Chapter 5
[Sidenote: Origin of papal power.]
19. We must now turn to a consideration of the origin and growth of the supremacy of the popes, who, by raising themselves to the head of the Western Church, became in many respects more powerful than any of the kings and princes with whom they frequently found themselves in bitter conflict.
[Sidenote: Prestige of the Roman Christian community.]
While we cannot discover, either in the Acts of the Council of Nicaea or in the Theodosian Code, compiled more than a century later, any recognition of the supreme heads.h.i.+p of the Bishop of Rome, there is little doubt that he and his flock had almost from the very first enjoyed a leading place among the Christian communities. The Roman Church was the only one in the West which could claim the distinction of having been founded by the immediate followers of Christ,--the "two most glorious apostles."
[Sidenote: Belief that Peter was the first Bishop of Rome.]
The New Testament speaks repeatedly of Paul's presence in Rome, and Peter's is implied. There had always been, moreover, a persistent tradition, accepted throughout the Christian Church, that Peter was the first Bishop of Rome. While there is no complete doc.u.mentary proof for this belief, it appears to have been generally accepted at least as early as the middle of the second century. There is, certainly, no conflicting tradition, no rival claimant. The _belief itself_, whether or not it corresponds with actual events, is indubitably a fact, and a fact of the greatest historical importance. Peter enjoyed a certain preeminence among the other apostles and was singled out by Christ upon several occasions. In a pa.s.sage of the New Testament which has affected political history more profoundly than the edicts of the most powerful monarch, Christ says: "And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of h.e.l.l shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven."[27]
[Sidenote: The Roman Church the mother church.]
It was thus natural that the Roman Church should early have been looked upon as the mother church in the West. Its doctrines were considered the purest, since they had been handed down from its exalted founders. When there was a difference of opinion in regard to the truth of a particular teaching, it was natural that all should turn to the Bishop of Rome for his view. Moreover, the majesty of the capital of the world helped to exalt its bishop above his fellows. It was long, however, before all the other bishops, especially those in the large cities, were ready to accept unconditionally the authority of the Bishop of Rome, although they acknowledged his leading position and that of the Roman community.
[Sidenote: Obscurity of early bishops of Rome.]
We know comparatively little of the bishops of Rome during the first three centuries of the Church's existence. Even as the undisputed heads of their persecuted sect, they could not have begun to exercise the political influence which they later enjoyed, until Christianity had gained the ascendancy and the power of the Empire had become greatly weakened.
[Sidenote: Period of the Church fathers.]
We are, however, much better instructed in regard to the Church of the fourth and early fifth centuries, because the century following the Council of Nicaea was, in the history of church literature, what the Elizabethan era was in that of England. It was the era of the great "fathers" of Christian theology, to whom all theologians since have looked back as to the foremost interpreters of their religion. Among the chief of these were Athanasius (d. 373), to whom is attributed the formulation of the creed of the Orthodox Church as opposed to the Arians, against whom he waged unremitting war; Basil (d. 379), the promoter of the monastic life; Ambrose, Bishop of Milan (d. 397); Jerome (d. 420), who prepared a new Latin version of the Scriptures, which became the standard (Vulgate) edition; and, above all, Augustine (354-430), whose voluminous writings have exercised an unrivaled influence upon the minds of Christian thinkers since his day.
Since the church fathers were chiefly interested in matters of doctrine, they say little of the organization of the Church, and it is not clear from their writings that the Bishop of Rome was accorded as yet the supreme and dominating position which the popes later enjoyed.
Nevertheless, Augustine calls a contemporaneous Bishop of Rome the "head of the Western Church," and almost immediately after his death one ascended the episcopal chair at Rome whose ambition, energy, and personal bravery were a promise of those qualities which were to render his successors the kings of kings.
[Sidenote: Leo the Great, 440-461.]
[Sidenote: Decree of Valentinian III.]
With the accession of Leo the Great (440-461) the history of the papacy may, in one sense, be said to have begun. At his instance, Valentinian III, the emperor of the West, issued a decree in 445 declaring the power of the Bishop of Rome supreme, by reason of Peter's merits and apostolic heads.h.i.+p, and by reason of the majesty of the city of Rome. He commanded that the bishops throughout the West should receive as law all that the Bishop of Rome sanctioned, and that any bishop refusing to answer a summons to Rome should be forced to obey by the imperial governor. But a council at Chalcedon, six years later, raised new Rome on the Bosphorus (Constantinople) to an ecclesiastical equality with old Rome on the Tiber. The bishops of both cities were to have a co-superiority over all the other prelates. This decree was, however, never accepted in the Western or Latin Church, which was gradually separating from the Eastern or Greek Church whose natural head was Constantinople.[28] Although the powers to which Leo laid claim were not as yet even clearly stated and there were times of adversity to come when for years they appeared an empty boast, still his emphatic a.s.sertion of the supremacy of the Roman bishop was a great step toward bringing the Western Church under a single head.
[Sidenote: Duties that devolved upon the early popes.]
