assisi with sympathy.

Innocent's pontificate ended in a blaze of glory. After the settlement of the strife in Germany he called The Fourth together a Council which is distinguished as Lateran the Fourth Lateran or the Twelfth (Ecu- Council, menical Council. It met in 1215, and was composed of more than two thousand persons, includ ing envoys from all the chief nations of Europe. Its resolutions were embodied in seventy canons dealing with a vast variety of subjects in the endeavour to bring about a drastic reformation of the Church. This is perhaps Innocent's most solid claim to the name of a great ruler. But it only serves, to emphasise the wholly external nature of his rule. And subsequent ages have recognised this limitation to his claims for honour in that, while they have freely accorded to him the name of a great man and a great Pope, if not the greatest of the pontiffs, the "Church has never added his name to the role of Christian saints.

CHAPTER X THE PAPAL POWER IN THE CHURCH

THE interest of the period with which we are dealing is largely concerned with the attempted

definition of the relations between Church TI.

The basis

and State. The peculiar form of media-val of papal thought resolved this into a struggle of the claims, papal power to make itself supreme over all temporal rulers. P>ut scarcely less important or interesting is the concomitant effort of the Papacy to gather up into itself the whole immediate authority of the Church.

This effort was very materially helped by the fact that various national churches which had retained their own customs were gradually brought into com munion with Home. William the Conqueror put an end to the schism which had cut off the Anglo-Saxon Church from Rome, and drew the Church in England into closer contact witli Rome than she had enjoyed since the days of Archbishop Theodore. Through Queen Margaret, the Anglo-Saxon wife of Malcolm Canmore, Roman customs superseded those of the Celtic Church in Scotland. Gregory VII prevailed on the Spanish churches to accept the Roman for the Mozarabic liturgy. Alexander III attracted to Rom,' the long-isolated Church in Ireland, and Innocent II reconciled the Milanese at last to the papal supremacy. The foundation for the high claims on the part of the Papacy rested on what are known as the Pseudo-

163

164 THE CHURCH AND THE EMPIRE

Isidorian Decretals. Decretals are answers to questions referred to the Bishop of Borne from other churches. The earliest of these was of date 385. Compilations of the Canons of the Church, in which these answers were included, were put out in the sixth and the seventh centuries, the latter under the name of Bishop Isidore of Seville. In the middle of the ninth century appeared a third compilation, also published under the name of Isidore, and containing fifty-nine additional letters and decrees of earlier date than 385. Inasmuch as the Latin edition of the Bible, which St. Jerome did not translate until about the year 400; is quoted in some of these, this compilation has not unnaturally been styled the False or Forged or Pseudo-Isidorian Decretals. The object of this forgery was the exalta tion of the Papacy as " the supreme lord, lawgiver, and judge of the Church," since all previous claims were brought together and were referred back to the foundation of Christianity. Two centuries later another document of doubtful authenticity, called Didatus Papae, sets forth in a sufficiently true spirit the principles proclaimed by Gregory VII. This states, among other things, that the Koman pontiff can alone bo called Universal, that his name is unique in the world, that he ought to be judged by none ; and it ascribes to him, without the intervention of any intermediary, the supreme and immediate power in all executive, legislative, and judicial matters.

The history of the Church during the two succeeding centuries is merely an exemplification of these claims. It was in the spirit of this document that Innocent II, in the speech with which he opened the Second Lateran Council in 1139, reminded his hearers that Eome was

THE PAPAL POWER IN THE CHURCH 165

the head of the world, and that the highest ecclesiastical oflic.es were derived from the IJoman pontiff as by a kind of feudal right, and could not be law fully held without his permission. Innocent ttesote1* III, we have seen, describes himself as the authority Vicar of God or of Jesus Christ. Thus, in the although the Pope is potentially present Church- everywhere in the Church, he cannot exercise the great power belonging to the office personally, so that lie has called in his brethren, the co-bishops, to share in the care of the burden entrusted to himself ; but in doing so he has subtracted in no whit from the fulness of power which enables him to enquire into individual cases and to assume the office of judge at will. Others, then, may be admitted to a share in the care of the Church (jjars wlicitudinis)', but to the Pope has been given the fulness of power (plat Undo potcxtutix). Thomas Aquinas shows how bishop and archbishop equally derive their authority fiom the Pope, and finds parallels to the relationship between the Pope and the other officers of the Church in the dependence of all things created upon God and the subordination of the proconsul to the Emperor. This deliberate policy on the part of the Papacy to absorb into itself the whole spiritual authority of the Church may be traced in its attempts to set itself up as supreme administrator, supreme lawgiver, and supreme judge. Before the Pope could claim to be supreme admin istrator within the Church it was necessary to deprive all other ecclesiastical officers of assupreme their independence. The custom of the adminis- gift of the pall to archbishops who exer- trator. cised the oftice of Metropolitans had already made these

1 66 THE CHURCH AND THE EMPIRE

highest officers of all into little more than delegates of the Papacy. Gregory VII failed in his attempt to force them to come in person to Rome in order to receive the pall. He succeeded, however, in imposing upon them an oath which, founded upon the oath of fealty, made their position analogous to that of a feudal vassal. By this a Metropolitan swore to be faithful to St. Peter and the Pope and his successors who should have been canonically elected ; that he would be no party to violence against the Pope ; that he would attend in person or by representatives at every synod to which the Pope summoned him ; that, saving the rights of his Order, he would help to defend the Papacy and all its possessions and honours; that he would not betray any trust reposed in him by the Pope; that he would honourably treat the papal legate ; that he would not knowingly com municate with excommunicates ; that when asked he would faithfully help the Roman Church with a force of soldiers. To this was often added an undertaking that he would appear at Rome himself or by a repre sentative at stated intervals ; that he would cause his suffragans at their consecration to take an oath of obedience to the Roman pontiff; that he would not part with anything belonging to his official position without the knowledge of the Roman See.

Gregory's successors imposed this oath by degrees

on all bishops, and thus gradually substituted the

Pope for the Metropolitan. The Dictates

Claim over p ciaimed for the Pope the right of bishoprics. L . *

deposing or reinstating bishops without

reference to a synod ; of transferring a bishop from one see to another ; of dividing a wealthy see or join-

THE PAPAL POWER IN THE CHURCH 167

^—— — ^— —

ing together poor bishoprics. It was the papal policy to champion the suffragans against the Metropolitans until the original metropolitical power of confirming the elections of their newly elected suffragans and consecrating them to the episcopal office was entirely superseded by the growing authority of the Pope. The right of confirmation implied the power of gnash ing an election, and this could easily grow into a power of direct appointment. This last power was only exercised habitually in certain cases — after a vacancy had lasted for a certain time ; if the bishop had died at Rome; if the bishop had been transferred from one see to another. From the end of the eleventh century cases are found of bishops designated to be such, not only, according to the ancient formula, " by the grace of God," but also by that "of the Apostolic See," and such description becomes fairly common in the thirteenth century.

And as the Topes passed over Metropolitans in order to obtain a direct hold on the suffragans, so they went on in course of time to pass over the bishop

in every diocese by claiming the disposition Clai™ over

. . i . . , , , benefices.

01 individual benefices. Such a claim began

in the first half of the twelfth century in letters of recommendation and petitions for the appointment of papal favourites to prebends or benefices. But so quickly did this system develop that where Hadrian IV recommended Alexander III commanded, and the mandates of Innocent III were enforced by specially appointed officers. Clement IV lays it down that ancient custom has specially reserved to the Roman pontiff the collation of churches and offices which become vacant through the death of the holder at

168 THE CHURCH AND THE EMPIRE

Eome, but that this is only part of the greater right which is known to belong to Eome and gives to the Pontiff the full disposal (plenaria dispositio) of all offices and benefices both at the time of vacancy and by provision beforehand. But so flagrant was the abuse of this power of appointment that it roused the indignant remonstrance of the most ardent sup porters of the papal authority in the Church. England under Henry III was so much exploited by its papal guardian as to gain the name of the " Milch-cow of the Papacy " ; but there were many protests.

Eobert G-rossteste, Bishop of Lincoln, the most re vered English Churchman of the thirteenth century,

was bidden by Innocent IY to find a canonry Clerical «n j^g ca^]ie(jrai for a nominee of the Pope, opposition. „

who, moreover, was still a child. He an swered in a rebuke of such severity and dignity as can have rarely been addressed to Eome by one devoted to its service. "Next to the sin of Lucifer," he tells the Pope, " there is not, there cannot be, any kind of sin so adverse and contrary to the evangelical doctrine of the Apostles as the destruction of souls by defrauding them of the duty and service of a pastor." He adds that the most holy Apostolic See cannot command anything that tends to a sin of such a kind except by some defect or abuse of its plenary power : that no faithful servant of the Papacy would comply with a command of that kind " even if it issued from the highest order of angels " ; and he therefore, filialiter ct obedienter, flatly refuses to obey. Scarcely less severe were the strictures of Louis IX's ambassadors, who laid the grievances of the French bishops and barons before the same Pope. They tell Innocent IV that the devo-

THK PAPAL POWER IN THE CHURCH 169

tion which the French people have hitherto felt towards the Roman Church is now not only extinguished, but is turned into vehement hate and rancour, and that the claim for subsidies and tribute for every necessity of Koine — a claim which was enforced by the threat of excommunication — was unheard of in previous ages.

The Pope also gradually established his authority as supreme and sole lawgiver within the Church. The Dictates Papae asserts that for him alone it The Pope is lawful to frame new laws to meet the as supreme needs of the time. Meanwhile the Forged legislator. Decretals had found their place in the various collec tions of the Canons made in the eleventh and early twelfth centuries. In the middle of the twelfth cen tury Gratian, a Benedictine monk of Bologna, put out his Concordantia discordantium Cn.nomun, commonly known as the Dccrduin Grat'mni, which combined a theoretical disquisition with illustrations drawn from the documents which had appeared in previous collec tions. This became the standard media- val treatise in ecclesiastical law, and its appearance much encouraged the systematic study of the Canon law. The Popes of the succeeding century and a half made great additions to the law of the Church, partly through the decrees issued by the General Lateran Councils, partly by their own edicts. Such new matter was embodied from time to time. Thus in 1234 the Dominican Raymund de Pennaforte gathered five books of Decretals at the command of Gregory IX; Boniface VIII was responsible for a sixth book in 1298, while other additions were made by Clement V (1308) and John XXII (1317). All these, together with the earlier compilations and some later additions,

i yo THE CHURCH AND THE EMPIRE

formed the Corpus Juris Canonici. This enormous body of law was full of contradictions and not devoid of falsification and forgery. The growing study of it caused the foundation of Chairs at the universities, and the Popes found it a most convenient method to publish their new decrees through the lecture-rooms. The old Canon Law was entirely superseded by the later Papal Law.

The Popes made no pretence of hiding their claims to the legislative power. Urban II strongly affirms Power that it nas alwavs been in the power of the over Roman Pontiff to frame new laws ; and two

Councils. centuries later Boniface VIII embodies in his addition to the Canon Law the words of an earlier writer, that the Eoman Pontiff is considered to hold all laws in the repository of his breast. There was no room in such a theory for any effective co-operation of ecclesiastical Councils, however representative. The Dictatus Papae djeclares that no General Council can be held without the papal command. Pascal II points out that no Council can dictate the law of the Church, because every Council comes into existence and receives its power by authority of Rome, and in its statutes the authority of the Pope is clearly not interfered with. But the Popes often found it convenient to obtain the sanction of a General Council for their legislation, and the four Lateran Councils (1123, 1139, 1179, 1215) were the occasions for great and important additions to the Canon Law. But from the time of the third Lateran Council, at all events, all ordinances of a General Council were issued in the name of the Pope, although the approval or the fact of the Council was likewise expressed. Thomas Aquinas merely expresses

THE PAPAL POWER IN THE CHURCH 171

the recognised law of the 'Church when lie says that the Holy Fathers gathered together in Councils can make no laws except by the intervention of the authority of the Eoman Pontiff, for without that authority a Council cannot even meet.

It followed from this assumption of the supreme legislative power that, in the first place, the Pope him self claimed not to be bound by the laws

which he made. Thus in the thirteenth °Pes

above law. century papal writers denied that the Roman

Church could commit simony. Certain acts are simoni- acal because they have been prohibited as such by Canon Law ; but inasmuch as it is the Pope who had forbidden them, the prohibition does not bind him. And in virtue of this power, from the time of Innocent IV the Popes added to their bulls a mm olxtantc. clause whereby they suspended in a particular instance all laws or rights which might otherwise stand in the way of their grant.

It followed, further, that the Pope claimed also the power of granting dispensations from existing laws and absolution for their infringement. Every papai bishop was armed with the power of grant- dispensa- ing pardon in Clod's name for breaches of tion- the law which had already been committed. The Pope, however, claimed not only this power concurrently with all other bishops, but he oven developed a right of granting dispensations beforehand, so that the ten dency was to ignore the bishop of I he diocese and to apply directly to the Pope or his representatives, \vho thus were willing to permit infractions of the law. Thomas Aquinas declares that any bishop can grant dispensation in the case of a promise about which

172 THE CHURCH AND THE EMPIRE

there is any doubt ; but that to the Pope alone, as having the care of the Church Universal, belongs the higher power of giving unconditional relaxation from an oath of perfectly clear meaning in the interests of the general good.

But even papal writers sometimes complain of the irresponsibility of the papal acts, and Popes themselves had to allow that there were spheres outside their legislative interference. Thus Urban II acknowledges that in matters on which our Lord, His Apostles, and the Fathers have given definite decisions, the duty of the Pope is to confirm the law. Thomas Aquinas, while holding that the Pope can alter the decisions of the Fathers and even of the Apostles in so far as they come under the head of positive law, yet excepts from the possibility of papal interference all that concerns the law of nature, the Articles of Faith (which, he says elsewhere, have been determined by Councils), or the sacraments of the new law.

The third wide sphere of action within the Church in which the Pope established his supremacy was that The Pope °^ j118^06- The Dictatus Papae asserts not as supreme only that the Pope should be judged by no judge. one, but that the " greater causes " of every

Church should be referred to him, that none should dare to condemn any one who appealed to Borne, and that no one except the Pope himself can interfere with a papal sentence. Litigants of all kinds were only too ready to appeal against the local tribunal, and the Pope gave them every encouragement. St.

Appeals Bernard indignantly pointed out to Inno- to Rome. J . \

cent II that every evil-doer and cantanker ous person, whether lay or cleric or even from the

THE PAPAL POWER IN THE CHURCH 173

monasteries, when he is worsted runs to Home and boasts on his return of the protection which he has obtained. It is true, Gregory VIII (1187) tried to check the practice of appeals; but his short reign gave no time for any real result. lUshops and archdeacons tried sometimes to stop appeals by excommunication, which prevented the victim from appearing in an ecclesiastical court; but the third Lateran Council (1179) forbade this method of defence. Alexander 1 1 1 definitely laid it down that appeals could be made to the Pope in the smallest no less than in the greatest matters, and at every possible stage, before and after trial, at the pronouncement of the sentence and after it has been awarded; and this, he points out, is not the case in civil law, where an appeal is only admitted after judgment. Indeed, the most serious matter with regard to papal appeals was the reservation by the Pope to his own decision of cases which were regarded as too serious for the local courts. The bishops had themselves largely to thank for the development of this direct papal jurisdiction ; for they began the custom of referring to Koine the cases of great criminals and of serious crimes. P>ut these "greater causes," claimed for the Pope as early as the time of Gregory VII, included not only grave moral crimes such as murder, sacrilege, and gross immorality, but also cases of dispensation beforehand, of absolution after excommunication for certain offences. Under the same head would come the right of canonisation exer cised by archbishops until Alexander III claimed it exclusively for the Pope, and the right of translating a bishop from one see to another, which involved a dis solution of the metaphorical marriage between the

i74 THE CHURCH AND THE EMPIRE

bishop and his see and therefore needed a special dispensation.

These extensive powers could only be put in practice by an elaborate machinery for their enforcement. In The the first place the Pope was surrounded by a

papal numerous body of officials to whom is applied

Curia. from the middle of the eleventh century the

title Curia. Gerhoh of Keichersberg, an ardent papal supporter writing about a century later, objects to the substitution for the word " Ecclesia " of this term "Curia," which would not be found in any old letters of the Eoman pontiffs. The rapacity of the officials became a byword throughout Christendom. John of Salisbury told Hadrian IV, with whom he was on terms of intimacy, that many people said that the Eoman Church, which is the mother of all the churches, shows herself to the others not so much a mother as a stepmother. "The Scribes and Pharisees sit in it, lay ing intolerable burdens on the shoulders of men, which they do not touch with a finger. . . . They render justice not so much for truth's sake as for a price. . . . The Eoman pontiff himself becomes burdensome to all, and almost intolerable." Honorius III in 1226 acknowledged to the English bishops that this greed was a long-standing scandal and disgrace, but he ascribed it to the poverty of Borne, and proposed that in order to remove the difficulty two stalls should be given to him for nomination in every cathedral and collegiate chapter. The magnates considered the remedy, if possible, worse than the disease. The popular songs of the twelfth and thirteenth centuries contain many references to the fact that nothing was to be had at Eome except for money, and that

THE PAPAL POWER IN THE CHURCH 175

success in a cause went to the richest suitor. And yet Rome had many sources of wealth. She drew regular revenues from estates which had been given to the papal see ; from monasteries which were subject to visitation of papal officers alone ; from kingdoms, such as England, whose kings had made themselves feudal vassals of the Pope. Several nations, moreover, paid special taxes, such as Peter's Pence, a kind of hearth tax, which went from England. The Papacy also exacted a number of dues on various pretexts which increased witli the growth of papal power. Such were the Annates or Firstfruits and analogous payments, which amounted to the value of the first year's income, and were claimed from newly appointed bishops and abbots as an acknowledgment of the papal rig] it of confirmation. Nor did Metropolitans get their pall, which was necessary for the exercise of their special authority, without the payment of con siderable sums. Over and above these regular and occasional sources, the Popes exacted on especial occa sions, such as the Crusades, a tax amounting to a tenth on all ecclesiastical property, and even allowed kings to take it with their leave. But these formed a small portion of the money which found its way to Rome. When the papal legate found fault with Ivo of Chartres because simony was still prevalent in his diocese, the bishop retorted that those who practised it excused their action from the example of Rome, where not even a pen and paper were to be had free. Dante addresses the shade of Pope Nicholas III in the Inferno (xix.) :—

" Your gods ye make of silver and of ^old ;

And wherein differ from idolaters, Save that their God is one — yours manifold ? "

1 76 THE CHURCH AND THE EMPIRE

And he ascribes the evil which he is condemning to the so-called Donation of Constantine.

The most manifest agents and organs of papal authority throughout Christendom were the legates. The Pope had appointed permanent repre- Papal sentatives called Apocrisiaries at Constan

tinople, and had sent emissaries to General Councils and for other special matters. But from the time of Leo IX legates began to be appointed with a general commission to visit the churches; and Gregory VII developed this method of interference with the local authorities into a regular system. In some cases local hostility was disarmed by the appoint ment of the Metropolitan as ordinary legate, and the position was accepted with the object of retaining the chief authority upon the spot. Such the Archbishop of Canterbury became after 1135. But the existence of this official did not prevent the despatch from time to time of legates a later e, as they were called. The ordinary legate exercised the concurrent jurisdiction claimed by the Pope, that is, the right of interference in every diocese; these legates coming from the side of the Pope were armed with the power of exercising most of the rights specially reserved for the personal authority of the Pope. The Dictatus Papae asserts that the Pope's legates take precedence of all bishops in a council even though they may be of inferior rank, and Gregory VII applies to their authority the text "He that heareth you heareth me." In 1125 John of Crema, a legate sent to England, presided at a Council at Westminster, where were present ecclesiastics from the archbishops downwards and a number of nobility ; and " on Easter day he celebrated the office of the day

THE PAPAL POWER IN THE CHURCH 177

in the mother church in place of the supreme pontiff, and although he was not a bishop, but merely a Cardinal Priest, he used pontifical insignia." A Metro politan in his oath of loyalty to the Pope was made to swear that he would treat with all honour the Roman legates in their coming and going, and would help them in their needs ; and the procuration or main tenance from all countries which they not only visited, but merely passed through, was arbitrarily assessed. Innocent III enforces it by directing against ecclesi astics who were contumacious a sentence of distraint of goods without any right of appeal. The burden was no light one. Wichmann, Archbishop of Magdeburg, writing on behalf of Frederick I, tells the Pope that the whole Church of the Empire is subject to such heavy exactions at the hands of the papal officials, that both churches and monasteries, which have not enough to supply their own daily wants, are yet com pelled "beyond their utmost possibility" to find money for the use of these legates, sustenance for their train of attendants, and accommodation for their horses. In more picturesque language John of Salisbury describes the legates of the Apostolic See as "sometimes raging in the provinces as if Satan had gone forth from the presence of the Lord in order to scourge the Church." It is true that Alexander IV commanded an enquiry into the amount which his legates had demanded under pretext of procuration, and which he heard they had enforced by the sacri legious use of the powers of excommunication, suspen sion, and interdict. But the parallel which Clement IV drew between the ordinary legates and the pro consuls and provincial presidents of the early Empire

178 THE CHURCH AND THE EMPIRE

showed how little likelihood there was of redress being got from the Papacy itself.

The effect of this absorption of power by the Papacy is to be traced in many directions. Here we may Increase of take n°tice of two of the most remarkable. papal In the first place, he who had grown

ceremony, from the Vicar of St. Peter to be directly the Vicar of God naturally surrounded himself with an increasing amount of ceremony. The Didatus Papae claims that the Pope alone can use imperial insignia, and that it is his feet alone that all princes should kiss. We have noticed the disputes which arose when the Pope demanded from Lothair and from Frederick I that the Emperor should perform the office of groom to the Pope — hold his stirrup as he mounted and walk by the side of the mule. St. Bernard rightly points out that in thus appearing in public adorned in jewels and silks, covered with gold, riding a white horse, and surrounded with guards, the Pope was the successor not of Peter, but of Constantine. And if he required so much state outside the Church, much more did he insist upon a special ceremony in the services. Thus at the Mass the Pope received the elements not kneeling at the altar, but seated and on his throne; while the Host was carried before him in procession whenever the Pope went outside his palace.

A far more important result of the supreme position

accorded to the Papacy was the gradual emergence of

the doctrine of papal infallibility. " The

infaltibilit Church of Koine," says Gregory VII,

" through St. Peter, as it were by some

privilege, is from the very beginnings of the faith

THE PAPAL POWER IN THE CHURCH 179

reckoned by the Holy Fathers the Mother of all the Churches and will so bo considered to the very end ; for in her no heretic is discerned to have had the rule, and we believe that none such will ever be set over her according to the Lord's special promise. For the Lord Jesus says, 'I have prayed for thee that thy faith fail not.'" And in accordance with this principle the Dictating Pupae lays it down that "the lioman Church has never erred, nor, as Scripture testifies, will it ever err." Innocent III pertinently asks how he could confirm others in the faith, which is recognised as a special duty of his ofiice, unless he himself were firm in the faith. P>ut many writers, including Innocent himself, believed that it was possible for a Pope to err in some individual point, and that it was the duty of the Church to convert him. Thomas Aquinas, while holding it certain that the judgment of the Church Universal cannot err in these matters which belong to the faith, gives to the Pope alone, as the authority by whom synods are summoned, the final determination of those tilings which are of faith. Yet even he allows that in matters of fact, such as questions of ownership and criminal charges, false witnesses may lead the judgment of the Church astray.

