weakness that the best of human institutions are likely to be infected
with some germs of vice or folly. [Sidenote: Beginnings of Protestantism
in the thirteenth century]

Of no human institution is this more true than of the great medieval
church of Gregory and Innocent when viewed in the light of its claims
to unlimited temporal and spiritual sovereignty. In striking down the
headship of the emperors, it would have reduced Europe to a sort of
Oriental caliphate, had it not been checked by the rising spirit of
nationality already referred to. But there was another and even mightier
agency coming in to curb its undue pretensions to absolute sovereignty.
That same thirteenth century which witnessed the culmination of its
power witnessed also the first bold and determined manifestation of the
Protestant temper of revolt against spiritual despotism. It was long
before this that the earliest Protestant heresy had percolated into
Europe, having its source, like so many other heresies, in that eastern
world where the stimulating thought of the Greeks busied itself with the
ancient theologies of Asia. From Armenia in the eighth century came the
Manichaean sect of Paulicians into Thrace, and for twenty generations
played a considerable part in the history of the Eastern Empire. In the
Bulgarian tongue they were known as Bogomilians, or men constant in
prayer. In Greek they were called Cathari, or "Puritans." They accepted
the New Testament, but set little store by the Old; they laughed at
transubstantiation, denied any mystical efficiency to baptism, frowned
upon image-worship as no better than idolatry, despised the intercession
of saints, and condemned the worship of the Virgin Mary. As for the
symbol of the cross, they scornfully asked, "If any man slew the son of
a king with a bit of wood, how could this piece of wood be dear to the
king?" Their ecclesiastical government was in the main presbyterian, and
in politics they showed a decided leaning toward democracy. They wore