8th and 9th-century pope
POPULARITY
2 episodes with Pope Leo III
2 episodes with Pope Leo III
Send us a textIn this second episode of a three part series, my favorite cohost Ellen and I survey the development of the papacy from the eighth through the early eleventh century. Among the topics we discuss are who and what the Merovingian and Carolingian dynasties of Francia were; Pope Zacharias' legitimization of Pepin the Short's deposition of a puppet Merovingian king and his elevation to the throne; the "donation of Pepin" that created the papal states; the "Donation of Constantine," forged in the papal chancery to justify the donation of Pepin; the partnership between Charlemagne and the papacy in reforming the Western Church; Pope Leo III's coronation of Charlemagne as Emperor of the Romans on Christmas Day, 800; and how the papacy was reduced once again to being the local bishops of Rome under the control of the Roman aristocracy in the tenth century after the collapse of the Carolingian empire. This is the period that historians see as the nadir of the institution that featured some memorably bad popes, though we conclude with a few good ones under the Ottonian emperors.This episode includes audio snippets Musician Ernst Stolz playing the pilgrims' song, "O Roma nobilis" on tenor vielle, recorder and gemshorn. From his YouTube channel "My Years with Early Music: (https://www.youtube.com/watch?v=Wf3_3065gmU)Gregorian Chant - Agnus Dei, posted by fgl music: https://www.youtube.com/watch?v=_YZI4cyBkvIListen on Podurama https://podurama.com Intro and exit music are by Alexander NakaradaIf you have questions, feel free to contact me at richard.abels54@gmail.com
Tonight we will open it up to discuss charismaticism in both Protestant and Catholic forms, as well as many more errors from callers. Note I meant to say Pope Leo III at 2:59:00 Support my work via Bitcoin here or the QR code: bc1qwzk8gvsentmmkd7vz48qlxfw8wy5pwzxx6f3nv Next LIVE EVENT in Vegas June 22 here: https://www.eventbrite.com/e/jamie-kennedy-jay-jamie-isaac-hollywood-conspiracy-comedy-live-tickets-882418596777?aff=oddtdtcreator Send Superchats at any time here: https://streamlabs.com/jaydyer/tip The New Philosophy Course is here: https://marketplace.autonomyagora.com/philosophy101 Set up recurring Choq subscription with the discount code JAY44LIFE for 44% off now https://choq.com Lore coffee is here: https://www.patristicfaith.com/coffee/ Orders for the Red Book are here: https://jaysanalysis.com/product/the-red-book-essays-on-theology-philosophy-new-jay-dyer-book/ Subscribe to my site here: https://jaysanalysis.com/membership-account/membership-levels/ Follow me on R0kfin here: https://rokfin.com/jaydyerBecome a supporter of this podcast: https://www.spreaker.com/podcast/jay-sanalysis--1423846/support.
Seven hundred years ago, Italian scholar Marsilius of Padua helped lay the foundation for our modern ideas of popular sovereignty. In his book Defensor Pacis, written in the context of an ongoing battle in church-state relations, he anticipated the idea of separate spheres for Church and state. Though tensions over the balance of power between Church and state were probably inevitable, it took surprisingly long for them to develop. In the Roman Empire, the state regulated religious practice. Christianity was an illegal religion in the Empire for nearly 300 years, but when legalized, a precedent was set for the Church to operate separately from the state. For centuries, the two sides cooperated without much fundamental conflict. In the Latin West, questions about the relationship between Church and state arose at the end of the eighth century. In 799, Pope Leo III was accused of a variety of crimes. He appealed to Charlemagne, the king of the Franks, for judgment. Though unsure whether he had jurisdiction over the Pope, Charlemagne acquitted Leo. Since this suggested Charlemagne was over the Pope, Leo decided to redress the balance by crowning Charlemagne emperor on Christmas of 800, implying papal authority over that office. After Charlemagne, both the Church and the state suffered serious decline for nearly a century. The title of emperor fell into disuse, and the papacy descended into a period of moral degeneracy. In the late 900s, with the aid of Church reformers, the Germanic King Otto I managed to centralize enough power to be named Holy Roman Emperor. He and his successors deposed a series of corrupt popes and appointed reformers in their place. These reforming popes soon found their dependence on the emperor both theologically and politically problematic. Politically, by playing around with the rules and making deals with the emperor's enemies, they managed to loosen the papacy from imperial control. Theologically, they began to argue that as the eternal is superior to the temporal and the spiritual to the physical, the Church is superior to the state and the pope to the emperor. In effect, this meant the Church was over the state. The logic was that, since the civil government was established by God to enforce righteousness, and the pope was the vicar of Christ on Earth, he should be arbiter of what is righteous, and secular rulers must obey. If they failed to do so, the pope claimed the right to depose them, even the Holy Roman Emperor. Unsurprisingly, the Holy Roman Emperors disagreed with this logic. An early conflict was over who should name and install bishops. Since Otto I, bishops had been part of the imperial government, and emperors had insisted on their right to pick the bishops. The popes argued that bishops are primarily ecclesiastical offices and should be appointed and installed by them. This issue came to a head when Pope Gregory VII excommunicated Emperor Henry IV and tried to depose him, while Henry also tried to depose Gregory and even invaded Italy to make it stick. The issue was eventually resolved by their successors. But the basic question of whether the pope was over the emperor or the emperor over the pope continued to fester, sometimes resulting in war, excommunications, and the appointment of anti-popes. In the context of these conflicts, Marsilius of Padua wrote his book. He took the imperial side, arguing that the Church had no jurisdiction in secular matters. It should interpret Scripture and define dogma, while secular affairs were the responsibility of the civil government, whose members were to be elected or appointed by the most important citizens. In the same way, he believed that clergy, including the pope, should be elected by the people or their representatives. Even within the Church, papal authority was limited since supreme authority was vested in Church councils called by the emperor. Marsilius also argued that tithes should be eliminated, Church property should be seized by the government, and clergy should live in holy poverty. Marsilius's work was supported by prominent Franciscans, including William of Ockham, who championed the ideal of apostolic poverty, and was later promoted by Thomas Cromwell to support Henry VIII during the English Reformation. Defensor Pacis was an important step in advancing ideas of popular sovereignty and democracy, though it implicitly supported imperial authority. Despite its anticlericalism, it made important contributions to ideas about the proper relationship between Church and state. Given current debates about Christendom and Christian Nationalism, studying historical works like Defensor Pacis could enrich our understanding of the place of the Church in civil society. This Breakpoint was co-authored by Dr. Glenn Sunshine. For more resources to live like a Christian in this cultural moment, go to breakpoint.org.
Here are some historical events that occurred on December 25th:336: The first recorded celebration of Christmas on December 25th took place during the time of the Roman Emperor Constantine.800: Charlemagne, also known as Charles the Great, was crowned Emperor of the Holy Roman Empire by Pope Leo III on Christmas Day.1066: William the Conqueror was crowned King of England in Westminster Abbey on Christmas Day.1776: George Washington led a successful crossing of the Delaware River during the American Revolutionary War, leading to a decisive victory at the Battle of Trenton.1814: The Treaty of Ghent, officially ending the War of 1812 between the United States and the United Kingdom, was ratified.1837: A fire destroyed much of the Basilica of Saint-Denis in Paris, France.1914: During World War I, a series of unofficial ceasefires, known as the Christmas truce, took place along the Western Front.1991: Mikhail Gorbachev resigned as President of the Soviet Union, leading to the dissolution of the Soviet Union the next day.2004: An earthquake in the Indian Ocean triggered a massive tsunami that affected several countries, resulting in one of the deadliest natural disasters in recorded history.These events highlight a mix of historical, religious, and cultural occurrences on December 25th throughout the years.Podcast Website:https://atozenglishpodcast.com/a-to-z-this-day-in-world-history-december-25th-christmas/Social Media:WeChat account ID: atozenglishpodcastFacebook Group: https://www.facebook.com/groups/671098974684413/Tik Tok:@atozenglish1Instagram:@atozenglish22Twitter:@atozenglish22A to Z Facebook Page:https://www.facebook.com/theatozenglishpodcastCheck out our You Tube Channel:https://www.youtube.com/channel/UCds7JR-5dbarBfas4Ve4h8ADonate to the show: https://app.redcircle.com/shows/9472af5c-8580-45e1-b0dd-ff211db08a90/donationsRobin and Jack started a new You Tube channel called English Word Master. You can check it out here:https://www.youtube.com/channel/UC2aXaXaMY4P2VhVaEre5w7ABecome a member of Podchaser and leave a positive review!https://www.podchaser.com/podcasts/the-a-to-z-english-podcast-4779670Join our Whatsapp group: https://forms.gle/zKCS8y1t9jwv2KTn7Intro/Outro Music: Daybird by Broke for Freehttps://freemusicarchive.org/music/Broke_For_Free/Directionless_EP/Broke_For_Free_-_Directionless_EP_-_03_Day_Bird/https://creativecommons.org/licenses/by/3.0/legalcodehttps://freemusicarchive.org/music/Scott_Joplin/Piano_Rolls_from_archiveorg/ScottJoplin-RagtimeDance1906/https://creativecommons.org/publicdomain/mark/1.0/Support this podcast at — https://redcircle.com/the-a-to-z-english-podcast/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy
Does the story of Pope Leo III making two silver shields without the filioque mean that he rejected the theology of the filioque? Michael examines this claim in light of Leo’s own words, along with the work of Orthodox and Protestant historians.
