Pope Gregory Vii Quotes

I have loved justice and hated inequity...therefore I die in exile.

In the eleventh century, a French archdeacon challenged the Church’s faith that the Blessed Sacrament was in fact the Body and Blood of Christ. Pope Gregory VII (reigned 1073–85) responded with a definitive statement of what the Church had always believed. After the controversy was resolved, Eucharistic adoration began to flourish. The Church soon instituted processions of the Blessed Sacrament, prescribed rules for Eucharistic adoration, and encouraged the faithful to visit Our Lord reserved in the churches. The martyr St. Thomas à Becket (1118–70), for example, once wrote to a friend that he often prayed for him in the church before “the Majesty of the Body of Christ.” In 1226, after King Louis VII of France (1120–80) won a victory over the Albigensian heretics who had taken up arms against him, he asked the Bishop of Avignon to have the Blessed Sacrament exposed for adoration in the Chapel of the Holy Cross. The faithful who came to adore were so numerous that the bishop allowed the adoration to continue indefinitely, day and night. This decision was later ratified by the pope, and adoration at Avignon continued uninterrupted until 1792, when the French Revolution halted the devotion. It was resumed, however, in 1829. Also in the thirteenth century, Pope Urban the IV (reigned 1261–64) instituted the Feast of Corpus Christi (the Body of Christ), commissioning St. Thomas Aquinas to write hymns for the feast. The lyrics for these compositions reflect a profound awareness of Christ’s abiding Presence with us in the Blessed Sacrament and of the reverence, adoration, and gratitude we owe Him for that surpassing Gift. In

Picture, for example, in 1077, the humbled Henry IV, supreme head of the Holy Roman Empire and heir to Charlemagne (whom Pope Leo III had crowned emperor in 800), crossing the Alps and forced to wait, in penitence, barefoot in a haircloth shirt in the snow outside the castle at Canossa to make his peace with Gregory VII! Claiming to be "King of kings," Gregory, because of a quarrel with Henry, had declared: "On the part of God omnipotent, I forbid Henry to govern the kingdoms of Italy and Germany. I absolve all subjects from every oath they have taken and I excommunicate every person who shall serve him as king." Henry had no defense against that superweapon of the popes. Thus was established that magnificent "whore" portrayed by John in Revelation 17—headquartered in a city located upon seven hills (verse 9) and which "reigneth over the kings of the earth" (verse 18). One eighteenth-century

It is far better for a country to remain under the rule of Islam than be governed by Christians who refuse to acknowledge the rights of the Catholic Church. Pope Gregory VII, 1073

The Crusades. In 1095 Pope Urban 11 called for the knights of Europe to unite and march to Jerusalem to save the Holy Land from the rule of the Islamic infidels. Just decades earlier, Pope Gregory VII had declared, "Cursed he the man who holds back his sword from shedding blood," and now his wishes were coming to pass. The Crusaders rode into battle with the cry Deus volt-"God wills it!" Raymond of Agiles accompanied the Crusaders as a representative of the church during the first Crusade. He documented the taking of Jerusalem with these words: Wonderful things were to be seen. Numbers of Saracens (Muslims) were beheaded.... Others were shot with arrows, or forced to jump from the towers; others were tortured for several days, then burned with flames. Piles of heads, hands, and feet were to be seen in the streets of the city. It was necessary to pick one's way over the bodies of men and horses. But these were small matters compared to what happened at the temple of Solomon.... What happened there? If I tell the truth, it will exceed your powers of belief. So let it suffice to say this much at least, that in the temple and portico of Solomon, men rode in blood up to their knees and the bridle reins. Indeed, it was a just and splendid judgment of God, that this place should be filled with the blood of the unbelievers, when it had suffered so long from their blasphemies.5

In the fragmented political conditions of medieval Europe, the church became rich and powerful but started to develop tribal or nepotistic problems of its own. Its priests became keenly interested in passing on their property and offices to their kin. Pope Gregory VII forced priests to become celibate so that their loyalty would be to the church and not to their kin.

In the eleventh century however the Papacy had been reinvigorated under Pope Gregory VII and his successors. Rome now began to make claims which were hardly compatible with the traditional notions of the mixed sovereignty of the King in all matters temporal and spiritual. The Gregorian movement held that the government of the Church ought to be in the hands of the clergy, under the supervision of the Pope. According to this view, the King was a mere layman whose one religious function was obedience to the hierarchy. The Church was a body apart, with its own allegiance and its own laws. By the reign of Henry II the bishop was not only a spiritual officer; he was a great landowner, the secular equal of earls; he could put forces in the field; he could excommunicate his enemies, who might be the King’s friends. Who, then, was to appoint the bishop? And, when once appointed, to whom, if the Pope commanded one thing and the King another, did he owe his duty? If the King and his counsellors agreed upon a law contrary to the law of the Church, to which authority was obedience due? Thus there came about the great conflict between Empire and Papacy symbolised in the question of Investiture, of which the dispute between Henry II and Becket is the insular counterpart.

13. Another object calling for our common solicitude is the marriage of Christians, that pure alliance which Saint Paul has called a great sacrament in Jesus Christ and His Church. Let us stifle the bold opinions and rash innovations which can compromise the sanctity and indissolubility of its bonds. This recommendation has already been made to you in a special manner by the letters of Our predecessor, Pius VII, of happy memory. Yet the attacks of the enemy are constantly increasingly. Care must therefore be taken to teach the people that marriage, once lawfully contracted, can no more be dissolved; that God has imposed on the married whom He has joined together, the obligation of living in perpetual society, and that the knot which binds them can be severed only by death. Never forgetting that marriage is included in the circle of holy things, and placed, consequently, under the jurisdiction of the Church, the faithful will have under their eyes the laws of the Church in this matter; they will obey them with religious respect and fidelity, convinced that on their execution depend absolutely the rights, stability, and legitimacy of the conjugal union.

I have loved justice and hated iniquity: therefore I die in exile