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32.13 Defects and Limitations of the Papacy

We have said that Innocent III never seemed to realize that his ward, Frederick II, was growing up. It is equally true that the papacy never seemed to realize that Europe was growing up. It is impossible for an intelligent modern student of history not to sympathize with the underlying idea of the papal court, with the idea of one universal rule of righteousness keeping the peace of the earth, and not to recognize the many elements of nobility that entered into the Lateran policy. Sooner or later mankind must come to one universal peace, unless our race is to be destroyed by the increasing power of its own destructive inventions; and that universal peace must needs take the form of a government, that is to say a law-sustaining organization, in the best sense of the word religious; a government ruling men through the educated coordination of their minds in a common conception of human history and human destiny.

The papacy we must now recognize as the first clearly conscious attempt to provide such a government in the world. We cannot too earnestly examine its deficiencies and inadequacies, for every lesson we can draw from them is necessarily of the greatest value to us in forming our ideas of our own international relationships. We have tried to suggest the main factors in the breakdown of the Roman Republic, and it now behoves us to attempt a diagnosis of the failure of the Roman Church to secure and organize the good will of mankind.

The first thing that will strike the student is the intermittence of the efforts of the church to establish the world City of God. The policy of the church was not whole-heartedly and continuously set upon that end. It was only now and then that some fine personality or some group of fine personalities dominated it in that direction. The kingdom of God that Jesus of Nazareth had preached was overlaid, as we have explained, almost from the beginning by the doctrines and ceremonial traditions of an earlier age, and of an intellectually inferior type. Christianity almost from its commencement ceased to be purely prophetic and creative. It entangled itself with archaic traditions of human sacrifice, with Mithraic blood-cleansing, with priestcraft as ancient as human society, and with elaborate doctrines about the structure of the divinity. The gory forefinger of the Etruscan pontifex maximus emphasized the teachings of Jesus of Nazareth; the mental complexity of the Alexandrian Greek entangled them. In the inevitable jangle of these incompatibles the church had become dogmatic. In despair of other solutions to its intellectual discords, it had resorted to arbitrary authority. Its priests and bishops were more and more men moulded to creeds and dogmas and set procedures; by the time they became cardinals or popes they were usually oldish men, habituated to a politic struggle for immediate ends and no longer capable of world-wide views. They no longer wanted to see the Kingdom of God established in the hearts of men-they had forgotten about that; they wanted to see the power of the church, which was their own power, dominating men. They were prepared to bargain even with the hates and fears and lusts in men’s hearts to ensure that power. And it was just because many of them probably doubted secretly of the entire soundness of their vast and elaborate doctrinal fabric, that they would brook no discussion of it. They were intolerant of questions or dissent, not because they were sure of their faith, but because they were not. They wanted conformity for reasons of policy. By the thirteenth century the church was evidently already morbidly anxious about the gnawing doubts that might presently lay the whole structure of its pretensions in ruins. It had no serenity of soul. It was hunting everywhere for heretics as timid old ladies are said to look under beds and in cupboards for burglars before retiring for the night.

We have already mentioned the Persian Mani, who was crucified and flayed in the year 277. His way of representing the struggle between good and evil was as a struggle between a power of light which was, as it were, in rebellion against a power of darkness inherent in the universe. All these, profound mysteries are necessarily represented by symbols and poetic expressions, and the ideas of Mani still find a response in many intellectual temperaments to-day. One may bear Manichaean doctrines from many Christian pulpits. But the orthodox Catholic symbol was a different one. These Manichaean ideas had spread very widely in Europe, and particularly in Bulgaria and the south of France. In the south of France the people who held them were called the Cathars or Albigenses. Their ideas jarred so little with the essentials of Christianity, that they believed themselves to be devout Christians. As a body they lived lives of conspicuous virtue and purity in a violent, undisciplined, and vicious age. But they questioned the doctrinal soundness of Rome and the orthodox interpretation of the Bible. They thought Jesus was a rebel against the cruelty of the God of the Old Testament, and not his harmonious son. Closely associated with the Albigenses were the Waldenses, the followers of a man called Waldo, who seems to have been quite soundly Catholic in his theology, but equally offensive to the church because he denounced the riches and luxury of the clergy. This was enough for the Lateran, and so we have the spectacle of Innocent III preaching a crusade against these unfortunate sectaries, and permitting the enlistment of every wandering scoundrel at loose ends to carry fire and sword and rape and every conceivable outrage among the most peaceful subjects of the King of France. The accounts of the cruelties and abominations of this crusade are far more terrible to read than any account of Christian martyrdoms by the pagans, and. they have the added horror of being indisputably true.