Does the story of Pope Leo III making two silver shields without the filioque mean that he rejected the theology of the filioque? Michael examines this claim in light of Leo’s own words, along with the work of Orthodox and Protestant historians.
Detroit native Bro. Guy Consolmagno, SJ, director of the Vatican Observatory, gazes at the stars and finds God gazing back. (0:03) Jesuit Bro. Guy Consolmagno, director of the Vatican Observatory and a Detroit native, describes growing up during the height of the 1950s space race. (2:42) As a student at University of Detroit Jesuit High School, Bro. Guy describes how his Catholic education and upbringing influenced his decision to go into astronomy, and opened his mind to the wonders of the universe and God's creation. (5:01) Ten years after he graduated with a Ph.D. from MIT, Bro. Guy began to question the “big things” in life. As a graduate of a Jesuit high school, one question nagged him more than any others: “Why am I doing astronomy when there are starving people in the world?” This realization led him to join the Peace Corps, and eventually the Jesuits — where he learned he combine his life's two great loves: science and faith. (7:33) Not long after professing his vows, Bro. Guy was given an assignment he never expected: to live and work at the Vatican Observatory in Rome, studying meteorites and leading the pope's outreach to astronomers worldwide. Bro. Guy describes the history and purpose of the Vatican Observatory, which traces its roots to the 19th century, when the Church was fighting rumors that it was “anti-science.” In an effort to show the world that wasn't true, Pope Leo III established the observatory and commissioned professional astronomers to research the cosmos. (11:29) Today, Bro. Guy's role involves working to build bridges between the scientific and faith communities, two groups that may seem to be at war, but who actually have a lot in common, Bro. Guy says. (13:26) Bro. Guy debunks the myth of the “God of the gaps,” the idea proposed by new atheists that given enough time, science will uncover all of life's secrets, and God's existence will be disproven. (15:46) Instead of a cold, distant God, Christians believe in a God of love — a God who cares enough to die on the cross, to forgive sins, and to give his children the wonders of the universe to explore in harmony with faith and reason, Bro. Guy says. Reporting and narration by Michael Stechschulte; script by Casey McCorry; production by Ron Pangborn This episode is brought to you by Catholic Funeral and Cemetery Services. Pre-planning is a gift of love for your family. To start this important end-of-life conversation, visit cfcsdetroit.org. Listen to ‘Detroit Stories' on Apple Podcasts, Google Podcasts, Spotify or Fireside. Podcasts also will be posted biweekly on DetroitCatholic.com.
Church History Part 15 United We Fall? In Europe, various barbarian factions ruled yet many held the unity of the Roman Empire in their imagination. The barbarous factions were often at war with one another, yet there was an underlying yearning that one day Europe would once again be united under a new Roman Empire! In all of this there came a time when a new centre of power arose from within the landlord aristocracy, as power was greedily gobbled up and transferred to them. Amidst this, one central figure arose the “mayor of the palace.” The first of these we will look at is Charles Martel. Charles Martel: The family of Charles Martel were a rising political force in France and Europe in the 8th & 9th centuries. Charles Martel had been successive in his battles against the invading Islamists, form which he got the name “Martel”, which means “The hammer”. He had hammered the Islamists from central Europe back to the Iberian peninsula. Charles Martel had performed as well as allowed great acts of violence against the church. He did however change and sought to set about restoring the rights of the Roman Catholic hierarchy. In 723, Boniface was protected by Charles Martel, which Boniface later exuded that without such an act, he could not govern the church, prevent idolatrous worship or defend the clergy. When Charles' son Pepin rose to power he made a pact with the Roman Catholic church, which stipulated that whoever was in actual power should be the actual ruler. Pepin was duly appointed King of the Franks and declared himself the “Chosen of the Lord.” Under the guidance of Boniface, the church was reformed, there was a revival of religion and education; and they became the "protectors of Rome". More was to come with the advent of Charles Martel's grandson however. Charlemagne (Charles the great): The next person we look at is perhaps one of the most famous in both secular and religious European history of this period: Charlemagne. When Pepin died in 768, his realm was divided between his two sons, Charlemagne and Carloman. Charlemagne became sole ruler when Carloman died suddenly in 771. On Christmas day 800, in St Peter in Rome, Pope Leo III, crowned as the Emperor of the Holy Roman Empire, the King of France, Charlemagne. When Charlemagne came to power, he had 3 goals in mind: military power to crush his opponents; religious power to direct his people's religion and intellectual power to guide their intellect and minds. The church & state were to work hand in hand, but there was a continuous struggle between emperor and pope, over who was the final authority. Charlemagne duly returned the lost provinces to the Pope. Charlemagne died after about 13 years as emperor in the year 814, but his influence remains. His empire was vast and he had succeeded in ensuring that, at least nominally, Christianity survived. Charlemagne successors lacked the will, imagination and drive to continue in his footsteps and the empire soon descended back into chaos. Both the current German and French monarchies consider themselves to descendants of the empire of Charlemagne. As for the church, the Holy Roman Empire, barely outlived Charlemagne, but it has, as we shall see, had a lasting influence in the revival of religion and education within Europe. Tap or click here to download and save this as an audio mp3 file
Continuing on our series examining Ceremonial Magic, we talk about the mysterious and “unpublished” grimoire written by Pope Leo III including these seven prayers that are said to contain the secrets to not being harmed by weapons, not being able to be harmed by enemies visible and invisible, and harmed against diseases and all sorts of other stuff! Featured Book:The Book of Ceremonial Magic - Arthur Edward Waite***Credits***The voice of The Abracast – Hila Assor https://hilaassor.com/Theme Song “Red Horse Rising” by X-Proph3t: http://www.reverbnation.com/xproph3tWritten / Produced / researched / Performed – Jon Towers www.abracast.com***Contact***Visit Website: www.abracast.comEmail Jon: Towers113@gmail.com Find Jon on Twitter: @jonnyaxx https://twitter.com/JonnyAxx Find Jon on Facebook: https://www.facebook.com/jon.towers.925Find Jon On Instagram: http://instagram.com/stigmatastudios***Storefront*** If you enjoy the show, learned something new, or was inspired you might consider supporting the show! https://abracast.com/store-front***Support*** If you enjoy the show, learned something new, or was inspired you might consider supporting the show!Become a subscriber: www.subscribestar.com/abracast Just wanna buy me a drink?: paypal.me/stigmatastudios ***Advertise*** Got a book, Product or Podcast? Would you would like to get your message to The Abracast audience?Advertise on The Abracast: https://www.advertisecast.com/TheAbracastAdvertise on The Abracast: https://intellifluence.com/influencer/jon-towers-61030
On Christmas Day AD 800, Pope Leo III crowned Charlemagne as the Holy Roman Emperor. On this episode of 5 Minutes in Church History, Dr. Stephen Nichols explains how this crucial moment directed the shape of Christian civilization for the next 700 years. Read the transcript: https://www.5minutesinchurchhistory.com/christmas-800/ A donor-supported outreach of Ligonier Ministries. Donate: https://www.5minutesinchurchhistory.com/donate/
On Sunday, February 2, 2020, Mr. John West continued his series on Church History, discussing the Middle Ages. Week 5: AD 400 through AD 1200 Monastic Influences: Antony (AD 251-356) | Monastic Evangelism in Scotland | Ninian (d. 432) and Columba (521-597) | Benedict's Rule, AD 530 (Near Rome) | Gregory and Mohammed: Challenges in the middle years | Latin and Greek: The "flat icon" controversy and early schism Charlemagne, Vladimir and the Crusades: Christmas Day, AD 800: Pope Leo III crowns Charlemagne Emperor Augustus | Prince Vladimir (AD 950-1015) Charlemagne and the Eastern Churches | The Great Schism | The Crusades and Monasteries Upcoming Subjects: AD 1200 to the Reformation | The Great Awakenings | Coming to America | Evangelicalism and Pentecostalism | Protestant Uncertainty | Revolutions and Counterrevolutions | The Modern Church | Where Do We Go From Here?
Charlemagne (English: /ˈʃɑːrləmeɪn, ˌʃɑːrləˈmeɪn/; French: [ʃaʁləmaɲ]) or Charles the Great (2 April 748 – 28 January 814), numbered Charles I, was King of the Franks from 768, King of the Lombards from 774, and Emperor of the Romans from 800. During the Early Middle Ages, he united the majority of western and central Europe. He was the first recognised emperor to rule from western Europe since the fall of the Western Roman Empire three centuries earlier. The expanded Frankish state that Charlemagne founded is called the Carolingian Empire. He was later canonized by Antipope Paschal III. Charlemagne was the eldest son of Pepin the Short and Bertrada of Laon, born before their canonical marriage. He became king in 768 following his father's death, initially as co-ruler with his brother Carloman I. Carloman's sudden death in December 771 under unexplained circumstances left Charlemagne the sole ruler of the Frankish Kingdom. He continued his father's policy towards the papacy and became its protector, removing the Lombards from power in northern Italy and leading an incursion into Muslim Spain. He campaigned against the Saxons to his east, Christianizing them upon penalty of death and leading to events such as the Massacre of Verden. He reached the height of his power in 800 when he was crowned "Emperor of the Romans" by Pope Leo III on Christmas Day at Rome's Old St. Peter's Basilica. Charlemagne has been called the "Father of Europe" (Pater Europae), as he united most of Western Europe for the first time since the classical era of the Roman Empire and united parts of Europe that had never been under Frankish or Roman rule. His rule spurred the Carolingian Renaissance, a period of energetic cultural and intellectual activity within the Western Church. Emperors of the Holy Roman Empire considered themselves successors of Charlemagne, as did the French and German monarchs. The Eastern Orthodox Church viewed Charlemagne less favorably due to his support of the filioque and the Pope's having preferred him as Emperor over the Byzantine Empire's Irene of Athens. These and other disputes led to the eventual split of Rome and Constantinople in the Great Schism of 1054. Charlemagne died in 814 and was laid to rest in his imperial capital city of Aachen. He married at least four times and had three legitimate sons who lived to adulthood, but only the youngest of them, Louis the Pious, survived to succeed him. --- Support this podcast: https://anchor.fm/thehistoryexpress/support
How do you inquisit a Pope? Who am the best Sherlock Holmes? What does Alan Titchmarsh do in Manhattan? Find out all of this in today's Date Fight, as Jake Yapp & Natt Tapley trawl the past for nuggets of the future.
