great struggle upon the question of the earth's position in space, and whether it moved round the sun or not. This was really not the business of the church at all. She might very well have left to reason the things that are reason's, but she seems to have been impelled by an inner necessity to estrange the intellectual conscience in men.
Had this intolerance sprung from a real intensity of conviction it would have been bad enough, but it was accompanied by a scarcely disguised contempt for the intelligence and mental dignity of the common man that makes it far less acceptable to our modern judgments, and which no doubt made it far less acceptable to the free spirits of the time. We have told quite dispassionately the policy of the Roman church towards her troubled sister in the East. Many of the tools and expedients she used were abominable. In her treatment of her own people a streak of real cynicism is visible. She destroyed her prestige by disregarding her own teaching of righteousness. Of dispensations we have already spoken (§ 11). Her crowning folly in the sixteenth century was the sale of indulgences, whereby the sufferings of the soul in purgatory could be commuted for a money payment. But the spirit that led at last to this shameless and, as it proved, disastrous proceeding, was already very evident in the twelfth and thirteenth centuries.
Long before the seed of criticism that Frederick II had sown had germinated in men's minds and produced its inevitable crop of rebellion, there was apparent a strong feeling in Christendom that all was not well with the spiritual atmosphere. There began movements, movements that nowadays we should call "revivalist," within the church, that implied rather than uttered a criticism of the sufficiency of her existing methods and organization. Men sought fresh forms of righteous living outside the monasteries and priesthood. One notable figure is that of St. Francis of Assisi (1181-1226). We cannot tell here in any detail of how this pleasant young gentleman gave up all the amenities and ease of his life and went forth to seek God; the opening of the story is not unlike the early experiences of Gautama Buddha. He had a sudden conversion in the midst of a life of pleasure, and, taking a vow of extreme poverty, he gave himself up to an imitation of the
