The Age of Reason by D. J. Medley (best manga ereader .txt) 📕

the thirteenth century is one of continual progress. It was devoted to poverty no less than its companion Order. But circumstances soon showed that this was a principle which in its strictness made too great a demand upon human nature. 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.

[Sidenote: Development of extreme views among Franciscans.]

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 the Order in favour of a despotic rule, and obtained from Gregory IX a relaxation of the strict rule of poverty: while he raised over the remains of the founder at Assisi a magnificent church which the saint would have repudiated. The bitter complaints of the Franciscans who wished to observe the Rule in the spirit of their founder obliged the Pope to depose Elias, who took refuge at the Court of Frederick II. But the tendency towards relaxation continued and was favoured by the Papacy. For the Spirituals—those who clung to the strict Rule 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 dispensation 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he determined would end in 1260; and the third ruled by the Holy Ghost, in which the Eucharist, which had itself superseded the paschal lamb, should give way to some new means of grace.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 convert 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. In 1254 there appeared in Paris a book entitled the Introduction to the Everlasting Gospel, a name taken from a passage of the Revelation (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 interpretation 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 Franciscan General John of Parma (1248-57), who represented the purest Franciscan tradition, and was chiefly 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.

[Sidenote: Popular manifestations.]

Moreover, the extravagances of the Spirituals were no isolated outburst of religious liberty. In 1251 there appeared in France an elderly preacher, known as the Hungarian, who, professing a revelation from the Virgin Mary and preaching a social revolution, led a band of peasants and rioters through country, until the leader was killed in a scuffle 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.

[Sidenote: Papal action and its effect.]

But despite the manifest danger of these movements the Papacy acted with great caution. In 1255 a tribunal of three Cardinals at Anagni investigated the charges against Gerard's book. Joachim's orthodoxy remained unquestioned the Everlasting Gospel was condemned, but the Bishop of Paris was told not to annoy the Franciscans. The most important result was 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 Rule. 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.

[Sidenote: Chances of separation.]

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

[Sidenote: Hungary and Poland.]

From the time of Otto I it was the policy of the German Kings to Germanise and Christianise the nations on their eastern border, as a preparatory 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, meanwhile, 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 his 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.

[Sidenote: Bohemia.]

The Czechs in Bohemia were less fortunate. Boleslas Chrobry, i.e. the Brave, of Poland (992-1025), had aspired to rule over an united kingdom of the Northern Slavs, but had to be content with the independence of his own Polish kingdom. Bretislas of Bohemia (1037-55) had a similar ambition; but he could not shake off the German yoke, and his bishopric of Prague remained a suffragan of the Metropolitan of Mainz.

[Sidenote: Adalbert of Bremen.]

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 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, Archbishop 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 patriarchate in Northern Europe. He met with considerable success in Scandinavia.

[Sidenote: 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, 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 metropolitan, and his empire fell asunder at his death. 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 converted by missionaries from Norway and ultimately became subject to the Metropolitan of Norway.

[Sidenote: Wends.]

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 addition to Bremen. He sent bishops to Ratzeburg and Mecklenburg across the Elbe. He encouraged Henry IV's schemes against the Saxons in order to diminish the power of the House of Billung, 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 interpreted the missionaries' sermons to his heathen subjects. This dominion had been established under the protection of the Saxon dukes. But Henry IV's 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 with the extirpation of other marks of Christianity, the bishoprics were destroyed, and among them Adalbert'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 investiture 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 discontent 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 connection with this point that Finland owed its conversion to Sweden very shortly afterwards, though the Swedish attempts in Esthonia failed.

[Sidenote: Their final conversion.]

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 that moment we can mark the steady advance of German power to the Oder. The Billung