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Roman Church
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his guards, into an outer court, and there, in the severe cold of winter,
with uncovered head and naked feet and in a miserable dress, he
awaited the pope’s permission to come into his presence. Not until
he had continued three days fasting and making confession did the
pontiff condescend to grant him pardon. Even then it was only upon
condition that the emperor should await the sanction of the pope
before resuming the insignia or exercising the power of royalty. And
Gregory, elated with his triumph, boasted that it was his duty “to
pull down the pride of kings.”
How striking the contrast between the overbearing pride of this
haughty pontiff and the meekness and gentleness of Christ, who
represents himself as pleading at the door of the heart for admittance,
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that he may come in to bring pardon and peace, and who taught his
disciples, “Whosoever will be chief among you, let him be your
servant.” [
Matthew 20:27
.]
The advancing centuries witnessed a constant increase of error
in the doctrines put forth from Rome. Even before the establishment
of the papacy, the teachings of heathen philosophers had received at-
tention and exerted an influence in the church. Many who professed
conversion still clung to the tenets of their pagan philosophy, and
not only continued its study themselves, but urged it upon others as
a means of extending their influence among the heathen. Thus were
serious errors introduced into the Christian faith. Prominent among
these was the belief in man’s natural immortality and his conscious-
ness in death. This doctrine laid the foundation upon which Rome
established the invocation of saints and the adoration of the virgin
Mary. From this sprung also the heresy of eternal torment for the
finally impenitent, which was early incorporated into the papal faith.
Then the way was prepared for the introduction of still another
invention of paganism, which Rome named purgatory, and employed
to terrify the credulous and superstitious multitudes. By this heresy
is affirmed the existence of a place of torment, in which the souls of
such as have not merited eternal damnation are to suffer punishment
for their sins, and from which, when freed from impurity, they are
admitted to Heaven.
Still another fabrication was needed to enable Rome to profit
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by the fears and the vices of her adherents. This was supplied by
the doctrine of indulgences. Full remission of sins, past, present,