One thing leads to another, I don’t know any other lyric in that song, except for the title. In The same way, I can’t think of how dangerous and uncertain the world must have seemed after the fall of the Roman Empire. Who would have known what songs to sing, where they could find their next meal, avoiding the dangers of thieves and mercenaries, and finding a place to rest their head. Today I’m joined by Nick, Anna, and Jack from 7th Grade Social Studies. Welcome to Hauger history POdcast episode 56, discussing Feudalism and Early Medieval Towns of Europe. Please find a study guide below that will be a helpful review for your Social Studies tests or quizzes: Feudalism Unit Test Mr. Hauger’s Class Circle the letter next to the best answer. What belongs in the empty box to complete the cause-and-effect diagram? Food and clothing C. Rights and freedom Religion and politics D. Disorder and danger In the Middle Ages, most Europeans were living: Under Roman Control C. Under Greek Control Pledged to a feudal lord D. Living in monasteries The Franks grew powerful because of their new style of war that used heavy wagons. C. knights on horseback. cannons and gunpowder. D. peasants who threw rocks. Pope Leo III crowned Charlemagne in return for a gift of land C. a noble title. a large supply of food. D. military support. For what achievement is Charlemagne most remembered? He made war against England C. He became the first Christian ruler. He united much of Europe. D. He taught his people to write. A king gave his most important lords fiefs, which were grants of land. large celebrations. war horses. market licenses. Who are the men in the picture? lord and vassal peasant and serf merchant and squire villager and priest Social class in the Middle Ages was determined mainly by birth. wealth. religion. education. What do these medieval items have in common? stone wall castle moat knight’s armor They describe parts of a church's architecture. They describe features of a manor house. They describe forms of military technology. They describe structures of medieval towns. Which of the following was a main job of medieval ladies? managing the household selling the manor's goods negotiating with feudal lords teaching boys to be knights Pages and squires were boys in training to become kings knights. teachers. landowners. Suppose a knight is known for his chivalry. What does that suggest about him? A. He fought with great skill. He owned a famous manor. He traveled to many countries. He followed a code of behavior. What factor gave Constantinople an advantage in trade? What were the lives of the unemployed in Constantinople like? Emperor Justinian I rebuilt Constantinople after what event happened? The most famous structure Emperor Justinian I built was the ______________ ________________ that he built as a ___________________. Describe Justinian’s Code. Fill in the flowchart to show the hierarchy within the Eastern Orthodox Church: Why did the Byzantine people not want Charlemagne crowned as Holy Roman emperor? During the Middle Ages, how was the divine liturgy different between the Roman Catholic Church and the Eastern Orthodox Church? Define iconoclasm and why it occurred. What happened between the Roman Catholic Church and the Eastern Orthodox Church in 1054? Thank you to Podbean.com for donating this bandwidth for educational usage. Subscribe to the Hauger History Podcast on YouTube for a playlist of short and long educational classroom videos about Middle School Social Studies topics.
Your browser does not support the audio element. Podcast (22m03s): Play in new window | DownloadSung and Spoken Masses There are two basic forms of the Latin Mass: the Sung Mass and the Spoken Mass. The Sung Mass is also known as the High Mass, because the priest sings in a "high" (loud) voice, and the Spoken Mass is also known as the Low Mass, because the priest speaks in a low (soft) voice. This distinction is the most fundamental, but it is not the only distinction we can make regarding different "types" of Masses. Private vs. Public Masses, the Conventual Mass, the Mass of the Pre-Sanctified, and others reveal the ways in which the Mass can take on different "characters" depending on certain circumstances or needs. The Sung Mass is most ideal, as singing is the most ancient and most fitting way of offering the Divine Sacrifice. Singing the Mass "decorates" it in such a way as to make it reflect the Heavenly liturgy, giving it more depth and beauty. And it is indeed the case that the Sung Mass predates the Spoken Mass, such that we can actually see the liturgy beginning as a complex event happening once a week and, over time, becoming celebrated more frequently with less ceremony and singing. As Masses multiplied per week (beginning perhaps in the third century), it became impractical to have a choir always present, and the priest resorted to speaking the parts of the Mass, including those the choir would have sung. The Multiplication of Masses The multiplication of Masses per week occurred principally in the West, and it was driven by the practice of offering Mass for the dead. The more Masses offered, the more grace was made available to the souls for which they were offered. Thus, though with Pope St. Gregory the Great in the late 6th century we find the practice of offering Mass once every Sunday predominating in Rome, by the beginning of the 9th century, we have the example of Pope Leo III offering perhaps 8 or 9 Masses per day. This practice also encouraged the multiplication of altars in single church, which further discouraged frequent Sung Masses, as priests might often say Mass simultaneously at different altars, for which the Low Mass was especially suited. East and West Churches in the East continue to have only one altar, though eastern practice allows for concelebration (the offering of the Victim by more than one priest together). Churches in the West originally also had only one altar, located at the crux of a cross-shaped church. Over time, altars were added along the walls of the church, though there remained a main altar - the high altar. However, not until after the Second Vatican Council was concelebration generally allowed in the West. Though the Church limited the number of Masses a priest could say in one day by the 14th century, this practice had a great impact on western spirituality. We can see an example of this in the Irish influence on American Catholicism, which is heavily marked by the tradition of the Low Mass that it received from Irish immigrants. However, in the current revival of the use of the Latin Mass, we more often see it celebrated as a Sung Mass, and this is the ideal.
Explore the period of the Arab conquests. Mohammed claimed to see a vision from the angel Gabriel. Mohammed held that God is one, he is just and merciful, and requires obedience from all. Jesus, for Mohammed, was from a long line of prophets. In the 7th Century, conquests included Syria, Jerusalem, Damascus, Egypt, etc. In the 8th Century the Arabs made their way into Europe. They were defeated by Charles Martel at the Battle of Tours in 732 AD. Who was Charlemagne? He revived the ancient Empire. He was crowned Emperor on Christmas, 800 AD by Pope Leo III. View a map of the expanding Empire. Charlemagne’s territory and reign was extensive. Those conquered were forced to become Christian. He believed in an educated society. Consider that there were three major divisions of the Middle Ages. The first was the Primitive Age (ca. 700-1050). The second was the Age of Growth (ca. 1050 -1300). Lastly, there was the Age of Unrest (ca. 1300 -1550).
In this episode we focus mainly on Charlemagne’s coronation by Pope Leo III as Roman Emperor and the far-reaching consequences of the act. Phil Downey returns as guest.
