Despite abuses of power, the need for papal leadership was widely recognized during much of the 12th and 13th centuries. The great religious reformers, including St. Bernard of Clairvaux, sought the support of Rome, and legal scholars, such as Gratian, emphasized papal primacy. Further demand for papal leadership came from the local churches. The result was the acceleration of a process that led by the late 13th century to the extension of papal judicial authority far beyond the mere acceptance of appeals from lower courts; to the arrogation of the wide-ranging legislative powers manifest in the Decretals (1234) of Gregory IX (reigned 1227–41), the first officially promulgated collection of papal laws; and to the system of “papal provisions” (direct papal intervention in the disposal of benefices) that was finally completed in 1335 by Benedict XII (reigned 1334–42).
The papacy also asserted its leadership in matters of faith, especially in a series of ecumenical councils held at the Lateran Palace in Rome in 1123, 1139, 1177, and 1215. These meetings, the first of their kind since the 9th century, were deemed ecumenical because they were called by the pope, thus demonstrating the growing importance and authority of the papacy. The councils confirmed the legislation of the Gregorians against simony and clerical marriage, denounced heresy, reformed the papal electoral process, and approved the use of the term transubstantiation.
Papal authority eventually extended into many aspects of life in Western Christendom and contributed to the reform and regularization of many institutions. Notably, in taking control of canonization, the papacy standardized and institutionalized the process of identifying a saint. However, the centralization of authority and the extension of papal legal jurisdiction also caused a number of problems for the church. The papal court and its army of clerical bureaucrats developed a reputation for corruption and venality, and the popes themselves were not above criticism. A late 12th-century satire maintained that the only saints venerated in Rome were Albinus (silver) and Albus (gold). Regarding this point in particular, one of the things left undone by the Gregorian reformers proved to be crucial. Their failure to uproot the notion of the “proprietary church” explains the willingness of later canonists to classify laws governing the disposition of ecclesiastical benefices as private law (law pertaining to the protection of proprietary right) rather than public law; it also accounts for the general tendency of people in the Middle Ages to regard ecclesiastical office less as a duty than as a source of income or an object of proprietary right. When the 13th-century popes found that direct papal taxation did not yield funds sufficient to support their bureaucrats, they adopted the practice of “providing” bureaucrats to benefices all over Europe, for the law itself encouraged them to think of such benefices as sources of much-needed revenue. Thus arose the characteristic abuses of pluralism (holding more than one benefice) and nonresidence, against which church reformers railed in vain from the mid-13th century; they soon laid the blame for these ills at the door of the papacy, which came to be regarded finally as an obstacle to reform rather than an agent of it. The renaissance of the 12th century
Since the early 20th century it has been commonplace to refer to the 12th century as a time of renaissance—though some have challenged this notion because of the important cultural developments of the 11th century. However it may be called, the 12th century was a period in which there arose new institutions of higher education, innovative techniques of thought and speech, and fresh approaches to ancient problems of philosophy and theology, all of which profoundly influenced the development of Christian belief and practice. All these activities were carried out by clerics and controlled by churchmen. The locus of educational activity was the cathedral school, and the new agent of instruction was the semiprofessional, unattached teacher, such as the French philosophers and theologians Berengar of Tours, Roscelin, and Peter Abelard, though monks such as Lanfranc, Anselm of Canterbury, and Hugh and Richard of the monastery of St. Victor, Paris, also contributed.
Philosophy was revived through the development of logic and dialectic and their application to doctrines of the faith in formal exercises, in Augustinian speculation, and in critical reformulation. Theology in the modern sense (the term was first used by Abelard) emerged beginning about 1100. Even before then Anselm presaged the subsequent development of theology in work that reflected the growing intellectual sophistication of the age. His “ontological argument” for the existence of God employed a more rational approach to higher theology, despite his claim that he believed so that he could understand. His great treatise Cur Deus homo? (1099; “Why Did God Become Man?”) would later be influential for its emphasis on the human Christ.
The Gero Crucifix, carved oak corpus, before 986; in the cathedral of Cologne. Height 187 cm.Bildarchiv foto Marburg/Art Resource, New York
The first handbook of theology was composed by Abelard, a provocative and brilliant thinker who used Aristotle’s logic in his explorations of the faith. In his Sic et non (“Yes and No”), he compiled 158 questions, together with contradictory answers found in the works of earlier theologians. He refused to provide resolutions to the opposing points of view, forcing readers to think for themselves but also emphasizing the ultimate authority of the Bible over human thought. Although this challenge to human authority led to his condemnation, his dialectical method became the preferred approach of the next several generations of theologians. Notably, Peter Lombard adopted Abelard’s dialectic—and resolved the apparent contradictions—in his Four Books of Sentences. His classic manual may be said, in modern terms, to have created the syllabus of theological study for the age that followed. Together with the enrichment of logic brought about by the discovery of the works of Aristotle (through Muslim sources) and the emergence of the university, the Sentences ended the era of literary, humanistic, and monastic culture and opened the formal and impersonal Scholastic age. The apostolic life
Like intellectual culture, religious life in the 11th and 12th centuries underwent a dramatic transformation, which has been described as the transition from a “transcendental” Christianity that emphasized the Old Testament to an “incarnational” Christianity rooted in the Gospels. Although this distinction is much too neat and fails to recognize the importance of all the books of the Bible to medieval Christianity, it does reflect the growing emphasis on the human Christ and the apostolic life after the turn of the millennium. Often associated with 12th-century movements, interest in imitating the apostolic life was already evident in the early 11th century. The various heretical groups that appeared shortly after 1000 adopted the Apostles as a model. The Gregorian reformers were also inspired by the apostolic ideal, and ascetics, including Romuald and Peter Damian, promoted lives of apostolic poverty. By the late 11th and the early 12th century, itinerant preachers, including Robert d’Abrissel, founder of the abbey of Fontevrault, combined evangelical zeal with a life of poverty in direct imitation of the Apostles. The new form of devotion to Jesus was expressed in writings by St. Bernard of Clairvaux and was subsequently epitomized in the life and works of St. Francis of Assisi. At the same time, a new form of spirituality emphasized the humanity of Christ and the idea of Jesus as a suffering servant. Images of Jesus on the cross depicted him in death after enduring the torments of crucifixion. This emphasis on Christ’s humanity contributed to the increasing devotion to his mother, Mary, whose veneration is most dramatically displayed in the churches dedicated to Notre Dame (“Our Lady”) in Amiens, Chartres, Paris, Reims, and elsewhere throughout Europe.