The Truce of Leulinghem

England and France were at war for a long time, and neither side was in great shape in the late 1380s. England had been unsuccessful in several military engagements and was in severe financial straits. Moreover, King Richard II and parliament were at odds over money and authority. In France, King Charles VI was showing signs of psychosis. (For much more on the Hundred Years War in this blog, click here.)

Neither side was able to achieve a definitive win that would establish rule over the other's country, no matter how hard they wanted one. They were each willing to try, however. Despite this, King Richard wanted to simply negotiate a truce, against the wishes of parliament and the Lords Appellant. Not thinking he would succeed, they allowed him to go to Calais and meet with Charles, which they did outside of Calais in the town of Leulinghem.

As it happens, representatives of the kings met and tentatively arranged a three-year truce, but when the two kings met they extended it to 27 years (although it only lasted 13). By claiming they were at peace, they stopped hostilities between Portugal and Castile in Iberia, who were supporting England and France respectively. England and France also agreed to a Crusade against Turks in the Balkans.

They also agreed to keep meeting to discuss further joint ventures, so when Richard's wife Anne died in 1396, negotiations began to wed Richard to Charles' daughter Isabella, uniting the two royal families. The fact that Isabella was born in 1389 and was therefore only seven years old did not bother anyone; such is the nature of royal marriages. The wedding took place on 31 October 1396:

A tearful Princess Isabelle, dressed in a blue velvet dress sewn with golden fleurs de lys and wearing a diadem of gold and pearls, was carried by the Dukes of Berry and Burgundy to Richard’s pavilion. She was taken away by a delegation of English ladies led by the Duchesses of Lancaster and Gloucester. Four days later, on 4 November 1396, she was brought to the church of St. Nicholas in Calais where Richard married her. She was five days short of her seventh birthday. Her dolls were included in her trousseau. [Sumption, Jonathan (2011). The Hundred Years War, Volume 3: Divided Houses. p.831]

The two countries also agreed on helping to end the Western Schism, but Richard backed out and France decided to seize Avignon to force an end. Richard used the lack of war with France to concentrate on dealing with his enemies at home, confiscating their properties to redistribute them to his favorites. This was simply more of the same egregious behavior that led to the Wonderful Parliament and the Merciless Parliament.

When Richard went to Ireland to deal with a rebellion by Irish chieftains, his enemies saw their chance to deal with him once and for all. By this time, his uncle John of Gaunt was dead and the title Duke of Lancaster had fallen to Gaunt's son, Henry Bolingbroke. Bolingbroke had been one of the Lords Appellant created by parliament to manage the king's excesses years earlier. Richard had managed to exile Bolingbroke, but his trip to Ireland gave Bolingbroke the opportunity to return.

After his return? History was made. I'll tell you about that next time.

The Empty Papacy

The Avignon Papacy, when the French Pope Clement V decided to move the papal headquarters from Rome to Avignon, was not a simple change in geographical location. Many non-French cardinals and others opposed the move, and the rivalries that rose led in one case to the longest period in history without a functioning pope.

Clement died 20 April 1314. The papal conclave to elect a successor was convened on 1 May and lasted until 7 August 1316 with the election of John XXII. The conclave had such a difficult time electing a pope because of three opposing factions of cardinals: Italian (eight cardinals, who wanted to return to Rome), Gascon (10 cardinals, who enjoyed the convenience of having the papal offices so close to home), and French/Provençal (five cardinals, who did not appreciate a return to Rome or the special privileges enjoyed by the Gascon cardinals under the Aquitainian Clement V).

The Italian cardinals tried and failed to gain the support of the Provençal cardinals. The various groups were refusing to meet until they could get their own politics worked out. King Philip IV of France convened a group of jurists to help find a resolution, but he died on 29 November 1314. His son, Louis X, tried to get the cardinals to come together at Lyons.

Louis had a special reason to get a pope elected. His wife had been imprisoned for adultery, but automatically became queen consort when Louis succeeded his father to the throne. Louis wanted a wife to rule by his side and bear children, but without a pope, he could not obtain the annulment he needed. Louis died on 5 June 1316, and the papal conclave became the problem of his brother, Philip, who locked the cardinals in a Dominican convent until they made a final decision.

Ultimately, a compromise candidate was chosen: Jacques d'Euse was 72 years old, and his selection seems to have been a way of "kicking the can down the road" so that they could have a pope now, knowing that they would be having this discussion again presently. Jacques d'Euse surprised them all, however, ruling as Pope John XXII from 7 August 1316 until his death on 4 December 1334!