A great void in the early life of Jesus is filled up by The Syriac Infancy Gospel (also called Arabic Gospel of the Infancy of the Savior (AGIS)), dating from the 4-5th century. In none of the gospels in the New Testament is any mention made of the childhood of Jesus. The Gospels of Matthew, Mark, Luke, and John, more rapidly than satisfactorily, pass over the period intervening between His birth and ministry. The non-canonical Infancy Gospel of Thomas tells about the deeds of Jesus in his early childoood, and is set to music in BDJ's cellar here (http://bdj.podomatic.com/entry/2011-12-09T11_37_24-08_00). We think it likely that AGIS refers to a combination of the Infancy Gospel of Thomas and the Gospel of James when it speaks about the 'Gospel of the Infancy'. The Gospel of James provides much of the details of the nativity scenes and Mary's deeds. The Gospel of Perfection is mentioned as well, but is not extant today. Judging by the text of the AGIS, its authors probably used a 'Gospel of Perfection' that harmonised the gospels of Matthew and Luke (both set to music in BDJ's Cellar), since we find no traces of Mark or John. Although the AGIS was not included in the new testament, it remained a popular text throughout the ages and continues to exert its influence. The stories about Jesus in Egypt inspired artists into the Middle-ages and are represented in numerous paintings. The veneration of Mary could aslo find its roots in this text. Obviously, there is so much to say about AGIS that surpasses the scope of this text in BDJ's Cellar. However, we couldn't resist to make a few observations to make your listening even more enjoyable, without pretending to be particularly knowledgeable in this domain, of course ! A) Remarkable clarifications of the gospels in The Arabic Gospel of the Infancy of the Savior (AGIS): 1) In the AGIS, Caiphas relates that Jesus, when in his cradle, informed his mother that he was the Son of God. Joseph, son of Caiaphas, in the New Testament, was the Roman-appointed Jewish high priest who is said to have organized the plot to kill Jesus. Here, we learn details of the accusation that Caiphas made against Jesus, namely that he claimed to be the son of God. The gospel of Matthew tells us that Jesus did neither confim or deny this accusation during his trial: this silence may have troubled early Christians; why didn't Jesus comfirm in public that he was the Son of God ? In a brillant turn of events in the AGIS, the claim is rendered true by Caiphas stating that these words were actually spoken by the baby Jesus ! Let's not ponder too much that Caiphas was only appointed as high priest around 20 years after Jesus was born....... 2) the Nativity: Where was Jesus born ? The gospels of Luke and Matthew speak about the Nativity, Mark and John are silent. They both agree with AGIS that Jesus was born in Bethlehem, but the 3 disagree on the excact location. Overall, the AGIS seems to lean more on Luke than Matthew in the circumstances of Jesus' birth, but there are significant differences: a) In Luke, Mary gives birth to Jesus and, having found no place for themselves in the inn, places the newborn in a manger. Later tradition places the manger in a stable, but perhaps this was not the case in these days, when animals were kept inside the houses. It is interesting that the Gospel of James gives a reason for which Mary wrapped Jesus in swaddling cloths and put him in a manger: to hide him from the child-murderers sent by Herod. b) In Matthew, Joseph and Mary are in a house in Bethlehem when the 'wise men' come to visit them. c) According to the AGIS, Jesus was born in a cave near Bethlehem. It is somewhat surprising that the AGIS dares to deviate so strongly with Luke and Matthew. AGIS follows the Gospel of James, which says that Joseph chose a cave and did not enter the city, since he was ashamed that Mary (whom he had just married) was 9 months pregnant. I suppose the author understood that Jesus was bron in a cave, and that Joseph and Mary later lived in a house by the time the wise men came and Herod sent his murderers out to kill all 2-year old boys. 3) When was Jesus born ? AGIS mentions "In the three hundred and ninth year of the era of Alexander". This is remarkable on 2 accounts: - why count years based on the era of Alexander ? The known world belonged to the Roman empire, Alexander's empire was long gone. I assume therefore that the author of the AGIS lived in area of the Roman empire that used be at the core of Alexander's empire. This clearly sets it apart from the Christian tradition in Rome itself, whose doctrines eventually (in the fourth century) prevailed over the traditions of the eastern churches. - the date is nowhere near the date we base on Luke and Matthew (who differ by a decade or so amongst themselves). This inaccuracy may also be caused by the 'provincial' rather than Roman background of the author, who apparently could not match the Roman calendar with the Greek tradition. 4) Circumcision: In Luke, Mary and Joseph take Jesus to Jerusalem to be circumcised, before returning to their home in Nazareth. This story is expanded in AGIS by the recounting that the foreskin was placed in a box; the AGIS says that this is the box that Mary used when she annointed Jesus. Foreskin relics began appearing in Europe during the Middle Ages. The earliest recorded sighting came on December 25, 800, when Charlemagne gave it to Pope Leo III when the latter crowned the former Emperor. The Pope placed it into the Sanctum sanctorum in the Lateran basilica in Rome with other relics. In addition to the Holy Foreskin in Rome, other claimants included the Cathedral of Le Puy-en-Velay, Santiago de Compostela, the city of Antwerp, Coulombs in the diocese of Chartres, France as well as Chartres itself, and churches in Besançon, Newport, Metz, Hildesheim, Charroux, Conques, Langres, Fécamp, Puy-en-Velay, Stoke on Trent, Calcata, and two in Auvergne. 5) Women: the AGIS appears to be populated by strong and/or virtuous women. This already starts at the birth of Christ, where Mary is elevated to almost divine stature :" As there is not any child like to my son, so neither is there any woman like to his mother". We may very well take this to be the motto of much of the remainder of the AGIS. It is Mary who makes all decisions (Joseph has no say in any matter), Mary decides to save people, Mary conducts miracles using Jesus' sweat or swaddling clothes. Actually, the men make a rather pathetic or comic impression: some are turned into mules, others are impotent on their wedding day, Satan flees in the form of young man. Could the AGIS have been written by a woman ? 6) Magic. The four Gospels record many examples of Christ’s magic during his wanderings, noting that he performed 6 exorcisms, 17 healings, and 8 nature miracles. Jesus never touched individuals who were possessed by demons, driving them out with gestures and authoritative commands. He did, however, touch those who were suffering from illness. Magic is even more widespread in the AGIS, and taken very seriously; it is not only seen as an aspect of religion, it is a part of everyday life. Magicians, sorcerers, prophets, demons, even Satan appear everywhere. It is a matter of perspective whether we label events as 'miracles' or 'magic'. To modern readers, miracles are acceptable and magic is seen as a form of superstition; in early Chritianity, that distinction was apparently not made. The exampes of magic / miracles are too numerous to mention all. Some themes may be distilled from the AGIS: - use of relics of Jesus having magic powers: this is already seen at the start, where Jesus' swaddling clothes are recognised by Mary as important relics. Luke says that an angel tells some shepherds that they will find a child wrapped in bands of cloth and lying in a manger; the AGIS also speaks about these bands of cloth and assigns magical powers to them. It is not Mary who performs these miracles, the powere are clearly vested in te cloth itself: The AGIS tells us what happened to the wise men when they returned to their own country; they came to the east (obviously a pagan area) and Jesus' cloth performed miracles there to aid conversion of those countries to Christianity. - the miracles performed by sprinkling water: well known in Christian rites, the AGIS appears to suggest that is derived from sprinkling water used to wash Jesus, thus containing his sweat. - excorcisms are used to cure mental disorders. Several of those disorders appear to have a sexual component, such as the impotent bridegroom, the bride who goes dumb at her wedding, the woman roaming the streets naked - throwing stones at men -, another woman is visited by a snake (who 'lies upon her') every night etc. Perhaps Freud was right after all ? In AGIS, the demons and Satan are described in vivid detail (crows, serpents, dragons etc.). The New Testament Gospels never depict demons in any form. 7) The Egypt connection.The middle section of the AGIS deals with the events in Egypt, and Mary (with Jesus) performs many miracls there, defeats idols and demons. This is much more information than we find in the four Gospels: only Matthew mentions the stay in Egypt, but Matthew gives little detail about Jesus' family's time there. One of the more common accusations against early christians was that Christ had spent time in Egypt where he gained knowledge of Egyptian magical practices. The attempt to discredit this accusation, may explain why the story of Jesus’ flight to Egypt occurs only in the gospel of Matthew. Matthew thus admits that Jesus had gone to Egypt but had done so as an infant, making the charge that he had learned Egyptian magic there unlikely. The AGIS paints a different picture, and Jesus appears to have stayed in Egypt for a considerable time, several years at least. Even after recounting a number of miracles in various cities, the AGIS says that they journeyed to Memphis (in Egypt), "and abode three years in Egypt", before returning to Judea. We can now say that Jesus must have been at least 5 years old when he left Egypt: Herod killed all boys younger than 2 years after meeting with the wise men form the east. Hence, Jesus may have been 2 years old when he was taken to Egypt, then stayed there for at least 3 years. The last section of AGIS, the infancy story (where Jesus acts himself, rather than Mary being the central figure), mentions that Jesus was seven years old. Hence, we can say on the basis of the AGIS that Jesus was between 3 and 5 years in Egypt. Since he could already speak upon his birth, he may well have picked up Egyptian traditions at 5 - 7 years old ! It can be speculated that the stay in Egypt actually was known by the earliest Christians; why would Matthew mention such an embarrising episode, if it wasn't already common knowledge ? In fact, within the period of Christ’s lifetime, history has left us several historical examples of the magicians of northern Israel, including a man known only as “the Egyptian,” who gathered several thousand followers at the Mount of Olives in expectation of the Messiah’s arrival before being arrested by the Romans. The influence of Egyptian magic upon Christianity is - in any case - seen in early Christianity when Christian “holy men” performed some of the same magical feats as Egyptian magicians but in the name of Christ. Early texts note events strikingly similar to those in the AGIS, could they have followed the example ? Macarius changed a woman who had been turned into a mare back again by sprinkling holy water upon her: compare with the man turned into a mule. Paul the Simple, an early monk, was said to have cast out a devil that had taken the form of a “mighty dragon 70 cubits long.” Compare with the girl persecuted by a dragon. And one Petarpemotis was said to have made a dead man speak. Compare Jesus making the boy speak who had fallen from the roof. 8) Early adulthood (12-30 years old). The four Gospels are silent about the first 12 years of Christ’s life. After his birth we do not encounter him again until he is found, as Luke says, “teaching in the synagogue” at 12 years of age. In the modern era we are used to thinking of a 12-year-old as still very much of a child. But in antiquity a 12-year-old was already an adult. It was the age at which a boy was permitted full participation in Jewish religious rituals. The story in AGIS follows Luke's acccount and expands on it: Jesus was not only a religious leader, he was also a scientist, philosopher and medical doctor. Nowadays, science is often contrasted with religion; the AGIS considers both to be of the same nature.