We have seen that the Papacy did not attain its supremacy without encountering much opposition. But the protests on the part of bishops King's and were unavailing, and they were themselves papal largely to blame for the height to which the claims, papal power had grown. Such effective remonstrance as there was came from the Kings, though even they were often ready to invoke the papal aid to obtain an advantage against their own ecclesiastics or even their

iSo THE CHURCH AND THE EMPIRE

own subjects. Thus in England William II agreed with Urban II that no legate should be sent to the country unless the King was willing to re ceive him ; while Henry II, in the Constitu tions of Clarendon, lays it down that no one should appeal to Koine without permission of the King. But Henry's submission after Becket's murder nullified the Consti tutions, and John's humiliating surrender made it difficult to object to the exercise of any papal power in England. During the minority of Henry III the papal legate was the most important member of the Council of Regency ; and at a later stage, when Henry had quarrelled with his barons, he was glad to obtain the

papal support against them. In Germany

Germany. ^Tr, . r* i • i ^ ^ -^ -i • -i T

Hadrian IV complained that Frederick I

used force in order to prevent any of his subjects from carrying their causes to Rome ; and Otto IV was obliged to swear in 1209 that no hindrance should be placed to ecclesiastical appeals to Rome, a promise subsequently exacted also from Frederick II and from Rudolf.

Not dissimilar was the submission of Alfonso X of

Castile, who set his seal to the papal encroachments ;

. but his object was to obtain the support of

Rome in his campaign against the local

liberties in his kingdom. In his code of law known as

11 Siete Partidas " power was given to the Pope to deal as

he liked with bishops and with benefices and to receive

all appeals. On the other hand, St. Louis was

not above a bargain with Rome. He refused

to the Pope the tithes of the French Church for three

years for the object of carrying on the war against

Frederick II; but in 1267 he himself obtained the papal

consent to take these tithes for the purpose of crusade.

CHAPTER XI

DOCTRINE AND DISCIPLINE OE THE CHURCH

IT was during the period covered by this volume that some of the most characteristic doctrines of the Roman Church were developed. In this development the whole sacramental system of the Church Number Of comes under consideration. The word the sacra- "sacramentum" in the sense of a holy mark merits, or sign (wen'. m xiyni'ni) was used with a very wide meaning as denoting anything " by which under the cover of corporeal things the divine wisdom secretly works salvation." Hugh of St. Victor, writing in the first half of the twelfth century, distinguishes three kinds of sacraments — those necessary for salvation, namely, baptism and the reception of the I5ody and Blood of Christ; those for sanctification, such as holy water, ashes, and such-like ; and those instituted for the purpose of preparing the means of the necessary sacraments, that is, holy orders and the dedication of churches. Elsewhere he chooses out rather more definitely seven remedies against original or actual sin, namely, baptism, confirmation, eucharist, penance, extreme unction, marriage, and holy orders ; and after the twelfth century the Church gradually re stricted the use of the word Sacrament to these seven. There was much disputing among the school men on the need of institution by Christ Himself.

181

182 THE CHURCH AND THE EMPIRE

Peter Lombard, and after him Bonaventura, denied this necessity ; Albertus Magnus and Thomas Aquinas asserted it. But how account for extreme unction and confirmation ? This is St. Thomas' ex planation. " Some sacraments which are of greater difficulty for belief Christ himself made known ; but others He reserved to be made known by the Apostles. For sacraments belong to the fundamentals of the law and so their institution belongs to the law-giver. Christ made known only such sacraments as He Him self could partake. But He could not receive either penance or extreme unction because he was sinless. The institution of a new sacrament belongs to the power of excellence which is competent for Christ alone : so that it must be said that Christ instituted such a sacrament as confirmation not by making it known, but by promising it."

Of these seven sacraments the one round which the whole doctrine and discipline of the Church increas ingly centred was, of course, the Sacrament of the Lord's Supper or the Eucharist. The view

Jh\ generally held in the Church was that of

Eucharist. » J . .

St. Augustine, which linds a place in the

homilies of Aelfric and in the controversial work of Katramnus of Corbie (died 868). According to this view, Christ is present in the consecrated elements of the sacrament really but spiritually. " The body of Christ," says Katramnus, " which died and rose again and has become immortal, does not now die : it is eternal and cannot suffer." But the tendency of the Middle Ages was to materialise all conceptions how ever spiritual; and Katramnus had written to con trovert Paschasius Eadbertus, Abbot of New Corbie,

DOCTRINE AND DISCIPLINE 183

who had applied these materialistic views to the Eucharist. "Although," lie asserts, "the form of bread and wine may remain, yet after consecration it is nothing else but the tlesh and blood of Christ, none other than the flesh which was born of Mary and suffered on the cross and rose from the sepulchre." During the two succeeding centuries this theory of the corporeal presence gained so much vogue in the Church that when Berengar of Tours taught in the cathedral school of his native city the doctrine of Itatramnus, he was condemned unheard at a Synod at Koine in 1050. But he gained the favour Beren^ar' of Hildebrand, who was then at Tours in 1054 as papal legate, and was content with the admission " panem atque vinuiii altaris post consecrationem esse corpus et sanguis Christ! "; and relying on his protection Berengar went to Home (1059). Here, however, his opponents forced him to sign a confession in conformity with the materialistic view. His repudiation of this as soon as he got away from Itome began a long controversy, the champion on the materialistic side being Lanfranc, then a monk of Bee in Normandy, to whom Berengar had originally addressed himself. Lanfranc held the position that the consecrated elements are " ineffably, incomprehensibly, wonderfully by the operation of power from on high, turned into the essence of the Lord's Body." In 1075 the matter was discussed at the Synod of Poictiers, and Berengar was in danger of his life. Again Pope Gregory, as he had now become, tried to stand his friend, and at a Synod at Home in 1078 to get from Berengar a confession of faith in general terms. But the violence of Berengar's enemies made compromise or ambiguity impossible. Again

1 84 THE CHURCH AND THE EMPIRE

Berengar repudiated the forced confession; and Gregory only obtained peace for him until his death in 1088, by threatening with anathema any who molested him. Berengar's objections to the doctrine of Paschasius were shared by all the mystics, who held a more spiritual belief. Thus, St. Bernard distinguishes between the visible sign and the invisible grace which God attaches to the sign; and Rupert of Deutz declares that for him who has no faith there is nothing of the sacrifice, nothing except the visible form of the bread and wine.

But apart from these writers the trend of opinion and inclination told entirely in favour of the material istic school of thought. To the ordinary folk the

miraculous aspect of the doctrine was a Transub- ... , ,.

stantiation Posltlve recommendation to acceptance.

And the word Transubstantiation, even though it did not necessarily imply a materialistic change, undoubtedly became associated in men's minds with that idea. As early as the middle of the ninth century Haimo of Halberstadt had said that the substance of the bread and wine (that is, the nature of bread and wine) is changed substantially into another substance (that is, into flesh and blood). But the word " transubstantiate " is used first by Stephen, Bishop of Autun (1113-29), who explains "This is My Body" as " The bread which I have received I have transub stantiated into My Body." Sanction was first given for the use of the word in the Lateran Council of 1215. In the confession of faith drawn up by that Council it is asserted that " there is one Universal Church of the Faithful, outside of which no one at all has salvation : in which Jesus Himself is at once priest

DOCTRINE AND DISCIPLINE 185

and sacrifice, whose Body and Blood are truly received in the sacrament of the altar under the form of bread and wine, the bread being transubstantiated by the divine power into the Body and the wine into the Blood, in order that for the accomplishment of the mystery of the unity we may receive of His what He has received of ours. And this as being a sacrament no one can perform except a priest who si mil have been duly ordained according to the Keys of the Church, which Jesus Christ Himself granted to the Apostles and their successors."

This " mystery of the unity " became, on the one side, the subject of a long and intricate controversy on the method by which the change in the elements was effected, while on the other side it lent itself to much mystical medita tion. Of neither of these is there space to give illus tration : but the hymn of St. Thomas Aquinas, which is familiar to English readers under the form of "Now, my tongue, the mystery telling," blends the two sides with astonishing success. It is a mistake to describe the view of the sacrament thus sanctioned by the Church as either more " advanced " or " higher " than the older view. It was merely more elaborate, and as being such it led on to certain definite results or changes in custom.

Thus, in the first place, hitherto children had par taken of the sacrament. This had come partly from the teaching of the need of the sacrament for salvation, partly from the early custom of administering com munion directly after baptism. The fear of profanation now caused the gradual discontinuance of children's communions, and in the middle of the thirteenth cen tury they were definitely forbidden.

186 THE CHURCH AND THE EMPIRE

A far more important change, and for a similar reason, was the refusal of the cup to the laity. St. Refusal of Anselm is responsible for the dictum (after- cup to wards accepted by the whole Church) that laity. " Christ is consumed entire in either ele

ment " ; from this came the inference that there was no need for the administration of both. The heaviness of a single chalice made the danger of spilling its contents so great that several chalices were used. This, however, only increased the chances, and various methods were adopted with a view to mini mising the difficulty. Sometimes a reed was used ; later on, bread dipped in wine was administered, as was already usual in the case of sick persons or children ; or even unconsecrated wine was given. Some of these methods came under papal condemnation ; and the withdrawal of the cup found powerful apologists in Alexander of Hales and Thomas Aquinas. But the administration of both elements continued to be fairly common until far on into the thirteenth century.

A third result of the new views is to be seen in the extension of the doctrine and practice of adoration of Adoration the sacrament. The rite of elevation existed of the in the Greek Church at least as early as

Sacrament. ^IQ seventh century, but was not adopted by the Latins until four centuries later. In either case, however, it was only regarded as an act symbolical of the exaltation of Christ. But following on the sanction of the doctrine of transubstantiation by the Lateran Council, Honorius III in 12 17 decreed that " every priest should frequently instruct his people that when in the celebration of the Mass the saving Host is elevated every one should bend reverently, doing the same thing when

DOCTRINE AND DISCIPLINE 187

the priest carries it to the sick." A logical outcome of this was the foundation of the festival of Corpus Christi for the special celebration of the sacramental mystery. This was first introduced in the bishopric of Liege in re sponse to the vision of a certain nun. Urban IV, who had been a canon of Liege, adopted it for the whole Church in 1264, but it only became general after Clement V had incorporated Urban's ordinance as part of the Canon Law in the Clementines (1311).

While there was a growing elaboration of the .sacra mental rite, the laity in many parts of Europe came from slackness less frequently to receive communion. As early as Bode, in England, though not in Koine, communions were very infrequent. English and French Synods tried to insist on communion three times a year, but could not enforce the rule. Innocent III, in the fourth Lateran Council, with a view to compel confession, prescribes once a year. "Every one of the faithful," runs the canon of the Council, " of either sex, after lie has come to years of discretion, is to confess faithfully by himself all his sins at least once a year to his own priest, and is to be careful to fulfil according to his power the penance enjoined on him, receiving with reverence the sacra ment of the Eucharist at least at Easter."

Finally, the discussion of this theory of transub- stantiation led to the development of a special view of the doctrine of the Eucharistic Sacrifice. Peter Lombard and Thomas Aquinas call the sacrament a representation of the sacrifice of Christ upon the cross. But to Albertus Magnus it is not merely a Representation, but a True Sacrifice, that is, " an Ob lation of the thing offered by the hands of the priests,"

i88 THE CHURCH AND THE EMPIRE

and St. Thomas elsewhere declares that the perfection of the sacrament consists not in its use by the faithful, but in the consecration of the element, that is to say, that the main point was the act of the priest. The prevalence of this view appears to have en couraged the idea in the laity that a mere atten dance at the service was in itself so meritorious as almost to dispense wTith the need of communion, except once a year and on the death-bed. Similarly, private Masses for the dead were instituted, chantry chapels were founded for the celebration of them, and priests were appointed for the sole purpose of serving the altar of the chapel.

Nor was the development of this sacramental system

the only method by which the importance of the

priesthood became enhanced. The whole

fession. penifcentjai system of the Church was

gradually perverted. Originally those convicted of open sin who submitted to penance were publicly readmitted to the Church after confessing their sin and making some form of atonement. People were encouraged to confess their sins to their bishop or priest even when their sins were not open and notorious. This was especially enjoined in the case of mortal sin. But it was for a long time a matter of discussion whether this confession to a priest was an indispensable pre liminary to forgiveness. Peter Lombard marks another view. God alone remits or retains sins, but to the priests he assigns the power, not of forgiveness, but of declaring men to be bound or loosed from their sins. He adds that even though sinners have been forgiven by God, yet they must be loosed by the priest's judgment in the face of the Church. In this ambiguous position

DOCTRINE AND DISCIPLINE

of the priest laymen were even entrusted with the power of hearing a confession if no priest was available. Bnt in the twelfth century, as we have seen, confession was often reckoned among the sacraments ; and at the Lateran Council Innocent III enjoined an annual con fession to the parish priest. Before long the precatory form of absolution is replaced by the indicative form by which the priest declared the sinner absolved. Thomas Aquinas lays it down that c< the grace which is given in the sacraments descends from the head to the mem bers : and so he alone is minister of the sacraments in which grace is given who has a true ministry over Christ's body ; and this belongs to the priest alone who can consecrate the Eucharist. And so when grace is conferred in the sacrament of penance, the priest alone is the minister of this sacrament ; and so to him alone is to be made the sacramental confession which ought to be made to a minister of the Church." There was no room here for confession to laymen, although Thomas himself allows that in cases of necessity such confession has a kind of sacramental character which would be supplemented by Christ Himself as the high priest.

The increasing stress laid upon private confession not only led to the decay of the public procedure, but also brought about some dangerous develop ments in the penitential system of the Church. This had already become very largely a matter of fixed pecuniary compensations for moral offences ; so that the new system of compulsory confession was able to recommend itself to the people through the adaptation of the old mechanical standards by the confessors to each individual case. Far more

1 9o THE CHURCH AND THE EMPIRE

important was the extension given to the system of indulgences. These had their origin in the remission of part of an imposed penance on condition of attend ance at particular churches on certain anniversaries, it being understood that the penitent would present offerings to the Church. Abailard complains that on ceremonial occasions when large offerings are expected, bishops issue such indulgences for a third or fourth part of the penance as if they had done it out of love instead of from the utmost greed. And they boast of it, claiming that it is done by the power of St. Peter and the Apostles, when it is God who said to them "Whosesoever sins ye remit," etc. Thus all bishops took it upon themselves to issue indulgences for the furtherance of particular objects. But in its claim to subordinate the episcopal power to its own, the Papacy began to grant indulgences which were not limited to time or circumstance. Gregory VI in 1044 made pro mises to all who helped in the restoration of Eoman churches; but Gregory VII promised absolution to all who fought for Eudolf of Suabia against Henry IV ; while Urban II in the widest manner offered plenary indulgence, that is, remission of all penances imposed, in the case of any who would take part in the Crusade. This offer in whole or in part was constantly renewed in order to raise an army for the East.

It was of course presupposed by those in authority

in the cases of these indulgences that, confession having

been made, the temporal penalties to be

Effect on undergone either here or in purgatory populace. L , c

were thus remitted. But preachers in

their eagerness to raise troops asserted that those guilty of the foulest crimes obtained pardon from the

DOCTRINE AND DISCIPLINE 191

moment when they assumed the cross, and were assured of salvation in the event of death. Conse quently the people in their ignorance overlooked the conditions attached and regarded these indulgences as promises of eternal pardon. It is not wonderful that men released from social restraints of a more or less stable society should have developed in their new abode the licence which made crusaders a byword in the West.

So far the Popes had endeavoured to supersede the bishops in the issue of indulgences by entering into rivalry with them. But the power was papai used by the bishops in such detailed ways indulg- as perhaps seriously to interfere with the ences. offerings which should reach the Papacy or be applied to important projects. Innocent III, therefore, at the great Laterari Council limited the episcopal power to the grant of an indulgence for one year at the conse cration of a church and for forty days at the anniver sary. Unfortunately this did not mean the suppression of trifling reasons for the multiplication of indulgence. The whole system was a convenient method of adding to the revenues of Rome, and no occasion seemed too small for the exercise of the papal power of dispensa tion. Urban IV granted an indulgence to all who should listen to the same sermon as the King of France. The Crusades were the great occasion and excuse for the development of this system, and it certainly readied its nadir when Gregory IX showed himself ready in return for a pecuniary penance to absolve men from the vows which they had perhaps been unwillingly forced to take by his own agents for going on crusade. Equally disgraceful was the estab-

i92 THE CHURCH AND THE EMPIRE

lishment of the year of Jubilee in 1300 by Boniface VIII, when plenary indulgence of the most comprehen sive kind was offered to all who within the year should in the proper spirit visit the tombs of St. Peter and St. Paul at Borne.

But how came the Pope to be in possession of this power of remitting the penalties for sin ? The school men of the thirteenth century supply the Treasury answer. Alexander of Hales and Albert the Great invented the theory and Thomas Aquinas completed it. According to their teaching, the saints, by their works of penance and by their unmerited sufferings patiently borne, have done in this world more than was necessary for their own salvation. These superabundant merits, together with those of Christ, which are infinite, are far more than enough to fulfil all the penalties due for their evil deeds from the living. The idea of unity in the mystical body enables the shortcomings of one man to be atoned for by the merits of another. The superabundant merits of the saints are a treasury for use by the whole Church, and are distributed by the head of the Church, that is, the Pope. Furthermore, to St. Thomas is due the idea that the contents of this treasury were equally avail able for the benefit of souls in purgatory, for whom the Church was already accustomed to make intercession.

It was to our Lord Himself that the theologians attributed all merit ; but in the popular mind the Canonisa- mei'its of the saints took an ever more tion of important place, since the Church seemed saints. to make the priesthood a barrier against,

rather than a channel for, the flow of God's mercy to man ; but popular feeling sought to find

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intercessors before the throne of grace in the holy men and women of the faith. For a long time it was the bishops who decided the title to saintship. But in 993 Pope John XV, in a Council at Home and in response to a request of the Bishop of Augsburg, ordered that a former bishop of that see should be venerated as a saint. This was the process afterwards called Canonisation, which involved the insertion of a name in the Canon or list, and gave it currency not merely in a single diocese, but throughout western Christendom. In 1170 Alexander III claimed such recognition as the exclusive right of Eome. But despite this assumption of authority, popular feeling very often dictated to the Tope whom he should admit into the list. Death followed by miracles at the tomb, and sometimes the building of an elaborate shrine with an altar, forced the Pope to grant the claims of a popular favourite.

A rapid increase in the number of applications for such official recognition would be the result of any widely popular movement. Such was the effect of the Crusades in the twelfth century, and relics and of the foundation of the Mendicant Orders in the thirteenth. And the multiplication of saints meant an increase in the number of relics and an ever-growing belief in the miraculous. Miracles frequently took place in connection with living persons of saintly life. Abailard scornfully pointed out that some of the attempts made by Norbert or Bernard to work miraculous cures were quite unsuccessful, while in successful cases medicine as well as prayers had been employed. But such rationalism was beyond the grasp of an ignorant age, and collections of stories of o

i94 THE CHURCH AND THE EMPIRE

miracles, such as remain to us in the "Golden Legends " of Jacob de Yoragine, a Dominican of the thirteenth century, fed the popular belief. Miracles so commemorated often occurred in connection with relics ; and the traffic in relics and so styled " pious " frauds, not to say the forcible means used to procure reputed relics of authentic or supposititious saints, forms a curious if a discreditable feature in mediaeval history. An occasional protest was uttered against the manner in which credit was often obtained for relics of more than doubtful authenticity ; but the manufacture of them was easy and profitable, and pilgrims returning from Palestine could palm off any thing upon the credulity of a willing and ignorant populace. The growth of a legend in connection with relics is fitly illustrated by the history of the eleven thousand Virgins of Koln. Martyrologies of the ninth century celebrate the martyrdom of eleven virgins in the city of Koln. Perhaps these were described as XL M. Virgines, and the letter which denoted martyrs was mistaken for the Koman numeral for one thousand, and so the number of virgins was ultimately swollen to eleven thousand. A legend, possibly working on an old one, was invented by a writer of the twelfth century that these virgins were martyred by the Huns in the fifth century. In the middle of that century, when heresy was rife at Koln, a number of bones of persons of both sexes were found near Koln, and the authenticity of the relics was put beyond dispute by the revelations vouchsafed to Saint Elizabeth, Abbess of Schonau, to whom the matter was referred. Even though she did give a date for the event which was historically impossible, the

DOCTRINE AND DISCIPLINE i95

confirmatory evidence of the Premonstratensian Abbot Kichard nearly thirty years later put the matter beyond the doubt of any pious Christian. But the interest of these unsavoury remains of anonymous men and women, however saintly, pales before certain relics of our Lord's life on earth which gained currency. Of these the most famous were the Veronica, a cloth on which Christ, on His way to Calvary, was supposed to have left the impress of His face, and a vessel of a green colour which was identified with the holy grail, the cup which our Lord used at the Last Supper. Of garments purporting to be the seamless coat of Christ there were a considerable number shown in different places ; but the most famous to this day remains the Holy Coat of Treves, which, in Dr. Eobertson's caustic words, " the Empress Helena (the mother of Constan tino) was said to have presented to an imaginary arch bishop of her pretended birthplace, Treves." D urine? the First Crusade the army before Antioch was only spurred on to the efforts which resulted in the capture of the city, by the opportune discovery of the Holy Lance with which the Ifoman soldier had pierced Christ's side while He hung upon the cross.

The great increase in the whole intercessory machinery of the Church culminated in the adoration of the Virgin Mary. The extravagant expression of this devotion was widespread. For the many it found vent in the language of Adoration popular hymns. Among the monks the virgin. Cistercians were under her special protec tion, and all their churches were dedicated to her. Of the learned men Peter Damiani in the eleventh century, St. Bernard and St. Bonaventura in the two

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succeeding centuries respectively, especially helped in various ways to crystallise her position in the Church. As a result of the efforts of her devotees Saturdays and the vigils of all feast days came to be kept in her honour ; the salutation " Ave Maria gratia plena " with certain additions was prescribed to be taught to the people, together with the Lord's Prayer and the Creed. In the thirteenth century its frequent repeti tion resulted in the invention of the Kosary, a string of beads by which the number of repetitions could be counted. The religion of Mary soon showed signs of development as a parallel religion to that of Christ. She is styled the Queen of Heaven ; her office, com posed by Peter Damiani, was ordered by Urban II to be recited on Saturday ; and a Marian Psalter and a Marian Bible were actually composed ; while in place of the dulia or reverence offered to the saints, there was claimed for the Virgin a higher step, a liyperdulia, which St. Thomas places between dulia and the latria or adoration paid to Christ.

A final stage in possible developments was reached in the twelfth century in the institution of a feast in honour of the conception of the Blessed Virgin. Hitherto it had been supposed by Christian writers,

notably by St. Anselm, that the Mother The imma- Of tjie j^rd had been conceived as others, ception Towards the middle of the twelfth century

some Canons of Lyons evolved the theory that she was conceived already sinless in her mother's womb. St. Bernard strenuously opposed this notion of her immaculate conception, pointing out that the supposition involved in the theory could not logically stop with the Virgin herself, but must be applied to

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her parents and so to each of their ancestors in turn in an endless series. Nor was St. Bernard alone in his objection : indeed, nearly all the chief theologians of the thirteenth century, including Thomas Aquinas, declared that there was no warrant of Scripture for the theory. But notwithstanding this criticism, the festival won its way to recognition. Those who kept it, however, declared that it was merely the conception which they celebrated ; and St. Thomas interpreting this to denote the sanctification, was of opinion that such a celebration was not to be entirely reprobated. It was Duns Scotus who first among the schoolmen defended the theory of the immaculate conception, but in moderate language ; and his Franciscan followers, who at a General Council of the Order in 1263 had admitted the festival among some other new occasions to be observed, in the course of the fourteenth century adopted it as a distinctive doctrine.

