After the great victory had been won for images, both the Latin and the Greek Churches continued their use. The puritanical Iconoclastic Controversy was in a certain sense the forerunner of the ruthless destruction of paintings and statues in England, Holland, and Germany during the Reformation. The Council of Trent passed finally on the doctrine and use of images in the Catholic Church.[282:3] As a result of this controversy, the Eastern Church was greatly weakened through dissensions, checked in the growth of its organisation, robbed of its independence, made a mere tool of the state, reformed and purified even though image worship finally prevailed because it was better understood, and compelled to recognise the power of the Pope. The Western Church, on the other hand, was forced to define the right and wrong use of images and was weakened somewhat by a schism like that in the Eastern Church, because the Frankish Church opposed the worship of images East and West. Pepin had the subject discussed in a synod near Paris (767), in which sat legates from Rome and Constantinople. It was decided that "images of saints made up or painted for the ornament and beauty of churches might be endured, so long as they were not worshipped in an idolatrous manner." Charles the Great, aided by Alcuin, published the Caroline books denouncing all abuses in the worship of images, though tolerating them for ornamentation and devotion.[283:1] The cross and relics, however, were commended (790).[283:2] The synod of Frankfort, held in 794, rejected the recommendations of the seventh œcumenical Council of Nicæa and condemned image worship.[283:3] A synod of Paris in 827 renewed the action of 794.[283:4] These doctrines were continued by Agobard of Lyons, Claudius, Bishop of Turin, the Waldenses in Piedmont, and the Lollards in England.[283:5] Furthermore, the controversy enabled the Pope of Rome to declare his universal supremacy in more sweeping terms than ever and to make it good in the West. The rise of the Papacy, as the dominating force in the Church of the West, made the rupture inevitable and permanent. The series of protests in the East against the assumptions of the See of Rome prevented any complete and absolute recognition of the supremacy of the chair of St. Peter. As the years passed, the Eastern Church saw that independence could be secured against the sweeping imperial claims of Rome only by a declaration of total separation. The relations between the East and West were likewise affected in another sense, because they were separated politically when Charles the Great became Emperor of the West (800), and were separated religiously when the allegiance of the Pope was transferred from the eastern authority to the newly created western Emperor.