Not long after the death of Leo the Great, Odoacer put an end to the western line of emperors. Then Theodoric and his East Goths settled in Italy, only to be followed by still less desirable intruders, the Lombards. During this tumultuous period the people of Rome, and even of all Italy, came to regard the pope as their
He had to manage and defend the great tracts of land in different parts of Italy which from time to time had been given to the bishopric of Rome. He negotiated with the Germans and even directed the generals sent against them.
[Sidenote: Gregory the Great, 590-604.]
20. The pontificate of Gregory the Great, one of the half dozen most distinguished heads that the Church has ever had, shows how great a part the papacy could play. Gregory, who was the son of a rich Roman senator, was appointed by the emperor to the honorable office of prefect. He began to fear, however, that his proud position and fine clothes were making him vain and worldly. His pious mother and his study of the writings of Augustine, Jerome, and Ambrose led him, upon the death of his father, to spend all his handsome fortune in founding seven monasteries. One of these he established in his own house and subjected himself to such severe discipline and deprivations that his health never entirely recovered from them. He might, in his enthusiasm for monasticism, have brought himself to an early grave if the pope had not commanded him to undertake a difficult mission to Constantinople; there he had his first opportunity to show his great ability in conducting delicate negotiations.
[Sidenote: Ancient Rome becomes mediaeval Rome.]
When Gregory was chosen pope (in 590) and most reluctantly left his monastery, ancient Rome, the capital of the Empire, was already transforming itself into mediaeval Rome, the capital of Christendom. The temples of the G.o.ds had furnished materials for the many Christian churches. The tombs of the apostles Peter and Paul were soon to become the center of religious attraction and the goal of pilgrimages from every part of western Europe. Just as Gregory a.s.sumed office a great plague was raging in the city. In true mediaeval fas.h.i.+on, he arranged a solemn procession in order to obtain from heaven a cessation of the pest. Then the archangel Michael was seen over the tomb of Hadrian[29]
sheathing his fiery sword as a sign that the wrath of the Lord had been turned away. With Gregory we leave behind us the history of the Rome of Caesar and Trajan and enter upon that of Innocent III and Leo X.
[Sidenote: Gregory's writings.]
Gregory enjoyed an unrivaled reputation during the Middle Ages as a writer. He is reckoned with Augustine, Ambrose, and Jerome as one of the four great Latin "fathers" of the Church. His works show, however, how much less cultivated his period was than that of his predecessors. His most popular book was his _Dialogues_, a collection of accounts of miracles and popular legends. It is hard to believe that it could have been composed by the greatest man of the time and that it was designed for adults. In his commentary on Job, Gregory warns the reader that he need not be surprised to find mistakes in grammar, since in dealing with so high a theme a writer should not stop to make sure whether his cases and tenses are right.[30]
[Ill.u.s.tration: The Castle San Angelo, formerly the Tomb of the Emperor Hadrian]
[Sidenote: Gregory as a statesman.]
Gregory's letters show clearly what the papacy was coming to mean for Europe when in the hands of a really great man. While he a.s.sumed the humble t.i.tle of "Servant of the servants of G.o.d," which the popes still use, Gregory was a statesman whose influence extended far and wide. It devolved upon him to govern the city of Rome,--as it did upon his successors down to the year 1870,--for the eastern emperor's control had become merely nominal. He had also to keep the Lombards out of central Italy, which they failed to conquer largely on account of the valiant defense of the popes. These duties were functions of the civil power, and in a.s.suming them Gregory may be said to have founded the temporal power of the popes.
[Sidenote: Gregory's missionary undertakings.]
Beyond the borders of Italy, Gregory was in constant communication with the emperor, with the rulers of Austrasia, Neustria, and Burgundy.
Everywhere he used his influence to have good clergymen chosen as bishops, and everywhere he watched over the interests of the monasteries. But his chief importance in the history of the papacy is attributable to the missionary enterprises which he undertook, through which the great countries which were one day to be called England, France, and Germany were brought under the sway of the Roman Church and its head, the pope.
Gregory was, as we have seen, an enthusiastic monk, and he naturally relied chiefly upon the monks in his great work of converting the heathen. Consequently, before considering his missionary achievements, we must glance at the origin and character of the monks, who are so conspicuous throughout the Middle Ages.
General References.--There is no satisfactory history of the mediaeval Church in one volume. Perhaps the best short account in English is FISHER, _History of the Christian Church_ (Charles Scribner's Sons, $3.50). MOELLER, _History of the Christian Church_, Vols. I-II (Swan Sonnenschein, $4.00 a vol.), is a dry but very reliable manual with full references to the literature of the subject. ALZOG, _Manual of Universal Church History_ (Clarke, Cincinnati, 3 vols., $10.00), is a careful presentation by a Catholic scholar. MILMAN, _History of Latin Christianity_, although rather old, is both scholarly and readable, and is to be found in most libraries. GIESELER, _Ecclesiastical History_ (5 vols., now out of print, but not difficult to obtain), is really a great collection of the most interesting extracts from the sources, with very little indeed from the author's hand. This and Moeller are invaluable to the advanced student. HATCH, _Growth of Church Inst.i.tutions_ (Whittaker, $1.50), gives an admirably simple account of the most important phases of the organization of the Church.
