ty and ecclesiastical rights.

It would seem that many writers, misled by legends for which Dunstan
must not be held responsible, and blinded by religious prejudice, have
unjustly charged him with hypocrisy and even crime. All his methods may
not be defensible when estimated in the light of modern knowledge, and
even his ideal may be rejected when judged by modern standards of
Christian character, but he must be considered with the moral and
intellectual life of his times in full view. He was a champion of the
oppressed, a friend of the poor, an unflinching foe of sinful men in the
pulpit or on the throne. His will was inflexible, his independence noble
and his energy untiring. In trying to bring the Anglo-Saxon church into
conformity to Rome he was actuated by a higher motive than the merely
selfish desire for ecclesiastical authority. He regarded this harmony as
the only remedy for the prevailing disorders. He believed, like many
other churchmen of unquestioned purity and honesty, that it was
necessary to compel temporal authorities to recognize the power of the
church in order to overcome that defiance of moral law which was the
chief characteristic of the kings and princes in that turbulent period.

What the Anglo-Saxon church might have been if the rule of celibacy had
not been forced upon her, and if she had not submitted to Roman
authority in other matters, is a theme for speculation only. The fact
is that Dunstan found a church corrupt to the core and left it, as a
result of his purifying efforts, with some semblance, to say the least,
of moral influence and spiritual purity. Some other kind of
ecclesiastical polity than that advocated by Dunstan might have achieved
the same results as his, but the simple fact is that none did. In so far
as Dunstan succeeded in his monastic measures, he laid the foundations
of an ecclesiastical power which afterwards became a serious menace to
the political freedom of the Anglo-Saxon race. The battle begun by him
raged fiercely between the popes, efficiently supported by the monks,
and the kings of England, with varying fortunes, for many centuries. But
perhaps, under the plans of that benign Providence who presides over the
destiny of nations, it was essentially in the interests of civilization,
that the lawlessness of rulers and the vices of the people should be
restrained by that ecclesiastical power, which, in after years, and at
the proper time, should be forced to recede t