CHAPTER XII HERESIES

IT was not until the thirteenth century that the Church had to face that spirit of scepticism or

anti-religious feeling which is the chief bug- Cause of kear of modern Christianity. Her elaborate

organisation and the gradual development of her own dogmatic position enabled her to deal with individual writers of a speculative turn like Berengar or Abailard. Nor were these in any sense anti- Christian. But they were the inciters to heresy ; and a real danger to the Church lay in the filtering down of intellectual speculations to ignorant classes, by whom they would be transformed into weapons against the fundamental doctrines of the Christian faith. Indeed, from the eleventh century onward the Church was constantly threatened by heresy of a popular kind, which tended to develop into schism. And for this she had to thank not only the growing materialisation of her doctrine, but even more the worldly life of her ministers. Unpalatable doctrines may commend them selves by the pure lives which profess to be founded on them ; but evil doing carries no persuasion to others.

It is a real difficulty that our sources of information of all the heretics of these centuries are chiefly the writings of their successful opponents — the defenders

198

HERESIES 199

of the orthodox faith. But much information remains to us from the admissions of her supporters as to the depraved condition of the Church

at this period ; so that we need not believe -T0 *n s the allegations of their opponents that a chief inducement to join heretical sects lay in the greater scope for the indulgence of sin. Charges of immorality against opponents were the stock-in-trade of the controversialist, while the greatest authorities in the Church allow that heresy lived upon the scandals and negligences of the Church. Moreover, based as they were upon opposition to the existing organisation, the doctrines of the various sects had much in common. The Church did not distinguish between them, but excommunicated them all alike. If, however, we would understand the developments of opinion in the succeeding centuries, it is important to discriminate ; and a clear distinction can be made between those opponents of the Church whose views were aimed against the development of an extreme sacerdotalism within the Church, and those who, going beyond this negative position, reproduced the Manichaean theories of an early age and threatened to raise a rival organ isation to that of the Christian Church.

The object which those who belonged to the first of these divisions set before themselves, was to get behind the elaborate organisation which the Church

had built up and which, instead of being a Anti-sacer-

dotahsts. help to lead man to God, had now become a

hindrance by which the knowledge of Clod was actually obscured. They would therefore sweep away all this machinery and return to the Christianity of apostolic times. Their objection was primarily moral, but it

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soon became doctrinal ; and among the heretics of this class there was revived the Donatist theory that the sacraments depend for their efficacy on the moral con dition of those who administer them. The campaign of the Church reformers against clerical marriage seemed directly to support this view ; but the canons which forbade any one to be present at a Mass performed by a married priest had to be explained away as a mere enforcement of discipline ; and in 1230 Gregory IX definitely laid it down that the suspension of a priest living in mortal sin merely affects him as an individual and does not invalidate his office as regards others. But such declarations did nothing to meet the common feeling of the great incompatibility between the awful powers with which the Church clothed her ministers and the sinful lives led by a large proportion of the existing clerical body.

From an early period in the twelfth century sectaries of this class are found in several quarters. Two extreme instances are Tanchelm, who preached in the Netherlands between 1115 and 1124, and Eon de 1'Etoile, who gathered round him a band of desperate characters in Brittany about 1148. They have been described as " two frantic enthusiasts," and Eon was almost certainly insane. Eon was im prisoned and his band dispersed. But Tanchelm found a large following when he taught that the hierarchy was null and that tithes should not be paid. He came to an untimely end; but the influence of his doctrines continued so strong in Antwerp that St. Norbert came to the help of the local clergy and succeeded in obliter ating all traces of the heresy.

It was in the south of France that this and all

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heresy assumed a more formidable shape. The popu lation was very mixed ; the feudal tie, whether to France, England, or the Em- peror, was slight ; there was more culture and luxury, the clergy were more careless of their duties, while Jews had greater privileges, than any where else in Europe. Moreover, the early teachers were men of education. Two such were Peter de Bruis (1106-26), a priest, and Henry of Lausanne (1116- 48), an ex-monk of Cluny. Peter was burnt and Henry probably died in prison. Peter preached in the land known later as Dauphine ; and the views of the Petrobrusians, as his followers were called, so con tinued to spread after his death that Peter the Vener able, the Abbot of Cluny, thought it worth while to write a tract in refutation of them. Henry was more formidable. He preached over all the south of France, was condemned as a heretic at the Council of Pisa (1134), but was released and resumed his preaching. As the bishops could not and the lay nobles would not do anything against him, the papal legate obtained the help of St. Bernard, who, although ill, preached at Albi and elsewhere with an effect which was much enhanced by the miracles which in popular belief accompanied his efforts. Henry declined a debate to which Bernard challenged him, and so became discredited, and shortly after he fell into the hands of his enemies.

The tract of Peter the Venerable is practically the sole authority for the tenets of the Petrobrusians. Accord ing to this they were frankly anti- sacerdotal. Infant baptism was held to be useless, since it was performed with vicarious promises. Churches were useless, for

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the Church of God consists of the congregation of the faithful; the Cross, as being the instrument of Christ's torture, was a symbol to be destroyed rather than invoked; there was no real presence and no sacrifice in the Mass, for Christ's body was made and given once for all at the Last Supper; all offerings and prayers for the dead were useless, since each man would be judged on his own merits. Henry with his followers practically adopted these views and added attempts at social reform on Christian lines, especially in the matter of marriage, persuading courtesans to abandon their vicious life and promoting their union to some of his adherents.

By far the most important body of these anti- sacerdotal heretics were the Waldenses. Their founder was Peter Waldo, whose name takes many forms— Waldez, Waldus, Waldensis. He was a wealthy merchant of Lyons who, moved with religious feelings and himself ignorant, caused two priests to translate into the vernacular Eomance the New Testament and a collection of extracts from the chief writers of the early Church known as Sentences. From a perusal of these he became convinced that the way to spiritual perfection lay through poverty. He divested himself of his wealth and, as a way of carrying out the gospel further, he began to preach (1170-80). He attracted men and women of the poorer classes, whom he used as missionaries ; and the neglect of the pulpit by the clergy caused these lay preachers to find ready listeners in the streets and even in the churches of Lyons. According to the custom of the day they adopted a special dress ; and the sandals (sabot) which they wore

HERESIES 203

in imitation of the Apostles gave them the name of Insabbatati. They called themselves the Poor Men of Lyons — Pauperes de Lugdimo ; Li Poure de Lyod. The Archbishop of Lyons excommunicated them ; but Alexander III, at the request of Peter, allowed them to preach with permission of the priests. Their dis regard of this proviso caused their excommunication by the Pope in 1184 and again in 1190; and from this time they began to repudiate the Church which limited their freedom, and to set up conventicles and an organisation of their own. The date of Peter's death is not known.

The strong missionary spirit of these sectaries "spread their doctrines with extraordinary rapidity. They consisted almost entirely of poor folk scat tered over an area extending from Aragon to Bohemia ; and from place to place differ ences of organisation and doctrine are to be observed. But they were not Protestants in the modern sense, and, despite persecution, many continued to consider themselves members of the Church. Thus on such doctrinal points as the Eeal Presence, purgatory, the invocation of saints, in many places they long con tinued to believe in them with their own explanations, and their repudiation of the teaching of the Church was a matter of gradual accomplishment. It is true that in places they strove to set up their own organ isation. But the tendency of the Waldenses was much rather towards a simplification of the existing organisation. The power of binding and loosing was entirely rejected : an apostolic life and not ordination was the entrance to the priesthood. In fact, a layman was qualified to perform all the priestly functions,

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not merely to baptise and to preach, but even to hear confession and to consecrate the Eucharist. Thus the whole penitential machinery of the Church was set aside. Their specially religious teaching was largely ethical, and by the testimony of their enemies their life and conduct were singularly pure and simple. The stories of abominable practices among them perhaps arose from the extreme asceticism of a sect which professed voluntary poverty ; but they were no more true than the similar tales told of the early Christians. Nor shall we regard from the same point of view as the Churchmen of the day the charge brought against them on the ground of their intimate knowledge of the Scriptures. Of these they had their own ver nacular translations, and large portions of them were committed to memory. But such translations spread broad-cast views unfettered by the traditional inter pretation of the Church, and the missionary zeal of the Waldenses was proof against the horrors of the Inquisition with its prison, torture-chamber, and stake.

The most formidable development of hostility to the Church came from the Manichseism of those who bore at various times and in different Cathan. piaces the names of Cathari, Patarins, or Albigenses. The attraction of the Manichsean theory lay in its apparent explanation of the problem of evil. There exist side by side in the world a good principle and an evil principle. The latter is identifiable with matter and is the work of Satan. Hence sin consists in care for the material creation. It follows that all action tending to the reproduction of animal life is to be avoided, so that marriage was strongly discouraged.

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205

To the earlier views was added the doctrine of metem psychosis, or the transmigration of souls, which, acting as a means of reward and retribution, seemed fully to account for man's sufferings. These views together explain the avoidance as food by the Cathari of everything which was the result of animal propa gation, and also the severity of the ascetic practices which were charged against them.

In the sphere of doctrine the division between the Cathari and the Catholic Church was absolute. According to these sectaries Satan is the

Jehovah of the Old Testament : hence all Jheir d . , if. doctrines.

Scriptures before the Gospels are rejected.

They accepted the New Testament, but regarded Christ as a phantasm and not a man. Thus the doctrine of the Eeal Presence had no meaning for them, indeed, they rejected the sacraments and all external and material manifestations of religion. Here, of course, they had much in common with the Waldenses, whom the Church confounded with them ; and there seems little doubt that the way for the preaching of Catharism in the south of France was paved by the previous work of Peter de Bruis and, even more, of Henry of Lausanne. But the reasons for opposition to the Church were not the same among the Waldenses and the Cathari; and the latter soon parted company with the seekers after primitive Christianity by developing an organisation of their own. Thus as the Cathari grew in numbers and carried on a vigorous missionary work, their devotees tended to form themselves into a Church. At least two distinct Orders were recognised. The Perfected were a kind of spiritual aristocracy who renounced all

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property and were sworn to celibacy, while they sub mitted themselves to penances of such rigour that their lives were often endangered, if not shortened. • Below them were the mass of believers who were allowed to marry and to live in the world, assimilating themselves so far as possible to the ideal set before them by the higher caste. From the Perfected were chosen officers with the names of bishop and deacon, the latter acting as assistants to the chief officers. The ritual was simple but definite, and the most characteristic cere mony was the Consolamentum, the baptism of the Holy Ghost, by which the believers were placed in communion with the Perfected and so became absolved from all sin. It was performed by the imposition of hands together with the blessing and kiss of peace given by any two of the Perfected. This was the pro cess of " heretication," the name given by the Inquisitors to admission into the Catharist Church; and, except in the case of the ministers, it was post poned until the believer lay upon his death-bed.

The charges of evil practices against the Cathari

were perhaps no truer than similar accusations against

the Waldenses, and their missionary zeal

'I?eir was proof against even death at the stake,

effect.

Nevertheless there is no doubt that the

cause of progress and civilisation lay with Catholicism rather than with its opponents. The asceticism of the Cathari would have resulted, if not in the extinction of the race, at least in the destruction of the family : their identification of matter with the work of Satan would have been a bar to attempts at material improvement. Moreover, if ever theirs had become the conquering faith, they would have

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207

developed a sacerdotal class as privileged as the Catholic priesthood. The movement has been aptly described as "not a revolt against the Church, but a renunciation of man's dominion over nature."

Whether the Catharist movement was spread westwards by the Paulicians who in the tenth cen tury were transplanted from Armenia to ^^ • Thrace, or sprang spontaneously from origin and teachers who saw in the dualistic philoso- spread, phy a condemnation, if not an explanation, of the materialisation of Christianity by the Church, may not be very certain ; but there is no doubt that the Cathari of Western Europe always looked to the eastern side of the Adriatic as to the head quarters of their faith. In the eleventh century we hear of Cathari in certain places in North Italy, in France, and even in Germany ; but although in Italy the name of Patarms came to be applied to the sect, we need trace no connection in the popular rising at Milan, which was stirred up by the Church re formers against the simony and clerical marriage practised by the Church of St. Ambrose. In the twelfth century the movement is heard of in an in creasing number of places, in certain parts of France including Brittany, in Flanders among all classes, in the Ehine lands. Milan was supposed to be the head quarters in Italy. In England thirty persons of humble birth, probably from Flanders, were con demned in 1166, and an article was inserted in the Assize of Clarendon against them.

But it was in the south of France that the Cathari, no less than the Waldenses, were chiefly to be found ; with this difference, however— that, whereas the Wai-

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denses confined themselves chiefly to Provence and the valley of the Khone, the Cathari were scattered over a much larger area, although their chief strength lay in the valley of the Garonne. The town of Albi gave them their name of Albigenses, and Toulouse was the chief centre of their influence. In 1119 Calixtus II condemned the heresy at its centre in Toulouse. In 1139, at the second Lateran Council, Innocent II called upon the secular power for the first time to assist in expelling from the Church those who professed heretical opinions. In 1163 Alexander III, at the great Council of Tours, demanded that secular princes should imprison them. But the futility of these measures appeared from the colloquy held in 1165 at Lombers, near Albi, between representatives of the Church and of the Albigenses before mutually chosen judges, for it made plain the boldness of the heretics and their claim of equality with the Church. Indeed, in 1167 they actually held a council of their own at St. Felix de Caraman, near Toulouse, at which the chief Bishop of the Catharists was brought from Con stantinople to preside, while a number of bishops were appointed, and all the business transacted was that of an equal and rival organisation to the Church of Eome.

During the next ten years (1167-77), while the religious allegiance of Europe was divided by the Attempts schism in the Papacy, Catharism gained a at suppres- great hold over all classes in Languedoc sion. an(j Q-asc0ny. Eaymond V of Toulouse,

the sovereign of Languedoc, finding himself power less to check it, Appealed for help; but the Kings

HERESIES 209

of France and England agreed to a joint expedi tion only to abandon it, and the papal mission sent in 1178, composed of the papal legate, several bishops, and the Abbot of Clairvaux, only made heroes of the few heretics whom they ventured to excommunicate. In 1179, at the third Lateran Council, Alexander III proclaimed a crusade against all enemies of the Church, among whom were included, for the first time, professing Christians. The Abbot of Clairvaux, as papal legate, raised a force and reduced to submission Eoger, Viscount of Beziers, who openly protected heretics; but the crusading army melted away at the end of the time of enlistment, and the only result of the expedition was the exasperation produced by the devastation of the land. After this failure no real attempt was made to stop the spread of heresy until the accession of Innocent III, while the fall of Jerusalem in 1186 turned all crusading ardour in the direction of Palestine.

Meanwhile, in 1194 Raymond V had been suc ceeded by his son, Raymond VI, who, if he was not actually a heretic, was at least in different to the interests of the Catholic ^^°nd faith. Most of his barons favoured Cath- Toulouse. arism. He himself was surrounded by a gay and cultured court, and was popular with his subjects. At the same time the local clergy neglected their duties, the barons plundered the Church, and the heretics, without persecuting the Catholics, were gradually extinguishing them in the dominions of Toulouse. Immediately on his accession in 1198 Innocent III appointed commissioners to visit the heretical district ; but the local bishop, from jealousy,

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would not help. Some effect, however, was produced when, acting on the suggestion of a Spanisli prelate, Diego de Azevedo, Bishop of Osma, they dismissed their retinues and started on a preaching tour among the people. The Bishop was accompanied by the Canon Dominic, and this mission was the germ out of which shortly grew the great Dominican Order. But the Bishop went back to Spain, and twice the papal legate excommunicated Eaymond VI because he would give no help. Once Eaymond made his peace with the Church, but the second pronouncement against him was shortly followed by the murder of the legate Peter of Castelnau, who had made himself peculiarly obnoxi ous (1208). Eaymond's complicity was never proved, but Innocent was getting impatient, and his com missioners had made up their minds that it was easier and quicker to exterminate the heretics than to con vert them. Eaymond and all concerned in the murder were excommunicated, and a crusade was proclaimed against them. Philip Augustus of France allowed his barons to go, but excused himself on the ground of his relations with John of England. Eaymond hoped to avoid the threatening storm by another abject sub mission; but he was obliged to surrender his chief fortresses and to join in person the army which now assembled for the extirpation of heresy in his own lands.

Although Eaymond was thus forced to appear in the ranks of his enemies, a leader in resistance was

found in his nephew, Eaymond Eoger, Cmsade Viscount of Beziers (1209). But his

capital Beziers was stormed by the cru sading army under the legate, who, when asked how

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211

the soldiers could distinguish Catholics from heretics, is said to have replied, " Slay them all : God will know His own." Then Carcassonne, deemed impreg nable, was besieged, and the young Viscount, decoyed into the enemies' camp under pretence of negotiation, was kept a prisoner. He died, and the city was sur rendered. The conquered territory was practically forced by the legate on Simon de Montfort, younger son of the Count of Evreux. who, through his mother, was also Earl of Leicester.

In 1211 the crusaders attacked Count Raymond's territories. He had never yet been tried for the murder of the legate, of which he was accused; and already Philip of France had warned the Mwtfort Pope that in any question of Raymond's forfeiture, it was for the French King as suzerain and not for the Pope to proclaim it. By a visit to Rome Raymond hoped that he had gained permission to purge himself from the impending charges ; but at the last moment this was pronounced impossible, because in having failed to clear his lands of heresy, as he had promised to do, he was forsworn. In a war of sieges De Montfort's skill took from Raymond every thing except Toulouse and Montauban. Raymond's brother-in-law, Pedro II of Aragon, now intervened; but when Innocent III, misled by his legates, refused a further offer of purgation on the part of Raymond, Pedro formally declared war against De Montfort. He invaded and laid siege to Muret ; but his forces were defeated and he was killed (1213). So far Innocent III had avoided the recognition of De Montfort's conquests in Toulouse. But early in 1215 he ratified the act of the Council of Montpellier which had elected Simon

2i2 THE CHURCH AND THE EMPIRE

de Montfort as lord of the whole conquered land. Raymond, although he had never yet been tried, was declared deposed for heresy ; and the fourth Lateran Council, while confirming this decision, left a small portion of the territory still unconquered, for his son. It seems likely that Innocent would have been willing to deal fairly with the Count of Toulouse; but by this time there were too many interested in the ruin of the House of Toulouse, and the Pope was deliber ately misled by his legates. Hence it came that a judgment which might, as it was expected that it would, have righted a great wrong, proved only a signal for revolt. Raymond and his son were welcomed back by an united people, and finally in 1218 Simon de Montfort was killed while besieging Toulouse .

De Montfort's son could make no headway against a people in arms. But in 1222 Raymond VI A war of ancl pniliP of France vainly tried to pro- ag-gres- mote a peaceful settlement between Amaury sion. de Montfort and Raymond VII. Amaury,

despairing of success, offered his claims to the French King, and in 1223 Philip's successor, Louis VIII, overpersuaded by the Pope, accepted them. The young Count Raymond vainly endeavoured to ward off the threatened invasion and showed every desire to be reconciled with the Church. There was scarcely any longer a pretence of religious war. From the first it had been largely a war of races, promoted by northern jealousy at the wealth and civilisation of the south and by a desire for the completion of the Frank conquest of Gaul. Thus from the beginning of hostilities the whole population of the south,

HERESIES 213

Catholic as well as heretic, had stood together in resistance to the crusading army, and despite his tergi versations Kaymond VI had never lost their affection and support. The war lasted for three years (1226-9) ; Louis VIII led an expedition southwards, which for some inexplicable reason turned back before it had achieved complete success ; and after his death the Queen-Regent, Blanche of Castile, with the encourage ment of Pope Gregory IX, came to terms with Kaymond VII. By the Treaty of Meaux (1229) Count Raymond agreed to hunt down all heretics, to assume the cross as a penance, to give up at once about two-thirds of his lands, while the remainder was to go to his daughter, who was to be married to a French prince, with the ultimate reversion to the French Crown. In 1237 Jeanne of Toulouse was married to Alfonso, brother of Louis IX; in 1249, on the death of Raymond VII, they succeeded to his dominions, and on their death in 1271 without children Philip III annexed all their possessions to the dominions of the French Crown.

The question of the acquisition of territory was thus shown to be far more important than the sup pression of heresy. But a university was established at Toulouse for the teaching of true philo- punish- sophy, and the Inquisition was set up under ment for the Dominicans for the suppression of false heresy- doctrine. The time had definitely gone by when the Church would rely upon methods of persuasion in dealing with heretics. And yet for a long time there was much hesitation among Churchmen. Even as late as 1145 St. Bernard pleads for reasoning rather than coercion. And the application of methods of coercion

2i4 THE CHURCH AND THE EMPIRE

was equally tentative. At first the obstinate heretic was imprisoned or exiled and his property was con fiscated. But the practice of burning a heretic alive was long the custom before it was adopted anywhere as positive law. Pedro II of Aragon, the champion of Kaymond VI, first definitely legalised it (1197). In 1238 by the Edict of Cremona this became the recog nised law of the Empire, and was afterwards embodied in the Sachsenspiegel and Schwabenspiegel, the municipal codes of Northern and Southern Germany respectively. The Etablissements of Louis IX (1270) recognised the practice for France. It is a tribute to English orthodoxy that the Act "de haeretico com- burendo" was not passed until 1401.

Early usage forbade the clergy to be concerned in judgments involving death or mutilation. This finds The expression in the Constitutions of Clarendon

secular (1164); and the fourth Lateran Council arm. (1215) definitely forbade clerks to utter a

judgment of blood or to be present at an execution. Thus the Church merely found a man a heretic and called upon the secular authority to punish him. It was impressed upon all secular potentates from highest to lowest that it was their business to obey the be hests of the Church in the extirpation of heresy. Indeed, it may almost be said that the validity of this command of the Church was the principal point at issue in the Albigensian crusade ; for Raymond's lands were declared forfeit merely because he would not take an active part in the punishment of his heretical subjects. Thus by the thirteenth century all hesitation as to the attitude of the Church towards heretics had entirely disappeared. As Innocent III lays it down,

HERESIES 215

" faith is not to be kept with him who keeps not faith with God," and Councils of this century declared that any temporal ruler who did not persecute heresy must be regarded as an accomplice and so as himself a heretic. We cannot apply modern standards to the medieval feelings about heresy. The noblest and most saintly among clergy and laity alike were often the fiercest persecutors. Church and State were closely inter mingled ; heresy was a crime as well as a sin ; the heretic was a rebel ; mild measures only made him bolder; and in fear of the overthrow of the whole social system the rulers of State and Church combined to crush him.

CHAPTER XIII THE MENDICANT ORDERS

AC the Lateran Council in 1215 Innocent III issued a decree which practically forbade the foundation of new monastic Orders. The increase of such Orders in the name of religious reform had not always tended Need for to tne promotion of orthodoxy. Moreover, new kinds the monastic ideal was the spiritual per- of Orders, fection of the individual, to be gained by separation from the world; but the growth of large urban populations with the accompanying disease and misery called for a new kind of dedication to religion. There was strength in membership of an Order, and during the twelfth century there were founded along side of the newer monastic Orders organisations devoted to social work of various kinds. Such was the origin of the Hospitallers and perhaps of the Templars also, and of a number of small Orders, most of them merely local in their work and following, which were founded all over Western Europe for care of the sick and pilgrims and for other charitable work.

