Although much about the early popes remains shrouded in darkness, scholars agree that the bishops of Rome were selected in the same manner as other bishops—that is, elected by the clergy and people of the area (though there is some evidence that some of the early bishops attempted to appoint their successors). Elections were not always peaceful, however, and rival candidates and factions often prompted imperial intervention. Eventually, the emperors presided over elections.

After the collapse of the Western Empire in 476, the involvement of the Eastern emperor in papal affairs was gradually replaced by that of Germanic rulers and leading Roman families. As political instability plagued the old Western Empire in the early Middle Ages, popes were often forced to make concessions to temporal authorities in exchange for protection. After the demise of effective Byzantine control of Italy in the 8th century, the papacy appealed to the new Germanic rulers for support, serving as a symbol of imperial glory for them.

Pope Gregory I (590–604), the first of the medieval popes and the second pope deemed “great,” faced numerous challenges during his reign, including plague, famine, and threats from the Byzantines and the Lombards (a Germanic people who invaded Italy in the 6th century). Although he believed that he was part of a Christian commonwealth headed by the Byzantine emperor, Gregory turned the papacy’s attention to the Germanic peoples who succeeded the Romans as rulers of the Western Empire. In this fashion he opened up the West to the papacy. Among the many important accomplishments of Gregory’s reign were his efforts to stop the Lombard advance and to convert the invaders from Arian Christianity to Catholic Christianity; his reorganization of the vast estates of the papacy; his contribution to the development of medieval spirituality; his numerous writings, such as the Moralia in Job, a moral commentary on The Book of Job; and his evangelistic mission to England. He also upheld Leo I’s thesis that, because the papacy inherited the fullness of Peter’s power, there could be no appeal of a ruling by the pope.

Despite Gregory’s successful pontificate, the papacy’s situation remained uncertain as Byzantine power in Italy receded and the Lombards continued to endanger Rome’s security. The situation worsened in the 8th century after a new emperor, Leo III, restored sagging Byzantine fortunes by turning back an Arab assault from the east. Leo reorganized the empire and imposed new tax burdens on his Italian subjects. He also intervened in doctrinal matters by pronouncing, without papal approval, a policy of iconoclasm, in which he took a public stand against the perceived worship of religious images (icons).

The new imperial fiscal and religious policies and limited imperial support against the Lombards drove the papacy to find a new protector. In 739 Pope Gregory III (731–741) sent an unsuccessful appeal for aid to the Frankish mayor of the palace (the effective political power in the kingdom), Charles Martel. When the Lombards again threatened Rome, Pope Stephen II (or III; 752–757) fled to the Frankish kingdom and appealed to Pippin III, who in 751 had become the first Carolingian king of the Franks. In 754 Stephen formally crowned Pippin, and the king marched south with his army in that year and again in 756 to restore papal authority in central Italy. The king also issued the Donation of Pippin (756) to establish the Papal States in central Italy, which endured until 1870. These events probably also inspired the compilation of the Donation of Constantine (later proved to be a forgery), which asserted that the first Christian emperor, Constantine, granted control of the Western Empire to Pope Sylvester I, who had baptized the emperor and cured him of leprosy. It was later cited in support of papal claims of sovereignty in western Europe.

By linking the fate of Roman primacy to the support of Pippin and the Carolingian dynasty, Stephen and his successors gained a powerful protector. Indeed, a council regulating papal elections in 769 decreed that news of the pope’s election was to be transmitted to the Frankish court and no longer to Constantinople. The Frankish-papal alliance was reinforced when Pope Leo III (795–816), following a period of turmoil in Rome that was ended by Carolingian intervention, crowned Charlemagne emperor of the Romans on Christmas Day, 800. Although the popes gained a measure of security from this relationship, they lost an equal measure of independence because the Carolingians followed in the footsteps of their Byzantine and Roman predecessors by asserting considerable control over the Frankish church and the papacy itself. On the other hand, the pope exercised influence in Carolingian affairs by maintaining the right to crown emperors and by sometimes directly intervening in political disputes.

