CHAPTER X.
WYCLIFFE’S DOCTRINE OF DOMINION.
In examining the various theories held in the middle ages concerning the relations of the civil and spiritual powers, two points in particular attract our notice. One is the marked disproportion between these theories and the facts which they were intended to support or overthrow. A prince might brave excommunication or interdict, might persuade himself and his adherents that such acts were invalid and of no effect unless duly, that is, divinely, authorised; he might ridicule the pretension of the spiritualty to exercise them. Yet when once the decree was pronounced, it was never long before the stoutest champion of national rights found himself isolated among a people to whom the interdict was a terrible reality, insensibly subsided into the same terror, and ended by meekly accepting the doctrine which he had but now repudiated. The pope on his side might declare at his indefeasible, absolute right to every sort of privilege in every land: over certain countries he might claim immediate sovereignty. But no pope ever thought of carrying the complete doctrine into practice. If Gregory the Seventh be considered an exception, the fact remains certain that he omitted to take any steps to enforce that feudal superiority which he once claimed over England, and which William the Conqueror pointedly rejected. The phrase of the plenary jurisdiction and plenary lordship of the vicar of Christ served indeed well enough for manifestoes meant to animate men's loyalty; but when any specific demand had to be made and met, the high-sounding words were virtually exchanged for the more practical language of barter and the common chicane of the market. Neither party could afford to negotiate on their theoretical footing.
246