A point that demanded even more immediate attention was the almost total neglect of preaching by the parochial clergy and the consequent success of the Waldensian and other heretical preachers. There were isolated examples of missionary devotion among the clergy. Fulk of Neuilly, a priest, obtained a

216

THE MENDICANT ORDERS 217

licence from Innocent III to preach, and met with marvellous success among the Cathari until he was turned aside by Innocent's exhortation to preach a new crusade. But he died before it set out (1202). Duran de Huesca, a Catalan, conceived the idea of fighting the heretics with their own weapons, and founded the Pauperes Catholici as an Order professing poverty and engaged in missionary work. But the outbreak of the Albigensian War superseded the work of the Order by more summary methods of dealing with heretics.

But these Poor Catholics were the precursors, if not the actual model of the Preaching Friars of St. Dominic. The founder was a Spaniard, who had studied long in the University of Palencia, and had become sub-prior of the cathedral of Osma. He accompanied his bishop to Eome, and thence on a mission among the Albigenses. He wandered as a mendicant through the most heretical districts of Languedoc for three years (1205-8) before the outbreak of war, holding religious discussions with leading heretics. But amid the clash of arms his activity took a different shape. Communities had been founded among the Albigenses for the reception of the daughters of dead or ruined nobles. For the protection of such and of any others of the gentle sex who returned to Catholicism, Dominic founded the monastery of Prouille (1206). This was established on the lines of houses in other Orders ; and although he led a life of extreme asceticism, he did not at first contemplate imposing a rule of collective poverty upon his Order. Indeed, he received for the use of Prouille gifts of all kinds in land and movables, and even

2i8 THE CHURCH AND THE EMPIRE

increased the possessions by purchase. Towards the end of the war Dominic established a brotherhood which should devote itself to preaching with a view to refuting heretics. In 1215 he appeared at the Lateran Council, in order to obtain the papal approba tion of this new Order. Innocent III, while taking under his protection the monastery of Prouille, desired Dominic to choose an already existing rule for his new community. The Dominican legend depicts Innocent as converted to the recognition of the Order by a dream, in which he saw the Lateran Church tottering and upheld by the support of the Spanish saint. But Innocent died before Dominic had decided with his followers that they would place themselves under the rule of the Augustinian Canons; and it was from Honorius III that the Friars Preachers obtained the confirmation of their Order. A parallel story is told of the papal approval of the Franciscans ; but there is no proof that St. Francis was present at the Council, nor is it likely that in the face of the decree against the foundation of new Orders the sanction of the Pope should have been given to his rule. But the meeting of the two great founders at Kome in 1216 is an his torical event of great importance ; for the example of the Franciscans caused the adoption of the life of poverty by the Dominicans also.

Immediately after the papal confirmation the Order

began its work. The first followers of Dominic included

. natives of Spain, England, Normandy, and

spread Lorraine, and the Friars Preachers are soon

found in every country of Western and

Central Europe. The nature of the work to which

they set themselves made them from the beginning

THE MENDICANT ORDERS 219

a congregation of intellectual men. Honorius III conferred on Dominic himself the Mastership of the Sacred Palace, which gave to him, and even more to those who succeeded him in the headship of the Order, not merely the religious instruction of the households of popes and cardinals, but also the censorship of books. Paris, the headquarters of the scholastic theology, and Bologna, the great law school of the Middle Ages, became at once the chief seats of train ing. The Dominicans spread so rapidly that at the death of their founder in 1221 they possessed sixty houses, which had just been divided into eight pro vinces. To these four were subsequently added. The death of Dominic, like his life, has been almost overwhelmed in the miraculous ; but for whatever reason, it was not until thirteen years after his death that he was enrolled among the recognised saints of the Church, although the honour of canonisation had been paid to St. Francis eight years earlier and within two years of his death.

Jealousy between the conventual and the paro chial clergy had been of long standing : it had been based upon the exemption of monks p0puiarity from the jurisdiction of the local Church, of the The monks had, however, been definitely friars- warned off themselves taking part in parochial work. But the friars began with a missionary pur pose ; and in 1227 Gregory IX, who as Cardinal Ugolino had been Protector of the Franciscans, con ferred on both Orders the right not only of preach ing, but also of hearing confessions and granting abso lution everywhere. The rules of the Orders forbade them to preach in a church without the leave of the

220 THE CHURCH AND THE EMPIRE

parish priest ; but they ignored this prohibition, set up their own altars, at which a papal privilege allowed them to celebrate Mass, and not only superseded the lazy secular clergy in all the work of the cure of souls, but deprived them of the fees which were a chief source of their income. The secular clergy bitterly resented the presence of the intruders ; but the Pope favoured the friars and heaped privileges upon them, since they formed an international body easy to mobilise for use against the hierarchy, and able to be used for transmitting and executing papal orders. The people also welcomed them, because, at first at any rate, they worked for their daily bread, and were pre vented by their vow of poverty from seeking endow ments ; while the peripatetic character of his life made the friar popular as a confessor who could know nothing about his penitents.

The characteristic work of the Dominicans as preachers and teachers rather determined the par- Domini- ticular form which the struggle should as- cans and sume between them and the seculars. The University University of Paris welcomed the Domini- 0 ans' cans on their first arrival ; the new-comers soon fixed themselves in the Hospital of St. Jacques (the site of the Jacobin Club of 1789), on University ground, and many members of the University became affiliated to their Order. In 1229 the privileges of the University were violated by the municipality, and, since the Crown would give no redress, the whole body of masters and students dispersed themselves among different provincial towns. In 1231 a bull of Gregory IX confirmed their privileges and brought them back to Paris. But during their absence the Dominicans,

THE MENDICANT ORDERS 221

with the approval of the Bishop, admitted scholars to their house of St. Jacques and appointed their own teachers ; while several of the most famous secular teachers took the Dominican habit. Thus after 1231 there were in the University several theological chairs occupied by Mendicants. The prosperity and aggres siveness of the friars, and political and doctrinal differences between them and the seculars, caused great tension. Not without reason the seculars com plained that they were likely to be deprived of all the theological teaching. Matters came to an issue in 1253, when, on the murder of a scholar by the munici pal officers, the University in accordance with its privileges proclaimed a cessation or suspension of the classes. In this act the Mendicants refused to join without the papal sanction. The University attempted to expel them from the teaching body, and under the leadership of William of St. Amour it so far prevailed at Rome that Innocent IV, for whatever reason, issued the "terrible" bull Etsi Animarum, by which the Mendicants were deprived at one blow of all the privileges which had given them the power of inter fering in parochial life. But in the legend of the Order Innocent was prayed to death by the revengeful friars. Anyhow, his death (1254) saved the situation, since his successor, Alexander IV, declared unreservedly for them. The University was forced to receive them, and to acknowledge their rights of preaching and hear ing confessions. On the other hand, it was arranged under Urban IV that the number of theological chairs to be held by Mendicant teachers, whose representa tives at the moment were Thomas Aquinas and Bona- ventura, should be limited to three. But the war

222 THE CHURCH AND THE EMPIRE

against the Mendicants continued, and the bullying to which the University was subjected, especially by Benedict Gaetani, the papal legate, in 1290, accounts perhaps for the support given by the University to Philip IV in his quarrel with Boniface VIII, and for the political action of the University at a later date.

The spread of heresy and the feeble attempts of the bishops to use the machinery at their disposal for deal ing with it, caused the gradual growth of Friars and ^e svstem known as the Papal Inquisition. This was feasible, partly because the civil government, led by Frederick II, were enacting severe laws against heresy, but chiefly because in the new Mendicant Orders there were now to be found men of sufficient knowledge and training to cope with the difficulty of unmasking heresy. But it is a mistake to suppose that the inquisitorial work was a perquisite of the Dominicans. Both Orders alike were employed by the Papacy in the unsavoury duty, although ulti mately the Dominicans took the larger share. For the service of the wretched, to which the Franciscans primarily devoted themselves, soon necessitated a study of medicine in order to cope with disease and a study of theology in order to deal with heresy. If as a body they never came to represent learning like the Dominicans, the names of Bonaventura, Eoger Bacon, and Duns Scotus sufficiently prove that there was no necessary antagonism between learning and the Fran ciscan ideal.

The modern and the Protestant world apparently finds the life of St. Francis as interesting and wonderful as his contemporaries found it. It seems no exaggera tion to say that "no human creature since Christ

THE MENDICANT ORDERS 223

has more fully incarnated the ideal of Christianity" than he. Even the extravagances of himself and some of his followers, scarcely exaggerated by the mass of legends which has grown St up around him and the Order, cannot conceal the real beauty of his life ; while they bear eloquent witness not only to the impression which he made on his own and succeeding generations, but also to the fact of his attempt to realise the standard set up by Christ for human imitation. His devotion to the wretched and the outcast, especially the lepers; his deep humility; his childlike faith and absolute obedience, were the outcome of a desire to attain to the simplicity of Christ and the Apostles. But the essence of his system lay in the idealisation of poverty as good in itself and the best of all good things. Poverty was, indeed, the "corner-stone on which he founded the Order." But this did not imply sadness, which St. Francis considered one of the most potent weapons of the devil. Sociability, cheerfulness, hopefulness were characteristics of himself and of the Order in its early days. Here it is impossible to tell the fascinat ing story of his own life, to describe his own graphic preaching, or to illustrate his instinctive sympathy with animal life. But it must be noted that his passionate love for Christ the Sufferer caused him to desire to reproduce in detail the last hours of the Saviour's life on earth, until the ecstasies may have ended in producing those physical marks of the cruci fixion upon the body known as the Stigmata. The evidence is conflicting and not above suspicion, and the Dominicans always treated the claim with ridicule. Certainly the Franciscan Order exalted their founder

224 THE CHURCH AND THE EMPIRE

with an extravagance which ultimately (1385) ended in the production of a Book of Conformities, some forty in number, in which, by implication, the simple friar becomes a second if not a rival Christ.

It was in 1210 that Francis and the Brotherhood of Penitents which he had founded at Assisi appeared in Rome, and obtained from Innocent III a verbal confirmation of their rule and authority to preach. This rule seems to have comprised nothing more than certain passages of Scripture enjoining a life of poverty. The first disciples of Francis were drawn from a variety of social classes, and a revelation from God is said to have decided him and his little com pany to abandon their first notion of a contemplative life in favour of one of active service along evangelical lines. The missionary work began at once, and they wandered in couples through Italy, finding their way quickly into France, England, Germany, and all other European lands.

The future organisation of the Order was deter mined by a definitive llule sanctioned by Honorius III in 1223. Francis refused to alter any of the clauses at the Pope's request, asserting that Francis- ^e Eule was not his, but Christ's ; whence it became a tradition of the Order that the Eule had been divinely inspired. It was strictly enjoined that the brethren should possess no property, should receive no money even through a third person, and that all who were able to labour should do so in return not for money, but for necessaries for them selves and their brethren. And as if these plain directions were not enough, St. Francis in his will enjoins that the words of the llule are to be understood

THE MENDICANT ORDERS 225

"simply and absolutely, without gloss," and to be observed to the end.

The organisation aimed at being non-monastic ; the houses, which should be mere headquarters of the simplest kind, were placed under guardians who had neither the title nor the powers t-on of the monastic abbot, and were grouped into provinces ; while the provincial ministers were responsible to the General Minister stationed at Assisi, who was himself chosen by the General Chapter of the provincials and guardians called every three years, and could also be deposed by them. A Cardinal watched the interests of the Order at Home. The rapid spread of the Franciscans is shown from the fact that the first General Chapter in 1221 is said to have been attended by several thousand members, while in 1260, when Bonaventura as General re organised the arrangements, a division was made into 33 provinces and 3 vicariates which included in all 182 guardianships. England, for example, comprised 7 guardianships with 49 houses and 1242 friars.

The Order included other branches than the fully professed friars. Some time before 1216 a sisterhood was added in the Order of St. Claire under a noble maiden of Assisi, who put herself under the guidance of Francis and received from Pope Innocent for her self and her sisters the " privilege of poverty." They observed the Franciscan Eule in all its strictness, and their founder was canonised in 1255, two years after her death.

A very distinctive feature of the Franciscans is the organisation officially known as the Brothers and Q

226 THE CHURCH AND THE EMPIRE

Sisters of Penitence, but more popularly described as the Tertiaries of the Order. The affiliation of

laymen and women to religious Orders was Tertiaries. ^Q ^Q^ ^.^ But the ^^ Qf ^^ gexeg

who attached themselves by bonds of brotherhood and in associations for prayer to the great monasteries were mostly well-born and wealthy, prospective if not actual patrons. The Franciscan Tertiaries were as democratic as the Order itself. The papal sanction was given in 1221. The members were required to live the ordinary daily life in the world under certain restrictions. In addition to the obligations of religion and morality, they were required to dress simply and to avoid certain ways of amusement, while they were forbidden to carry weapons except for the defence of their Church and their land. The Dominicans possessed a similar organisation under the name of Militia Jesu Christi, the Soldiery of Christ. In the case of both Orders this close contact with the laity irrespective of class was a source of great strength and influence. Many, from royal personages downwards, enrolled themselves among the Tertiaries or hoped to assure an entrance to heaven by assuming the garb of a friar upon the death-bed.

Since both Orders were founded with a missionary purpose, it is not surprising to find that at a very early

date they extended' their efforts beyond Friars as mission- Europe. No real distinction of sphere

aries can be profitably made ; but perhaps the

to the Dominican work lay chiefly among heretics,

while the Franciscans devoted the greater attention to the heathen. Certainly St. Francis himself did not deal with heretics as such. He did, however,

THE MENDICANT ORDERS 227

try to convert the Mohammedans and became for a while a prisoner in the hands of the Sultan of Egypt. Both Orders established houses in Palestine and both Orders were employed in embassies to the Mongols. The Dominicans brought back the Jacobite Church of the East into communion with Home, while the Francis cans won King Haiton of Armenia, who entered their Order. Stories of martyrdom were frequent. At any rate, the friars were among the most enterprising of mediaeval travellers, and were the first to bring large portions of the Eastern world into contact with the West.

The story of the Dominican Order in the thirteenth century is one of continual progress. Tt was devoted to poverty no less than its companion Order. Chan But circumstances soon showed that this fr0m was a principle which in its strictness made original too great a demand upon human nature. PrinciPle- Relaxation of the Rules was obtained from more than one pope ; the popularity of the Orders brought them great wealth, and land and other property was held by municipalities and other third parties for the use of the friars. Their houses and their churches became as magnificent as those of the monks. But while this grave departure from the original ideal gave rise to no qualms among the more worldly and accommodating Dominicans, it rent asunder the whole Franciscan Order in a quarrel which forms perhaps the most interesting and important episode in the religious history of the Middle Ages.

The conflict began at once after St. Francis' death. His successor as General of the Order, Elias of Cortona, desired to supersede the democratic constitution of

228 THE CHURCH AND THE EMPIRE

the Order in favour of a despotic rule, and obtained from Gregory IX a relaxation of the strict Develop- ruje Q£ p0ver^y . wnile he raised over the ment of . L J ' .

extreme remains of the founder at Assisi a magni-

views ficent church which the saint would have

among repudiated. The bitter complaints of the ciscans Franciscans who wished to observe the Eule in the spirit of their founder obliged the Pope to depose Elias, who took refuge at the Court of Frederick IL But the tendency towards relaxation continued and was favoured by the Papacy. For the Spirituals — those who clung to the strict Eule and regarded it as a direct revelation to St. Francis — by the severity of their practices tended to isolate themselves from the life around them and so to escape the discipline of the Church. In addition to this they became involved in heresy by identifying themselves with the prophecies attached to the name of Joachim de Flore. He was the Abbot of a Calabrian monastery, who founded an Order at the end of the twelfth century. He depicted the history of mankind as composed of three periods — the first under the dis pensation of the Father ending at the birth of Christ ; the second under the Son, which by various calculations he determined would end in 1260 ; and the third ruled by the Holy Ghost, in which the Eucharist, which had itself superseded the paschal lamb, should give way to some new means of grace. Joachim also foretold the rise of a new monastic order which should con vert the world, and this the Franciscans concluded to mean themselves. Curiously enough, the Church did not condemn Joachim for his prophecies : popes even encouraged him to write.

THE MENDICANT ORDERS 229

In 1254 there appeared in Paris a book entitled the Introduction to the Everlasting Gospel, a name taken from a passage of the Eevelation (xiv. 6). We know it only from the denunciations of its enemies ; but it was apparently intended to consist of three undoubted works of Joachim with explanatory glosses and an introduction. These were the work of Friar Gerard of Borgo-san-Donnino, who is represented as having gone beyond the views of the Calabrian prophet. He asserted that about the year 1200 the spirit of life had left the Old and New Testaments in order to pass into the Everlasting Gospel, and that this new scripture, of which the text was composed of Joachim's three books, was a new revelation which did not, as Joachim held, contain the mystical interpreta tion of the Bible, but actually replaced and effaced the Law of Christ as that had effaced the Law of Moses. It is impossible to tell how far the author represented the views of all the Spirituals. A share in the composition was ascribed to the Francis can General John of Parma (1248-57), who rej^e- sented the purest Franciscan tradition, and was chietiy responsible for the more extravagant forms of the Franciscan legend. He was a gentle mystic, and his belief in the prophetical utterances of the age probably did not go beyond the actual works of Joachim. But his sympathy encouraged the extreme Joachites, who manufactured and passed from hand to hand a large number of spurious prophetical writings which were attributed to Joachim.

Moreover, the extravagances of the Spirituals were no isolated outburst of religious liberty. In 1251 there appeared in France an elderly preacher, known

230 THE CHURCH AND THE EMPIRE

as the Hungarian, who, professing a revelation from the Virgin Mary and preaching a social revolution, led a band of peasants and rioters through Popular flie country, until the leader was killed in tions a scume and his followers were dispersed.

In 1260 Italy was startled by processions of persons of all classes and ages, stripped to the waist, who flogged themselves at intervals in penance for their sins. These movements of the Pasteauroux and the Flagellants were merely the best known among many which bore witness to the restlessness and yearning of the age.

But despite the manifest danger of these movements the Papacy acted with great caution. In 1255 a tribunal of three Cardinals at Anagni action and investigated the charges against Gerard's its effect. book. Joachim's orthodoxy remained un questioned ; the Everlasting Gospel was con demned, but the Bishop of Paris was told not to annoy the Franciscans. The most important result w^s that John of Parma was deposed by the General Chapter acting under the influence of the Conventual Franciscans, who welcomed the relaxations of the severe Kule. For their new head was Bonaventura, himself a mystic ; but the fact that he had taken the place of their beau ideal, that he distrusted the rule of absolute poverty as tending to weaken the social worth of the Franciscan body, and that he was a recognised leader in the Church — all increased the alienation of the Spirituals from the Church and suggested to their minds the idea of schism.

On the other hand, the Conventuals met the austere intolerance of the extreme party by persecution.

THE MENDICANT ORDERS 231

The most interesting victim of this religious rancour was Peter John, the son of Olive, a French friar, whose works were condemned more than once, although he died quietly in 1298. separation- He allowed to the Franciscans only the sustenance necessary for daily life and the furniture for the celebration of divine service. In his view the Eoman Church was Babylon, and the Rule of St. Francis was the law of the Gospel. For those who held such views there was no place in the Eoman Church. The Spirituals began to seek relief in a return to the eremitic life. But the sudden elevation of a hermit of South Italy to the Papacy in the person of Celestine V seemed to present to these dreamers the chance of the accomplishment of the new Gospel. His hopeless failure and abdication turned their thoughts more than ever to separation from the Church. Celestine, who had gathered some of the extreme Franciscans into a community of his own, is said to have released them from obedience to the Franciscan Order. In any case, Boniface VIII not only secured the ex- Pope, but also attempted to exter minate his followers. So far the question at issue had been a disciplinary question which concerned the Franciscan Order — whether for the Order absolute poverty was of the essence of the Rule. The time was at hand when the question would assume a doctrinal form, and the Church at large would be called upon to decide whether absolute poverty was an article of the Christian faith.

CHAPTER XIV THE CHURCH AND THE HEATHEN

FROM the time of Otto I it was the policy of the German Kings to Germanise and Christianise the Hungary nations on their eastern border, as a pre- and paratory step to including them in the

Empire. Otto had exacted homage from the rulers of Hungary, Poland, and Bohemia, but under his successors they broke away ; and although, mean while, Christianity was accepted by the rulers in all three countries, Hungary and Poland both established their independence politically of the German King, and ecclesiastically of the German Metropolitan of Mainz or Magdeburg. Henry III reasserted the political influence in Germany ; but it was to the interest of the Pope to encourage the independent attitude of the Churches in Hungary and Poland so long as they recognised the Roman supremacy. But even politically Gregory VII told Solomon, King of Hungary (1074), that Irs kingdom " belongs to the holy Roman Church, having been formerly offered by King Stephen to St. Peter, together with every right and power belonging to him, and devoutly handed over." A similar claim, of which the basis was much more doubtful, was made to Poland.

The Czechs in Bohemia were less fortunate. Boleslas Chrobry, i.e. the Brave, of Poland (992-1025), had

232

THE CHURCH AND THE HEATHEN 233

aspired to rule over an united kingdom of the Northern Slavs, but had to be content with the in dependence of his own Polish kingdom. Bretislas of Bohemia (1037-55) had a similar ambi tion ; but he could not shake off the German yoke, and his bishopric of Prague remained a suffragan of the Metropolitan of Mainz.

North of Bohemia, in the country lying between the Baltic, the Elbe, and the Oder, Otto had established a series of marks or border-lands in which

he had built towns, introduced German fl? (

01 rsremen.

colonists, and founded bishoprics which he had grouped round a new Metropolitan at Magdeburg. Here for nearly a century and a half the House of Billung did much to keep under the surging tide of paganism. It was the ambitions of Adalbert, Arch bishop of Bremen (1043-72), which for a time caused a serious heathen reaction in this quarter. He was the rival of Hanno of Koln for influence at the Court during Henry IV's minority. As the most northern German Metropolitan he aspired to set up a patri archate in Northern Europe. He met with consider able success in Scandinavia.

The Christianisation of Denmark had been completed under Cnut, who also ruled over England (1014-35). Norway was also being rapidly converted ;

but the forcible methods of King Olaf,

0 . ; navia.

who afterwards became the patron saint of

his country, roused discontent. Cnut added Norway to his dominions, and was anxious to make his realm ecclesiastically independent. He established three bishoprics in Denmark, but did not get his own metro politan, and his empire fell asunder at his death.

Scandi-

234 THE CHURCH AND THE EMPIRE

Adalbert made a close alliance with Swein of Denmark, and thus kept the Danish Church dependent. Harold Hardrada struggled against Adalbert's attempts to assert his power in Norway. Sweden had accepted Christianity under Olaf Stotkonung, i.e. the Lap-King, who died in 1024 But until towards the end of the eleventh century heathenism continued to maintain itself, and the difficulties of the Christian party were considerably increased by the assertive policy of Bremen. Adalbert's schemes were wide-reaching. He sent bishops to the Orkneys, to Iceland, and even to Greenland, of which the last two lands had been con verted by missionaries from Norway and ultimately became subject to the Metropolitan of Norway.