As Carolingian power waned in the late 9th and 10th centuries, the papacy once again found itself at the disposal of powerful local nobles, including the Crescentii family. Competition for control of the papal throne and its extensive network of patronage weakened the institution. Unsettled conditions in Rome drew the attention of Otto I, who revived Charlemagne’s empire in 962 and required papal stability to legitimate his rule. In keeping with that goal, Otto deposed Pope John XII (955–964) for moral turpitude. During the late 10th and 11th centuries, problems in the papal court and political conditions in Italy reinforced the close ties between the papacy and the German emperors, especially in the case of Pope Sylvester II (999–1003) and Otto III. Despite this alliance, the emperor was often absent from Rome, and local powers reasserted themselves. At times, the papacy suffered from weakness and corruption. But even in the darkest times of the 10th and 11th centuries, Rome remained the focus of devotion and pilgrimage as the city of Peter and of the martyrs and saints.

The 11th century was a time of revolutionary change in European society. In 1049 Pope Leo IX (1049–54), joining a broad reform initiative that began in the early 10th century, introduced moral and institutional reforms at the Council of Reims, thus initiating the Gregorian Reform movement (named after its most important leader, Pope Gregory VII [1073–85]). Reformers sought to restore the liberty and independence of the church and to firmly distinguish the clergy from all other orders in society. Emphasizing the clergy’s unique status and its awesome responsibility for the tending of individual souls, they attempted to put an end to the practices of simony (the buying or selling of spiritual offices) and clerical marriage.

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Cardinals wear distinctive red attire, are addressed as “Eminence,” and are known as princes of the church. Learn more about what cardinals and popes wear.

An important measure implemented by Pope Nicholas II (1059–61) was the election decree of 1059, which organized the cardinals into a papal advisory body and laid the foundation for the creation of the Sacred College of Cardinals. The new body was vested with the right to name new popes, thus encouraging the independence of papal elections and restricting imperial interference. Further reforms emphasized the primacy of Rome and the subordination of all clergy and laity to the pope. Such assertions of papal primacy, however, worsened tensions between Rome and Constantinople and eventually brought about the Schism of 1054 between the Roman Catholic and Eastern Orthodox churches.

Another significant development brought about by the papal reform begun in 1049 was the Investiture Controversy. This struggle between Pope Gregory VII and King Henry IV of Germany erupted when Henry claimed the long-standing royal right to invest an ecclesiastical office holder with the symbols of power, thereby effectively maintaining control of the selection and direction of bishops and local clergy. The proper order of Christendom was at stake in the controversy. The papal position was elucidated in Gregory’s Dictatus Papae (1075), which emphasized the pope’s place as the highest authority in the church. Although Gregory was driven from Rome and died in exile, his ideals eventually prevailed, as claims of sacral kingship and royal intervention in church affairs were seriously curtailed. Henry died under the ban of excommunication, and one of Gregory’s successors, Urban II (1088–99), restored Rome’s prestige when he launched the First Crusade in 1095.

The 12th century was a period of growth and transformation during which the impetus of Gregorian Reform came to a close and the papacy adjusted to the new realities brought about by the events of the previous century. Traditionally the spiritual center of the church, the papacy evolved into a great administrative and bureaucratic institution. Indeed, the papal court became, in some ways, the highest court of appeals, exercising jurisdiction in a broad range of legal matters and creating legal machinery of great sophistication. Whereas all roads once led to Rome for spiritual consolation, now they also led there for the adjudication of legal disputes; not coincidentally, few popes in subsequent generations were listed among the ranks of the saints.

The papacy also adjusted to changing social, religious, and political conditions, some of which were of its own making. The new electoral procedures instituted by the Gregorians only partially resolved questions relating to papal succession, and, as a result, the papacy suffered two schisms in the 12th century, the Anacletan and the Alexandrine. The latter was caused by renewed tensions between the papacy and the emperor, Frederick I Barbarossa, who eventually yielded to the legitimate pope, Alexander III (1159–81). The Alexandrine schism led to the decision of the third Lateran Council (1179) to require a two-thirds majority vote of the cardinals to elect a pope. The papacy also faced challenges posed by the efforts of Italian cities to secure independence from imperial or episcopal control and by the growth of heresies, especially those of the Waldenses and the Albigenses.