This black and pitiless intolerance was an evil spirit to be mixed into the project of a rule of God on earth. This was a spirit entirely counter to that of Jesus of Nazareth. We do not hear of his smacking the faces or wringing the wrists of recalcitrant or unresponsive disciples. But the Popes during their centuries of power were always raging against the slightest reflection upon the intellectual sufficiency of the church.

And the intolerance of the church was not confined to religious matters. The shrewd, pompous, irascible, and rather malignant old men who manifestly constituted a dominant majority in the councils of the church resented any knowledge but their own knowledge, and distrusted any thought at all that they did not correct and control. They set themselves to restrain science, of which they were evidently Jealous. Any mental activity but their own struck them as being insolent. Later on they were to have a great struggle upon the question of the earth’s position in space, and whether it moved round the sun or not. This was really not the business of the church at all. She might very well have left, to reason the things that are reason’s, but she seems to have been impelled by an inner necessity to estrange the intellectual conscience in men.

Had this intolerance sprung from a real intensity of conviction it would have been bad enough, but it was accompanied by a scarcely disguised contempt for the intelligence and mental dignity of the common man that makes it far less acceptable to our modern judgments, and which no doubt, made it far less acceptable to the free spirits of the time. We have told quite dispassionately the policy of the Roman church towards her troubled sister in the East. Many of the tools and expedients she used were abominable. In her treatment of her own people a streak of real cynicism is visible. She destroyed her prestige by disregarding her own teaching of righteousness. Of dispensations we have already spoken (sec 11). Her crowning folly in the sixteenth century was the sale of indulgences, whereby the sufferings of the soul in purgatory could be commuted for a money payment. But the spirit that led at last to this shameless and, as it proved, disastrous proceeding, was already very evident in the twelfth and thirteenth centuries.

Long before the seed of criticism that Frederick II had sown had germinated in men’s minds and produced its inevitable crop of rebellion, there was apparent a strong feeling in Christendom that all was not well with the spiritual atmosphere. There began movements, movements that nowadays we should call «revivalist», within the church, that implied rather than uttered a criticism of the sufficiency of her existing methods and organization. Men sought fresh forms of righteous living outside the monasteries and priesthood. One notable figure is that of St. Francis of Assisi (1181-1226). We cannot tell here in any detail of how this pleasant young gentleman gave up all the amenities and ease of his life and went forth to seek God; the opening of the story is not unlike the early experiences of Gautama Buddha. He had a sudden conversion in the midst of a life of pleasure, and, taking a vow of extreme poverty, he gave himself up to an imitation of the life of Christ, and to the service of the sick and wretched, and more particularly to the service of the lepers, who then abounded in Italy. He was joined by great multitudes of disciples, and so the first Friars of the Franciscan Order came into existence. An order of women devotees was set up beside the original confraternity, and in addition great numbers of men and women were brought into less formal association. He preached, unmolested by the Moslems, be it noted, in Egypt and Palestine, though the Fifth Crusade was then in progress. His relations with the church are still a matter for discussion. His work had been sanctioned by Pope Innocent III, but while he was in the East there was a reconstitution of his order, intensifying its discipline and substituting authority for responsive impulse, and as a consequence of these changes he resigned its headship. To the end he clung passionately to the ideal of poverty, but he was hardly dead before the order was holding property through trustees and building a great church and monastery to his memory at Assisi. The disciplines of the order that were applied after his death to his immediate associates are scarcely to be distinguished from a persecution; several of the more conspicuous zealots for simplicity were scourged, others were imprisoned, one was killed while attempting to escape, and Brother Bernard, the «first disciple», passed a year in the woods and hills, hunted like a wild beast.