But the real mischief of Adalbert's ambitious schemes was apparent east of the Elbe. He founded the bishopric of Hamburg, and held it in Wends. addition to Bremen. He sent bishops to Eatzeburg and Mecklenburg across the Elbe. He encouraged Henry TV's schemes against the Saxons in order to diminish the power of the House of Bilking, who were his rivals in that quarter. The various tribes of the Wends — Wagrians, Obotrites, Wiltzes — had been drawn together into one kingdom under Gottschalk (1047-66), himself a Christian, who founded churches and monasteries, and has been likened to Oswald of Northumbria in that he inter preted the missionaries' sermons to his heathen sub jects. This dominion had been established under the protection of the Saxon dukes. But Henry IVs quarrels with Saxony distracted the attention of the Billungs and their followers; and Gottschalk's death was followed by a heathen reaction in which, together

THE CHURCH AND THE HEATHEN 235

with the extirpation of other marks of Christianity, the bishoprics were destroyed, and among them Adal bert's own foundation of Hamburg. This was the beginning of the end. Adalbert's successor had to be content with Bremen alone. Moreover, in the investi ture struggle he was loyal to Henry IV; and since Eric of Denmark declared for the Pope, Urban II made the Danish prelate of Lund the Metropolitan of the North (1103). This arrangement caused discon tent in the two other Scandinavian kingdoms, and ultimately Eugenius III sent Cardinal Breakspear, the future Hadrian IV, on a mission which resulted in the establishment of Nidaros or Drontheim as the see of a primate for Norway, and of Upsala in a similar capacity for Sweden. It may be mentioned in con nection with this point that Finland owed its conver sion to Sweden very shortly afterwards, though the Swedish attempts in Esthonia failed.

Meanwhile among the Wends Gottschalk's son revived his father's authority and contact with German civilisation ; but after 1131 the

Wendish kingdom fell to pieces, and from Their final

conversion, that moment we can mark the steady

advance of German power to the Oder. The Billung line of Saxon dukes had become extinct in 1106, and Henry V had given the ducal name to Lothair, who succeeded him as Emperor, and who as Duke aimed at building up a strong dominion in north-eastern Ger many. As Emperor he took up the civilising role of Otto the Great and encouraged the Germanisation of the Slavs. The actual work was done by his chief adviser Norbert, whom he had almost forced to be come Archbishop of Magdeburg. He acted in con-

236 THE CHURCH AND THE EMPIRE

junction with Albert the Bear, a descendant in the female line of the Billung dukes and Margrave of the Northmark, who himself founded bishoprics among his immediate neighbours the Wiltzes. Albert's soldiers prepared the way for Norbert's Premonstratensian canons, and bishoprics were founded with so little regard for division of territory, even in Poland and Pomerania, that both Gnesen and Lund found them selves for a time subordinated to Magdeburg. Two names are especially associated with the conversion of the Wends. In 1121, under the patronage of Lothair who was not yet Emperor, Yicelin began his work among the Wagrians, and in 1149 he became their Bishop with his see at Oldenburg. He died in 1154. It was under the auspices of Henry the Lion, now Duke of Saxony, that Berno preached to the Obotrites, converting the Wendish Prince and becoming Bishop of Mecklenburg. The gradual advance of German colonisation had weakened the Wendish resistance and prepared the way for this restoration of Christianity. Henry the Lion finished the work. In alliance with Waldemar II of Denmark he repeated with greater completeness the work of founding bishoprics, estab lishing houses of Premonstratensians, whose missionary activity was now shared by the Cistercians, building towns and introducing colonists, until the whole coun try between the Northmark and the Baltic was in cluded in his Saxon duchy.

The fall of Henry the Lion was not followed by any

anti-German reaction ; and meanwhile the work of

conversion had been going forward among

the Slavs beyond the Oder. The first

attempts of the Poles to influence their troublesome

THE CHURCH AND THE HEATHEN

237

Pomeranian neighbours failed. The ultimate success of a mission was due to a German. Otto, a native of Suabia, began as a schoolmaster in Poland. From chaplain to the Polish Prince the Emperor Henry V made him Bishop of Bamberg (1102) ; and, when Boleslas III had subdued part of Pomerania and found his bishops unwilling to attempt its conversion, he offered the task to Otto of Bamberg who, although an old man, undertook it with the consent of the Pope and the Emperor. He paid two visits — in 1124 and 1128 — both to Western Pomerania, and established the bishopric of Wollin. The conversion was naturally imperfect, but the country never relapsed. The fierce islanders of Eiigen could not then be touched, but ultimately gave way in 1168 before the combined secular and spiritual weapons of the Danish rulers.

From the middle of the twelfth century the cities of Bremen and Liibeck had established trading con nections with Livonia. Following in the wake of the traders (1186) an Augustinian canon, Meinhard by name, preached Christianity under permission from a neighbouring Eussian Prince, and he was made Bishop of Yrkill, on the Diina, under the Archbishop of Bremen. His successors, however, impatient at failure, organised a crusade from Ger many. The third Bishop, Albert, took the recently founded trading centre Riga as his bishopric, and organised the knightly Order of the Brethren of the •Sword (1202), to be under the control of the Bishop. He aimed at an united spiritual and temporal power in his own land, and in 1207 he accepted Livonia as a fief from King Philip of Suabia. But Albert's chief foes were those of his own household. The Knights

238 THE CHURCH AND THE EMPIRE

of the Sword strove for independence and tried to establish themselves in Esthonia. Albert appointed his own nominee as Bishop there, who should act as a check upon the knights. Innocent III, however, gave the ecclesiastical supervision of Esthonia to the Danish Archbishop of Lund. But when the Danish King- attempted to follow this up by asserting a political authority his forces were defeated by the Esthonians. German influences prevailed; Albert took Dorpat, made it the seat of a new bishopric, and organised the whole country ecclesiastically until his death in 1229; although it was not until 1255 that Kiga became the Metropolitan of the Livonian and Prussian Churches. The Order of the Sword ceased to resist, and in 1237 it merged itself in the Teutonic Order in Prussia. The conversion of Livonia was followed by that of Sem- gallen in 1218, and finally the inhabitants of Courland, threatened on all sides, accepted baptism (1230) as the only alternative to slavery.

Between these lands and Pomerania lay the savage Prussians. -Among them Bishop Adalbert of Prague, the Apostle of Bohemia, had ended his life by martyrdom in 997 : and subsequent efforts, whether of bold missionaries or of victorious Polish Kings, equally failed. At length in 1207 some Cistercian monks from Poland obtained leave from Innocent III to make another attempt on Prussia. They were well received, and Christian of Oliva was consecrated bishop. But the rulers of neighbouring lands, notably Conrad, Duke of Masovia, which lay just to the south, schemed to turn these converted Prussians into political dependents, and Christian welcomed their armies as a means of hastening on the

THE CHURCH AND THE HEATHEN 239

nominal change of religion. A crusade was set on foot ; but the natives resisted with success, and began to destroy the monasteries established in the country. Consequently, in 1226 Duke Conrad invited some members of the Teutonic Order to help him. In 1230 came a large number of the knights, and a devastat ing war which lasted for more than fifty years (1230- 83), ended in the nominal conversion of the remain ing inhabitants.

During the war German colonists were placed upon the conquered lands and towns were founded — Ko'nigs- berg (1256) in honour of Ottocar of Bohemia, who lent his aid for a time; Marienburg (1270), which became the headquarters of the Teutonic Order. Indeed, it was the Order which reaped the benefit of the con quest. In 1243 Innocent IV divided the country ecclesiastically into four bishoprics, which were placed afterwards under the Livonian Archbishop of Eiga as their Metropolitan. One of these four — Ermland — freed itself both ecclesiastically from Eiga and politically from the Teutonic knights, and placed itself directly under the Pope. The others were less fortunate, and the Order successfully resisted the joint efforts of the bishops and the Pope to place them in a similar position.

The spread of Christianity among the tribes upon the Baltic coast, imperfect though it was, led to per manent results. In the second great field of

.... -, . . , . . n . , Missions

missionary activity during this period the in Asia

wcrk of the Roman Church was more interesting than effective. It is difficult now to realise that in the fourteenth century emissaries from Rome had nominally organised large districts of Asia as part of the Christian Church. Nor was theirs the

24o THE CHURCH AND THE EMPIRE

first announcement of the Gospel in those regions. Christians of the Nestorian or Chaldean faith could claim adherents from Persia across the Continent to the heart of China, and had even converted several Turkish tribes.

About the middle of the twelfth century the report reached Europe of the conversion as early as the beginning of the eleventh century of the Prester Khan of the Karait, a Tartar tribe, lying south of Lake Baikal, with its headquar ters at Karakorum. The Syrian Christians, through whom the report came, misinterpreted his Mongolian title Ung-Khan as denoting a priest-king named John, and it was this distant Eastern potentate who came to be known in Europe as Presbyter Johannes or Prester John. It was the Syrian Christians who, in their desire to outvie the boastful arrogance of their Latin neighbours, together with many apochryphal tales invented a letter from this dignitary to some of the sovereigns of Europe, including the Pope. Equally fabulous seems to have been the report to Alexander III of a physician named Philip, that this shadowy personage desired reception into the Eoman com munion; for Alexander's answer apparently met with no response. In 1202 the tribe of the Karaites became the vassals of the great conqueror Ghenghiz Khan, who is said to have added to his wives the Christian daughter of the last Ung-Khan of the tribe. The kingdom of Prester John, however, lived on in fables, of which the best known relates how the Holy Grail, the cup consecrated by Christ at the Last Supper, had withdrawn from the sinful West and found refuge in this distant land.

THE CHURCH AND THE HEATHEN 241

The conquests of Ghenghiz opened an entirely new chapter in the relations between Western Europe and the Mongols. Ghenghiz himself before his death in 1227 overran China, T^ ™°n' Central Asia, Persia, and penetrated as lurope. far west as the Dnieper. His successors entered Eussia in 1237, conquered the Kipchaks about the Caspian Sea and pursued their fugitives into Central Europe, defeated the Poles, ravaged Saxony and Silesia, and overran Hungary (1240). It was fortunate for Europe that the death of the Great Khan in 1242 caused the Mongol leaders to withdraw their forces back to the East. The chief result of this Mongolian raid was that 10,000 Kharizmians fleeing before the Tartars entered the Egyptian service, and in 1244 captured Jerusalem for the Egyptian Sultan. At the time of the Tartar invasion the Papacy was vacant; but in 1243 Innocent IV was elected, and in 1245 at the Council of Lyons a crusade was mooted. But the renewal of the papal quarrel with Frederick II so far added to the general indifference that no crusade was possible. Louis IX of France alone forced his nobles to take the vow and fulfil it.

To Innocent, however, is due the credit of inaugurat ing a new method of approaching Eastern nations. It was well known that Christians were to be found in the Mongolian armies; and the In™cent

tolerant treatment accorded to them was IV'S mis"

-. . sions.

construed as a favourable feeling towards

Christianity itself. The truth was that for the pur pose of reconciling all nations to their rule the Mongols tolerated all religions among their subjects. Already Mohammedanism and Buddhism competed

242 THE CHURCH AND THE EMPIRE

with the Christianity of the Nestorians for the favour of the Tartar Princes. Their own religion has been characterised as a vague monotheism. Its lack of definiteness led the early missionaries in their enthusi asm to hope that its followers were in a state of mind to be easily persuaded of the superior claims of the Catholic faith. Anyhow there existed for some time quite an expectation in the West that the whole of Asia would one day acknowledge the spiritual rule of Kome. Pope Innocent, therefore, fully convinced of the friendly disposition of the Mongols, despatched two embassies to them. One was composed of John of Piano Carpini, a friend of St. Francis of Assisi, and three other Franciscans. From the Khan of Kip- chak at the Golden Horde on the Volga they were passed on to the Great Khan, who ruled now from the old capital of the Karaites at Karakorum. Here they were received in friendly fashion by the newly elected Kuyuk, grandson of Ghenghiz. The other embassy, composed of four Dominicans, visited Persia ; but they showed so much want of tact that their lives were endangered, and they returned with letters written in the name of the Great Khan, in which all princes of the earth were bidden to come and pay their homage. Immediately, then, these visits were without result ; but they had opened the way for further communica tions.

It was known in the East that Louis IX of France was preparing to set out on crusade ; so that when he

halted with his army in Cyprus he was Louis IX's visjked by an envoy purporting to come

from Kuyuk and seeking an alliance against Mohammedans. Louis sent two Dominicans

THE CHURCH AND THE HEATHEN 243

to a Christian monarch, as he supposed, armed with suitable presents ; but Kuyuk was dead, and the presents were treated as tribute. Perhaps in con sequence of this failure Louis turned his army against Egypt instead of Syria ; but the envoys returned to find him after the disastrous Egyptian campaign in Palestine, where he spent four years. In consequence of their report he sent to Kuyuk's successor, Mangu, a Franciscan, William of Buysbroek or Bubruquis. It was afterwards reported to the Pope that Mangu and another Tartar Prince had been converted. Such fabricated stories were only too common. Bubruquis has left us much information about the Tartar Court ; but his public discussions before the Khan with Nestorians, Mohammedans and Buddhists led to no practical result.

On the death of Mangu (1257) his dominions were divided between his two brothers. Hulagu, who be came Khan of Persia, overthrew the Caliph- Tartars ate of Bagdad ; but the further progress and of the Mongol armies was stayed by the Moham- Mohammedan General, Bibars who, as a ' consequence of his success, shortly became Sultan of Egypt. Henceforth the Mongols of Persia constantly sought an alliance with the Christians of the West against the Mohammedans as represented by Egypt, the one Mohammedan power which as yet had opposed them with success. Thus in 1274, at the second Council of Lyons, two Persian envoys invited the co operation of Christendom, and, perhaps by way of raising the expectations of such contact, submitted to baptism ; but the hostility of Greeks and Latins and the selfish projects of Charles of Anjou prevented any

244 THE CHURCH AND THE EMPIRE

response. The long anarchy in Egypt which followed the death of Bibars (1277) was too good an opportunity for the Mongols to lose ; but Kelaun secured the power in Egypt in time to repeat the exploits of Bibars. But the remaining Latin princes in Syria had veered between the Mohammedans and Mongols, and Kelaun determined to complete the destruction of such an alien element. By 1291 the kingdom of Jerusalem was wiped out. Europe watched with comparative indifference the easy triumph of Mo hammedanism. Not so the Mongols. Arghun, who became Khan of Persia in 1284, made three definite efforts towards an alliance which would mean a new crusade. In 1287 the Vicar of the Nestorian Patriarch of China brought letters to the Pope and visited the Kings of France and England; in 1289 a Genoese resident in Persia brought the news of Arghun's in tended invasion of Syria and his professed desire for baptism ; in 1290, to a yet more pressing call the Pope returned a somewhat hopeful answer. But it was too late. Arghun died in 1291, and although his eldest son, Ghazan, ultimately took up his father's projects and even decisively defeated the Egyptian army in Syria (1299), his losses forced him to return to Persia. It was reported that he had died a Christian and in the Franciscan habit, but there is no proof of this.

The more purely missionary efforts which were being

made contemporaneously with the events just related,

were directed chiefly to China which, on

mtatas the death °f ManSu» had fallen t0 tllG lot of Kublai Khan. The opportunity for these

was opened out by the relations already established with the Mongolians on other grounds. The first mis-

THE CHURCH AND THE HEATHEN 245

sionaries found Nestorian Christians who were sub jects and others who were captives acting as clerks, artisans and merchants at the Tartar Court. Besides these, others in search of fortune or adventure occasion ally found their way from the West. Such were two Venetians, Nicole and Maffeo Polo, who, having traded with the Tartars of the Golden Horde (1260), were led by force of circumstances further into Asia, until they reached China. Kublai sent them back to Europe with a request to the Pope for at least a hundred well- instructed persons who should initiate his subjects in Western lore. They returned practically alone ; but Nicole's son Marco accompanied them. They remained for seventeen years in the service of the Khan (1275-93), and Marco Polo lias left a very cele brated account of his travels. This establishment of friendly feeling was followed by a definite mission of Franciscans, headed by John of Monte Corvino, who had already organised the missions in Persia. He was wel comed by Kubla'i's successor, and was allowed to preach. Despite the violent opposition of the Nestorians lie made converts and built churches. In 1307 he be came the first Archbishop of Cambaluc or Peking, while subsequently no less than ten suffragans were grouped under him. Scarcely less remarkable was the organ isation in Persia of the archbishopric at Sultanyeh and six subordinate sees. But this development be longs almost entirely to the following period.

CHAPTER XV GUELF AND GHIBELLINE. II

bull of summons to the Lateran Council of J. 1215 mentions as the two great desires of the H . Pope's heart- the recovery of the Holy Land HI and the reformation of the Church Uni-

(1216-27) versal; and it is made clear that the various and the measures of reform to be placed before the General Council are intended to bring Christian princes and peoples, both clergy and laity, into the frame of mind for sending aid to Palestine. Moreover, at the Council it was agreed that an ex pedition should start from Brindisi or Messina on June 1, 1216. In any case Innocent's death would probably have caused a delay. His successor, Honoring III, was a noble Koman of mild and gentle character, who, during Frederick's youth, had been his tutor and the guardian of the kingdom of Sicily. No less than his predecessor was he bent on carrying out the project of a crusade, and immediately on his accession he appealed to all Christians in the West to lay aside their enmities, and refused to allow any excuse for not setting out to those who had taken the crusading vow. But the apathy was general, and since Frederick could not leave Europe so long as his rival Otto was alive, the expedition was robbed of its natural chief. A crusade, however, did go, and in accordance with the plan

246

GUELF AND GHIBELLINE. II 247

agreed upon at the Council the attack was directed against Egypt. Damietta was taken (1219), but then a long pause was made in the expectation of Frederick's coming. In 1221 arrived a German contingent under Frederick's friend Herman von Salza; but the crusaders were now defeated and could only secure their retreat by the surrender of Damietta.

For despite the death of Otto in 1218 Frederick had been detained in Europe. Before leaving he was

anxious to secure the election of his son

TT TT- P /-i mi • i Frederick

Henry as King of Germany. This he n

did not accomplish until 1220, and then only by the surrender to the German princes of many important royal rights, especially the right of spoils. It was necessary also to reassure the Pope, who feared the continued union of Sicily and Germany. Honor- ius accepted Frederick's assurances and even crowned him Emperor in St. Peter's (November, 1220); and Frederick again took the cross. But he found that the royal rights in the kingdom of Sicily had been much impoverished during his minority and his subsequent absence. His efforts to recover them caused a further delay in his promised crusade and brought him into conflict with papal claims. Honoring was very long- suffering. In 1223 he agreed to a postponement of two years on condition that Frederick should affiance himself to lolanthe, the daughter and heiress of John

* o

of Brienne, who in right of his wife bore the title of King of Jerusalem. In 1225 Frederick not only married lolanthe but followed the example of his father-in-law by taking the title of King of Jerusalem in right of his wife, who since her mother's death was lawfully Queen. On the strength of this act of self-

248 TME CHUkCH AND THE EMPIRE

committal he obtained another delay of two years until August, 1227, agreeing that if he did not then start he should be ipso facto excommunicate.

But lapse of time did not make it any easier for him to leave his dominions. In 1226 the Lombards, fearing that Frederick's success in the recovery of royal rights in the South was merely a prelude to his renewal of imperial claims in North Italy, revived the old Lorn- bard League. Frederick put them to the ban of the Empire. But the Pope had approved the League ; and when both parties agreed to refer the quarrel to him* he naturally proposed an arrangement favourable to the Lombards. A breach with Frederick was only- averted by Honorius' death (March, 1227).

His successor was Gregory IX, a relative of Innocent

III who had made him a Cardinal and employed him

on important embassies. He has been des-

egory cribed as a man " of strong passions and an iron strength of will." He is said to have been more than eighty years of age at his accession ; but he was vigorous and alert in mind and body, a man of blameless life and ardent faith, eloquent and learned, especially in law. Hitherto he had been friendly to Frederick. But he held views even more advanced than those of Innocent regarding the power of the Papacy. Hence, while to Honorius the Crusade was the end towards which his whole policy was directed, Gregory only desired to use the crusading vow taken by temporal rulers as a weapon for the assertion of the papal power against them. It was Gregory who as Cardinal Ugolino had placed the cross in Frederick's- hand at his imperial coronation. As Pope he now demanded the immediate fulfilment of Frederick '&

GUELF AND GHIBELLINE. II 249

promise ; and despite his reluctance to go and the outbreak of an epidemic in his army, Frederick embarked at Brindisi on September 18th, 1227. But three days later under the plea of sickness he turned back. Gregory never hesitated. On September 29th in the cathedral of Anagni in fulfilment of the terms agreed to by Frederick him self, he excommunicated the Emperor with the accom paniment of every kind of impressive ceremonial. There seems little doubt that the cause of Gregory's determination to exact from Frederick the utmost penalty for his failure to carry out the agreement lay in Frederick's Italian policy. Frederick had postponed the crusade in order to build up a power in Sicily, which he was now trying to extend to North Italy by crushing the Lombard League. This was a fatal bar to the policy of a papal state in Central Italy, inaugurated by Innocent 111. No less imminent was the danger from the success of Frederick in baffling the papal schemes for the separation of the Sicilian and German crowns. It was becoming apparent that only by the extinction of the Hohen- staufen line could the papal policy be carried out.

The age of the Crusades was indeed over. Frederick, in justifying his action to the princes of Europe, pointed to the conduct of the Papacy to

Kaymond of Toulouse and John of Eng- Frederick>s i j . , crusade,

land as a warning to secular princes, and

attributed the papal hostility not to a desire for the promotion of a crusade, but to greed. Gregory's con duct seemed to bear out this interpretation of his motives. Despite the excommunication Frederick once more set sail in June, 1228. But an expedition

2 $6 THE CHURCH AND THE EMPIRE

under such circumstances was an independent act subversive of all ecclesiastical.discipline. Consequently, instead of his departure being the signal for the removal of his sentence, Frederick was followed to Palestine by the anathema of the Church. The Pope having got Frederick into his power intended to keep him there. Thus when Frederick reached Palestine the Templars and Hospitallers held aloof, while the Mendicant Orders preached against him ; and when, in accordance with his treaty with the Sultan, he entered Jerusalem, the city and all the holy places were laid under an interdict. But Frederick was not daunted. Since no ecclesiastic would crown him he took the crown himself off the altar and placed it on his head. For as in the case of the Pope, so with Frederick, it was from no religious motives that he persisted in the crusade. It was a purely political expedition. He put the Pope in the wrong in the eyes of European princes by refuting the charge of the Koman supporters that he never seriously intended to go on crusade. But, more important still, his own attitude and act were a manifesto on behalf of the Empire against the claim put forward by Innocent III for the Papacy as the head and leader of Christendom. But the very means of his success added to his enor mities. It was nothing that he had gained for Christendom without fighting more than had been won since the First Crusade. For he had dealt with the Sultan of Egypt as an equal, and in the treaty which gave him Jerusalem and several other places he had undertaken to enforce certain articles favour able to the Sultan, even in the event of opposition from Christian Princes. Thus it is not astonishing that while

GUELF AND GHIBELLINE. II 251

Frederick was winning this success in Palestine Pope Gregory was using papal emissaries, in the shape of the lately founded Orders of mendicant friars, to denounce the Emperor in every country of Western Europe, and even let loose on Frederick's Sicilian territories an army of so-called crusaders under John of Brienne, who resented the adoption of the title of King of Jerusalem by his imperial son-in-law. This monstrous attack upon a successful crusader turned the sentiment of Europe against the Pope. Frederick returned in June, 1229, and by the help of his Saracen troops drove out the invaders. In return for peace with the Church Frederick was willing to give to the Pope almost extravagantly generous terms, and a treaty was arranged at San Germauo in August, 1230, by which Frederick surrendered his claim over the Sicilian clergy and obtained in return the removal of the excommunication, which carried with it a tacit recognition of his crusade.