In this lecture, Professor Freedman discusses the Carolingian dynasty from its origins through its culmination in the figure of Charlemagne. The Carolingians sought to overthrow the much weakened Merovingian dynasty by establishing their political legitimacy on three bases: war leadership, Christian rule, and the legacy of Rome. Charlemagne’s grandfather Charles Martel won a major victory over the Muslims in 733 at the Battle of Poitiers. Charlemagne’s father Pepin the Short allied the Carolingians with the papacy at a time when the latter was looking for a new protector. Charlemagne, crowned emperor in Rome by Pope Leo III in 800, made strides in reestablishing the Roman Empire; although, being centered in northern Europe, his was not an exact imitation of the Roman Empire. Professor Freedman concludes the lecture with the observation that Charlemagne can be considered the founder of Europe as a political and cultural expression. Complete course materials are available at the Open Yale Courses website: http://oyc.yale.edu This course was recorded in Fall 2011.
On Christmas Day in 800 AD, Charlemagne became the emperor of Rome in a coronation headed by none other than Pope Leo III. Learn more about the growth of the Holy Roman Empire in this podcast from HowStuffWorks.com. Learn more about your ad-choices at https://news.iheart.com/podcast-advertisers
Listen to the interview here!Tell me a little about yourself and your writing.I grew up in New Jersey and now live in Washington, D.C. I work by day as an editor and researcher, but I write about medieval history: my book Becoming Charlemagne: Europe, Baghdad, and the Empires of A.D. 800 was published by HarperCollins in 2006.2. Tell me about the story that you've created a soundtrack/playlist for. Becoming Charlemagneretells the story of the coronation of Karl, King of the Franks, whom history remembers as Charlemagne. The book is short, almost novelistic in style, and intended for readers who have no prior knowledge of medieval history.Charlemagne's coronation in the year 800 was one of the most important events in European history, but I've tried to put it in context by taking the reader to Rome, Constantinople, and Baghdad. I've also offered glimpses of medieval Jewish communities and the routines of ninth-century peasants.3. What is your playlist? (To get Jeff's playlist all in one convenient place, check out his iMix) William Shatner featuring Joe Jackson, "Common People"When you're holed up in an air-conditioned apartment writing an imaginative re-creation of the difficult lives of medieval peasants, only a force as powerful as William Shatner can keep you from taking yourself too seriously.Fiona Apple, "Criminal"I listened to this creepy song whenever I needed to write about Irene of Byzantium, the ruthless empress who had her own son blinded. Her power-grab and brief diplomatic relations with Charlemagne earned her an entire chapter in my book. Associating her with this song attributes to her a conscience that she probably didn't have in real life.Gogol Bordello, "Start Wearing Purple"This song appears to be about a mail-order bride, but I like to pretend it's about imperial politics. I get a kick out of hearing the band's wild Ukranian singer declaring "I know it all from Diogenes to the Foucault."Neil Finn, "She Will Have Her Way"The lyrics are deeply sad, but the music is sprightly. That contradiction is a nice little lens through which to view medieval history.Thompson Twins, "The Gap"Stop giving me that look. This song was on my mind as I wrote about medieval Baghdad because of its subtle message about globalization, intercultural conflict, and the need for increased East-West cooperation. Not buying it? Then just dance already. Anna Nalick, "Satellite"Although medieval people never had to worry that the star they wished on might turn out to be a man-made object, this pop anthem can, if you let it, evoke images of lonely monks and wistful Carolingian princesses.Audioslave, "Cochise"I have no idea what this song is really about, but it makes me want to go conquer somebody.Toby Lightman, "Angels and Devils"I first heard this one on the short-lived TV show "Wonderfalls." The song is actually about a woman who plans to ambush her cheating lover, but the angel/devil imagery and the singer's relentless sense of purpose reminded me of the conspirators who attacked Pope Leo III on the streets of Rome. That ambush set in motion centuries of history--and the second half of Becoming Charlemagne.Colin Hay, "Overkill"This song has nothing to do with Charlemagne, but it has everything to do with Charlemagne-induced insomnia, especially in its depiction of sleeplessly wandering the streets at night: "Well, at least there's pretty lights..."France Gall, "Sacre Charlemagne"There aren't many pop songs about Charlemagne; I take what I can get. France Gall was cute as a button.James McMurtry, "Charlemagne's Home Town"Although I discovered this one after the book was published, I was impressed that a singer could tie together such diverse subjects as Charlemagne, international travel, and long-distance relationships in a single country song.Jeff Buckley, "Hallelujah"I prefer this more sentimental cover to Leonard Cohen's original. Packed with images of sex, love, history, and religion, this song captures the intense wistfulness of bidding adieu to figures you've "known" for several years as they fade back into history's shadows. If you're looking for an unusual creative challenge, try writing new verses to this song. It takes real effort to rhyme "hallelujah" and not sound completely ridiculous.4. What does music mean to you? To your writing?I rely on music for escapism. Writing is intense, lonely work, all the more so because writing about the Middle Ages pulls my mind far away from the generally amiable world in which I live. I understand why most writers need classical music or instrumentals to get them going, but I need rock and pop music--songs like those on my playlist--to bring me back to my senses.5. What kind of music do you like to write to?I'll often listen to music to get inspired, but I rarely write to music. Strange as it may sound, I write to the noise of television.6. If this story was made into a movie, who would you want to do the soundtrack?If Becoming Charlemagne were made into a decent movie, I'd want the music to be reminiscent of the soundtrack to the HBO series "Rome," in all its moodiness and exoticism. I've often joked that I'd settle for a Sci-Fi Channel original movie, in which case I'd want heavy metal all the way. Any adaptation is bound to be unrecognizable, so it might as well be highly stylized and fun.To learn more about Jeff, visit his website Quid Plura?.Next week, I interview author Susan Higginbotham.
Melvyn Bragg and guests discuss the Holy Roman Emperor Charlemagne and the Carolingian Renaissance. In 800 AD on Christmas Day in Rome, Pope Leo III proclaimed Charlemagne Emperor. According to the Frankish historian Einhard, Charlemagne would never have set foot in St Peter's that day if he had known that the Pope intended to crown him. But Charlemagne accepted his coronation with magnanimity. Regarded as the first of the Holy Roman Emperors, Charlemagne became a touchstone for legitimacy until the institution was brought to an end by Napoleon in 1806. A Frankish King who held more territory in Western Europe than any man since the Roman Emperor, Charlemagne's lands extended from the Atlantic to Vienna and from Northern Germany to Rome. His reign marked a period of enormous cultural and literary achievement. But at its foundation lay conquest, conversion at the point of a sword and a form of Christianity that was obsessed with sin, discipline and correction. How did Charlemagne become the most powerful man in Western Europe and how did he finance his conquests? Why was he able to draw Europe's most impressive scholars to his court? How successful was he in his quest to reform his church and educate the clergy? And can the Carolingian period really be called a Renaissance? With Matthew Innes, Professor of History at Birkbeck, University of London; Julia Smith, Edwards Professor of Medieval History at Glasgow University; Mary Garrison, Lecturer in History at the University of York
Melvyn Bragg and guests discuss the Holy Roman Emperor Charlemagne and the Carolingian Renaissance. In 800 AD on Christmas Day in Rome, Pope Leo III proclaimed Charlemagne Emperor. According to the Frankish historian Einhard, Charlemagne would never have set foot in St Peter's that day if he had known that the Pope intended to crown him. But Charlemagne accepted his coronation with magnanimity. Regarded as the first of the Holy Roman Emperors, Charlemagne became a touchstone for legitimacy until the institution was brought to an end by Napoleon in 1806. A Frankish King who held more territory in Western Europe than any man since the Roman Emperor, Charlemagne's lands extended from the Atlantic to Vienna and from Northern Germany to Rome. His reign marked a period of enormous cultural and literary achievement. But at its foundation lay conquest, conversion at the point of a sword and a form of Christianity that was obsessed with sin, discipline and correction. How did Charlemagne become the most powerful man in Western Europe and how did he finance his conquests? Why was he able to draw Europe's most impressive scholars to his court? How successful was he in his quest to reform his church and educate the clergy? And can the Carolingian period really be called a Renaissance? With Matthew Innes, Professor of History at Birkbeck, University of London; Julia Smith, Edwards Professor of Medieval History at Glasgow University; Mary Garrison, Lecturer in History at the University of York
Melvyn Bragg and guests discuss the Holy Roman Emperor Charlemagne and the Carolingian Renaissance. In 800 AD on Christmas Day in Rome, Pope Leo III proclaimed Charlemagne Emperor. According to the Frankish historian Einhard, Charlemagne would never have set foot in St Peter's that day if he had known that the Pope intended to crown him. But Charlemagne accepted his coronation with magnanimity. Regarded as the first of the Holy Roman Emperors, Charlemagne became a touchstone for legitimacy until the institution was brought to an end by Napoleon in 1806. A Frankish King who held more territory in Western Europe than any man since the Roman Emperor, Charlemagne's lands extended from the Atlantic to Vienna and from Northern Germany to Rome. His reign marked a period of enormous cultural and literary achievement. But at its foundation lay conquest, conversion at the point of a sword and a form of Christianity that was obsessed with sin, discipline and correction. How did Charlemagne become the most powerful man in Western Europe and how did he finance his conquests? Why was he able to draw Europe's most impressive scholars to his court? How successful was he in his quest to reform his church and educate the clergy? And can the Carolingian period really be called a Renaissance? With Matthew Innes, Professor of History at Birkbeck, University of London; Julia Smith, Edwards Professor of Medieval History at Glasgow University; Mary Garrison, Lecturer in History at the University of York
