As an aficionado of Phillip Campbell’s books for younger readers (The Story of Civilization, The Story of the Philippines, etc.), I am used to his more informal, witty, slightly chatty style, interspersed with sometimes comical vignettes. Power from On High: Theocratic Kingship from Constantine to the Reformation is a very different type of book. It is a more scholarly tome exploring the evolution of the role of Christian monarch from its inception during the later Roman Empire through a millennium of the Middle Ages until the retirement of Emperor Charles V in AD 1556.
Given the renewed interest in Christian monarchy among some in traditional Catholic circles, this is a timely study. Reading Power from On High reminded me somewhat of Machiavelli's Discourses on Livy in that it is an attempt by a contemporary scholar to ponder antique forms of government. Of course, Machiavelli was attempting to inform and influence the political thought of his own day with examples from antiquity. Though Campbell is attempting nothing so overt with this work, it is interesting to note that he begins his preface with an example of how modern politicians utilize propaganda to project an image of themselves for public consumption. Just so, Campbell argues, did the Christian kings of the Medieval period advertise their allegiance to the Catholic Church as a means of legitimizing their rule.
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Of course, the piece of this book that I found the most fascinating was the first third or so which dealt with the emergence of Christian kingship. This section begins with pre-Christian concepts of kingship and how these merged with and mutated Greco-Roman democratic and republican ideals, culminating with the emergence of the Roman dominate monarchy of Diocletian and Constantine. Campbell doesn't quite get down to the granular level of Elizabeth Digeser in her outstanding work, The Making of a Christian Empire: Lactantius and Rome. What this section does do very effectively is set the stage for the core of the book which covers Medieval kingship.
I particularly enjoyed the segment on parrhesia which, I am embarrassed to say, is a term had not encountered before. Derived from ancient Greek, parrhesia refers to "freedom of speech," or more precisely, the ability to speak the truth to power boldly. The word is used to describe how Jesus spoke to the Pharisees as well as how Peter and John would later address the council of princes, priests and scribes in Jerusalem in Acts of the Apostles. Campbell provides several noteworthy examples of parrhesia among Christian religious leaders who had the audacity to confront and even rebuke Christian political figures. Saint Athanasisus is shown confronting Constantine the Great regarding false accusations made against him in a way that would have been unthinkable for any common citizen. Examples of of Saint Ambrose doing the same with Theodosius I are also offered.
The only passage in this section that could have used a bit more elucidation was an anecdote in which the same Saint Ambrose boldly confronted the usurper, Eugenius, in a letter explaining why the former had failed to meet the latter in Milan. In this circumstance, it was most likely not a Christian bishop reproving a Christian emperor. Eugenius had taken the throne through the machinations of the Frankish general, Arbogast, and it was widely believed that Arbogast had arranged the murder of the rightful Western emperor, Valentinian II. Worse, Eugenius was viewed as potentially being a second Julian the Apostate, having removed the Christian courtiers of Valentinian II and replaced them with pagans, and restored the pagan Altar of Victory to the Senate House in Rome. Christian historians of the era considered Eugenius a lukewarm Christian at best, a "sacrilegious man" at worst. Ambrose's letter of rebuke was probably meant for public consumption as a stroke against Eugenius to weaken the resolve of his Christian Roman followers. The great saint likely had little hope that Eugenius would have his very unchristian behavior curbed by bold remonstrance. Indeed, Eugenius's ally, Arbogast, is said to have quipped upon leaving Milan that when he and Eugenius returned victorious, they would make a stable in the basilica of the church of Milan and would review the clergy under arms. Fortunately for Ambrose and the Christian Empire, Eugenius and Arbogast were defeated by Theodosius at the Battle of the Frigidus River.
Returning to Power from On High, the majority of the book covers in some detail the Medieval ideal of kingship and the frequent squabbles between kings and princes on one side, and popes and bishops on the other, to define the boundaries between ecclesiastical and temporal authority. Campbell's discussions of the ebb and flow of this battle over the course of centuries—from Charlemagne the Great, the archetypal Christian Emperor crowned by the Pope in Rome, to Otto the Great who deposed two popes and imposed one of his own. Though my knowledge of the history of this era is pretty shallow, I enjoyed learning about the various conflicts and how they impacted political and religious events downstream from them.
The centerpiece of the book is the chapter on the Investiture Controversy. For me, the Investiture Controversy was one of those items in a history textbook that I knew were important, but for what reason, I could not say. This chapter helped put the controversy into sharper focus. I had not appreciated that medieval Christian kingship was often thought of as a type of priesthood by virtue of the anointing that the king commonly received upon taking the throne. This priesthood, at least at first, was thought to encompass only the priest's function as preacher. Later, this sacred function would extend to the Christian monarch's supposed prerogative to create bishops in his own realm. It was over this function that the Investiture Controversy would be fought. Campbell does a nice job putting the controversy into its historical context, explaining why investiture was such a furiously contentious issue, especially in Germany, during the high Middle Ages.
For those who are troubled by how the Church functions in our own time and who are at a loss to understand how and why certain men get appointed bishop and others who are seemingly more worthy are neglected, this look at history is enlightening. It gives modern readers a sense of what the modern Church has lost since the abolition of Christian monarchs in the early 20th century. With a secular state that is often hostile to Christianity ruling all formerly Christian nations, the Church is always forced into a defensive posture. We end up in a situation like Saint Ambrose as he rebuked the semi-pagan Eugenius, striving to jog his nominally Christian conscience with little hope of success. But, sadly, very few of our modern bishops have the divinely-inspired courage of Ambrose.
To conclude, if you are a modern Catholic who is curious about how Christian kings once interacted with the Church, you should read Phillip Campbell's Power from On High. If you are a curious reader looking for insight into intractable modern political dilemmas, you should read this book. If you are an informed general reader seeking to learn about the political history of the Christian West, you should read this book. And finally, if you are a traditional Catholic who yearns for the re-establishment of Christian monarchies, you should read this book.