It was nine years before the struggle was openly renewed. There were many causes of difference in the interval, but Pope and Emperor found two

occasions for common action. In the first Thf Pope

, . . , . . and Roman

place Gregory imitated the policy of his ciaimSi

great relative in using every method for extending the immediate suzerainty of the Pope over the towns and barons within the Koman duchy. But despite Innocent's civic victory the Koman Commune desired to place themselves on a level with the other free cities of Italy such as Milan and Florence, and claimed jurisdiction over the whole district. Twice already had the Romans expelled Gregory and recalled him before they demanded from him, in 1234, the sur-

252 THE CHURCH AND THE EMPIRE

render of sovereign rights within the duchy. Gregory fled and appealed for help to Christendom ; and Frederick supplied the troops which restored the Pope for the third time and forced the Eomans to withdraw their claims.

Pope and Emperor also pursued a common policy

against heretics. The Lateran Council of 1215 issued

a series of ordinances against heretics, mak-

edenck ing it the duty of the secular power to and heresy. ° J

punish them under pain of excommuni cation. But each country and even each city issued its own regulations for giving effect to the injunctions of the Council. Only gradually in the second quarter of the century was the old episcopal jurisdiction over heresy superseded by the establishment of the papal Inquisition. Meanwhile, in 1220 at his imperial coronation Frederick put out in his own name an edict for the secular suppression of heresy, which had been dictated to him from Rome. In 1231 this edict was enforced in Rome itself when Gregory IX established the Inquisition there and made it the business of the Senator, the head of the civic commune, to execute the sentences of the Inquisitor. The regulations now drawn up for the conduct of the secular power in such cases, were sent over all Europe with orders for their enforcement. In the same year Frederick renewed his attack upon heretics in his Sicilian Constitutions, and in the course of the next eight years he issued " a complete and pitiless code " of " fiendish legislation," placing the whole of the machinery of state at the dis posal of the Inquisitor. But Gregory was not deceived. Rather he complained that Frederick's orthodoxy took the form of the punishment of his personal enemies,

GUELF AND GHIBELLINE. II 253

of whom many were good Catholics. Certainly Frederick's anti-heretical edicts were not prompted by religious zeal. He was more detached than any ruler of the Middle Ages from the current ideas of the time. He seems to have been, if it is possible, utterly non-religious.

Moreover, his regulations against heresy were part of his general code of law for the government of the diverse races in his kingdom of Sicily, and in this code issued in 1231, although their temporalities were secured to the clergy, and pope as a class they were subjected to taxation and to the secular jurisdiction of the State. Pope Gregory's counter-blast to this policy is contained in his addition to the Canon Law known as his Decretals (1234). By these the clergy were declared entirely exempt from secular taxation and jurisdiction, on the ground that all secular law was subordinate to the law of the Church, and that the duty of the secular power was to carry out the commands of the Church.

Thus each side was maintaining its pretensions until the opportunity should come for asserting them. This was found for the second time in the affairs Tne of Lombardy. The Lombard cities still second feared the designs of Frederick. In 1235 contest. they renewed their League. Again the Pope was accepted as arbiter, and again Frederick complained witli justice that he was too favourable to the cities. In 1236 Frederick declared war against the League. His pretext of punishing heresy which was rife in Lombardy, deceived no one; while his declaration, when Gregory desired him to turn his arms to Pales tine, that " Italy is my heritage, and this the whole

254 THE CHURCH AND THE EMPIRE

world knows," confirmed the worst apprehensions of the Pope and the Lombards. Moreover, Frederick's first move was entirely successful, and in 1237 he com pletely defeated the Lombards in battle at Corte Nuova, took the Milanese standard and sent it to be placed in the Capitol at Eome. The subjugation of the Lom bards would mean the union of Italy under Frederick's rule, while, since the acquisition of Sicily by the Hohenstaufen, the Lombards remained the only allies of the Papacy in Italy. Gregory therefore declared himself, and in March, 1239, he excommunicated Frederick and released his subjects from their alle giance. Frederick issued a manifesto addressed to all Princes, in which he appealed to a General Council. Gregory's counter-manifesto was couched in terms of the most unrestrained violence. Frederick was de scribed as the beast in the Apocalypse (Eev. xiii. 1), which had upon its seven heads the name of blas phemy ; and he is charged with saying that the world had been deceived by three impostors, Christ, Moses and Mohammed, of whom two had died in glory, while the third had been crucified.

This is not the place to investigate the interesting question of the truth of Gregory's charges against Frederick. The French sent a mission to Frederick to enquire as to the accusation of infidelity, and he thanked them warmly and denied it. The Duke of Bavaria told Gregory in 1241 that most of the German princes and prelates would shortly go to Frederick's aid. In fact, the papal exactions had caused intense disgust over all Western Europe, and no prince would allow himself to be set up as a rival to Frederick. Yet the papal condemnation caused many to hold aloof from

GUELF AND GHIBELLINE. II 255

the Emperor who, moreover, did not venture to set up an antipope. He contented himself with persecuting the friars who were the most active emissaries of Kome, and with confiscating the estates of the Church, until it was said at the papal Court that he had sworn to reduce the Pope to beggary and to stable his horses in St. Peter's.

Frederick had suggested the calling of a council, and Gregory summoned one to Borne. But Frederick had begun to reduce the Boman duchy and, innocent anyhow, he did not want a council which IV would merely register the papal decrees. (I243-54)- So when a number of bishops ignored his prohibition and met at Genoa in order to embark for Borne, the fleets of Pisa and Sicily met them off the island of Meloria and captured nearly the whole of the prospec tive Council. Frederick's attack upon Borne itself was only averted by the death of Gregory IX on August 21, 1241. The new Pope died seventeen days after his election, and then, for some reason, the Papacy was vacant for two years. The delay was attributed to Frederick; and the French actually declared to the Cardinals that if a new Pope were not chosen quickly, the French nation, in accordance with an ancient privilege given by Pope Clement to St. Denys, would set up a Pope of their own. At length, in June, 1243, Innocent IV was chosen ; and Frederick, alluding to previous dealings with him, remarked that by this election he had lost a friend among the Cardinals, since no Pope could be a Ghibelline.

The truth of this was soon apparent. Innocent de manded the restoration of all Frederick's conquests in the States of the Church in return for peace ; and

256 THE CHURCH AND THE EMPIRE

although nothing was said about the time of the removal of the excommunication, Frederick accepted the terms. But when Frederick saw that there was no intention of absolving him, he refused to surrender the papal cities and thereby technically broke the treaty. Innocent intended to get a treaty which would carry an acknowledgment of the Emperor's failure, and then to reduce him to submission by a council held outside Italy. Negotiations continued until Innocent fled to Lyons, a practically independent city. France, England and Aragon, however, declined to receive him, and Innocent exclaimed that he must come to terms with the Emperor, " for when the dragon has been crushed or pacified, the little serpents will be quickly trodden underfoot."

At Lyons there met in 1245 the General Council to which Frederick had appealed, and which is reckoned

by the Komans as the thirteenth of the First (Ecumenical Assemblies of the Church ;

L ons ^^ archbishops and bishops, besides

numerous lesser clergy, were present. Frederick was represented by a celebrated jurist, Thaddeus of Suessa, who pleaded the Emperor's cause. Several points were proposed for settlement ; but all other matters were brushed aside, and Innocent hurried on the third and last session of the Council in which Frederick was declared deposed, his subjects were re leased from their allegiance, the German princes told to elect another King, and Sicily kept for disposal by the Pope in consultation with the Cardinals. All remon strances were unavailing ; even Louis IX quite failed to move the Pope. Frederick realised that it was a fight to a finish, and in a protest he called upon the other princes

GUELF AND GHIBELLINE. II 257

of the West to help him in depriving the clergy of the wealth which had choked their spiritual power. But this was interpreted as a design for the destruction of the Church, and despite the testimonies to Frederick's orthodoxy published by the Archbishop of Palermo, the papal charge of heresy against him gained wide belief. Innocent in his reply asserted among other things that the Pope was the Legate of Christ who had entrusted him with full powers to act as judge over the earth, and that the Emperor should take an oath of subjection to the Pope who, as overlord, gave him his title and crown. Thus the claims now made on behalf of the Papacy left no room for a belief in the balance of spiritual and secular authority.

Both sides resorted to every kind of expedient. Frederick, " aiming especially at the friars, ordered that any who spread or even received the

papal letters of condemnation against him ^ea. .

Frederick. should be burnt ! Innocent declared an

actual crusade against Frederick, stirred up revolt in Sicily, and at length succeeded in raising a rival King in Germany. Henry Easpe, Landgrave of Thuringia, owed his election (12-46) almost exclusively to the great prelates of the Ehine ; but he died the next year and, although another King was put forward in the person of William Count of Holland, a young man of twenty, he made no progress so long as Frederick lived. Moreover, in Italy Frederick's cause was gaining ground, until the revolt of Parma and the failure of his efforts to retake it ended in the complete rout of his forces (1248). In 1250 Frederick himself died directing by his will that all the rights of the Church should be restored in so far as they did not s

258 THE CHURCH AND THE EMPIRE

conflict with the claims of the Empire, provided that the Church herself should recognise the imperial rights. Almost to the last Frederick had been quite willing to be reconciled to the Church, and he died unsubdued. But the Papacy was fighting for that supremacy which experience had shown to be the condition of its existence. Not that any Emperor ever cherished the thought of destroying the Papacy any more than the Pope dreamed of annihilating the Empire. Many passages have been cited to prove that Frederick contemplated the establishment of a Church of his own in Sicily. Here perhaps he did not aim at anything more than Henry VIII afterwards accom plished in England or the barons under Louis IX, as we have seen, threatened on one occasion in France. The language used by his followers was extrava'gant, even blasphemous, and he did not discourage it. How far he ever aimed as setting himself up as Pope is more doubtful. But in any case, and however much we may be inclined to sympathise with him, it must be allowed that there was abundant reason for the hostility of the Pope.

And the reasons which caused the Papacy to hound Frederick to death, also determined it not to rest until it had exterminated the whole "viper's (Td t brood." Innocent IY expressed the most for Sicily, indecent joy at Frederick's death, and re fused all offers of peace from his son and successor, Conrad IV. But being too weak to wrest Sicily from the Hohenstaufen he sought for some prince who would accept it as a papal fief. It was refused on behalf of Louis IX's brother, Charles of Anjou, and also by Henry Ill's brother, Kit-hard Earl of Cornwall,

GUELF AND GHIBELLINE. II 259

who said that the Pope might as well offer him the moon. Henry III, however, accepted it for his second son Edmund, Earl of Lancaster, a boy of eight, promising to pay the expenses of the conquest. The Pope's action was utterly unscrupulous. In May, 1254, Conrad died in the twenty-sixth year of his age, and the only legitimate Hohenstaufen representative who remained, was his son, distinguished as Conradin, who was under the guardianship of Berthold Marquis of Hohenburg. Conrad's Eegent in Italy had been his half-brother Manfred, the son of Frederick by an Italian lady, and the most brilliant of all Frederick's children. Berthold, alarmed at the difficulties, made way for Manfred, who found Innocent ready to come to terms. To Manfred was confirmed the principality of Tarento originally the gift of his father, and he was recognised as Papal Vicar for the greater part of the Sicilian kingdom. But the grant of Sicily was con firmed to Edmund of Lancaster, and the Pope deter mined to take possession of the kingdom in person. Manfred, now a vassal of the Church, held the bridle of the Pope's horse as he entered his new dominions. But Manfred soon found that the Pope's object was to reduce him to harmlessness and then to get rid of him. He therefore raised the standard of revolt and defeated the papal forces (December, 1254).

At this juncture Innocent IV died at Naples. Matthew Paris relates the dream of a Cardinal who saw the Church accusing the Pope before the throne of God because he had enslaved the Church, had made her a table of money-changers and had shaken faith, abolished justice, and obscured truth. However neces sary to the independence of the Papacy was this stren-

260 THE CHURCH AND THE EMPIRE

nous struggle, the utterly unscrupulous means employed and the almost complete identification of its spiritual power with its temporal interests is impossible to

justify or even to excuse. The new Pope, Alexander Alexander IV, a nephew of Gregory IX, 61) 4 without Innocent's ability tried to follow

the policy of his predecessor. In 1255 he ratified the grant of Sicily to the young English prince on severe conditions. Indeed, he surpassed his predecessors in the demands made on Henry III and the English Church; until in 1258 his claim for the repayment of the money which he alleged to have been expended in the prosecution of Edmund's cause, brought on a grave constitutional crisis in England and reduced Henry III to impotence.

Meanwhile Manfred had regained all the dominions of the Sicilian crown in the name of Conradin, but in

1258 he quietly set aside his nephew and Manfred accepted the throne for himself. However

necessary such a step might be, it divided Sicily from Germany. This was what the papal party desired : but Manfred, the son of an Italian mother, aimed, like his father, at an Italian monarchy. Con sequently Alexander declared against him. In Italy, however, the cessation of supplies from England left Alexander almost powerless, and Manfred was accepted as the head of the Ghibellines in the peninsula.

But before his death in May, 1261, Alexander had

gained a distinct success in Germany. The

The rival ITT-IT £ TT n J .1

Kings of young King, William of Holland, the the destined Emperor, had been killed in 1256.

Romans. ^Q -p0pQ forbade the choice of Conradin, and the votes of the German princes were divided be-

GUELF AND GHIBELLINE. II 261

tween the Englishman, Eichard Earl of Cornwall, and Alfonso the Wise, King of Castile and grandson of Philip of Suabia. Eichard, wealthy and attracted by the im perial title, was crowned Emperor at Aachen in 1257 and bought himself a measure of support so long as he remained in Germany. Alfonso, on the other hand, did nothing to secure his new dominions. Alexander and his successors, by professing a judicial attitude, gradually established the impression in Germany that the decision in these matters rested with the Papacy.

CHAPTER XVI

THE FALL OF THE EMPIRE AND OF THE PAPACY

HIRE date of Alexander's death marks the beginning JL of a new episode in the history of the mediaeval Papacy. His successor, Urban IV, was a Frenchman. With more vigour than his predecessor he pursued the policy of the destruction of the Hohenstaufen. Since the English prince had proved a useless tool and no more money could be wrung from the English people, he obtained the renunciation of the claims of Edmund to the Sicilian crown and turned to his native country for a candidate. Louis IX refused the offer for a son, but it was accepted by his brother, Charles of Anjou, whose wife, the daughter and heiress of Raymond Berengar of Provence, desired to be the equal of her three elder sisters, the Queens, respectively, of France, England, and Germany. For the next twenty years the papal policy centres round the doings of Charles as much as it had centred for thirty years round the aims of Frederick II. The Guelf party in Rome had already elected Charles as senator, or head of the civic commune, in opposition to the Ghibelline Manfred. Thus the Pope and the Italian Guelfs once more com bined to betray Italy to the foreign conqueror. Urban was able to obtain a promise that Charles would not

262

THE FALL OF THE EMPIRE AND PAPACY 263

accept the senatorship for life, although the need for Charles' presence in Italy as a check upon the vic torious Manfred enabled the new King to obtain better terms in regard to Sicily than the Pope had offered at first.

Fortune favoured Charles from the outset. Before he could reach Italy Urban had died in Perugia (October, 1264), having never entered Eome during his

pontificate. His successor, Clement IV, a IV

Provencal and therefore a subject of Charles, had beenoverpersuaded to accept the tiara, and naturally continued his predecessor's work. Charles arrived by sea, was welcomed in Eome where he assumed the office of senator, and was invested with the crown of Sicily (June, 1265). But from the very first he showed the arbitrariness and violence which were to charac terise his relations with Italy. He came destitute of money ; he took possession of the Lateran palace until the Pope's remonstrances forced him to withdraw. His army marched through Italy to join him, plunder ing as it came. The Pope was helpless ; he had not yet even ventured to come to Home. Charles and his wife were crowned King and Queen of Sicily by a commission of Cardinals; and theirs was the first coronation of any sovereign other than an Emperor, which had taken place in St. Peter's.

Meanwhile Manfred was doing everything to meet the new attack. But there was no patriotism among the Italians of the south. Frederick II in £nd Of the founding his strong monarchy had alienated Hohen- the nobles and the cities; the clergy, of staufen- course, were his bitter foes. All seemed to think that Charles' advent would bring freedom and peace. They

264 THE CHURCH AND THE EMPIRE

were soon to be disabused. On Charles' march south wards Manfred, relying solely on Germans and Sara cens, met him at Benevento, but was beaten and fell in the fight (February 26, 1266). Charles entered Naples and the papal aims seemed attained. Charles was their vassal for Sicily, and was now obliged to lay .down his office of senator. The German influence in Italy was destroyed; the "German" Empire was a thing of the past. But the Eomans still kept the Pope at arms' length. In 1252 they had for the first time introduced a foreign senator in the Bolognese Bran- caleone who, before his death in 1258, was twice over thrown and restored to power. Thus the election of Charles was no new departure. And as his successor was chosen Henry, brother of Alfonso the Wise of Castile, titular King of the Eomans. He maintained the interests of the commune against the Pope, and then, from hatred to Charles, the Ghibelline cause against the papal party. The Ghibellines found a rallying ground in Tuscany, and sent to Germany for Conradin. The boy, now fourteen years of age. was welcomed by the senator in Eome ; but his forces were utterly defeated by Charles at Tagliacozzo on August 23, 1268. Conradin fled, but was captured and exe cuted.

This time it was Charles, and not the Pope, whose success was the obvious fact. Whether the Pope inter ceded for the last of the Hohenstaufens or Schemes , , . ,• • ?

of Charles aPProved his execution, is a matter of some

doubt. But Charles was now elected sena tor of Eome for life, and Clement offered no opposition to this violation of the original agreement. Moreover, on Clement's death (November, 1268), the divisions

THE FALL OF THE EMPIRE AND PAPACY 265

among the Cardinals assembled at Viterbo prolonged the vacancy in the papal chair for nearly three years. During that time Charles developed the most ambitious schemes. With the Ghibelline position he took up the Ghibelline aims. Thus the papal plans for reviving the Crusades were nothing to him, but he desired to obtain for himself the crown of Jerusalem ; and since Constantinople had been recovered by the Greeks in 1261, while on the one side he make a treaty with the Latin ex-Emperor, Baldwin II, whereby the reversion of the Byzantine throne should go to the King of Sicily, on the other side the papal project for an union of the Greek and Latin Churches was an obstacle to his hostile design. Charles, in fact, began to equip an expedition against Constantinople. Louis IX for the moment checked his brother's schemes and took him off on the crusade from which Louis himself was not to return. The diversion of the expedition from Palestine or Egypt to Tunis is generally attributed to the influence of the King of Sicily, whose Norman predecessors had once held the north coast of Africa : but this charge can scarcely be maintained, for the crusade thither interfered with his schemes against Constantinople, which were resumed immediately on his return to Europe.

But again Charles was destined to meet with a serious check. When at length the Church obtained a new Pope it was no servile henchman of Charles who was elected. Gregory X, a Visconti of Piacenza, had spent his life outside Italy, and was with Edward I of England in Palestine when he was chosen. He was the first Pope since Honoring III, who set before himself the pro-

266 THE CHURCH AND THE EMPIRE

motion of a crusade as his primary object. As an indispensable prerequisite of this he desired to pro mote the union of the Latin and Greek Churches. It was these unselfish objects of his which enabled him to check both Charles' power and his schemes. There was a still further point. The fall of the Hohenstau- fen had destroyed the imperial house, and had left the Papacy not only isolated but face to face with one who was proving himself " a burdensome protector." The equilibrium of Europe had been seriously shaken. The election of two rival Kings of the Romans had not helped to restore it. But now Eichard of Corn wall, who had tried to assert his position, was dead, and Gregory refused to recognise the claims of Alfonso of Castile. But Louis IX was dead also, and Charles would be likely to influence his nephew the new King of France more than he had ever influenced his high- souled brother. It was necessary to find a new King of the Romans who might be a counterpoise in Europe, and perhaps even in Italy, to Charles. Thus encouraged and almost coerced by the Pope, the German princes elected Rudolf Count of Hapsburg (September 1273), a man of "popular qualities" who was not too powerful.

The success of the papal policy was to be advertised

to Europe in a second Council of Lyons (May-July,

1274). This was attended by five hundred

Second bishops and innumerable other clergy. An

Council ., &t7

of Lyons opportunity was taken to issue a canon, the

object of which was to prevent the recur rence of the long vacancy in the papal see which had preceded Gregory's election. It was decreed that ten days after the death of the Pope the Cardinals should

THE FALL OF THE EMPIRE AND PAPACY 267

meet and should be confined in one conclave until a choice had been made. All intercourse with the out side world was forbidden ; the food was to be supplied through a window, the amount of it being diminished after three days; while a further diminution was to take place five days later. The duty of supervision was entrusted to the magistrates of the city in which the election might be held. Despite the stringent resistance of the Cardinals the canon was passed with the aid of the bishops; and although it was more than once suspended, it has continued to direct the procedure at papal elections to the present day.

But the real object of the meeting of the Council was that it should witness the reconciliation of the Eastern Church with the Western. More Union of than two centuries earlier (1054) the long Eastern jealousy of Home and Constantinople had and ended in the rupture of communion between the Christians of West and East ; and the Crusades and the Latin Empire of Constantinople had prevented any real attempt at re-union. But just now circumstances were favourable. Michael Palseologus, who had re conquered Constantinople for the Greeks and made himself Emperor, was in difficulties at home with a section of the clergy, and, threatened by the designs of Charles of Sicily, he coerced the Greek clergy into accepting the union with the Western Church, which gave the only chance of such help as would hold Charles in check. An embassy of Greeks appeared at Lyons ; and although Bonaventura and Thomas Aquinas were present to argue the case for the Western Church, no perouasion was needed. The

268 THE CHURCH AND THE EMPIRE

Greeks expressed a readiness to accept the primacy of Kome, the doctrine that the Holy Ghost proceeded from both Father and Son (whereas they had main tained His procession from the Father alone), and all the customs of the Western Church. It seemed as if at length a crusade were really possible. The chief sovereigns of Europe had taken the cross, and Gregory had even persuaded Charles of Sicily and the Greek Emperor to sign a truce.

But it was not to be. Gregory's death (January 10, 1276) undid all his work. Charles of Sicily alone rejoiced at the vacancy, and made desperate efforts to secure the nomination to the Papacy again. But two nominees died in quick succession ; and when on the death of John XXI after a similarly short reign, Charles again interfered, he was met by the elecfcion of Nicholas III of the family of Orsini, who returned to Kome and spent the three years of his pontificate in neutralising Charles' power. For this purpose he used the new King of the Eomans. Charles was forced to resign the vicariate of Tuscany, which was made over to Kudolf. Charles also resigned the senatorship of Kome which he had held for ten years. To this Nicholas got himself elected, and issued a decree by which he hoped to make it impossible for any foreign prince to be elected, or for anyone to hold the post for more than a year without the papal favour.

But Nicholas was only able to give a German prince Revival once more a footing in Italy because Rudolf of the had been effectually barred from reviving Empire. ^Q Hohenstaufen claims. Already at the Council of Lyons the envoys of Kudolf had appeared

THE FALL OF THE EMPIRE AND PAPACY 269

and in his name had taken the oaths previously exacted from Otto IV and Frederick II. Kudolf had subse quently met Pope Gregory at Lausanne in 1275, and had confirmed the act of his representatives. Thus Gregory obtained from a crowned German King an acknowledgment of all the claims advanced by the Papacy since the days of Charles the Great. Rudolf was too busy ever to visit Rome ; but in negotiations with regard to his coronation as Emperor, Nicholas III exacted the confirmation of all that was promised to Gregory, and this included especially the lands of the old Exarchate and the district of Pentapolis, which had never yet been actually in the hands of papal officers.