Welcome to the 49th installment of CS. This episode is titled “Charlemagne Pt. 2.”After his coronation on Christmas Day AD 800, Charlemagne said he didn't know it had been planned by Pope Leo III. If setting the crown of a new Holy Roman Empire on his head was a surprise, he got over the shock right quick. He quickly shot off dispatches to the lands under his control to inform them he was large and in-charge. Each missive began with these words, “Charles, by the will of God, Roman Emperor, Augustus … in the year of our consulship 1.” He required an oath be taken to him as Caesar by all officers, whether religious or civil. He sent ambassadors to soothe the inevitable wrath of the Emperor in Constantinople.What's important to note is how his coronation ceremony in St. Peter's demonstrated the still keen memory of the Roman Empire that survived in Europe. His quick emergence as the recognized leader of a large part of Europe revealed the strong desire there was to reestablish a political unity that had been absent from the region for 400 years. But, Charlemagne's coronation launched a long-standing contest. One we'd not expect, since it was, after all, the Pope who crowned him. The contest was between the revived empire and the Roman Church.In the medieval world, Church and State were two realms comprising Christendom. The Medieval Church represented Christian society aimed at acquiring spiritual blessings, while the Medieval State existed to safeguard civil justice and tranquility. Under the medieval system, both Church and State were supposed to exist side by side in a harmonious relationship, each focused on gaining the good of mankind but in different spheres; the spiritual and the civil.In reality, it rarely worked that way. The Pope and Emperor were usually contestants in a game of thrones. The abiding question was: Does the Church rule the State, or the State the Church? This contest was played out on countless fields, large and small, throughout the Middle Ages.Charlemagne left no doubt about where sovereignty lay during His reign. He provided Europe a colossal father figure as the first Holy Roman Emperor. Everyone was answerable to him. To solve the problem of supervising local officials in his expansive realm, Charlemagne passed an ordinance creating the missi dominici or king's envoys. These were pairs of officials, a bishop and noble, who traveled the realm to check on local officials. Even the pope was kept under the watchful imperial eye.Though Charlemagne occasionally used the title “emperor” in official documents, he usually declined it because it appeared to register his acceptance of what the Pope had done at his coronation. Charlemagne found this dangerous; that the Pope was now in a position to make an Emperor. The concern was—The one who can MAKE an emperor, can un-make him. Charles thought it ought to be the other way around; that Emperors selected and sanctioned Popes.In truth, what Pope Leo III did on Christmas Day of 800 when he placed the crown on Charlemagne's head was just a final flourish of what was already a well-established fact – Charles was King of the Franks. One recent lecturer described the coronation as the cherry on the top of a sundae that had already been made by Charles the Great.In our last episode we saw a major objective of Charlemagne's vision was to make Europe an intellectual center. He launched a revival of learning and the arts. Historians speak of this as the Carolingian Renaissance. Charlemagne required monasteries to have a school for the education of boys in grammar, math and singing. At his capital of Aachen he built a school for the education of the royal court. The famous English scholar Alcuin headed the school, and began the difficult task of reviving learning in the early Middle Ages by authoring the first textbooks in grammar, rhetoric, and logic.It was Charlemagne's emphasis on education that proved to be his enduring legacy to history. He sent out agents far and wide to secure every work of the classical age they could find. They returned to Aachen and the monastery schools where they were translated into Latin. This is why Latin became the language of scholarship in the ages to come. It was helped along by Charlemagne's insistence a standard script be developed – Carolingian miniscule. Now, scholars all across Western Europe could read the same materials, because a consistent script was being used for Latin letters.This became one of the most important elements in making the Renaissance possible.Few historians deny Charlemagne's massive impact on European history, and thereby, the history of the modern world. The center of western civilization shifted from the Mediterranean to Northern Europe. After 300 years of virtual chaos, Charles the Great restored a measure of law and order. His sponsorship of the intellectual arts laid a heritage of culture for future generations. And the imperial ideal he revived persisted as a political force in Europe until 1806, when the Holy Roman Empire was terminated by another self-styled emperor, Napoleon Bonaparte.In reality, the peace of Charlemagne's rule was short-lived. His empire were too vast, its nobility too powerful to be held together once his domineering personality was removed. Like Clovis before him, Charlemagne's successors were weak and the empire disintegrated into a confusion of civil wars and new invasions. The Northmen began their incessant raiding forays, called going “a-viking” à So we know them as the Vikings. They set sail from Scandinavia in their shallow-hulled long ships, able to sail up rivers and deep inland, where they raided villages, towns and any other unfortunate hamlet they came on. These raids of the Vikings, forced the native peoples to surrender, first their lands, then their persons to the counts, dukes, and other local lords who began to multiply during this time, in return for protection from the raiders. It's not difficult to see how the process of feudalism developed.Common people needed protection from raiders; whoever they were. But the king and his army was a long way away. It could take weeks, months even, to send a message and get help in reply. In the meantime, the Vikings are right here; right now. See ‘em? Yeah à That blond, long-haired giant berserker with his 2 headed battle axe is about to crash through my door. What good is the king and his army in Aachen or Paris?What I need is someone near with enough men at his call, enough trained and armed soldiers that is, who can turn away a long-ship's crew of 50 berserkers. How expensive is it to hire, train, outfit and keep a group of soldiers; figure 2 for ever Viking? Who can field an army of a hundred professional soldiers? Well, the nearest Count is 20 minutes away and he only has a half dozen hired men for protection.That count's a smart guy though and realizes he's the only one in the area to do what needs to be done. So he goes to 25 of the area's farmers and says, “Listen, I'll protect you. But to do that, I need to field an army of a hundred men. That's very expensive to do so here's what I need in exchange for protection: Give me the title to your land. You live on and continue to work it. You keep half the yield of all the farm produces; the rest is mine. And for that, I and my army will keep you safe.”When the choice is either yield to that Count or face the long-ships on your own; there's not much choice. So feudalism with its system of serfs, counts, barons, dukes, and earls began.Central to feudalism was the personal bond between lord and vassals. In the ceremony known as the act of homage, the vassal knelt before his lord, and promised to be his “man.” In the oath of loyalty that followed, called fealty, the vassal swore on a Bible, or a sacred object such as a Cross. Then, in the ritual of investiture, a spear, a glove, or a bit of straw was handed to the vassal to signify his control, but not ownership, over his allotted piece of the lord's realm.The feudal contract between lord and vassal was sacred and binding on both parties. Breaking the tie was a major felony because it was the basic bond of medieval society. It was thought that to break the rules of feudal society was to imperil all of society, civilization itself.The lord was obliged to give his vassals protection and justice. Vassals not only worked the land for the Lord, they also gave 40 days w/o pay each year to serve as militia in the event of all-out war. But only 40 days, because as farmers, they needed to be home to work their fields and tend the herds.For the most part, this system worked pretty well, as long as the lord treated his vassals well. What became a problem was when lords got greedy and decided to mobilize their army and militia to make a land grab on a neighboring lord. Ideally, Feudalism was supposed to be for protection, not conquest.As the Church was so much a part of medieval life, it couldn't escape being included in the feudal system. Since the Vikings were equal opportunity raiders, they had no qualms whatever about breaking into churches, convents and monasteries, putting priests and monks to the sword, raping nuns, and absconding with church treasures. This meant the Church turned to local lords for protection as well. Bishops and abbots also became vassals, receiving from the lord a specific region over which their authority lay. In return, they had to provide some service to the Lord. Monasteries produced different goods which they paid as tribute, and priests were often made the special private clergy for the noble's family. This became a problem when loyalty to the lord conflicted with a ruling from or mission assigned by the Church. Who were the abbots, priest and bishops to obey, the duke 10 minutes from here, or the Pope weeks away in Rome? In the 10th and early 11th Cs the popes were in no position to challenge anyone. The office fell into decay after becoming a prize sought by the Roman nobility.What made the latter Middle Ages so complex was the massive intrigue that took place between Nobles and Church officials who learned how to play the feudal game. Society was governed by strict rules. But there were always ways to get around them. And when one couldn't get around them, if you had enough money or a big enough army, why bother with rules when you can write your own, or pay the rule-interpreters to interpret them in your favor. We know how complex political maneuvering can be today. Compared to Europe of the High Middle Ages, we're infants in a nursery. Don't forget, it was that era and system that produced Machiavelli.On a positive note; while there were a few corrupt Church officials who saw religious office as just another way to gain political power, most bishops, priests and abbots sought to influence for the better the behavior of the feudal nobles so their vassals would be taken care of in an ethical manner. In time, their work added the Christian virtues to a code of knightly conduct that came to be called Chivalry. Now, to be clear, chivalry ended up being more an ideal than a practice. A few knights and members of the nobility embraced the Chivalric ideals but others just took advantage of those who sought to live by them.Knights in shining armor, riding off on dangerous quests to rescue fair maidens makes for fun stories, but it's not the way Chivalry played out in history. It was an ideal the Church worked hard to instill in the increasingly brutal Feudal Age. Bishops tried to impose limitations on warfare. In the 11th C they inaugurated a couple initiatives called the Peace of God and the Truce of God. The Peace of God banned anyone who pillaged sacred places or refused to spare noncombatants from being able to participate at Communion or receiving any of the other sacraments. The Truce of God set up periods of time when no fighting was allowed. For instance, no combat could be conducted from sunset Wednesday to sunrise Monday and during other special