Early European History Part 80

DEVOTION TO THE VIRGIN

High above all the saints stood the Virgin Mary, the Mother of G.o.d.

Devotion to her as the "Queen of Heaven" increased rapidly in the Church after the time of Gregory the Great. The popularity of her cult owed not a little to the influence of chivalry, [7] for the knight, who vowed to cherish womanhood, saw in the Virgin the ideal woman. Everywhere churches arose in her honor, and no cathedral or abbey lacked a chapel dedicated to Our Lady.

RELICS

The growing reverence for saints led to an increased interest in relics.

These included the bones of a saint and shreds of his garments, besides such objects as the wood or nails of the cross on which Christ suffered.

Relics were not simply mementos; they were supposed to possess miraculous power which pa.s.sed into them through contact with holy persons. This belief explains the use of relics to heal diseases, to ward off danger, and, in general, to bring good fortune. An oath taken upon relics was especially sacred. [8] Every church building contained a collection of relics, sometimes amounting to thousands in number, and even private persons often owned them.

PURGATORY

The Church also taught a belief in Purgatory as a state or place of probation. [9] Here dwelt the souls of those who were guilty of no mortal sins which would condemn them to h.e.l.l, but yet were burdened with imperfections which prevented them from entering Heaven. Such imperfections, it was held, might be removed by the prayers of the living, and hence the practice arose of praying for the dead.

161. CHURCH JURISDICTION

CHURCH COURTS

The Church had regular courts and a special system of law [10] for the trial of offenders against its regulations. Many cases, which to-day would be decided according to the civil or criminal law of the state, in the Middle Ages came before the ecclesiastical courts. Since marriage was considered a sacrament, the Church took upon itself to decide what marriages were lawful. It forbade the union of first cousins, of second cousins, and of G.o.dparents and G.o.dchildren. It refused to sanction divorce, for whatever cause, if both parties at the time of marriage had been baptized Christians. The Church dealt with inheritance under wills, for a man could not make a legal will until he had confessed, and confession formed part of the sacrament of Penance. All contracts made binding by oaths came under Church jurisdiction, because an oath was an appeal to G.o.d. [11] The Church tried those who were charged with any sin against religion, including heresy, blasphemy, the taking of interest (usury), and the practice of witchcraft. Widows, orphans, and the families of pilgrims or crusaders also enjoyed the special protection of Church courts.

"BENEFIT OF CLERGY"

The Church claimed the privilege of judging all cases which involved clergymen. No layman, it was declared, ought to interfere with one who, by the sacrament of Ordination, had been dedicated to G.o.d. This demand of the Church to try its own officers, according to its own mild and intelligent laws, seems not unreasonable, when we remember how rude were the methods of feudal justice. But "benefit of clergy," as the privilege was called, might be abused. Many persons who had no intention of acting as priests or monks became clergymen, in order to s.h.i.+eld themselves behind the Church in case their misdeeds were exposed.

RIGHT OF "SANCTUARY."

An interesting ill.u.s.tration of the power of the Church is afforded by the right of "sanctuary." Any lawbreaker who fled to a church building enjoyed, for a limited time, the privilege of safe refuge. It was considered a sin against G.o.d to drag even the most wicked criminal from the altar. The most that could be done was to deny the refugee food, so that he might come forth voluntarily. This privilege of seeking sanctuary was not without social usefulness, for it gave time for angry pa.s.sions to cool, thus permitting an investigation of the charges against an offender.