Dante has banned the memory of Nicholas as the simoniacal Pope. He certainly used his enormous patronage to enrich his own family. But his death (August, 1280) nearly proved fatal to the freedom of Europe ; for Charles at length obtained his own nominee to the Papacy in the person of a Frenchman, Martin IV, who proceeded to hand over to the King for life the Roman senatorship conferred upon the Pope. All the work of the preceding Popes was undone. The temporary union of the Churches was dissolved by the excommunication of the Greek Emperor on the pre text that he had not carried out his promises ; and Charles, who had obtained a footing in the Greek peninsula and made a league with Venice, prepared to start on his expedition against Constantinople. There seemed every prospect of his success.

But Charles' brutality had been imitated by his French officials ; and the rising known as the " Sicilian

270 THE CHURCH AND THE EMPIRE

Vespers" in March, 1282, cleared the French out of Sicily and finally overthrew all Charles' plans. The fleet prepared for Constanti nople had to be turned against the rebel islanders. The Pope, thinking to play the game of his royal master, refused to mediate ; the Sicilians thereupon declared that from St. Peter they would turn for aid to another Peter, and offered the crown to Peter, King of Aragon, the husband of Manfred's daughter, Constance, who for some years had wel comed Sicilian refugees at his court and had been ready for the summons. The Pope deprived Peter of his hereditary dominions and bestowed them on Charles' great nephew Charles of Valois, a son of Philip III of France ; but the Aragonese fleet under Eoger di Loria defeated Charles' fleet and captured his son and heir Charles the Lame. On January 7, 1285, Charles himself died, and was followed to the grave very shortly by Pope Martin IV. The same year saw also the death of Philip III of France and of Peter of Aragon. Pope Honorius IV followed the Nicholas P°^cy °f hig predecessor, and to him suc- IV ceeded Nicholas IV. It was during his

(1288-92). pontificate that the Latin kingdom of Jerusalem, the result of the First Crusade, was finally wiped out by the capture of Acre (1291), and the little stir made by this event affords a measure of the decay of the crusading spirit.

On the death of Nicholas the division among the Cardinals reflecting the jealousies of the Eoman families of Orsini and Colonna, caused a vacancy in the papal office for more than two years. Then by a sudden whim, which

THE FALL OF THE EMPIRE AND PAPACY 271

in the event of a successful result would have been called an inspiration, the name of a hermit, Peter, whose austerities in his cell on Monte Murrone in the Abruzzi had won him great reverence, was suggested apparently in all sincerity to the wearied and per plexed Cardinals. He was elected and took the title of Celestine V. In accordance with the desire of Charles II of Naples, he took up his abode at Naples. But he was utterly unfit for his high office, and after a pontificate of less than four months (August to December, 1294) he resigned, thus perpetrating that " great refusal " which won Dante's immortal phrase of scorn. How far his act was due to the machina tions of Cardinal Gaetani is uncertain. At any rate Gaetani had evidently obtained Charles' sanction be forehand to his own elevation, which took place ten days later. But the new Pope did not intend that any one should be his master. For the moment he and Charles needed each other, and it was agreed between them that Sicily should be recovered for Charles, while Celestine should be given into the keeping of his successor lest he should become a centre for disaffection. Boniface VIII — such was the name of the new Pope — returned to Rome escorted by Charles II and his son, Charles Martel of Hungary; and Boniface his coronation surpassed that of all previous VIII Popes in magnificence. The late Pope was (I294"I3°3)- soon secured and placed in a tower on the top of a mountain, where he died in 1296. It was not so easy for Boniface to fulfil his part of the compact with regard to Sicily. James, the son of Peter of Aragon, agreed to surrender Sicily on the understanding that the new Pope would withdraw the award of Aragon

272 THE CHURCH AND THE EMPIRE

made by Martin IV to a French prince, and confirm it to him. But the Sicilians refused to return to their French ruler and found a champion in James' younger brother Frederick, who was their Governor. He was crowned King of Sicily at Palermo in 1296. Charles II was too feeble to make any real headway against Frederick, and even the title of Standard-bearer of the Church conferred by the Pope on James of Aragon, did not keep Frederick's brother permanently on the papal side. In 1301 Boniface fell back upon the French prince Charles of Valois, to whom Pope Martin had given Aragon, and sent for him to attack " the new Manfred " in Sicily. Charles having first failed in an attempt to appease the Florentine factions, passed on to the south, and here Frederick ultimately forced him to peace and a recognition of his title as King of Sicily (1302). At first Boniface would not ratify a peace from which all reference to Pope or Church had been omitted; but in 1303 circumstances caused him to accept it, though he exacted as a condition that Frederick should acknowledge himself a papal vassal. Frederick, how ever, never paid any tribute.

Boniface held views of the papal power of the most

exalted kind. It was in accordance with these that

he once more made Borne the headquarters

Quarrel Of ^Q Papacy. But he soon found himself

Cotonnas involved in a quarrel which, purely local in

origin, assumed an European importance.

The family of Colonna by favour of Pope Nicholas IV

had become one of the most powerful in Eome and the

neighbourhood. The centre of the family property

was the city of Palestrina. Cardinal Jacopo Colonna,

THE FALL OF THE EMPIRE AND PAPACY 273

who as the eldest brother administered it, did not dis tribute it fairly to his brothers, but rather favoured his nephews, the sons of his dead brother John who had been Senator of Eome. One of these was the Cardinal Peter. Uncle and nephew were the most influential members of the Eoman Curia, and as Eoman nobles they resented Boniface's design of humbling the Eoman aristocracy. They refused the papal admonitions to deal justly with the other members of the family ; they withdrew from the papal Court, and having already turned from Ghibelline to Guelf, they once more became Ghibelline and made an alliance with Frederick of Sicily. They published a manifesto in which they refused to recognise Boniface on the ground that Pope Celestine's abdication had been unlawful. But Celestine was dead and the Colonnas had voted for his successor. Boniface deposed the Cardinals and excommunicated them, even declaring a crusade against them! The struggle centred round Palestrina, and it is said that the Pope fetched from a Franciscan cloister a once famous Ghibelline general, Guy of Montefeltro, by whose advice he decoyed the Colonnas out of their fortress by promises which lie did not intend to keep. Palestrina was levelled to the ground and the Colonnas fled (1298), finding refuge among the enemies of Boniface and preparing the way for the final catastrophe.

Boniface, however, had become his own master at home to an extent attained by none of his predecessors since Innocent III. His reign reached what may be termed its high-water mark in the Papal Jubilee of 1300. The cessation of the Crusades had largely increased the crowds of

274 THE CHURCH AND THE EMPIRE

pilgrims to Rome, until in 1299 there awoke an expectation of special spiritual privileges in connection with the end of the century. Indulgences had been so freely scattered in attempts to promote the Crusades that a craving for them had been created. Boniface recognised the importance of exploiting the popular feeling, and after a mock enquiry he issued a bull promising generous indulgences to all who should visit the Churches of SS. Peter and Paul during the year for so many successive days, and directing that a similar pilgrimage should be proclaimed every hun dredth year. Pilgrims nocked to Rome; 30,000 are reckoned to have entered and left daily, while 200,000 were in Rome at any given moment. The amount of the offerings must have been enormous, and the Ghibellines naturally declared that the Jubilee had its origin in the papal need for money. But most of the pilgrims were poor ; and even if the size of the crowds were a just measure of the continued hold of the Roman Church upon the people of Western Europe, the absence of all the monarchs except Charles Martel, the claimant of Hungary, was significant. Indeed, Boniface had already experienced a foretaste of the independent attitude of the secular princes, which eventually proved fatal to him. Rudolf of Hapsburg died in 1291, and the German princes, rejecting the claims of his son Albert, any* elected Adolf of Nassau as their King. But Adolf proved less submissive than his electors had hoped to find him. He was deposed and fell in battle, and Albert was chosen and crowned without any reference to the Pope — the first occasion on which the German princes had acted without papal authority.

THE FALL OF THE EMPIRE AND PAPACY 275

Boniface had already barred Albert's claims. He now refused to recognise him, declaring that the Empire owed all its honour and dignity to the papal favour. Nevertheless, in 1303 circumstances forced him to accept Albert, especially since Albert was willing in return to confirm all that his father Rudolf had granted to the Papacy.

But this quarrel with Germany sinks into insignifi cance before the great contest of Boniface with France, with which his English dispute was pirst also closely connected. The Hohenstaufen quarrel had fallen before the Papacy because their with German kingdom and the "German" Empire France and rested on no solid foundation. But in his attempts to coerce France and England into obedience the Pope found himself face to face with two strong national monarchies. Boniface failed to grasp the position. Edward I of England and Philip IV of France were engaged in war. Each resorted to every available method of raising money for the conduct of the war, and among other ways laid heavy taxes on the clergy. Boniface having failed to make the Kings submit their quarrels to his judgment, issued a bull, Clericis Laicos (February, 1296), by which he forbade, under pain of excommunication, that any prelate or ecclesiastical body should pay or laymen should exact from the clergy any taxes under any pretext without papal leave. Edward I met this manifesto by con fiscating the lay fees of all ecclesiastics ; while Philip forbade the export of all money from France, thus depriving the Pope and all Italian ecclesiastics endowed with French benefices, of the usual sources of income from France. The English clergy, with the

276 THE CHURCH AND THE EMPIRE

exception of the Archbishop of Canterbury, made their own arrangements with the King. But in order to avoid a rupture with France Boniface issued another bull, Ine/abilis, in which he explained that ecclesias tics were not forbidden to contribute to the needs of the State ; and by subsequent letters he allowed that they might pay taxes of their own free will, and even that in cases of necessity the King might take taxes without waiting for the papal leave. He certainly told his legates to excommunicate the King and his officials if they should prevent money coming from France; but in order to gain Philip's favour he granted him the tithe of the French clergy for three years, he placed Louis IX among the recognised saints of the Church, and he promised that Philip's brother, Charles of Valois, should be made German King and Emperor.

Good relations having been established Philip and Edward now agreed to submit their differences to Boniface. Philip, however, stipulated that Boniface should act in the matter not as Pope but in a personal capacity, and the Pope issued his award " as a private person and Master Benedict Gaetani" (June 30, 1298). But the judgment was in the form of a bull, and ordered that the lands to be surrendered on either side should be placed in the custody of the papal officers. Philip could not reject the award; but he determined to prepare for a conflict which was clearly inevitable. He gave refuge to some members of the Colonna family, and he made an alliance with Albert of Austria (1299).

Meanwhile Boniface began a second quarrel with England. Edward I had refused the papal offers of mediation on behalf of Scotland. But after the battle

THE FALL OF THE EMPIRE AND PAPACY 277

of Falkirk the national representatives of Scotland appealed to Boniface as suzerain of the kingdom. The Pope wrote to Edward Second claiming that from ancient times the kingdom ^^e of Scotland had belonged by full right to England; the lloman Church, and demanding that Edward should submit all causes of difference between himself and the Scots to the Papacy. The English answer was given in a Parliament called for the purpose to Lincoln (1301), by which a document addressed to the Pope asserted for the English Kings a right over Scotland from the first institution of the English kingdom, and denied that Scotland had ever depended in temporal matters on the lioman Pontiff. Any further action was prevented by the beginning of the final quarrel between Boniface and Philip.

The Pope found it necessary to complain frequently of Philip's misuse of the royal right of regale, and in 1301 relations became so strained that lie

sent a legate, Bernard of Saisset, Bishop of ™lth ^ • • .1 ,T p T^ France.

Pamiers in the south of 1 ranee. But Ber nard was arrogant, and on being claimed by Philip as a subject, he exclaimed that he owned no lord but the Pope. Since Boniface administered no reproof Philip procured the condemnation of the Bishop for treason. The Pope in fury issued four bulls in one day, the most important addressed to Philip and beginning Auscultafili, in which he asserted that God had set up the Pope over Kings and kingdoms in order to destroy, to scatter, to build and to plant in His name and doctrine. Philip caused the bull to be publicly burnt — " the first flame which consumed a papal bull " — and called an Assembly of the Estates of the Eealm,

278 THE CHURCH AND THE EMPIRE

in which for the first time the commons were included. The Cardinals, in answering the remonstrances sent by the nobles and commons, denied that the Pope had ever told the King that he should be subject in temporal matters to Home ; and Boniface assured the French clergy that he merely claimed that the King was subject to him " in respect of sin."

But in July, 1302, the burghers of Flanders inflicted a severe defeat on the French forces in the battle of Courtray ; and the Pope, taking advantage of Philip's humiliation before Europe, immediately assumed a

more defiant attitude. In a Council at Rome The final an(j kefore the French envoys, he declared

that his predecessors had deposed three Kings of France and, if necessary, he would depose the King " like a groom " (garcio). He followed this up by issuing the most famous of his bulls, Unam Sanctam, in which he roundly asserted that the sub mission of every human creature to Rome was a condition of salvation. Finally, while on the one side he excommunicated Philip (April 13, 1303), he hastened to recognise Albert as King of Germany, and ratified the peace made between Frederick of Sicily and Charles of Valois. Philip on his side abandoned his Scots allies in order to make peace with England (May 20, 1303), and called for a second time an Assembly of the Estates. Before its members the aged Pope was accused of heresy, murder, and even lust ; and the appeal to a General Council was now adopted by the representatives of the whole French nation. But it was certain that the excom munication of Philip would be followed by his deposi tion; and Philip and his councillors determined to

THE FALL OF THE EMPIRE AND PAPACY 279

forestall this. Urged on by the Colonnas the French King conceived the plan of seizing the person of the Pope and bringing him before a council to be held at Lyons. Boniface was at his native Anagni, and Philip's emissaries, in conjunction with many Italian enemies of the Pope, forced their way into the town and seized the old man (September 3, 1303). He was rescued and taken back to Koine ; but the shock of the attack unhinged his reason and hastened his end. He died on October 11 at the age of eighty- six. His foes described his last days in lurid colours ; but the violent behaviour of his enemies caused strong disgust throughout Christendom.

To a contemporary, Boniface was "magnanimus peccator," the great-hearted sinner; while a modern historian describes him as " devoid of every spiritual virtue." If Canossa was the humiliation for the Empire which the ecclesiastical annalists describe, in the pettiness of the stage and the insignificance of the actors Anagni was an ample revenge of the lay spirit. The Papacy which had worn down the Empire had dashed itself in vain against the new phenomenon of a strong national spirit.

CHAPTER XVII THE CHURCHES OF THE EAST

AHISTOEY of the Church Universal must needs take some notice of those Christian communities The which never acknowledged the supremacy of

Eastern Borne. Chief among these stands the Church Church. of the Eastern Empire where the Patriarch of Constantinople strove to make himself at least the equal of the Bishop of Eome. This mutual jealousy of the old and the new Eome was only one of the causes of quarrel between them, a quarrel which was fanned from time to time by the appeal of a defeated party in some ecclesiastical dispute at Constantinople to the Pope. The most famous of these disputes was that begun by the deposition of the aristocratic Ignatius from the patriarchate in favour of the learned Photius. Both Emperor and Patriarch appealed from Constantinople to Pope Nicholas I ; but when that masterful bishop decided against the new patriarch, Photius used his learning to summarise in eight articles the differences between east and west. Of these, two concerned such important matters as the doctrine of the procession of the Holy Ghost and the practice of clerical celibacy.

The schism made by this quarrel was healed for the moment, but for the first time the points of difference

280

THE CHURCHES OF THE EAST 281

between the two Churches had been crystallised. The Eastern Emperors, however, who still Breach possessed lands in the Italian peninsula, between felt it to their interest to remain friendly East and with the pope, and in 1024 an attempt on West the part of Basil II to adjust the question of dignity by the suggestion that both the Patriarch and the Pope should assume the title of Universal bishop, was only defeated by the inextinguishable jealousy of the Western Church. The presence of the Normans in Southern Italy should have united Pope and Eastern Emperor against the intruders ; but the Greek Church only saw in the Norman successes a danger lest Southern Italy should pass from the Greek to the Latin communion, and the Patriarch Michael Caerularius joined with the Bulgarian Archbishop of Achrida in publicly warning the inhabitants of Apulia against the errors of the Latin Church. The one especially noted was the use of unleavened bread at the Sacra ment, with the addition of others of even less import ance. The Emperor Constantino Monomachos strove hard in the interests of peace and even compelled a literary champion of the Greek Church, Nicetas Pectoratus, a monk of the monastery of Studium, to repudiate his own arguments. But the violence of the papal envoys and the obstinacy of the Patriarch made agreement impossible. Finally the legates laid upon the altar of St. Sophia's Church a document in which Michael and all his party were anathematised ; and the Patriarch responded by summoning a Council, which in like manner banned the Western Church (1054). Not only was Michael's action supported by the clergy and people of Constantinople, but it was

282 THE CHURCH AND THE EMPIRE

ratified by the approval of the Patriarchs of Bulgaria and Antioch.

Attempts to promote reunion between the Churches were made at intervals. The danger from the Attempts at Mohammedans forced the Emperors of the reconcilia- East to seek help in the "West and encouraged tlon- the theologians of the West in their main

tenance of a perfectly rigid attitude. These approaches began with the forced intercourse of the First Crusade, and in 1098 Urban II held a Council at Ban among the Greeks of Southern Italy, at which Anselm of Canterbury, then in voluntary exile, was put forward to propound the Koman view. In 1112 Peter Groso- lanus the defeated candidate for the archbishopric of Milan, as an emissary of Pope Pascal II discussed the points at issue before the Emperor Alexius Comnenus and was answered by Eustratius Archbishop of Nicaea. Again in 1135 Lothair III had sent as ambassador to John Comnenus a Premonstratensian Canon Anselm afterwards Bishop of Havelberg, who held a debate with Nicetas Archbishop of Nicomedia. According to the report which he subsequently drew up at the request of Eugenius III, the points discussed were the procession of the Holy Ghost, the use of unleavened bread and the claims of Kome. A generation later the Emperor Manuel Comnenus held a conference at Constantinople (1170) for the promotion of a union which he sincerely desired ; while extant letters of Eugenius III and Hadrian IV to ecclesiastics of the Eastern Church show that the head of the Western Church did not ignore the question of Christian unity. But there were too many political causes of division. The success of the crusaders involved the establishment

THE CHURCHES OF THE EAST 283

of the Latin Church in lands claimed by the Eastern Empire. And this affected not only the principalities of Syria, but also Cyprus which Kichard Cceur de Lion conquered and handed over to Guy of Lusignan in compensation for his lost kingdom of Jerusalem ; as a consequence of which the Greek clergy and monks there were cruelly persecuted. The aggression of the Latin Church was even more conspicuous when the Normans conquered Thessalonica in 1186 and treated the Greek churches and services with contumely, and when Innocent III took advantage of the fact that the Bulgarian monarch had repudiated the suzerainty of Constantinople, to reassert over the Bulgarian Church the supremacy of Koine. The Greeks did not suffer without protest and the massacre of the Latins of Constantinople under the usurper Andronicus (1183) showed the depth as well as the impotence of the Greek hatred. The climax of all previous acts of usurpation wras readied in the capture of Constanti nople and the organisation of a Latin Church beside the Latin empire. But the Greek Emperors who ruled at Nicaea found it politic to pretend a desire for union of the Churches, and in 1233 and again in 1234 negociations were carried on between the Greek Patri arch Germanus and some Dominican and Franciscan emissaries of Geogory IX. But the bargaining was one-sided ; for while with Ivome Christian unity never rose above an object to be kept in view, to the Greeks of the East it presented itself as the only condition on which they could claim the help which might save them from gradual extinction. And this became even more apparent than hitherto after the reconquest of Constantinople by the Greeks; for it seemed as if the

284 THE CHURCH AND THE EMPIRE

prospect of a peaceful reunion of the Churches alone might remove the pretext now given to the princes of the West for a new crusade directed against Constan tinople. This was no imaginary danger ; for Charles of Anjou and Naples had made himself the champion of the dispossessed Latin Emperor and was preparing to attack. So Michael Palaeologus who had rewon Constantinople for the Greeks and himself, made overtures to Pope Urban IV; and negociations were thus begun which ended in the appearance of Greek delegates at the second Council of Lyons in 1274. These accepted, on behalf of the Greek Church and empire, the primacy of Borne and the Latin Creed. In return, the Bul garian Church was once more restored to its own Metropolitan at Achrida. But all Michael's coercive efforts failed to make the union acceptable to his own clergy and people. It was so difficult to carry out the promised assimilation of the Greek to the Latin forms that the Popes became impatient ; and when Nicholas III, the opponent of Charles of Sicily, was succeeded by Martin IV, the tool of that ambitious monarch, the excommunication launched by the new Pope against the Eastern Emperor was merely a preliminary step to the general attack on the empire planned by Charles. Michael's son and successor Andronicus entirely repudi ated the agreement made at Lyons ; but the misfortunes of Charles in Sicily removed the serious danger of invasion from the West. Overtures for ecclesiastical union were not renewed until the conquests of the Turks in the Balkan peninsula forced the Greeks to seek external aid.

The internal condition of the Eastern Church during these centuries does not 'call for much detailed treat*

THE CHURCHES OF THE EAST 285

ment. The end of the iconoclastic quarrel had been followed by the development of great elab- internal oration of ceremonial in the services. It condition is true that learning was not dead and of Church- that the Emperors of the Comnenan house distinctly encouraged it. But the literature of ancient Greece and the theological works of the Fathers of the early Church appeared to the writers of these centuries to have exhausted all earthly possibilities in their re spective spheres. The writings of learned Christians did not rescue their religion from pure formalism ; while the study of the classics led them to the ancient philosophers and landed many of the students in paganism. Under the circumstances it is not perhaps wonderful that there arose a sect called Gnosimachi who deprecated any attempt after knowledge of the Scriptures on the ground that God demands good deeds done in all simplicity. It is, however, among the monks, if anywhere, that personal piety should have been retained. But such as existed, was inclined to take fantastic forms ; and we are told of those who wrapped themselves round with the odour of sanctity by self-inflicted tortures of a useless and meaningless kind. There was no foundation of new monastic Orders in the East such as during these centuries led to the maintenance of the missionary spirit in the West. But it was from the monastic bodies alone that any opposition was offered to the actions of the Emperor. The most noteworthy case was that of the Abbot Nicephorus Blemmydes whose attempts to promote an understanding between the Eastern and Western Churches (1245) were foiled, because he had the temerity to deal harshly with the mistress of the

286 THE CHURCH AND THE EMPIRE

Emperor John Dukas. Indeed the imperial authority was an influence stronger than any other, with the possible exception of hatred of the Latin Church. Such dogmatic discussions as occasionally arose, were concerned with unimportant points : but the partici pation of the Emperor did not necessarily tend to either truth or peace. Manuel I not only intervened in such disputes, but even started them himself and enforced his view by punishing those who took the opposite side.

