in this struggle by the Empire, a peaceful co-equality could not exist. The superiority of the spiritual and eternal over the carnal and temporal had to be vindicated; and in terms admitting neither limit nor condition, Hildebrand maintained the Church's universal jurisdiction upon earth. The authority granted by Christ to Peter and his successors, the popes, was absolute for eternity. Should it not include the passing moment of mortal life, important only because determining man's eternal lot? The divine grant was made without qualification or exception in saeculo as well as for the life to come. If spiritual men are under the Pope's jurisdiction, shall he not also constrain secular folk from their wickedness?[1] Were kings excepted when the Lord said, Thou art Peter?[2] Nay; the salvation of souls demands that the Pope shall have full authority in terra to suppress the waves of pride with the arms of humility. The dictatus papae of the year 1075 make the Pope the head of the Christian world: the Roman Church was founded by God alone; the Roman pontiff alone by right is called universal; he alone may use the imperial insignia; his feet alone shall be kissed by all princes; he may depose emperors and release subjects from fealty; and he can be judged by no man.[3]
In the century and a half following Gregory's reign the papacy well-nigh attained the realization of the claims made by this great upbuilder of its power.[4] Constantine's forged donation was outdone, in fact; and the furthest hopes of Leo I. and the first, second, and third Gregories were more than realized.
- ↑ Gregory VII., Ep. iv. 2 (Migne 148, col. 455).
- ↑ Ep. viii. 21 (Migne 148, col. 594).
- ↑ Migne 148, col. 407, 408. Cf. post, Chapter XXXIII.
- ↑ As between the Empire and the Papacy the particular struggle over investitures was adjusted by the Concordat of Worms (1122), by which the Church should choose her bishops; but the elections were to be held in the presence of the king, who conferred, by special investiture, the temporal fiefs and privileges. For translations of Gregory's Letters and other matter, see J. H. Robinson's Readings in European History, i. 274–293.