Innocent III (1198–1216) responded with greater fervor to the challenges faced by the church. One of the youngest popes to ascend the throne, Innocent, a theologian and lawyer, reinvigorated the institution; as the vicar of Christ, he declared that the pope stood between God and humankind. He restored effective government over the Papal States, and during his reign England, Bulgaria, and Portugal all became papal fiefs. Innocent expanded papal legal authority by claiming jurisdiction over matters relating to sin, and he involved himself in the political affairs of France and the Holy Roman Empire. He called the Fourth Crusade (1202–04), which led to the sack of Constantinople, and the Albigensian Crusade, which was intended to end heresy in southern France, and he approved legislation requiring Jewish people to wear special clothing. Focusing also on spiritual matters, he approved the orders of St. Francis of Assisi (the Franciscans; 1209) and St. Dominic (the Dominicans; 1215), and he presided over the fourth Lateran Council in 1215, which instituted various reforms and approved the use of the term transubstantiation to describe the transformation in which the bread and wine in the Eucharist becomes Christ’s real presence—that is, his body and blood.

In the 13th century, Innocent’s successors continued his policies and further extended papal authority. The popes carried out the Inquisition and pursued a vendetta against the ruler of the Holy Roman Empire, Frederick II, bringing to a close a struggle that had begun in the 11th century and that undermined imperial power for generations to come. The centralization of administrative and jurisdictional power in the Roman Curia (the body of officials that assists the pope), however, led to increasing financial and administrative difficulties. To bring about reform, the pious hermit Pietro da Morrone was elected as Pope Celestine V in 1294. Celestine was unequal to the task, however, and he resigned from the papal office in December of the same year (he was one of only a few popes to do so willingly).

The next election brought to power one of the most extreme advocates of papal authority, Boniface VIII (1294–1303). Although he was a brilliant lawyer, his obstinate personality led to a clash with the French king, Philip IV, which in turn brought about the collapse of the medieval papacy. Papal corruption and the humiliation of Boniface forced the papal court to move, under French influence, to Avignon in 1309. This so-called “Babylonian Captivity” of the papacy lasted until 1377. The Avignon popes, though skilled administrators, were not distinguished by their piety. Indeed, John XXII (1316–34) is best known for his battle with the Spiritual Franciscans and his questionable views on the Beatific Vision (the experience of God in the afterlife). Clement VI (1342–52), who protected the Jews against persecution by those who blamed them for the Black Death, established a reputation as a patron of the arts.

Continued papal corruption and the papacy’s absence from Rome gave rise to loud calls for sacramental and organizational reform. As the European world disintegrated into its component national parts, the universalism of the church and the papacy was challenged.

The Renaissance and Reformation papacy: from 1303 to 1565

The Italian Renaissance, sometimes dated from the death of Petrarch in 1374, is generally seen as a break with medieval culture, but this was not entirely true, especially for the papacy, which witnessed the further development of many medieval themes. Notably, the continued decline of the political power of the Holy See was accelerated by the Great Schism (Western Schism; 1378–1417), in which rival factions of cardinals elected popes in both Rome and Avignon. The schism erupted as a result of the growing desire, voiced by Petrarch and by St. Catherine of Siena, among others, to see the papacy return to Rome. Gregory XI’s (1370–78) attempt at this led to further problems for the papacy and the outbreak of schism. His successor, Urban VI (1378–89), acted in such a high-handed fashion that he alienated a considerable number of cardinals, who elected a new pope and returned to Avignon.

Although Christians were divided in their loyalties, all of them recognized the dire nature of the situation. Theologians responded with the doctrine of conciliarism, which holds that an ecumenical council has greater authority than the pope and may depose him. Although the conciliar movement ultimately collapsed under the weight of its own success, it did help to resolve the crisis. In 1417 the Council of Constance ended the schism by deposing or accepting the resignations of three rival popes (one had been elected by the Council of Pisa in 1409).