The Eastern Church, like that of the West, had to deal with heretical sects. The Paulicians who in the

ninth century had formed a politico-religious Heresies. J

community on the confines of the empire,

were deprived of their political power by Basil I in 872 ; while in 969 John Tzimisces transferred a portion of them from their settlements in Asia Minor to the district of Philippopolis in Thrace. Here they throve, until their desertion of the Emperor Alexius in his war against Eobert Guiscard and the Normans ended the toleration hitherto extended to the exercise of their religion, and the " thirteenth apostle," as his literary daughter Anna Comnena styles him, entered on a plan of forcible conversion. Alexius also dealt severely with another body of heretics. The Bogomiles were perhaps a revival of the earlier sect of the Euchites or Messalians who are mentioned by writers of the fourth century. The origin of the name is obscure, but it is said to mean " Friends of God." Their tenets resembled those of the Cathari with whom they were most probably connected. Alexius by pretending sympathy got from their leader an avowal of his doctrines and then had him burnt (1116).

THE CHURCHES OF THE EAST 287

But in neither of these cases did violent suppression achieve its purpose. Despite the foundation of the orthodox city of Alexiopolis in the neighbourhood, the Paulicians still continued about Philippopolis, where they were secretly strengthened in their par- ticularist attitude by the continued presence of the remnants of the Bogomiles. Even a century later the Patriarch Germanus (1230) attacks the latter on the plea that they are still secretly making converts.

Of the other Christian Churches of the East we have seen that the Nestorians were very active among the Tartars throughout Asia. They and other their Syrian neighbours but dogmatic op- Eastern ponents, the Jacobites, a monophysite body, Churches, adopted a conciliatory disposition towards the crusaders. In 1237 the prior of the Dominicans in Jerusalem reported to Gregory IX that the Maphrian of the Jacobites, a kind of lesser patriarch, had acknowledged the supremacy of Home ; but a submission given from stress of circumstances carried no permanent weight; and subsequent correspondence between Innocent IV and officials of both churches seems to have been wilfully misunderstood at Kome. There were two other Christian churches whose conduct was guided by proximity to the Mohammedans. The small body of the Maronites on Mount Lebanon kept their ancient customs but attached themselves to the Eoman Church in 1182 and remained faithful to her. The more important Armenian Church wavered between Borne and Constantinople. Manuel Comnenus made over tures to the Patriarch or Catholicos, which were pre vented from coming to any result by the emperor's death. Shortly afterwards Leo the Great of Armenia

288 THE CHURCH AND THE EMPIRE

was recognised as King by the Emperor Henry VI and was crowned by the Archbishop of Mainz ; and in return he and his Catholicos recognised the supremacy of Eome. In 1240 the Greek patriarch tried to win over the Catholicos to the Eastern Church. In 1292 the Armenian King Haiton II, who became a Francis can friar, persuaded his church to accept the Koman customs : but despite this nominal subjection to Eome, the obstinacy of the people prevented any real change in either doctrine or organisation.

APPENDIX I

BIBLIOGRAPHY

THIS bibliography aims merely at indicating to students who are likely to read this book, where they may obtain rather more detailed information on some of the most important subjects treated.

GIESELER. Ecclesiastical History (translated from the

German, most valuable for documents).

MOELLER. History of the Christian Church (translated

from the German, useful for reference).

MILMAN. History of Latin Christianity (a standard work,

diffuse).

ROBERTSON. History of the Christian Church (the best

work in English).

GREGOROVIUS. History of Rome in the Middle Ages

(translated from the German).

R. W. and A. J. CARLYLE. Mediaeval Political Theory

in the West.

GIERKE. Political Theories of the Middle Age (translated, with a valuable introduction, by F. W. Maitland). POOLE. Illustrations of Mediaeval Thought. RASHDALL. Universities of Europe in the Middle Ages. II. C. LEA. Sacerdotal Celibacy. CHURCH. St. Anselm.

STEPHENS. Hildelrand and His Times (Epochs of Church

History, an excellent short account).

BALZANF. Popes and Hohenstaufen (Epochs of Church

History).

29o THE CHURCH AND THE EMPIRE

MORISON. St. Bernard. A. LUCHAIRE. Innocent III. E. GEBIIART. Ultalie Mystique. SABATIER. Francis of Assist (translated). REN AN. Studies in Religious History (Essays on St. Francis and the Everlasting Gospel). COULTON. From St. Francis to Dante (a resume* of the Chronicle of Salimbene dealing with the Franciscans). H. C. LEA. History of the Inquisition (valuable for the

account of mediaeval heretics).

BEAZLEY. Dawn of Modern Geography (for the Friars

in Asia). L. BREHIER. L'figlise et V Orient au Mot/en Age.

APPENDIX II

LIST OF EMPERORS AND POPES

EMPERORS.

Saxon House.

Henry II, 1002-1024

\Salian or Franconian House. Conrad II, 1024-1039 Henry III, 1039-1056

Henry IV, 1056-1106

(Anti-kings.)

Rudolf of Suabia, 1077-1080 Herman of Luxemburg, 1082-1088.

Conrad of Franconia, 1093-1101 .

291

POPES.

Sylvester II, 999-1003. John XVII, 1003. John XVIII, 1003-1009. Sergius IV, 1009-1012. Benedict VIII, 1012-1024.

Gregory (anti-pope). John XIX, 1024-1033. Benedict IX, 1033-1046.

Sylvester III (anti-pope), 1044-1046.

Gregory VI, 1044-1046. Clement II, 1046-1047. Damasus II, 1048. Leo IX, 1048-1054. Victor II, 1055-1057. Stephen IX, 1057-1058.

Benedict X (anti-pope),

1058-1059.

Nicholas II, 1058-1061. Alexander II, 1061-1073.

Honorius II (anti-pope),

1061-1062. Gregory VII, 1073-1085.

Clement III (anti-pope),

1080-1100.

Victor III, 1086-1087. Urban II, 1088-1099.

292

THE CHURCH AND THE EMPIRE

EMPERORS.

Henry V, 1106-1125

Lothair II, 1125-1138

Holienstaufen or Suabian House.

Conrad III, 1138-1152

Frederick I, 1152-1190

Henry VI, 1190-1197 r Otto IV, 1197-1212 . 1 Philip II, 1197-1208

POPES.

Pascal II, 1099-1118. (Anti-popes.)

Theodoric | 1100.

Albert [l!02.

Sylvester IV I 1105-1 111 GelasiusII, 1118-1119.

Gregory VIII (anti-pope), 1118-1121

CalixtusII, 1119-1124. Honorius II, 1124-1130.

Innocent II, 1130-1143.

(Anti-popes.) Anacletus II| 1130-1138 Victor /1 138.

Celestinell, 1143-1144.

Lucius II, 1144-1145.

EugeniusIII, 1145-1153.

Anastasius IV, 1153-1154.

Hadrian IV, 1154-1159.

Alexander III, 1159-1181.

(Anti-popes.) Victor IV > 1169-1 164 Pascal III 1 1164-1168 Calixtus III 1 1168-1178 Innocent IIlJ 1178-1180

Lucius III, 1181-1185.

Urban III, 1185-1187.

Gregory VIII, 1187.

Clement III, 1187-1191.

Celestine III, 1191-1198.

Innocent III, 1198-1216.

Honorius III, 1216-1227.

EMPERORS AND POPES

293

EMPERORS.

Frederick II, 1212-1250 .

(Anti-kings.)

Henry Raspe, 1246-1247 William of Holland, 1247-1256

Conrad IV, 1250-1254

( Richard of Cornwall, \ 1957.1972 I Alfonso of Castile, / Rudolf of Hapsburg, 1273-1291

Adolf of [Nassau, 1292-1298 Albert of Hapsburg, 1298-1308 .

Gregory IX, 1227-1241. Celestine IV, 1241. Innocent IV, 1243-1254. Alexander IV, 1254-1261. Urban IV, 1261-1264. Clement IV, 1265-1268. Gregory X, 1271-1276. Innocent V, 1276. Hadrian V, 1276. John XXI, 1276-1277. Nicholas III, 1277-1280. Martin IV, 1281-1285. Honorius IV, 1285-1287. Nicholas IV, 1288-1292. Celestine V, 1294. Boniface VIII, 1294-1303.

U 2

INDEX

Abailard, his life, 108-10 ; as classical scholar, 117 ; as critic, 190, 193 ; as philosopher, 114, 115 ; as teacher, 118

Adalbert, Archbishop of Bremen, 19, 20, 24, 233

Adolf of Nassau, 274

Albert of Hapsburg, 274-5, 276, 278

Albertus Magnus, 119, 121, 182, 192

Albigenses, 204, 208, 217

Alexander II, pope, 18, 19, 20, 22

Alexander III, pope, his reign, 131-8 ; and papal power, 167, 173, 193 ; and secular power, 63, 66 ; and heretics, 203, 208, 209 ; and clerical marriage, 71 ; and monastic orders, 79, 81 ; and St. Bernard, 110; and Irish Church, 163 ; and Mon gols, 240

Alexander IV, pope, 121, 177, 221, 260

Alexander of Hales, 121, 186, 192

Alexius, Eastern emperor, 34, 42

Alfonso X, King of Castile, 69, 180, 261, 266

Anacletus, anti-pope, 94, 97, 99- 101

Annates, 175

Anselm, St., archbishop, as philo sopher, 114, 122 ; as teacher, 108, 118 ; as theologian, 186, 196, 282 ; and lay investiture, 48, 53 ; and clerical marriage, 71

Appeals, papal, 172, 180

Aquinas, St. Thomas, as philo sopher, 121 ; as teacher, 119, 221 ; on papacy, 165, 171, 172, 179 ; on councils, 170 ; on cleri cal celibacy, 72 ; on sacra ments, 182, 185, 186, 187 ; on confession, 189 ; on indul gences, 192 ; on the Virgin Mary, 196,197 Aristotle, works of, 111, 113, 119.

122

Armenian Church, 227, 287 Arnold of Brescia, 103, 104, 125,

129

Augustine, St., 3, 107, 182 Augustinian canons. 75, 218

Becket, St. Thomas, archbishop, and clerical immunities, 67 ; exile, 132 ; popularity, 133 ; murder, 136

Benedict IX, pope, 12

Berengar of Tours, 21, 38, 183, 198

Bernard, St., his influence, 77, 95, 99, 101, 193; as defender of the faith, 103, 104, 109, 110, 116, 201, 213 ; on the Papacy, 172, 178 ; on doctrine of the two swords, 4 ; on worldli- ness of clergy, 69 ; on the Cluniac monks, 85 ; on the Virgin Mary, 195, 196: 197 ; and the schism, 100 ; and the second Crusade, 105 ; and the divorce of Louis VII, 106

Bogomiles, 286

Bohemia, 232

295

296

THE CHURCH AND THE EMPIRE

Bonaventura, St., as teacher, 121, 221 ; as Franciscan general, 225, 230 ; on the sacraments, 182 ; on the Virgin Mary, 195 Boniface VIII, pope, as legate, 222 ; his reign, 271-9 ; on papal power, 170 Brethren of the Sword, 237 Bulgarian Church, 283, 284 Bulls, papal, Clericis Laicos, 275 ; Ineffabilis, 276 ; Ausculta Fili, 277 : Unam Sanctam, 278 ; others, 274, 276, 277

Calixtus II, pope, 52, 55, 85, 92,

208

Canonisation, 173, 193 Canon Law, 169-72, 187, 253 Canossa, 30, 35, 279 Carthusians, 82 Cathari, 204-8, 217, 286 Celestine III, pope, 67, 80, 141,

151, 153, 154

Celestine V, pope, 231, 270 Charles of Anjou and I of Naples,

243, 258, 262, 284 Charles II of Naples, 270, 271,

272 Charles of Valois, 270, 272, 276,

278

Christian of Oliva, 238 Cistercians, foundation, 86 ; mode

of life, 87 ; decay, 88 ; and the

Virgin Mary, 195 ; and the

Spanish orders, 81. See also

St. Bernard

Claire, Order of St., 225 Clarendon, Constitutions of, 59,

67, 180 Clement III, anti-pope, 33, 34,

39,44

Clement IV, pope, 167, 177, 263 Cluniacs, organisation, 10, 75,

81, 84-6, 87 ; popularity, 74,

94. See also 21, 40 Colonnas, 272-3, 276, 279 Concordat of Worms, 54, 59, 93,

96, 98, 127, 156 Confession, 187, 188

Conrad II, 12

Conrad III, 93, 99, 102-5, 126, 128

Conrad IV, 258, 259

Conrad, son of Henry IV, 41, 44, 96

Conradin, 264

Constance of Sicily, 139, 150

Crescentines, 11

Crusades, first, 42-5, 105, 195, 282 ; second, 105-6 ; third, 80, 140 ; fourth, 154, 161 ; of 1217, 247 ; of Frederick II, 249 ; of Louis IX, 265

Curia, papal, 174

Dante, 5, 124, 175

Decretals, 66, 72, 164, 169, 253

Didatus, Papae, 164, 166, 169,

170, 172, 176, 178, 179 Dispensations, papal, 171 Dominic, St., 162, 210, 217-19 Dominicans, spread of order, 218 ;

rivalry with Franciscans, 223 ;

tertiaries, 226 ; as teachers,

121 ; and heresy, 213, 222 ; as

emissaries, 242, 283 Duns Scotus, 123, 197, 222

Eastern Church, internal condi tion, 284-6 ; quarrel with Latins, 280-1 ; attempts at re union, 265, 266-9, 282-4. See also 156, 186

Edmund, Earl of Lancaster, 259, 262

Edward I of England, 265, 275, 277

Elias of Cortona, 227

Elections, papal, 15, 22, 59, 137, 266 ; episcopal, 58-60, 167

England, and the papacy, 37, 163, 168, 174, 175 ; and cleri cal immunities, 66 ; and cleri cal marriage, 71-2 ; and heresy, 207, 214

Esthonia, conversion of, 235, 238

Eucharist, 181, 182, 187, 189, 204

INDEX

297

Eugenius III, pope, 104, 105,

110, 125, 235

"Everlasting Gospel," 229, 230 Excommunication, of the Em peror, 131, 139, 151, 152, 157, 249, 250, 251, 254, 256; of others, 125, 142, 153, 155, 159, 160, 199, 203, 209, 210, 278

Finland, 235

Flagellants, 230

Fontevraud, monastic order of, 83

Francis, St. , of Assisi, his order, 222-4, 228 ; canonisation of, 219, 225; and Innocent III, 162, 218 ; and the Mohamme dans, 226

Franciscans, and Innocent III, 218 ; the Rule, 224 ; tertiaries, 226 ; as missionaries, 226 ; as emissaries, 242, 283 ; as stu dents of medicine, 222 ; Spirit uals and Conventuals, 227-31; and immaculate conception, 197 ; and later scholasticism, 121

Frederick I, 62, 64, 105, 127, 128, 129-41, 178, 180

Frederick II, 66, 68, 80, 120, 143, 150, 157, 180, 222, 228, 241, 246-58, 263

Fulk of Neuilly, 154, 216

Gelasius II, pope, 52

Gerard of Borgo-san-Donnino,

229

Ghenghiz Khan, 240 Gilbert de la Porree, 110, 116 Grammont, monastic order of, 82 Gregory VI, pope, 12, 21, 190 Gregory VII, pope, as Hilde- brand, 13, 15, 17, 20, 21, 22, 37, 183 ; contest with empire, 25-38 ; papal claims of, 148, 164, 178 ; compared with St. Bernard, 107 ; Alexander III, 138 ; Innocent III, 147, 148 ;

influence in Spain, 163 ; in Hungary, 232 ; and monastic orders, 82, 89, 90; and bishops, 166 ; and legates, 176 ; and tithes, 64 ; and appeals, 173 ; and indulgences, 190 Gregory VIII, pope, 173 Gregory VIII, anti-pope, 52 Gregory IX, pope, his reign, 248- 55 ; as legislator, 169 ; and clerical marriage, 200 ; and in dulgences, 191 ; and friars, 219, 220, 228

Gregory X, pope, 265-8, 269 Grossteste, Robert, Bishop of Lincoln, 168

Hadrian IV, pope, his reign,

125-31 ; and Arnold of Brescia,

104 ; in Scandinavia, 125, 235.

See also 167, 174, 180 Hanno, Archbishop of Koln, 19,

20, 24, 233

Henry II, emperor, 11 Henry III, emperor, 12, 21, 56,

232 Henry IV, emperor, 24-46, 190,

233, 234, 235 Henry V, emperor, 44-56, 62, 92,

98, 235, 237 Henry VI, emperor, 139, 141-4,

150, 157 Henry the Lion of Saxony,

102, 127, 133, 138, 141, 152,

236 Henry, son of Frederick II, 158,

159

Henry of Lausanne, 201,205 Henry I of England, 96 Henry II of England, 106, 132,

134, 135, 137, 180 Henry III of England, 160, 180,

260 Heresy, 135, 156, 198-215, 222,

252, 285, 286

Herman of Luxemburg, 34, 39 Herman von Salza, 80, 247 Honorius II, pope, 77, 92, 94 Honorius II, anti-pope, 19

298 THE CHURCH AND THE EMPIRE

Honorius III, pope, his reign, 246-8; and friars, 218, 219, 224. See also 80, 174

Hospitallers, Knights, 78, 216, 250

Hungary, 161, 232

Ignatius, Patriarch of Constanti nople, 280

Immaculate Conception, doctrine of, 196

Indulgences, 189, 274

Infallibility, papal, doctrine of, 178-9

Innocent II, pope, 94, 96, 98, 101, 103, 163, 164, 172, 208

Innocent III, pope, his reign, 145-62 ; and papal power, 165, 167, 177, 179, 191 ; and secu lar power, 3, 61, 63, 66, 250 ; and heresy, 209, 211, 214 ; and friars, 218, 224, 225. See also 118, 238

Innocent IV, pope, 168, 171, 221, 239, 241, 255-9

Interdict, papal, 153, 160, 177, 250

Investiture, lay, 9, 23, 24, 25, 26, 36, 37, 40, 47, 49, 50, 51, 53, 54, 58, 60, 147

Ivo, Bishop of Chartres, 47, 48, 74, 175

Jacohite Church, 227, 287 Jerusalem, 244, 247, 250 Joachim de Flore, 228, 229, 230 John of Brienne, 247, 251 John of England, 154, 159, 160,

180, 210, 249

John of Monte Corvino, 245 John of Parma, 229, 230 John of Piano Carpini, 242 John of Salisbury, 3, 118, 174,

Jubilee, papal, of 1300, 192, 273

Lanfranc, archbishop, 20, 37, 38, 183

Lateran Councils, 170 ; first, 54, 71 ; second, 71, 79, 103, 164,

208 ; third, 63, 64, 137, 173,

209 ; fourth, 61, 63, 162, 184, 186, 189, 191, 212, 214, 218, 246, 252

Leo IX, pope, 13, 14, 17 Livonia, conversion of, 237, 239 Lombard League, 134, 248, 253 Lothair II, 76, 92, 96-100, 126,

128, 178, 235 Louis VI of France, 94 Louis VII of France, 105, 132,

134, 137

Louis VIII of France, 212 Louis IX of France, 168, 180,

214, 241, 242, 258, 265, 276 Lyons, Council of, first, 256 ;

second, 243, 266, 268, 284

Manfred, 259, 262-4 Manuel Comnenus, 282 Maronite Church, 287 Marriage of clergy, 9, 25, 37,

71, 72, 200, 207, 280 Martin IV, pope. 269 Matilda, Countess, 28, 30, 32,

33, 40, 41, 49, 51 ; her gift to

the Papacy, 33, 40, 52, 98, 99,

130, 138, 140, 150, 153, 157 Metropolitans, 165, 166, 175,

176, 177 Michael Pahfiologus, 267, 284,

286 Milan, 18, 128, 130, 132, 134,

135, 139, 207, 251 Miracles, 193-4 Mohammedans, 105, 119, 227,

241 Mongols, 227, 240

Nestorian Church, 119, 240, 242,

244, 245, 287 Nicholas I, pope, 8, 280 Nicholas II, pope, 15, 17, 18, 22,

40

Nicholas III, pope, 175, 268-9 Nicholas IV, pope, 270

INDEX

299

Norbert, St. , founds Premonstra- tensians, 76 ; Archbishop of Magdeburg, 76, 235 ; opposes Lothair, 98 ; and Abailard, 116, 193 ; and heresy, 200

Normans, 16, 17, 22, 28, 34, 42, 49, 97, 281

Norway, conversion of, 233

Otto of Bamberg, 237 Otto of Brunswick, 152, 156-9, 180, 246

Pascal II, pope, his reign, 48-52.

See also 45, 71, 84, 170 Paschasius Radbert, 182, 184 Pasteauroux, 230 Patarins, 18, 28, 204, 207 Paulicians, 207, 286 Pauperes Catholici, 217 Penance, 181, 189 Peter of Aragon, 270 Peter Damiani, 18, 20, 195, 196 Peter John of Olive, 231 Peter of Murrone, 271 Peter the Lombard, 117, 182, 188 Peter the Venerable, 84, 86, 109,

201

Peter's Pence, 37, 175 Petrobrusians, 108, 109, 201, 205 Philip I of France, 36, 40, 49, 59 Philip II Augustus of France, 61,

67, 146, 153, 154, 157, 159,

160,210

Philip III of France, 213 Philip IV of France, 222, 275,

277-9 Philip of Suabia and Tuscany,

142, 150, 151, 152, 155, 156,

237

Photius, Patriarch of Constanti nople, 280 Pilgrims, 274 Plato, 113, 115 Poland, conversion of, 232 Polo, Marco, 245 Pontius, Abbot of Cluny, 84-5 Premonstratensians, 76, 98, 236 Prester John, 240 Prussia, conversion of, 238

Ratramnus, 182

Raymond V of Toulouse, 208

Raymond VI, 209-13, 249

Raymond VII, 212-13

Regale, 277

Regalia, 61, 93, 127, 130

Relics, 194

Richard I of England, 140, 142,

152 Richard, Earl of Cornwall, 258,

260, 266

Robert Guiscard, 33, 34 Roger Bacon, 124, 222 Roger of Sicily, 97, 99-101, 128,

139, 151 Rome, Commune of, 103, 128,

142, 149, 157, 251, 262 Roscelin, 114 Rudolf of Hapsburg, 180, 266,

268, 269,274 Rudolf of Suabia, 31, 32, 33, 190

Sacraments, 181, 205 Scandinavia, Christianity in, 125,

233

" Sicilian Vespers," 270 Simon de Montfort, 211-12 Simony, 9, 36, 37, 53, 70, 171,

207

Spain, 161,163 Spanish Military Orders, 81 Spoils, right of, 62, 156, 247 Stephen IX, pope, 15, 22 Stephen Langton, archbishop,

160 Suger, Abbot of St. Denys, 105,

106 Sweden, 234

Tancred of Sicily, 141-2 Taxation, clerical, 63, 275 Templars, Knights, 77, 217, 250 Tertiaries of Franciscan Order,

226

Teutonic Knights, 80, 238 Tithes, 64, 79, 180, 276 Transubstantiation, 184-5 Truce of God, 68 Tusculan popes, 11

300

THE CHURCH AND THE EMPIRE

Universities, 118, 121, 170, 213, 220

Urban II, pope, his reign, 40-4 ; and papal power, 170, 171, 180 ; and clerical immunities, 66 ; and indulgences, 190; and lay rulers, 49, 53, 151. See also 196, 235, 282

Urban III, pope, 139

Urban IV, pope, 120, 187, 191, 221, 262, 284

Vicelin, 236

Victor IV, anti-pope, 131-2 Victorines, monastic Order of, 75-6, 116-17, 181

Waldenses, 202, 216

Wends, 234

William I of England, 163

William II, 180

William I of Sicily, 125, 129

William II, 136, 139, 141

William of Champeaux, 108, 115,

118 William of St. Amour, 221

Medley, D.J. BR

Church and the empire. 141,

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