But back to Louis X of France. He never did get an annulment, but his problem was solved another way, and he was able to remarry and produce a son by his new wife, a son who reigned as King of France for five days. For that sad tale, you will have to wait until next time.

Electing a Third Pope

The existence of rival popes in the Western Schism led to the Council of Pisa and, ultimately, to the need to elect a third pope.

After months of discussion and debate, the cardinals obedient to Avignon and those obedient to Rome joined in Conclave. Canon Law declared that an election not take place until 10 days after the death of a pope, but the cardinals agreed that the Papal See had been vacant for at least that long. The Conclave of cardinals went on for 11 days, while the general Council of Pisa continued separately. The Council felt that, if the cardinals could not find a suitable candidate who was agreeable to all, they would intervene and have their own election. This was not allowed by Canon Law, however, and did not get much traction.

Finally, Baldassare Cardinal Cossa convinced the Conclave to vote unanimously for Peter of Candia. He had been made a cardinal by Innocent VII in 1405, but had worked to heal the division between popes. On 26 June he was elected Pope Alexander V. He presided over the remaining council meetings, pledged to work for reform, and confirmed appointments and ordinations made by the various cardinals.

The two (now) antipopes repudiated the outcome of the Council of Pisa, and an interesting dilemma was raised: if Popes Benedict and Gregory were deemed illegitimate, then did that mean that their appointment of cardinals was illegitimate, and if so, could these cardinals have the authority to elect a pope? The Council of Pisa was nor received by everyone with a sigh of relief that the schism was over; there were serious concerns about its ability to elect Alexander.

In act, the controversy continued into the 20th century. Let me explain.

Alexander V's time as pope was brief: he died 3 May 1410, having been pope less than a year (that is his tomb above). He was succeeded by none other than his strongest proponent at Pisa, and Cardinal Cossa became Pope John XXIII. Keep in mind that Benedict in Avignon and Gregory in Italy never "resigned" their titles, so there were still three men claiming to be pope. In fact, Benedict outlasted John and Gregory.

The Annuario Pontificio ("The Pontifical Yearbook") listed the Roman popes as legitimate until 1409, followed by the Pisan popes elected by the reconciled cardinals; that means Gregory XII, Alexander V, and John XXIII were "official" (even though Gregory and Alexander were claiming legitimacy concurrently). I say "were" because that changed in 1958 when Angelo Cardinal Roncalli was elected pope to replace Pius XII. He chose the papal name John XXIII, claiming there had been only 22 legitimate Pope Johns. The Annuario Pontificio was re-written to indicate that the Roman Pope Gregory's time in office was officially recognized as lasting until 1415, to be succeeded by Pope Martin V.

So all that work to find a compromise candidate in Peter of Candia to become Alexander V and heal the schism has been quietly ignore, and "Alexander V" and the first "John XXIII" are now deemed antipopes.

[edit] Of course, nothing required a pope to be in Rome, and Avignon wasn't the only non-Rome location for some popes. And speaking of Popes: who was the first pope? I know what you are thinking, but wait until tomorrow for the real answer.

The Council of Pisa

To understand where this story begins, you should see this post first, and check out the map to the left.

There were two series of popes, one in Avignon and one in Rome. There was an attempt to bring the Gregory XII and Benedict XIII together in Savona, but at the last moment each side backed out when they feared being attacked and captured by the rival faction.

Following this, unrest among Gregory's cardinals caused him to summon them to Lucca and forbid them from abandoning the city. Then he really annoyed them by making four new cardinals to cement his support. This was the final straw: not only had he earlier promised not to make any more cardinals, but the four he made were his nephews.

Most cardinals deserted Gregory at this point, meeting together and writing a manifesto to all Christian nations, urging them to come to a Council at Pisa. Benedict in Avignon refused to participate, convoking his own Council of Perpignan. Gregory fled Lucca with his sole remaining loyal cardinal and wound up a guest of a powerful Italian family, the House of Malatesta. Much of Christianity, however, wanted the chaos ended and sent bishops, university theologians, and prelates to Pisa.

This Council of Pisa met on 25 March 1409. It included 22 cardinals and 80 bishops; "proxy votes" represented 100 additional bishops, 87 abbots, 41 priors or religious orders, and a total of 300 doctors of theology or canon law. A general council was declared to begin the next day.

