第21章

At last Hildebrand received the reward of his great services,--"a reward," says Stephen, "which he had long contemplated, but which, with self-controlling policy, he had so long declined." In the year 1073 Hildebrand became Gregory VII., and his memorable pontificate began as a reformer of the abuses of his age, and the intrepid defender of that unlimited and absolute despotism which inthralled not merely the princes of Europe, but the mind of Christendom itself. It was he who not only proclaimed the liberties of the people against nobles, and made the Church an asylum for misery and oppression, but who realized the idea that the Church was the mother of spiritual principles, and that the spiritual authority should be raised over all temporal power.

In the great crises of States and Empires deliverers seem to be raised up by Divine Providence to restore peace and order, and maintain the first condition of society, or extricate nations from overwhelming calamities. Thus Charlemagne appeared at the right time to prevent the overthrow of Europe by new waves of barbaric invasion. Thus William the Silent preserved the nationality of Holland, and Gustavus Adolphus gave religious liberty to Germany when persecution was apparently successful. Thus Richelieu undermined feudalism in France, and established absolutism as one of the needed forces of his turbulent age, even as Napoleon gave law and order to France when distracted by the anarchism of a revolution which did not comprehend the liberty which was invoked.

So Hildebrand was raised up to establish the only government which could rescue Europe from the rapacities of feudal nobles, and establish law and order in the hands of the most enlightened class;so that, like Peter the Great, he looms up as a reformer as well as a despot. He appears in a double light.

Now you ask: "What were his reforms, and what were his schemes of aggrandizement, for which we honor him while we denounce him?" We cannot see the reforms he attempted without glancing at the enormous evils which stared him in the face.

Society in Europe, in the eleventh century, was nearly as dark and degraded as it was on the fall of the Merovingian dynasty. In some respects it had reached the lowest depth of wretchedness which the Middle Ages ever saw. Never had the clergy been more worldly or devoted to temporal things. They had not the piety of the fourth century, nor the intelligence of the sixteenth century; they were powerful and wealthy, but had grown corrupt. Monastic institutions covered the face of Europe, but the monks had sadly departed from the virtues which partially redeemed the miseries that succeeded the fall of the Roman Empire. The lives of the clergy, regular and secular, still compared favorably with the lives of the feudal nobility, who had, in addition to other vices, the vices of robbers and bandits. But still the clergy had fallen far from the high standard of earlier ages. Monasteries sought to be independent of all foreign control and of episcopal jurisdiction. They had been enormously enriched by princes and barons, and they owned, with the other clergy, half the lands of Europe, and more than half its silver and gold. The monks fattened on all the luxuries which then were known; they neglected the rules of their order and lived in idleness,--spending their time in the chase, or in taverns and brothels. Hardly a great scholar or theologian had arisen among them since the Patristic age, with the exception of a few schoolmen like Anselm and Peter Lombard. Saint Bernard had not yet appeared to reform the Benedictines, nor Dominic and Saint Francis to found new orders. Gluttony and idleness were perhaps the characteristic vices of the great body of the monks, who numbered over one hundred thousand. Hunting and hawking were the most innocent of their amusements. They have been accused of drinking toasts in honor of the Devil, and celebrating Mass in a state of intoxication. "Not one in a thousand," says Hallam, "could address to one another a common letter of salutation." They were a walking libel on everything sacred. Read the account of their banquets in the annals which have come down to us of the tenth and eleventh centuries, when convents were so numerous and rich. If Dugdale is to be credited, their gluttony exceeded that of any previous or succeeding age. Their cupidity, their drunken revels, their infamous haunts, their disgusting coarseness, their hypocrisy, ignorance, selfishness, and superstition were notorious. Yet the monks were not worse than the secular clergy, high and low.