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32.9 How Constantinople Appealed to Rome

We have already told of the attack of the Normans upon the Byzantine Empire from the west, and of the battle of Durazzo (1081); and we have noted that Constantinople had still vivid memories of the Russia sea raids (1043). Bulgaria, it is true, had been tamed, but there was heavy and uncertain warfare going-on with the Petschenegs. North and west, the emperor’s hands were full. This swift advance of the Turks into country that had been so long securely Byzantine must have seemed like the approach of final disaster. The Eastern Emperor, Michael VII, under the pressure of these convergent dangers, took a step that probably seemed both to himself and to Rome of the utmost political significance. He appealed to the Pope; Gregory VII, for assistance. His appeal was repeated still more urgently by big successor, Alexius Comnenus, to Pope Urban II.

To the counsellors of Rome this must have presented itself as a supreme opportunity for the assertion of the headship of the Pope over the entire Christian world.

In this history we have traced the growth of this idea of a religious government of Christendom-and through Christendom of mankind-and we have shown how naturally and how necessarily, because of the, tradition of world empire, it found a centre at Rome. The Pope of Rome was the only Western patriarch; he was the religious head of a vast region in which the ruling tongue was Latin; the other patriarchs of the Orthodox Church spoke Greek, and so were inaudible throughout his domains; and the word filioque, which had been added to the Latin creed, had split off the Byzantine Christians by one of those Impalpable and elusive doctrinal points upon which there is no reconciliation. (The final rupture was in 1054.) The life of the Lateran changed in its quality with every occupant of the chair of St. Peter: sometimes papal Rome was a den of corruption and uncleanness, as it had been in the days of John XII; sometimes it was pervaded by the influence of widely thinking and nobly thinking men. But behind the Pope was the assembly of the cardinals, priests, and a great number of highly educated officials, who never, even in the darkest and wildest days, lost sight altogether of the very grand idea of a divine world dominion, of a peace of Christ throughout the earth that St. Augustine had expressed. Through all the Middle Ages that idea was the guiding influence in Rome. For a time, perhaps, mean minds would prevail there, and in the affairs of the world Rome would play the part of a greedy, treacherous, and insanely cunning old woman; followed a phase of masculine and quite worldly astuteness perhaps, or a phase of exaltation. Came an interlude of fanaticism or pedantry, when all the pressure was upon exact doctrine. Or there was a moral collapse, and the Lateran became the throne of some sensuous or aesthetic autocrat, ready to sell every hope or honour the church could give for money to spend upon pleasure or display. Yet, on the whole, the papal ship kept its course, and came presently into the wind again.

In this period to which we have now come, the period of the eleventh century, we discover a Rome dominated by the personality of an exceptionally great statesman, Hildebrand, who occupied various official positions under a succession of Popes, and finally became Pope himself under the name of Gregory VII (1073-1085). We find that under his influence, vice, sloth and corruption have been swept out of the church, that the method of electing the Popes has been reformed, and that a great struggle has been waged with the Emperor upon the manifestly vital question of «investitures», the question whether Pope or temporal monarch should have the decisive voice in the appointment of the bishops in their domains. Vital that question was not only to the church, but to the monarchs, for in many countries more than a quarter of the land was clerical property. Hitherto the Roman clergy had been able to marry; but now, to detach them effectually from the world and to make them more completely the instruments of the church, celibacy was imposed upon all priests. . . .

Gregory VII had been prevented by his struggle over the investitures from any effectual answer to the first appeal from Byzantium; but he had left a worthy successor in Urban II (1087-1099); and when the letter of Alexius came to hand, Urban seized at once upon the opportunity it afforded for drawing together all the thoughts and forces of Western Europe into one passion and purpose. Thereby he might hope to end the private warfare that prevailed, and find a proper outlet for the immense energy of the Normans. He saw, too, an opportunity of thrusting the Byzantine power and Church aside, and extending the influence of the Latin Church over Syria, Palestine, and Egypt. The envoys of Alexius were heard at a church council, hastily summoned at Piazenza (= Placentia), and next year (1095) at Clermont, Urban held a second great council, in which all the slowly gathered strength of the Church was organized for a universal war propaganda against the Moslems. Private war, all war among Christians, was to cease until the infidel had been swept back and the site of the Holy Sepulchre was again in Christian hands.

The fervour of the response enables us to understand the great work of creative organization that had been done in Western Europe in the previous five centuries. In the beginning of the seventh century we saw Western Europe as a chaos of social and political fragments, with no common idea nor hope, a system shattered almost to a dust of self-seeking individuals. Now in the dawn of the eleventh century there is everywhere a common belief, linking idea, to which men may devote themselves, and by which they can cooperate together in a universal enterprise. We realize that, in spite of much weakness and intellectual and moral unsoundness, to this extent the Christian Church has worked. We are able to measure the evil phases of tenth-century Rome, the scandals, the filthiness, the murders and violence, at their proper value by the scale of this fact. No doubt also all over Christendom there had been many lazy, evil, and foolish priests; but it is manifest that this task of teaching and co-ordination that had been accomplished could have been accomplished only through a great multitude of right-living priests and monks and nuns. A new and greater amphictyony, the amphictyony of Christendom, had come into the world, and it had been built by thousands of anonymous, faithful lives.

And this response to the appeal of Urban the Second was not confined only to what we should call educated people. It was not simply knights and princes who were willing to go upon this crusade. Side by side with the figure of Urban we must put the figure of Peter the Hermit, a type novel to Europe, albeit a little reminiscent of the Hebrew prophets. This man appeared preaching the crusade to the common people. He told a story whether truthful or untruthful hardly matters in this connection-of his pilgrimage to Jerusalem, of the wanton destruction at the Holy Sepulchre by the Seljuk Turks, who took it in 1073, and of the exactions, brutalities, and deliberate cruelties practised upon the Christian pilgrims to the Holy Places. Barefooted, clad in a coarse garment, riding on an ass, and bearing a huge cross, this man travelled about France and Germany, and everywhere harangued vast crowds in church or street or market-place.

Here for the first time we discover Europe with an idea and a soul! Here is a universal response of indignation at the story of a remote wrong, a swift understanding of a common cause for rich and poor alike. You cannot imagine this thing happening in the Empire of Augustus Cæsar, or indeed in any previous state in the world’s history. Something of the kind might perhaps have been possible in the far smaller world of Hellas, or in Arabia before Islam. But this movement affected nations, kingdoms, tongues, and peoples. It is clear that we are dealing with something new that has come into the world, a new clear connection of the common interest with the consciousness of the common man.

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