On 26 March, convened in the Cathedral of Pisa, representatives went to the doors, opened them, and loudly in Latin called upon Benedict and Gregory to appear. Obviously the rival popes were not present, whereupon the general council condemned them essentially for contumacy (basically, contempt of court). This ritual would be repeated the next day, then the 30th, and then twice in April on the 15th and 24th, giving the pontiffs plenty of time to appear or send representatives.

The charges against the two were read on 24 April, taking three hours to go through 38 charges. After debate and determinations that lasted for weeks about the papal infractions—completely ignoring the fact that the cardinals present had aided and abetted these same—Benedict and Gregory were offered the chance to defend themselves. Their representatives were unsuccessful.

One of the issues that needed to be addressed was the merging of the two alternate colleges of cardinals. There was argument over which cardinals had remained faithful to the papacy and which were to be considered rebels caused hostility between the groups, but it was ultimately decided that it was their duty to withdraw from both popes and join together.

All in all, the council went on for weeks. Realizing that, of course, a new pope had to be elected, a new concern arose that there were too many French cardinals among them, and there could be a French pope elected who would try to remove the papacy to the Avignon complex. The argument was made that everyone, not just the cardinals, should vote. They decided to stick with canon law, however, and leave it to the assembled cardinals. The cardinals themselves met and agreed that the election of a new pope would need unanimity or a 2/3 agreement of the 10 Avignon cardinals and a 2/3 agreement of the 14 Rome cardinals. Everyone else agreed to this, and that the Conclave, the gathering of the College of Cardinals to elect a pope, should take place tomorrow.

...and I will tell you result tomorrow.

The Western Schism

When Pope Clement V decided he wanted to live in his home country, France, he moved the papal offices from the Vatican in Rome to Avignon in 1309. The papacy returned to Rome in 1377 by Gregory XI—who was French himself, but was persuaded that the papacy should reside in its original home, perhaps through the efforts of Catherine of Siena—but French cardinals were not happy with that. When Gregory died a year later, Romans were determined that they would have an Italian pope who would stay in Rome and never move the papacy again, so they started a campaign of pressure. Cardinals in Rome elected the Archbishop of Bari, the well-respected Bartolomeo Prignano, to become Pope Urban VI, on 8 April 1378.

Papal authority went to Urban's head, and his attempts at reform and his outbursts of temper did not sit well with the college of cardinals, who soon began to regret their decision. In an extraordinary move, several of them met in Anagni in central Italy and had a second election on 20 September. They claimed that the election of Urban was illegitimate because it was due to threats of intimidation and violence, and so they justified themselves in electing Robert of Geneva as Pope Clement VII. Unable to reside at the Vatican due to Urban's presence, Clement and the supporting cardinals returned to Avignon.

Thus was born the Western Schism, also called the Papal Schism or the Schism of 1378. The world had no choice but to take notice, and to take sides. Rome had the support of the Italian states, the Holy Roman Empire, England, and much of Eastern Europe and the Scandinavian countries. Avignon was supported by France, the kingdoms on the Iberian peninsula, Scotland, and several Mediterranean countries. Some nations shifted their allegiance over timeNaples, Bohemia, Flanders and Portugal (among others), started with Avignon and later switched as Rome seemed to be a safe, traditional choice.

Urban vs. Clement was only the start. Urban was succeeded by Boniface IX, then by Innocent VII, then by Gregory XII. Clement was replaced by Benedict XIII.

Now we come to Peter of Candia: had been made a cardinal by Innocent VII in 1405, and his greatest desire was to reconcile the schism. When Innocent was succeeded by Gregory, Gregory made a move that shocked both Avignon and Rome, and would lead to the next step: a solution put forth in Pisa.

By 1409, the Italian city-state of Pisa had had enough of the controversy. They decided that 30 years of papal confusion and chaos needed to be resolved, and the only way they could think of to do so was . . . (wait for it) to elect another pope!

And that story will have to wait until tomorrow.

Catherine in the World

Catherine of Siena (25 March 1347 - 29 April 1380) wanted to join the Dominicans and retire from the world. This was not only discouraged by her mother, but a vision Catherine had of being married to Christ included the injunction to go out into the world to do good works.

During a 1374 visit to Florence, she made the acquaintance of Raymond of Capua, chaplain of a second order monastery of Dominican nuns. While nursing plague victims, he became ill; Catherine sat by his side during his recovery, which he attributed to her prayers.