seasons, such as Lent. Good ideas, but both rules were conveniently set aside when they worked contrary to some knights desires.During the 11th C, the controversy between Church and State centered on the problem of what's called Investiture. And this goes back now to something that had been in tension for centuries, and was renewed in the crowning of Charlemagne.It was supposed to be that bishops and abbots were appointed to their office by the Church. Their spiritual authority was invested in them by a Church official. But because bishops and abbots had taken on certain feudal responsibilities, they were invested with civil authority by the local noble; sometimes by the king himself. Problems arose when a king refused to invest a bishop because said bishop was more interested in the Church's cause than the king's. He wanted someone more compliant to his agenda, while the Church wanted leaders who would look out for her interests. It was a constant game of brinkmanship, in which whatever institution held most influence, had the say in who lead the churches and monasteries. In places like Germany where the king was strong, bishops and abbots were his men. Where the Church had greater influence, it was the bishops and abbots who dominated political affairs.But that was the controversy of the 11th C. The Church of the 10th could see the way things were headed in its affiliation with the Throne and knew it was not prepared to challenge kings and emperors. It needed to set its own house in order because things had slipped badly for a couple hundred years. Moral corruption had infected large portions of the clergy and learning had sunk to a low. Many of the clergy were illiterate and marked by grave superstitions. It was time for renewal and reform. This was led by the Benedictine order of Cluny, founded in 910. From their original monastery in Eastern France, the Benedictines exerted a powerful impulse of reform within the feudal Church. The Cluniac program began as monastic reform movement, but spread to the European Church as a whole. It enforced the celibacy of priests and abolished the purchase of church offices; a corrupt practice called Simony.The goal of the Clunaic reformers was to free the Church from secular control and return it to the Pope's authority. Nearly 300 monasteries were freed from control by the nobles, and in 1059 the papacy itself was delivered from secular interference. This came about by the creation of the College of Cardinals, which from then on selected the Pope.The man who led the much-needed reform of the papacy was an arch-deacon named Hildebrand. He was elected pope in 1073 and given the title Gregory VII. He claimed more power for the papal office than had been known before and worked for the creation of a Christian Empire under the Pope's control. Rather than equality between Church and State, Gregory said spiritual power was supreme and therefore trumped the temporal power of nobles and kings. In 1075 he banned investiture by civil officials and threatened to excommunicate anyone who performed it as well as any clergy who submitted to it. This was a virtual declaration of war on Europe's rulers since most of them practiced lay investiture.The climax to the struggle between Pope Gregory and Europe's nobility took place in his clash with the emperor Henry IV. The pope accused Henry of Simony in appointing his own choice to be the archbishop of Milan. Gregory summoned Henry to Rome to explain his conduct. Henry refused to go but convened a synod of German bishops in 1076 that declared Gregory a usurper and unfit to be Pope. The synod declared, “Wherefore henceforth we renounce, now and for the future, all obedience to you.” In retaliation, Gregory excommunicated Henry and deposed him, absolving his subjects from their oaths of allegiance.Now, remember how sacred and firm those feudal oaths between lord and vassal were! The Pope, who was supposed to be God's representative on Earth, sent a message to all Henry's subjects saying not only was Henry booted out of the Church, and so destined to the eternal flames of hell, he was no longer king or emperor; their bonds to him were dissolved. Furthermore, to continue to give allegiance to Henry was to defy the Pope who opens and closes the door to heaven. Uhh, do you really want to do that? Can you see where this is going? Henry may have an army, but that army has to eat and if the peasants and serfs won't work, the army falls apart.Henry was convinced by the German nobles who revolted against him to make peace with Pope Gregory. He appeared before the Pope in January of 1077. Dressed as a penitent, the emperor stood barefoot in the snow for 3 days and begged forgiveness until, in Gregory's words “We loosed the chain of the anathema and at length received him … into the lap of the Holy Mother Church.”This dramatic humiliation of an emperor did not forever end the contest between the throne and the pope. But the Church made progress toward freeing itself from interference by nobles. The problem of investiture was settled in 1122 by a compromise known as the Concordat of Worms. The Church kept the right to appoint the holder of a church office, then the nobles endorsed him.The Popes who followed Gregory added little to the authority of the papacy. They also insisted society was organized under the pope as its visible head, and he was guarded against all possibility of error by the Apostle Peter perpetually-present in his successors.During the Middle Ages, for the first time, Europe became conscious of itself as a unity. It was the Church that facilitated that identity. Though it struggled with the challenge of how to wield power without being corrupted by it, the Church gained a level of influence over the lives of men and women that for the most part it used to benefit society.We're used to seeing priests and bishops of the medieval era as modern literature and movies cast them. It's far more interesting to make them out to be villains and scoundrels, instead of godly servants of Christ who lived virtuous lives. A survey of movies and novels written about the Middle Ages shows that churchmen are nearly always cast in 1 of 2 ways; the best are naïve but illiterate bumblers, while the worst are conniving criminals who hide their wickedness behind a cross. While there was certainly a handful of each of these 2 type-casts; the vast majority of priests and monks were simply godly lovers of Jesus who worked tirelessly to bring His love and truth to the people of their day. Guys like that just don't make for very interesting characters in a murder mystery set in a medieval monastery.
The title of this episode is “What a Mess!”As is often the case, we start by backing up & reviewing material we've already covered so we can launch into the next leg of our journey in Church History.Anglo-Saxon missionaries to Germany had received the support of Charles Martel, a founder of the Carolingian dynasty. Martel supported these missions because of his desire to expand his rule eastwards into Bavaria. The Pope was grateful for his support, and for Charles' victory over the Muslims at the Battle of Tours. But Martel fell afoul of papal favor when he confiscated Church lands. At first, the Church consented to his seizing of property to produce income to stave off the Muslim threat. But once that threat was dealt with, he refused to return the lands. Adding insult to injury, Martel ignored the Pope's request for help against the Lombards taking control of a good chunk of Italy. Martel denied assistance because at that time the Lombards were his allies. But a new era began with the reign of Martel's heir, Pippin or as he's better known, Pepin III.Pepin was raised in the monastery of St. Denis near Paris. He & his brother were helped by the church leader Boniface to carry out a major reform of the Frank church. These reforms of the clergy and church organization brought about a renewal of religious and intellectual life and made possible the educational revival associated with the greatest of the Carolingian rulers, Charlemagne & his Renaissance.In 751, Pepin persuaded Pope Zachary to allow Boniface to anoint him, King of the Franks, supplanting the Merovingian dynasty. Then, another milestone in church-state relations passed with Pope Stephen II appealing to Pepin for aid against the Lombards. The pope placed Rome under the protection of Pepin and recognized him and his sons as “Protectors of the Romans.”As we've recently seen, all of this Church-State alliance came to a focal point with the crowning of Charlemagne as Emperor of the Holy Roman Empire in AD 800. For some time the Popes in Rome had been looking for a way to loosen their ties to the Eastern Empire & Constantinople. Religious developments in the East provided the Popes an opportunity to finally break free. The Iconoclastic Controversy dominating Eastern affairs gave the Popes one more thing to express their disaffection with. We'll take a closer look at the controversy later. For now, it's enough to say the Eastern Emperor Leo III banned the use of icons as images of religious devotion in AD 726. The supporters of icons ultimately prevailed but only after a century of bitter and at times violent dispute. Pope Gregory II rejected Leo's edict banning icons and flaunted his disrespect for the Emperor's authority. Gregory's pompous and scathing letter to the Emperor was long on bluff but a dramatic statement of his rejection of secular rulers' meddling in Church affairs. Pope Gregory wrote: “Listen! Dogmas are not the business of emperors but of pontiffs.”The reign of what was regarded by the West as a heretical dynasty in the East gave the Pope the excuse he needed to separate from the East and find a new, devoted and orthodox protector. The alliance between the papacy and the Carolingians represents the culmination of that quest, and opened a new and momentous chapter in the history of European medieval Christianity.In response to Pope Stephen's appeal for help against the Lombards, Pepin recovered the Church's territories in Italy and gave them to the pope, an action known as the 'Donation of Pepin'. This confirmed the legal status of the Papal States.At about the same time, the Pope's claim to the rule of Italy and independence from the Eastern Roman Empire was reinforced by the appearance of one of the great forgeries of the Middle Ages, the Donation of Constantine. This spurious document claimed Constantine the Great had given Rome and the western part of the Empire to the bishop of Rome when he moved the capital of the empire to the East. The Donation was not exposed as a forgery until the 15th Century.The concluding act in the popes' attempt to free themselves from Constantinople came on Christmas Day 800 when Pope Leo III revived the Empire in the West by crowning Charlemagne as Holy Roman Emperor. It's rather humorous, as one wag put it – the Holy Roman Empire was neither Holy, nor Roman, and can scarcely be called an Empire.Charlemagne's chief scholar was the British-born Alcuin who'd been master of the cathedral school in York. He was courted by Charlemagne to make his capital at Aachen on the border between France & Germany, Europe's new center of education & scholarship. Alcuin did just that. If the school at Aachen didn't plant the seeds that would later flower in the Renaissance it certainly prepared the soil for them.Alcuin profoundly influenced the intellectual, cultural and religious direction of the Carolingian Empire, as the 300-some extant letters he wrote reveal. His influence is best seen in the manuscripts