EXCOMMUNICATION

Disobedience to the regulations of the Church might be followed by excommunication. It was a punishment which cut off the offender from all Christian fellows.h.i.+p. He could not attend religious services nor enjoy the sacraments so necessary to salvation. If he died excommunicate, his body could not be buried in consecrated ground. By the law of the state he lost all civil rights and forfeited all his property. No one might speak to him, feed him, or shelter him. This terrible penalty, it is well to point out, was usually imposed only after the sinner had received a fair trial and had spurned all entreaties to repent. [12]

INTERDICT

The interdict, another form of punishment, was directed against a particular locality, for the fault of some of the inhabitants who could not be reached directly. In time of interdict the priests closed the churches and neither married the living nor buried the dead. Of the sacraments only Baptism, Confirmation, and Penance were permitted. All the inhabitants of the afflicted district were ordered to fast, as in Lent, and to let their hair grow long in sign of mourning. The interdict also stopped the wheels of government, for courts of justice were shut, wills could not be made, and public officials were forbidden to perform their duties. In some cases the Church went so far as to lay an interdict upon an entire kingdom, whose ruler had refused to obey her mandate. [13] The interdict has now pa.s.sed out of use, but excommunication still retains its place among the spiritual weapons of the Church.

162. THE SECULAR CLERGY

THE SECULAR AND REGULAR CLERGY

Some one has said that in the Middle Ages there were just three cla.s.ses of society: the n.o.bles who fought; the peasants who worked; and the clergy who prayed. The latter cla.s.s was divided into the secular [14] clergy, including deacons, priests, and bishops, who lived active lives in the world, and the regular [15] clergy, or monks, who pa.s.sed their days in seclusion behind monastery walls.

POSITION OF THE CLERGY

It has been already pointed out how early both secular and regular clergy came to be distinguished from the laity by abstention from money-making activities, differences in dress, and the obligation of celibacy. [16]

Being unmarried, the clergy had no family cares; being free from the necessity of earning their own living, they could devote all their time and energy to the service of the Church. The sacrament of Ordination, which was believed to endow the clergy with divine power, also helped to strengthen their influence. They appeared as a distinct order, in whose charge was the care of souls and in whose hands were the keys of heaven.

PARISH PRIESTS

An account of the secular clergy naturally begins with the parish priest, who had charge of a parish, the smallest division of Christendom. No one could act as a priest without the approval of the bishop, but the n.o.bleman who supported the parish had the privilege of nominating candidates for the position. The priest derived his income from lands belonging to the parish, from t.i.thes, [17] and from voluntary contributions, but as a rule he received little more than a bare living. The parish priest was the only Church officer who came continually into touch with the common people. He baptized, married, and buried his paris.h.i.+oners. For them he celebrated Ma.s.s at least once a week, heard confessions, and granted absolution. He watched over all their deeds on earth and prepared them for the life to come. And if he preached little, he seldom failed to set in his own person an example of right living.

THE PARISH CHURCH

The church, with its spire which could be seen afar off and its bells which called the faithful to wors.h.i.+p, formed the social center of the parish. Here on Sundays and holy days the people a.s.sembled for the morning and evening services. During the interval between religious exercises they often enjoyed games and other amus.e.m.e.nts in the adjoining churchyard. As a place of public gathering the parish church held an important place in the life of the Middle Ages.

BISHOPS

A group of parishes formed a diocese, over which a bishop presided. It was his business to look after the property belonging to the diocese, to hold the ecclesiastical courts, to visit the clergy, and to see that they did their duty. The bishop alone could administer the sacraments of Confirmation and Ordination. He also performed the ceremonies at the consecration of a new church edifice or shrine. Since the Church held vast estates on feudal tenure, the bishop was usually a territorial lord, owing a va.s.sal's obligations to the king or to some powerful n.o.ble for his land and himself ruling over va.s.sals in different parts of the country. As symbols of his power and dignity the bishop wore on his head the miter and carried the pastoral staff, or crosier. [18]

[Ill.u.s.tration: A BISHOP ORDAINING A PRIEST From an English ma.n.u.script of the twelfth century. The bishop wears a miter and holds in his left hand the pastoral staff, or crosier. His right hand is extended in blessing over the priest's head.]

ARCHBISHOPS

Above the bishop in rank stood the archbishop. In England, for example, there were two archbishops, one residing at York and the other at Canterbury. The latter, as "primate of all England," was the highest ecclesiastical dignitary in the land. An archbishop's distinctive vestment consisted of the _pallium_, a narrow band of white wool, worn around the neck. The pope alone could confer the right to wear the _pallium_.

