[Sidenote: Arnold of Brescia and St. Bernard.] Bernard saw as keenly as Arnold of Brescia how the political influence and wealth of the Church were in danger of overshadowing its religious work. ‘Who will permit me to see before I die,’ he wrote to Eugenius, ‘the Church of God so ordered as it was in the old days, when the Apostles cast their nets to fish for souls and not for gold and silver?’ But he recognised in Arnold’s policy an attack on the influence of the Church, not merely an assault on its worldly possessions and dignities. He carried on the war against Arnold with more acerbity than ever. Eugenius again passed over into Italy to measure swords with the Roman republic. When personal intercourse ceased, Bernard sent to the Pope his book _De Consideratione_, in which he warned the Papacy to follow the Apostles and not Constantine, and lamented the danger lest the avarice of lordship and apostolate should prove fatal to it. It is strange how nearly the arch-enemies Arnold of Brescia and Bernard approached each other, both in their ideas and in their way of life. Both lived like ascetics. Both hated the pomp and show of priestly dignity, and wished to keep the Church apart from the world. Yet the pupil of Abelard was the apostle of the lay spirit; and the last of the fathers was the greatest pillar of that sacerdotal autocracy, whose dangers to spiritual life he so fully realised. Eugenius now accepted the new constitution of the City, and was content to act as the spiritual chief of his diocese. But even on these conditions a prolonged stay in Rome was impossible. In 1150 the conflict was renewed. But the death of King Conrad, two years later, put an end to the state of things that had prevailed since the end of the Investiture Contest. Conscious that under his hands the imperial power had suffered some diminution, Conrad on his death-bed bade his friends pay no regard to the claims of his infant son, but secure the succession to his well-tried nephew Frederick. The year after, Bernard of Clairvaux, the wielder of the Church’s might, followed the king to the tomb. We now enter into a new period, when the changed relations of Church and State correspond to a mighty development of the economical and industrial powers of the people of western Europe. The imperial power was to be renewed, and, as in the days of the Saxon Emperors, was to save the Papacy from its Roman enemies, only to enter again into fierce conflict with it for the rule of the world. The quiet period, during which each country was free to work out its own development, and during which, in the absence of great rulers, the dominating influences were those of the leaders and opponents of the new religious movement, is succeeded by another period, when the chief interest again shifts back to politics. The age of Bernard and Abelard is succeeded by the age of Frederick Barbarossa and Henry of Anjou. THE GUELFS AND THE HOHENSTAUFEN.