A Short History of the World

by H. G. Wells

COSTUMES OF THE BURGUNDIAN NOBILITY: FLEMISH WORK OF THE FIFTEENTH CENTURY

In 1294 Boniface VIII became Pope. He was an Italian, hostile to the French, and full of a sense of the great traditions and mission of Rome. For a time he carried things with a high hand. In 1300 he held a jubilee, and a vast multitude of pilgrims assembled in Rome. “So great was the influx of money into the papal treasury, that two assistants were kept busy with the rakes collecting the offerings that were deposited at the tomb of St. Peter.” [[1]] But this festival was a delusive triumph. Boniface came into conflict with the French King in 1302, and in 1303, as he was about to pronounce sentence of excommunication against that monarch, he was surprised and arrested in his own ancestral palace at Anagni, by Guillaume de Nogaret. This agent from the French King forced an entrance into the palace, made his way into the bedroom of the frightened Pope—he was lying in bed with a cross in his hands—and heaped threats and insults upon him. The Pope was liberated a day or so later by the townspeople, and returned to Rome; but there he was seized upon and again made prisoner by the Orsini family, and in a few weeks’ time the shocked and disillusioned old man died a prisoner in their hands.

COSTUMES OF THE BURGUNDIAN NOBILITY: FLEMISH WORK OF THE FIFTEENTH CENTURY
This series is from casts in the Victoria and Albert Museum of the original brass statuettes in the Rijks Museum, Amsterdam

The people of Anagni did resent the first outrage, and rose against Nogaret to liberate Boniface, but then Anagni was the Pope’s native town. The important point to note is that the French King in this rough treatment of the head of Christendom was acting with the full approval of his people; he had summoned a council of the Three Estates of France (lords, church and commons) and gained their consent before proceeding to extremities. Neither in Italy, Germany nor England was there the slightest general manifestation of disapproval at this free handling of the sovereign pontiff. The idea of Christendom had decayed until its power over the minds of men had gone.

Throughout the fourteenth century the papacy did nothing to recover its moral sway. The next Pope elected, Clement V, was a Frenchman, the choice of King Philip of France. He never came to Rome. He set up his court in the town of Avignon, which then belonged not to France but to the papal See, though embedded in French territory, and there his successors remained until 1377, when Pope Gregory XI returned to the Vatican palace in Rome. But Gregory XI did not take the sympathies of the whole church with him. Many of the cardinals were of French origin and their habits and associations were rooted deep at Avignon. When in 1378 Gregory XI died, and an Italian, Urban VI, was elected, these dissentient cardinals declared the election invalid, and elected another Pope, the anti-Pope, Clement VII. This split is called the Great Schism. The Popes remained in Rome, and all the anti-French powers, the Emperor, the King of England, Hungary, Poland and the North of Europe were loyal to them. The anti-Popes, on the other hand, continued in Avignon, and were supported by the King of France, his ally the King of Scotland, Spain, Portugal and various German princes. Each Pope excommunicated and cursed the adherents of his rival (1378-1417).

Is it any wonder that presently all over Europe people began to think for themselves in matters of religion?

The beginnings of the Franciscans and the Dominicans, which we have noted in the preceding chapters, were but two among many of the new forces that were arising in Christendom, either to hold or shatter the church as its own wisdom might decide. Those two orders the church did assimilate and use, though with a little violence in the case of the former. But other forces were more frankly disobedient and critical. A century and a half later came Wycliffe (1320-1384). He was a learned Doctor at Oxford. Quite late in his life he began a series of outspoken criticisms of the corruption of the clergy and the unwisdom of the church. He organized a number of poor priests, the Wycliffites, to spread his ideas throughout England; and in order that people should judge between the church and himself, he translated the Bible into English. He was a more learned and far abler man than either St. Francis or St. Dominic. He had supporters in high places and a great following among the people; and though Rome raged against him, and ordered his imprisonment, he died a free man. But the black and ancient spirit that was leading the Catholic Church to its destruction would not let his bones rest in the grave. By a decree of the Council of Constance in 1415, his remains were ordered to be dug up and burnt, an order which was carried out at the command of Pope Martin V by Bishop Fleming in 1428. This desecration was not the act of some isolated fanatic; it was the official act of the church.

[[1]] J. H. Robinson.