The Church and the Empire, Being an Outline of the History of the Church from A.D. 1003 to A.D. 1304

Excerpt

Introductory

[Sidenote: Political thought in Middle Ages.]

The period of three centuries which forms our theme is the central period of the Middle Ages. Its interests are manifold; but they almost all centre round the great struggle between Empire and Papacy, which gives to mediaeval history an unity conspicuously lacking in 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 propounded in the Middle Ages on the relations of Church and State. So only can we avoid the inevitable confusion of mind which must result from the use of terms familiar in modern life.

[Sidenote: Unity of world.]

Medieval thought, then, drawing its materials from Roman, Germanic and Christian sources, conceived the Universe as Civitas Dei, the State of God, embracing both heaven and earth, 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 mankind; and the destiny of mankind is identified with that of Christendom. Hence it follows that mankind may be described as the Commonwealth of the Human Race; and unity under one law and one government is essential to the attainment of the divine purpose.

[Sidenote: Duality of organisation.]

But this very unity of the whole Universe gives a double aspect to the life of mankind, which has to be spent in this world with a view to its continuation in the next. Thus God has appointed two separate Orders, each complete in its own sphere, the one concerned with the arrangement of affairs for this life, the other charged with the preparation of mankind for the life to come.

[Sidenote: Relations of Church and State.]

But this dualism of allegiance was in direct conflict with the idea of unity. The two separate Orders were distinguished as Sacerdotium and Regnum or Imperium; and the need felt by mediaeval 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.

[Sidenote: Theory of Church party.]

The champions of the former found a reconciliation of the two spheres to consist in the absorption of the secular by the ecclesiastical. The one community into which, by the admission of all, 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 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....