CHAPTER V
THE MONKS AND THE CONVERSION OF THE GERMANS
[Sidenote: Importance of the monks as a cla.s.s.]
21. It would be difficult to overestimate the variety and extent of the influence that the monks exercised for centuries in Europe. The proud annals of the Benedictines, Franciscans, Dominicans, and Jesuits contain many a distinguished name. The most eminent philosophers, scientists, historians, artists, poets, and statesmen may be found among their ranks. Among those whose achievements we shall study later are The Venerable Bede, Boniface, Abelard, Thomas Aquinas, Roger Bacon, Fra Angelico, Savonarola, Luther, Erasmus,--all these, and many others who have been leaders in various branches of human activity, were monks.
[Sidenote: Monasticism appealed to many different cla.s.ses.]
The strength of monasticism lay in its appeal to many different cla.s.ses of persons. The world became a less attractive place as the successive invasions of the barbarians brought ever-increasing disorder. The monastery was the natural refuge not only of the spiritually minded, but of those of a studious or contemplative disposition who disliked the life of a soldier and were disinclined to face the dangers and uncertainties of the times. The monastic life was safe and peaceful, as well as holy. Even the rude and unscrupulous warriors hesitated to destroy the property or disturb the life of those who were believed to enjoy Heaven's special favor. The monastery furnished, too, a refuge for the disconsolate, an asylum for the disgraced, and food and shelter for the indolent who would otherwise have had to earn their living. There were, therefore, many motives which helped to fill the monasteries.
Kings and n.o.bles, for the good of their souls, readily gave land upon which to found colonies of monks, and there were plenty of remote spots in the mountains and forests to tempt the recluse.
[Sidenote: Necessity for the regulation of monastic life.]
Monastic communities first developed on a large scale in Egypt in the fourth century. Just as the Germans were winning their first great victory at Adrianople, St. Jerome was engaged in showing the advantages of the ascetic Christian life, which was a new thing in the West. In the sixth century monasteries multiplied so rapidly in western Europe that it became necessary to establish definite rules for the numerous communities which proposed to desert the ordinary ways of the world and lead a peculiar life apart. The monastic regulations which had been drawn up in the East did not answer the purpose, for the climate of the West and the temperament of the Latin peoples differed too much from those of the Orient. Accordingly St. Benedict drew up, about the year 526, a sort of const.i.tution for the monastery of Monte Ca.s.sino, in southern Italy, of which he was the head. This was so sagacious, and so well met the needs of the monastic life, that it was rapidly accepted by the other monasteries and gradually became the "rule" according to which all the western monks lived.[31]
[Sidenote: The Rule of St. Benedict.]
The Rule of St. Benedict is as important as any const.i.tution that was ever drawn up for a state. It is for the most part natural and wholesome. It provides that, since every one is not fitted for the ascetic life, the candidate for admission to the monastery shall pa.s.s through a period of probation, called the _novitiate_, before he is permitted to take the solemn and irrevocable vow. The brethren shall elect their head, the _abbot_, whom they must obey unconditionally in all that is not sinful. Along with prayer and meditation, the monks are to work at manual occupations and cultivate the soil. They shall also read and teach. Those who were incapacitated for outdoor work were a.s.signed lighter tasks, such as copying books. The monk was not permitted to own anything in his own right; he pledged himself to perpetual and absolute poverty, and everything he used was the property of the convent. Along with the vows of obedience and poverty, he also took that of chast.i.ty, which bound him never to marry. For not only was the single life considered more holy than the married, but the monastic organization would, of course, have been impossible unless the monks remained single. Aside from these restrictions, the monks were commanded to live rational and natural lives and not to abuse their bodies or sacrifice their physical vigor by undue fasting in the supposed interest of their souls. These sensible provisions were directed against the excesses of asceticism, of which there had been many instances in the East.
[Sidenote: The monks copy, and so preserve, the Latin authors.]
The influence of the Benedictine monks upon Europe is incalculable. From their numbers no less than twenty-four popes and forty-six hundred bishops and archbishops have been chosen. They boast almost sixteen thousand writers, some of great distinction. Their monasteries furnished retreats where the scholar might study and write in spite of the prevailing disorder of the times. The copying of books, as has been said, was a natural occupation of the monks. Doubtless their work was often done carelessly, with little heart and less understanding. But, with the great loss of ma.n.u.scripts due to the destruction of libraries and the indifference of individual book-owners, it was most essential that new copies should be made. Even poor and incorrect ones were better than none. It was the monks who prevented the loss of a great part of Latin literature, which, without them, would probably have reached us only in scanty remains.
[Sidenote: The monks aid in the material development of Europe.]
The monks also helped to rescue honest manual labor, which they believed to be a great aid to salvation, from the disrepute into which slavery had brought it in earlier times. They set the example of careful cultivation on the lands about their monasteries and in this way introduced better methods into the regions where they settled. They entertained travelers at a time when there were few or no inns and so increased the intercourse between the various parts of Europe.[32]