Absolution grew up as a necessary part of auricular confession. Before the thirteenth century the priest acted ministerially and used the form: domus absolvat te—misercatur tui omnipotens deus et dimittat tibi omnia peccata tua. These words are still found in the Greek Church and are also allowable in the Roman Catholic service. After the thirteenth century, however, the priest acted judicially and said: ego absolvo te. The priest's forgiveness was God's forgiveness. The requisites for absolution were: contrition of heart, promise of amendment of life, and reparation.
Extreme unction as a sacrament came into use rather late. Peter Lombard gave it fifth place among the seven sacraments. Original sin was atoned for in baptism, actual sins by penance, and extreme unction wiped away all remaining sins which would hinder the soul from entering its perfect rest. Hence it was given only to those who were mortally ill. In case of recovery, however, it could be repeated.[597:1] The eyes, ears, nose, mouth, hands, loins, and feet (except
of women) were anointed with holy oil consecrated by the bishop on Maundy Thursday. Confession and communion preceded the rite. These three together constituted the viaticum of the soul on its long journey.
From the time when private meeting places gave way to places of public worship, throughout its whole career, the Church has employed art for purposes of utility and instruction. The transitional character of the thirteenth century along social, ecclesiastical, intellectual, and political lines was also strongly marked in art. In the conflict between feudalism and royalty, monarchy gradually gained ground. The problem of human right appeared along with the problem of human might. Out of the composite struggle of kings, feudal barons, popes, bishops, abbots, and free cities emerged the recognised supremacy of papal authority as the one power above and behind all others. The episcopacy stood for the rights of the Pope, on the one hand, and the rights of the people, on the other. Next to the papal supremacy, stood the kingly prerogative. Under the double patronage of the Church and the state ecclesiastical art advanced with rapid strides.
Gothic architecture reached its highest development during the thirteenth century. Europe was covered with magnificent churches, cathedrals, and monasteries. Architecture was the dominant art of the Middle Ages. The church building occupied a unique place in the community. Everybody was a member of the Church and attended the one sacred edifice in the parish. The erection and beautifying of a new church was a matter of interest to all. Local pride was deeply touched. A strong rivalry soon developed, which led each village and city to outdo their neighbours by erecting larger, more expensive, and more beautiful
chapels and cathedrals. The church of that day was the centre not alone of religious activity, but also of local politics, of community business, of social gatherings, of education, and of the fine arts. It was the very heart of all life, and, hence, members lavished their affection, their time, and their wealth on it. Nothing in our community life to-day can be well compared with the church of that day. It was the town hall, art museum, club, public library, school, and church all in one. With us the religious interest of every community is divided among various denominations, while the differentiation of our other institutions has destroyed the earlier unity of interest.
The Gothic churches with pointed arches and flying buttresses lightened the masonry of the hitherto massive walls, pierced them with great, beautiful stained glass windows, and allowed the sunlight to stream into the dark interiors. Then mosaics, sculpture, fresco, and painting were used to enrich and decorate the inner parts. Mouldings and capitals, pulpits, altars, side chapels, choir screens, the wooden seats for the clergy and choristers, the reading desk, and the tombs were literally covered with carvings of leaf and flower forms, of familiar animals and grotesque monsters, of biblical scenes and ordinary incidents. The exteriors of these wonderful structures, which were marvels of lightness and delicacy of detail, were usually ornamented with an army of statues representing apostles, saints, donors, and rulers. Is it a matter of surprise that the bishops and clergy, who ruled over these Christian temples erected in love, in prayer, and in self-sacrifice, should be honoured and obeyed? These wonderful houses of religion were the glad free-will offerings of a devout and believing people to the mighty Roman
Catholic Church of which they were the proud, privileged members.
A splendid picture of the beautiful devotion of the people of a region in the erection of a magnificent cathedral is found in Chartres, France. That wonderful edifice was begun in 1194 and completed in 1240. To construct a building that would beautify their city and satisfy their religious aspirations the citizens contributed of their strength and property year after year for nearly half a century. Far from home they went to the distant quarries to dig out the rock. Encouraged by their priests they might be seen, men, women, and children, yoked to clumsy carts loaded with building materials. Day after day their weary journey to and from the quarries continued. When at night they stopped, worn out with the day's toil, their spare time was given up to confession and prayer. Others laboured with more skill but with equal devotion on the great cathedral itself. As the grand edifice grew year by year from foundation stone to towers, the inhabitants watched it with pious jealousy. At length it was completed; not, however, until many who had laboured at the beginning had passed away. Its dedication and consecration marked an epoch in that part of France.
Most historians are prone to dwell upon the evils of the Church in this period, as if they far outweighed the good. Many bishops were worldly and wicked, therefore the conclusion is drawn that all bishops were of that character, whereas out of the 700 bishops in Europe a very large proportion were comparatively faithful shepherds who were striving with all their might to realise the high ideals for which the Church stood. Many of the clergy were guilty of gross