of the school at Tours where he later became abbot. His influence is also demonstrated in his educational writings, revision of the Biblical text, commentaries and the completion of his version of Church liturgy. He standardized spelling and writing, reformed missionary practice, and contributed to the organizing of church regulations. Alcuin was the leading theologian in the struggle against the heresy of Adoptionism. Adoptionists said Jesus was simply a human being who God adopted & MADE a Son. Alcuin was a staunch defender of Christian orthodoxy and the authority of the Church, the pre-eminence of the Roman Bishop and of Charlemagne's sacred position as Emperor. He died in 804.The time at which Alcuin lived certainly needed the reforms he brought & he was the perfect agent to bring them. From the palace school at Aachen, a generation of his students went out to head monastic and cathedral schools throughout the land. Even though Charlemagne's Empire barely outlived its founder, the revival of education and religion associated with he and Alcuin brightened European culture throughout the bleak and chaotic period that followed. This Carolingian Renaissance turned to classical antiquity and early Christianity for its models. The problem is, there was only one Western scholar who still knew Greek, the Irishman John Scotus Erigena. Still, the manuscripts produced during this era form the base from which modern historians gain a picture of the past. It was these classical texts, translated from Greek into Latin that fueled the later European Renaissance.The intellectual vigor stimulated by the Carolingian Renaissance and the political dynamism of the revived Empire stimulated new theological activity. There was discussion about the continuing Iconoclastic problem in the East. Political antagonism between the Eastern and the Carolingian emperors led to an attack by theologians in the West on the practices and beliefs of the Orthodox Church in the East. These controversial works on the 'Errors of the Greeks' flourished during the 9th C as a result of the Photian Schism.In 858, Byzantine Emperor Michael III deposed the Patriarch Ignatius I of Constantinople, replacing him with a lay scholar named Photius I, AKA Photius the Great. The now deposed Ignatius appealed to Pope Nicholas I to restore him while Photius asked the Pope to recognize his appointment. The Pope ordered the restoration of Ignatius & relations between East & West sunk further. The issue ended in 867 when Pope Nicholas died & Photius was deposed.Latin theologians also criticized the Eastern church for its different method of deciding the date of Easter, the difference in the way clergy cut their hair, and the celibacy of priests. The Eastern Church allowed priests to marry while requiring monks to be celibate, whereas the Western Church required celibacy of both.Another major doctrinal debate was the Filioque [Filly-o-quay] Controversy we briefly touched on in an earlier episode. Now, before I get a barrage of emails, there's debate among scholars over the pronunciation of Filioque. Some say “Filly-oak” others “Filly-o-quay.” Take your pick.The point is, the Controversy dealt with the wording of the Nicene Creed as related to the Holy Spirit. The original Creed said the Holy Spirit proceeded from the Father. A bit later, the Western Church altered the wording a bit so as to affirm the equality of the Son of God with the Father. So they said the Spirit proceeded from both Father & Son. Filioque is Latin for “and the Son” thus giving the name of the controversy. The Eastern Church saw this addition as dangerous tampering with the Creed and refused to accept it while the Filioque clause became a standard part of what was considered normative doctrine in the West.Another major discussion arose over the question of predestination. A Carolingian monk named Gottschalk, who studied Augustine's theology carefully, was the first to teach 'double predestination'; the belief that some people are predestined to salvation, while others are predestined to damnation. He was tried and condemned for his views by 2 synods and finally imprisoned by the Archbishop of Rheims. Gottschalk died 20 years later, holding his views to the end.The other major theological issue of the Carolingian era concerned the Lord's Supper. The influential Abbot of Corbie wrote a treatise titled On the Body and Blood of the Lord. This was the first clear statement of a doctrine of the 'real presence' of Christ's body and blood in the Communion elements, later called the doctrine of “transubstantiation,” an issue that will become a heated point in the debate between the Roman Church & Reformers.The reforms of King Pepin and Pope Boniface focused attention on priests. It was clear to all that clergy ought to lead lives beyond reproach. That synod after synod during the 6th, 7th, & 8th Cs had to make such a major issue of this demonstrated the need for reform. Among the violations warned against were the rejection of celibacy, gluttony, drunkenness, tawdry relationships with women, hunting, carrying arms & frequenting taverns.Monastic developments at this time were significant. The emphasis was on standardization and centralization. Between 813 and 17 a revised Benedictine rule was adopted for the whole of the Carolingian Empire. Another Benedict, a monk from Burgundy, was responsible for an ultra-strict regimen. Charlemagne's successor, Louis the Pious, appointed Benedict the overseer of all monasteries in the realm, and a few years later his revised Benedictine rule was made obligatory for all monasteries. Sadly, with little long-term effect.When Louis succeeded Charlemagne, the Pope was able to regain his independence, following a long domination by the Emperor. The imperial theocracy of Charlemagne's reign would have yielded a 'state church' as already existed in the East. But the papacy stressed the superiority of spiritual power over the secular. This was reinforced by the forged Donation of Constantine with its emphasis on papal pre-eminence in the governing of the Empire, not just the Church.In the middle of the 9th C, priests at Rheims produced another remarkable forgery, the False Decretals. Accomplished with great inventiveness, the Decretals were designed to provide a basis in law which protected the rights of bishops. They included the bogus Donation of Constantine and became a central part of the canon of medieval law. It shored up papal claims to supremacy in church affairs over secular authority. The first Pope to make use of the False Decretals was Nicholas I. He recognized the danger of a Church dominated by civil rulers and was determined to avert this by stressing that the church's government was centered on Rome, not Constantinople, and certainly not in some lesser city like Milan or Ravenna.From the late 9th until the mid-11th C, Western Christendom was beset by a host of major challenges that left the region vulnerable. The Carolingian Empire fragmented, leaving no major military power to defend Western Europe. Continued attacks by Muslims in the S, a fresh wave of attacks by the Magyars in the E, and incessant raids by the Norsemen all over the Empire, turned the shards of the empire into splinters. One contemporary lamented, “Once we had a king, now we have kinglets!” For many Western Europeans, it seemed the end of the world was at hand.The popes no longer had Carolingian rulers as protectors. So the papacy became increasingly involved in the power struggles among the nobility for the rule of Italy. Popes became partisans of one political faction or another; sometimes willingly, other times coerced. But the cumulative result was spiritual and moral decline. For instance, Pope Stephen VI took vengeance on the preceding pope by having his body disinterred and brought before a synod, where it was propped up in a chair for trial. Following conviction, the body was thrown into the Tiber River. Then, within a year Stephen himself was overthrown. He was strangled while in prison.There was a near-complete collapse of civil order in Europe during the 10th C. Church property was ransacked by invaders or fell into the hands of the nobility. Noblemen treated churches and monasteries as their private property to dispose of as they wished. The clergy became indifferent to duty. Their illiteracy & immorality grew.The 10th C was a genuine dark age, at least as far as the condition of the Church was concerned. Without imperial protection, popes became helpless playthings for the nobility, who fought to gain control by appointing relatives and political favorites. A chronicle by the German bishop of Cremona paints a graphic picture of sexual debauchery in the Church.Though there were incompetent & immoral popes during this time, they continued to be respected throughout the West. Bishoprics and abbeys were founded by laymen after they obtained the approval of the papal court. Pilgrimages to Rome hardly slackened during this age, as Christians visited the sacred sites of the West; that is, the tombs of Peter and Paul, as well as a host of other relics venerated in there.At the lowest ebb of the 10th C, during the reign of Pope John XII, from 955-64, a major change in Italian politics affected the papacy. An independent & capable German monarchy emerged. This Saxon dynasty began with the election of Henry I and continued with his son, Otto I, AKA Otto the Great .Otto developed a close relationship with the Church in Germany. Bishops and abbots were given the rights and honor of high nobility. The church received huge tracts of land. Thru this alliance with the Church, Otto aimed to forestall the rebellious nobles of his kingdom.But the new spiritual aristocracy created by Otto wasn't hereditary. Bishops & abbots couldn't “pass on” their privileges to their successors. Favor was granted by the King to whomever he chose. Thus, their loyalty could be counted on more readily. In fact, the German bishops contributed money and arms to help the German kings expand into Italy, what is now the regions of East Germany & Poland.Otto helped raise the papacy out of the quagmire of Italian politics. His entrance into Italian affairs was a fateful decision. He marched south into Italy to marry Adelaide of Burgundy and declare himself king of the Lombards. Ten years later, he again marched south at the invitation of Pope John XII. In February of 962, the Pope tried a renewal of the Holy Roman Empire by crowning Otto and Adelaide in St Peter's. But the price paid by the pope for Otto's support was another round of interference in Church affairs.For the next 300 years, each new German monarch followed up his election by making a march to Rome to be crowned as Emperor. But at this point, it wasn't so much Popes who made Emperors as it was Emperors who made Popes. And when a pope ran afoul of the ruler, he was conveniently labeled ‘anti-pope' & deposed, to be replaced by the next guy. It was the age of musical chairs in Rome; whoever grabs the papal chair when the music stops gets to sit. But when the Emperor instructs the band to play again, whoever's in the chair has to stand and the game starts all over again. Lest you think I'm overstating the case, in 963 Otto returned to Rome, convened a synod which found Pope John guilty of a list of sordid crimes and deposed him. In his place, they chose a layman, who received all of his ecclesiastical orders in a single day to become Pope Leo VIII. He managed to sit in the Pope's chair less than a year before the music started all over again.
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