THE CATHEDRAL

The church which contained the official seat or throne [19] of a bishop or archbishop was called a cathedral. It was ordinarily the largest and most magnificent church in the diocese. [20]

163. THE REGULAR CLERGY

DECLINE OF MONASTICISM

The regular clergy, or monks, during the early Middle Ages belonged to the Benedictine order. By the tenth century, however, St. Benedict's Rule had lost much of its force. As the monasteries increased in wealth through gifts of land and goods, they sometimes became centers of idleness, luxury, and corruption. The monks forgot their vows of poverty; and, instead of themselves laboring as farmers, craftsmen, and students, they employed laymen to work for them. At the same time powerful feudal lords frequently obtained control of the monastic estates by appointing as abbots their children or their retainers. Grave danger existed that the monasteries would pa.s.s out of Church control and decline into mere fiefs ruled by worldly men.

THE CLUNIAC REVIVAL

A great revival of monasticism began in 910 A.D., with the foundation of the monastery of Cluny in eastern France. The monks of Cluny led lives of the utmost self-denial and followed the Benedictine Rule in all its strictness. Their enthusiasm and devotion were contagious; before long Cluny became a center from which a reformatory movement spread over France and then over all western Europe. By the middle of the twelfth century more than three hundred monasteries looked to Cluny for inspiration and guidance.

THE "CONGREGATION OF CLUNY"

Each of the earlier Benedictine monasteries had been an isolated community, independent and self-governing. Consequently, when discipline grew lax or when the abbot proved to be an incapable ruler, it was difficult to correct the evils which arose. In the Cluniac system, however, all the monasteries formed parts of one organization, the "Congregation of Cluny." The abbot of Cluny appointed their "priors," or heads, and required every monk to pa.s.s several years of his monastic life at Cluny itself. This monarchical arrangement helps to explain why for two hundred years the abbot of Cluny was, next to the pope, the most important churchman in western Europe.

THE CISTERCIAN ORDER

Other monastic orders arose in the eleventh and twelfth centuries. Of these, the most important was the Cistercian, founded in 1098 A.D. at Citeaux, not far from Cluny. The keynote of Cistercian life was the return to a literal obedience of St. Benedict's Rule. Hence the members of the order lived in the utmost simplicity, cooking their own meager repasts and wearing coa.r.s.e woolen garments woven from the fleeces of their own sheep.

The Cistercians especially emphasized the need for manual labor. They were the best farmers and cattle breeders of the Middle Ages. Western Europe owes even more to them than to the Benedictines for their work as pioneers in the wilderness. "The Cistercians," declared a medieval writer, "are a model to all monks, a mirror for the diligent, a spur to the indolent."

ST. BERNARD, 1090-1153 A.D.

The whole spirit of medieval monasticism found expression in St. Bernard, a Burgundian of n.o.ble birth. While still a young man he resolved to leave the world and seek the repose of the monastic life. He entered Citeaux, carrying with him thirty companions. Mothers are said to have hid their sons from him, and wives their husbands, lest they should be converted to monasticism by his persuasive words. After a few years at Citeaux St.

Bernard established the monastery of Clairvaux, over which he ruled as abbot till his death. His ascetic life, piety, eloquence, and ability as an executive soon brought him into prominence. People visited Clairvaux from far and near to listen to his preaching and to receive his counsels.

The monastery flourished under his direction and became the parent of no less than sixty-five Cistercian houses which were planted in the wilderness. St. Bernard's activities widened, till he came to be the most influential man in western Christendom. It was St. Bernard who acted as an adviser of the popes, at one time deciding between two rival candidates for the Papacy, who combated most vigorously the heresies of the day, and who by his fiery appeals set in motion one of the crusades. [21] The charm of his character is revealed to us in his sermons and letters, while some of the Latin hymns commonly attributed to him are still sung in many churches, both Roman Catholic and Protestant.

164. THE FRIARS