They began a close relationship, and he became her confessor and spiritual advisor, traveling with and advising her. Catherine traveled around northern and central Italy, urging reform of the clergy. She convinced the cities of Pisa and Lucca to avoid an alliance with an anti-papal movement. She wrote to John Hawkwood, trying to persuade him to turn his energy to supporting God.

She had a long correspondence with Pope Gregory XI, which included urging him to return the papal headquarters from Avignon back to Rome, which he eventually did. Not all cardinals approved of the return, and when Gregory died a few years later, two competing groups of cardinals—in in Rome, one still in Avignon—each elected a pope, resulting in what is called the Western Schism. Such was her perceived influence that Catherine went to Rome at the request of Pope Urban VI to support his legitimacy. Unfortunately for Urban, her support was not sufficient.

Catherine's habit of extreme fasting was very unhealthy, and Raymond admonished her to eat more, but she refused. In 1380 she lost the ability to swallow easily. She suffered a stroke and lost the use of the lower half of her body. She died on 29 April 1380.

Although she was buried in Rome, her head was placed in a bronze bust and taken to Siena. It was carried through the city in a procession to the Basilica of San Domenico, accompanied by her then 89-year-old mother. Her mother and Raymond of Capua collaborated on her biography. She was named a Doctor of the Church in 1970 by Pope Paul VI in recognition of her pious example and her treatise The Dialogue of Divine Providence.

About this Western Schism, during which she was unsuccessful in convincing everyone to accept Urban as the legitimate pope: his opponent didn't succeed either. I should say opponents, because Avignon and Rome weren't the only cities to name a pope. That story is for next time.

Margareta Ebner

Tomb of Margareta, at the Monastery
Church of Mary Medingen

To wrap up a week of religion and mysticism, we turn to Margareta Ebner, a German nun who was born to a wealthy family at Donauwörth in 1291 and entered the Dominican Monastery of Mary Medingen near Dillingen. In 1312 she became terribly ill, and her health was extremely poor for the next decade. For the rest of her life, she spent a great deal of time sporadically bedridden.

As was the case with Christina Ebner (no known relation), the illness led her to a more intense devoutness. She abstained from wine and fruit and even bathing in order to satisfy her desire for penance. She had to abandon the convent and return home when the Great Papal Schism caused war between different factions of Europe. The convent was loyal to the pope in Rome, and when Holy Roman Emperor Louis IV chose to support the pope in Avignon, Margareta left Dillingen and returned to her family. While there, the death of her nurse upset her greatly. She became unfocused, until Henry of Nördlingen in 1332 contacted her and started to guide her.

His correspondence with her has been preserved, the earliest known set of personal letters in the German language. Henry sent her a copy of the works of Mechthild of Magdeburg. He also urged her to start writing down visions and revelations that she experienced. These included dialogues with the Baby Jesus. Her Revelations are in a manuscript in Medingen, at the Monastery that also houses her tomb. She died on 20 June 1351.

Church & State, Part 3 of 3

Part 1 showed how Christian writers eventually came to the conclusion that the State was not the result of Man's sinful nature, and had validity of its own. Part 2 talked about how the Church tried to assert its dominance in the Two Swords metaphor, especially with Pope Boniface VIII's Unam Sanctam.

Immediately after Unam Sanctam, John of Paris wrote De potentate regia et papali ("On royal and papal power"). John was a Dominican who may have been a pupil of Thomas Aquinas. His work intended to defend the rights and standing of the French king. His argument was that autonomous political institutions existed before Christ established the Church. They were therefore created by human nature, which was created by God. There was no reason to suppose that political institutions such as nations (or their rulers) owed anything to the Church.

Things got more heated in 1323 when Pope John XXII tried to interfere in the election of Louis IV of Bavaria, saying it was not valid until the pope confirmed it. Louis had himself crowned Holy Roman Emperor in Rome anyway. A quarrel ensued in which William of Ockham, currently under the protection of Louis for supposed heresies, took part. Ockham's approach was not just to give the State its due as ultimately an institution that is approved by God. His approach was that the monarch is granted his power by the collective consent of the governed. The pope, therefore, has no power to interfere in a nation's elections.

Moreover, Ockham said that the pope may well be the Vicar of Christ on Earth, but that does not mean he should be allowed absolute authority. There should be a check on papal authority, a council that advises and can overrule him. Many of the established religious orders worked this way.

Although popes may have opposed this idea, it took a council, the Council of Constance in 1414, to resolve the Western Schism started in 1378 when two men claimed to be the legitimate pope. Still, the relationship between Church and State will be debated forever, I am sure.