Under Pope Nicholas V (1447–55) there was a revival of classical studies, which contributed to the development of humanism and the Renaissance. Nicholas also envisioned the rebuilding of St. Peter’s Basilica and the papal library. The vain and ostentatious Pope Paul II (1464–71), who had a virtual mania for gems and collectibles, built the magnificent Palazzo Venezia in Rome. His successor, Pope Sixtus IV (1471–84), proceeded with the beautification of the city.

The secular outlook of the papacy reached a high point with the election of Rodrigo Borgia as Pope Alexander VI (1492–1503) and continued under Pope Julius II (1503–13), who proved a great patron of the arts. In many ways Julius, known as “the Terrible,” proved a better prince than a priest because of his love of war and political intrigue. He was followed by Pope Leo X (1513–21), who supposedly quipped upon his accession, “God has given us the papacy, now let us enjoy it.” During the 15th and 16th centuries, the popes created a great Christian capital and patronized artists such as Raphael, Michelangelo, and Leonardo da Vinci. As Renaissance Rome became a center of art, science, and politics, its religious role declined; thus began the steps that provoked the Protestant Reformation of the 16th century.

Small wonder that these Renaissance popes, most of whom were more involved in political and financial alliances than in pastoral work, proved unable to respond effectively to the crisis. Only later did the papacy attempt to reform the church by calling the Council of Trent (1545–63), instituting the so-called Counter-Reformation, in which the Roman Catholic Church attempted to respond to the Protestant Reformation by purging itself of the abuses and ambiguities that had opened the way to revolt and then embarking upon recovery of the schismatic branches of Western Christianity. The theological and ecclesiastical decisions of this council largely determined the shape of the Roman Catholic Church until the second half of the 20th century.

Saint Gregory I or Gregory the Great (c. 540-604), pope from 590 to 604. Undated copperplate engraving by Adrian Collaert (c.1520-67).
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The early modern papacy: from 1566 to 1774

The popes of this period found their programs challenged by the growing power of the nation-states of Europe. Nevertheless, there were some positive developments, including reform of the College of Cardinals and the founding of new orders such as the Theatines (1524), the Barnabites (1530), the Capuchins (1619), and, perhaps most important of all, the Society of Jesus, the Jesuits (1540). These orders played a crucial role in the revitalization of the church and in the growing influence of the papacy. They enabled the early modern popes—particularly Pius V (1566–72), Sixtus V (1585–90), Paul V (1605–21), Innocent XI (1676–89), and Benedict XIV (1740–58)—to proceed with their policy of evangelization.

The First Jesuit Pope

Although the Jesuit order was founded in the 16th century by St. Ignatius of Loyola, the first Jesuit pope was not elected until 2013, when Archbishop Jorge Mario Bergoglio of Buenos Aires ascended to the papacy as Pope Francis.

Further, the establishment of the Congregation for the Propagation of the Faith in 1622 demonstrated the importance of the papacy in the missionary movement. The papacy also attempted to implement the policies of the Council of Trent but encountered political and diplomatic obstacles, as well as the reality that Christendom remained divided into competing states, whose religious aspirations were often subordinate to dynastic and national ambitions.

Determined to continue the campaign against heresy, the popes of the Counter-Reformation did so inconsistently, displaying an ambiguous attitude toward modernization. Although they opposed the increasing infringement on papal prerogatives by national governments, they embraced the idea of structural modernization, which led to greater centralization in the church around the papacy. The 18th-century Enlightenment created a climate hostile to faith in general and to the papacy in particular. Philosophers and political leaders in France, Spain, Portugal, Naples, and elsewhere launched a two-pronged attack on the political and religious programs of the papacy, focusing much of their opposition on the Jesuits, which Pope Clement XIV (1769–74) was compelled to suppress in 1773. To make matters worse, the centralization of the papacy was opposed by movements such as Gallicanism (in France), Febronianism (in Germany), and Josephism (in Austria and Italy), each of which championed national ecclesiastical autonomy from Rome.