Comparing The Controversy Between Gregory VII And Henry IV

In the latter half of the 11th century, the two great powers in Europe, the Pope and the Holy Roman Emperor, became embroiled in a dispute. Both believed that they, and they alone, had the power to appoint bishops and abbots. Each had a fair argument for their point of view, based on, among other things, precedence, decrees, and divine right.

The primary sources on the investiture controversy are letters to and from Gregory VII and Henry IV. Some of these letters are clearly from one man to the other, but some seem less personal. Some letters seem to be written for a more general audience, clearly intended to be distributed. For instance, the letter describing Henry’s excommunication is more of a proclamation than a personal letter. Gregory

also writes a letter addressed “to all the faithful in Germany” (Pope Gregory Book IV.3), pressing them to choose a new king. The letters from Gregory become increasingly irate, as he begins to lose patience with what he views as the insubordination of Henry IV. It is worth noting that since these are letters, and not simply records of political events, there is some bias. They write with an awareness of their audience that may be less present in other, less personal, sources. Since the authors were aware of the eventual distribution of the pieces, these pieces may be seen as works of propaganda, clearly intended to influence the readers towards the author’s point of view. However, these texts remain the best primary sources for information on the investiture controversy, since they are contemporaries of the controversy.
Gregory declared that the Roman church was founded by God and that the papal power was the only universal power.

He shows that he doesn’t think he should have to defend his right to investiture: he claims that that is the Pope’s power, and there is simply no counterargument. He say “this edict [against lay investiture] . . . we . . . call rather a truth and a light necessary for salvation, and we have given judgment that it is to be heartily accepted and object, not only by you and your subjects but by all princes and people who confess and worship Christ” (Pope Gregory Book III.10). Also, Gregory published the Dictatus Papae in 1075, preemptively stating that the Pope alone had “the power to instate and depose bishops.” Gregory attempted to appease Henry IV by saying that the Holy Roman Emperor could nominate people for positions, but the final investiture would come from the Pope (Pope Gregory Book III.10). Gregory thought that laypeople, even pious emperors, corrupted the clergy due to their association with the material and political world. Gregory evokes the influence of Saint Peter to lend validity to his right to investiture over the Holy Roman Emperor. “we, unworthy sinner that we are, stand in his [Saint Peter’s] place of power, still whatever you send to us, whether in writing or by word of mouth, he himself receives” (Pope Gregory Book III.10). Gregory also cites precedence when defending his position, writing to Henry IV saying “if you ask for illustrations:

Pope Innocent excommunicated the emperor Arcadius because he consented to the expulsion of St. John Chrysostom from his office” (Pope Gregory VIII.21) and other examples. He explains that Popes have traditionally held the power of investiture, and implies that Popes may also excommunicate Holy Roman Emperors and remove them from power if necessary, a clear warning to Henry IV.
Henry was a very young king, inheriting the throne when he was an infant and coming to power at eighteen years of age.

He was vulnerable, and needed people he could trust in positions of power. It makes sense that he would seek the power to invest bishops, since he was a risk for these people rebelling against him. He says that he has the power of investiture because he was divinely appointed by god, calling himself “king not by usurpation, but by the pious ordination of God” (Henry IV Letter 11). To further legitimize his right, he referenced the Old Testament practice of prophets anointing people that God had chosen as leader. He does point out that Christians are not required to follow ungodly leaders, but maintains he is not one of those leaders. Henry made the process of investiture more political than religious, which angered Pope Gregory. Henry appointed bishops and other officials for reasons of political interest rather than religious qualifications. Henry IV also cites precedence in his argument with Pope Gregory. He says that the Pope “snatched away with arrogant boldness all the hereditary dignity owed me by that see” (Henry IV Letter 11). The word “hereditary” is important in that quotation because it implies that there is a precedence of Holy Roman Emperors holding the power that Henry IV

desires.
Gregory excommunicated Henry IV in 1076. Aristocracy used this as an opportunity to rebel against Henry, citing religious reasons. Henry, in response, excommunicated Gregory, and addresses him as “now not pope, but false monk” (Henry IV Letter 11). Henry addressed Pope Gregory by his given name Hildebrand, rather than his papal name, a clear snub. The investiture controversy dragged on for many more years, through more scathing letters and eventual war. The Concordat of Worms eventually established peace in 1122, ending the long feud over the ability to name religious officials.