This struggle within the Franciscan Order is a very interesting one, because it foreshadows the great troubles that were coming to Christendom. All through the thirteenth century a section of the Franciscans were straining at the rule of the church, and in 1318 four of them were burnt alive at Marseilles as incorrigible heretics. There seems to have been little difference between the teaching and spirit of St. Francis and that of Waldo in the twelfth century, the founder of the murdered sect of Waldenses. Both were passionately enthusiastic for the spirit of Jesus of Nazareth. But while Waldo rebelled against the church, St. Francis did his best to be a good child of the church, and his comment on the spirit of official Christianity was only implicit. But both were instances of an outbreak of conscience against authority and the ordinary procedure of the church. And it is plain that in the second instance, as in the first, the church scented rebellion.

A very different character to St. Francis was the Spaniard St. Dominic (1170-1221), who was, of all things, orthodox. He had a passion for the argumentative conversion of heretics, and he was commissioned by Pope Innocent III to go and preach to the Albigenses. His work went on side by side with the fighting and massacres of the crusade; whom Dominic could not convert, Innocent’s crusaders slew; yet his very activities and the recognition and encouragement of his order by the Pope witness to the rising tide of discussion, and to the persuasion even of the papacy that force was no remedy. In several respects the development of the Black Friars or Dominicans—the Franciscans were the Grey Friars-shows the Roman church at the parting of the ways, committing itself more and more deeply to organized dogma, and so to a hopeless conflict with the quickening intelligence and courage of mankind. She whose one duty was to lead, chose to compel. The last discourse of St. Dominic to the heretics he had sought to convert is preserved to us. It is a signpost in history. It betrays the fatal exasperation of a man who has lost his faith in the power of truth because his truth has not, prevailed. «For many years», he said, «I have exhorted you in vain, with gentleness, preaching, praying, and weeping. But according to the proverb of my country, where blessing can accomplish nothing, blows shall may avail. We shall rouse against you princess and prelates, who, alas! will arm nations and kingdoms against this land . . . and thus blows will avail where blessings and gentleness have been powerless».[1]

The thirteenth century saw the development of a now institution in the church, the papal Inquisition. Before this time it had been customary for the Pope to make, occasional inquests or inquiries into heresy in this region or that, but now Innocent III saw in the new order of the Dominicans a powerful instrument of suppression. The Inquisition was organized as a standing inquiry under their direction, and with fire and torment the church set itself, through this instrument, to assail and weaken the human conscience in which its sole hope of world dominion resided. Before the thirteenth century the penalty of death had been inflicted but rarely upon heretics and unbelievers. Now in a hundred market-places in Europe the dignitaries of the church watched the blackened bodies of its antagonists, for the most part poor and insignificant people, burn and sink pitifully and their own great mission to mankind burn and sink with them into dust and ashes.

The beginnings of the Franciscans and the Dominicans were but two among many of the new forces that were arising in Christendom, either to help or shatter the church, as its own wisdom might decide. Those two orders the church did assimilate and use, though with a little violence in the case of the former. But other forces were more frankly disobedient and critical. A century and a half later came Wycliffe (1320- 1384). He was a learned doctor at Oxford; for a time he was Master of Balliol; and he held various livings in the church.

Quite late in his life he began a series of outspoken criticisms of the corruption of the clergy and the unwisdom of the church. He organized a number of poor priests, the Wycliffites, to spread his ideas throughout England; and in order that people should judge between the church and himself, he translated the Bible into English. He was a more learned and far abler man than either St. Francis of St. Dominic. He had supporters in high places and a great following among the people; and though Rome raged against him, and ordered his imprisonment, he died a free man, still administering the Sacraments as parish priest of Lutterworth. But the black and ancient spirit that was leading the Catholic church to its destruction would not let his bones rest in his grave. By a decree of the Council of Constance in 1415, his remains were ordered to be dug up and burnt, an order which was carried out at the command of Pope Martin V by Bishop Fleming in 1428. This desecration was not the act of some isolated fanatic; it was the official act of the church.

[1]Encyclopaedia Britannica, art, “Dominic.”

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