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Throughout their history, the bishops of Rome enjoyed great respect and veneration because of the antiquity of their see, its historical orthodoxy, the relics of its martyrs (including Saints Peter and Paul the Apostles), and the imperial and Christian history of the city of Rome. The material conditions of the 6th and 7th centuries, however, greatly limited any papal exercise of universal authority or influence, and the popes developed relatively little theory about papal authority of any kind over all Christians. Like other bishops, however, the bishops of Rome benefited from the idea of traditio (Latin: “tradition”), which stated that the authority of the Apostles had been passed down to the Christian higher clergy. They also gradually assumed more and more responsibility for the administration of the city itself. Because Rome was Rome and because the properties of the Roman church extended throughout Italy, the papal administration of the city and the invocation of its Christian, rather than imperial, past slowly turned it into the Rome of St. Peter, who accordingly assumed an increasingly important role in medieval spirituality. This Christianized Rome was a place that the diversified societies of western Europe could revere and visit because of its devotional centrality in the Latin Christian world.
Between the 5th and the 11th century, many argued that, just as there had been a hierarchy of cities in the old empire, there was a hierarchy of bishops, and the bishop of Rome stood at its head. Although the idea of papal supremacy in Latin Christendom found a number of papal and nonpapal exponents during this period, it did not become dominant until the late 11th century. Even before then, however, the affection and respect for Rome built up in England and in the kingdom of the Franks did much to increase the attractiveness of the papacy.
The Mediterranean world divided
During the 7th and 8th centuries, new invasions of the eastern part of the empire and the emergence of Islam, first in the Arabian Peninsula and then to the west in Egypt and Numidia and to the east in Persia, divided the old Mediterranean ecumenical world into three distinct culture zones: East Rome, or Byzantium; Islam; and Latin Europe. Byzantium and western Europe remained long on the defensive against Islamic pressures, which extended to the conquest of the Iberian Peninsula in 711, Sicily in 902, and Anatolia in the 11th century. Each of these three cultures developed its own character based on different uses of and attitudes toward the Roman-Mediterranean ecumenical past. They maintained diplomatic and commercial contact with each other, though sometimes on a much-reduced scale, and continued to influence each other culturally even as they became more distinct. In spite of their increasing distinctiveness, they were never entirely separated, since both trade and the transmission of ideas passed through their porous edges. In addition, large numbers of Jews and Christians continued to live as privileged religious aliens in most of the Muslim world.