Pope Gregory IV

Pope Gregory IV (Latin: Gregorius IV; died 25 January 844) was the bishop of Rome and ruler of the Papal States from October 827 to his death on 25 January 844. His pontificate was notable for the papacy’s attempts to intervene in the quarrels between Emperor Louis the Pious and his sons. It also saw the breakup of the Carolingian Empire in 843.

The son of a Roman patrician called John, Gregory was apparently an energetic but mild churchman, renowned for his learning. Consecrated a priest during the pontificate of Pope Paschal I, at the time of Pope Valentine’s death in 827, Gregory was the cardinal priest of the Basilica of St Mark in Rome. Like his predecessor, Gregory was nominated by the nobility, and the electors unanimously agreed that he was the most worthy to become the bishop of Rome. They found him at the Basilica of Saints Cosmas and Damian where, despite his protestations, he was taken and installed at the Lateran Palace, after which he was enthroned as pope-elect sometime in October 827. Gregory’s elevation to the papal see is believed to represent a continuation of the attempts to control the local political situation in Rome which had begun during Pope Eugene II’s pontificate.

Gregory's consecration was delayed until 29 March 828, when he received notice of the Emperor Louis the Pious’ approval of his election. This delay was enforced by the imperial envoys, who insisted that the Constitution of 824 expressly forbid the consecration of any pope-elect until the emperor had satisfied himself of the validity of the election. It was said that the emperor reprimanded Gregory for attempting to have himself consecrated before receiving the approval of the emperor. Gregory complied with these demands of imperial supremacy, and in 828 and 829, the pope sent embassies to Louis for unspecified discussions.

In January 829, Gregory was involved in a dispute with Farfa Abbey over the ownership of local monastic land by the Roman church. In a court run by a bishop and a representative of the emperor, and in the presence of Gregory, Abbot Ingoald of Farfa claimed that the Frankish emperors had granted them the lands, and that Popes Adrian I and Leo III had taken possession of the land illegally. The imperial representative made a ruling in favour of the abbey, and that the lands were to be restored to the monastery. Although Gregory refused to accept the ruling, there is no evidence that he managed to get the decision overturned.

In 817, by a solemn deed, confirmed by Paschal I, Louis had made a division of the empire in favour of his three sons from his first marriage: the future emperor Lothair I, Pepin I of Aquitaine, and Louis the German. Over time, papal dependence on the Carolingian emperor was loosened through the quarrels of Louis the Pious and his sons. Louis’ decision to jettison the agreement of 817 regarding the division of the empire by assigning a kingdom to his youngest son, Charles the Bald, in 829 was criticized by Gregory in a letter to the Frankish bishops. The following year (October 830), after a brief rebellion and reconciliation between Louis and his sons, Gregory declared that Louis’ second wife, Judith, was to be released from the convent where she had been forced to take the veil, and to be returned to Louis.

When the war between father and sons resumed in Easter 833, Gregory was approached by Lothair, seeking his intervention to bring about reconciliation between Lothair and his father. He was convinced to leave Rome and travel up to join Lothair, in hopes that his intervention would promote peace, but in practice this action annoyed the Frankish bishops who followed Louis, who believed that Gregory was actively supporting Lothair. Suspicious of Gregory’s intent, they refused to obey the pope, and threatened to excommunicate him, were he to excommunicate them, and even to depose him as pope. Annoyed by their actions, Gregory's response was to insist upon the papal supremacy, the papacy being superior to the emperor. He stated:

”You professed to have felt delighted when you heard of my arrival, thinking that it would have been of great advantage for the emperor and the people; you added that you would have obeyed my summons had not a previous intimation of the emperor prevented you. But you ought to have regarded an order from the Apostolic See as not less weighty than one from the emperor. ...The government of souls, which belongs to bishops, is more important than the imperial, which is only concerned with the temporal. Your assertion that I have only come to blindly excommunicate is shameless, and your offer to give me an honourable reception if I should have come exactly in the way the emperor wanted me to is contemptuous. With regards to the oaths I have taken to the emperor, I will avoid perjury by pointing out to the emperor what he has done against the unity and peace of the Church and his kingdom. With regards to the bishops, in opposing my efforts in behalf of peace, what they threaten has not been done, from the beginning of the Church.”

Regardless of this claim, the vast bulk of the Frankish bishops maintained that the pope had no business interfering in the internal affairs of the kingdom, or in expecting the Frankish clergy to follow his lead in such matters. Their position was clear, that the equality of all the bishops outranked the leadership of the pope.