We find that under his influence, vice, sloth, and corruption have been swept out of the Church, that the method of electing the Popes has been reformed, and that a great struggle has been waged with the Emperor upon the manifestly vital question of "investitures," the question whether Pope or temporal monarch should have the decisive voice in the appointment of the bishops in their domains. Hitherto the Roman clergy had been able to marry; but now, to detach them effectually from the world and to make them more completely the instruments of the church, celibacy was imposed upon all priests....[1]
Gregory VII had been prevented by his struggle over the investitures from any effectual answer to the first appeal from Byzantium; but he had left a worthy successor in Urban II (1087-1099); and when the letter of Alexius came to hand, Urban seized at once upon the opportunity it afforded for drawing together all the thoughts and forces of Western Europe into one passion and purpose. Thereby he might hope to end the private warfare that prevailed, and find a proper outlet for the immense energy of the Normans. He saw, too, an opportunity of thrusting the Byzantine power and Church aside, and extending the influence of the Latin Church over Syria, Palestine, and Egypt. The envoys of Alexius were heard at a church council, hastily summoned at Piacenza (= Placentia), and next year (1095), at Clermont, Urban held a second great council, in which all the slowly gathered strength of the Church was organized for a universal war propaganda against the Moslems. Private war, all war among Christians, was to cease until the infidel had been swept back and the site of the Holy Sepulchre was again in Christian hands.
The fervour of the response enables us to understand the great work of creative organization that had been done in Western Europe in the previous five centuries. In the beginning of the seventh century we saw Western Europe as a chaos of social and political fragments, with no common idea nor hope, a system shattered almost to a dust of self-seeking individuals. Now in the dawn of the eleventh century there is everywhere a common belief, a linking idea, to which men may devote themselves, and by which they can co-operate together in a universal enterprise. We
- ↑ For the development of the papacy, see H. W. C. Davis, Mediæval Europe.
