In the course of the Norman Conquest, in order to establish a sacred royal power in England, William in the time of Edward the Confessor, could not wait for Eldred, Archbishop of York, to be anointed by Westminster Abbey on Christmas Day 1045.

The anointed coronation transformed William from a foreign military conquest leader and vassal Norman King and Duke of Wessex to the holy and legitimate monarch of the Kingdom of England.

From then on, William reigned in the kingdom as King William I of England.

After that, after the elaborate design of the royal power and the church, the king's anointing coronation ceremony was gradually perfected, and it became a solemn religious-political ritual system in the British Kingdom. At the same time, it was precisely because of this ritual that the centrifugal factor of the aristocracy was mitigated.

The anointing ceremony is a unique theocratic symbolism in which the king is the king of a kingdom ordained by God, and everyone must submit to his authority or face the punishment of the king and thus of God.

Through this ceremony, the king's image as a feudal suzerainty was greatly diluted, and he could break through the limitations of feudal habits with the help of divine will, further expand his monarchy as the highest public political authority of the country, and curb the growth of feudal centrifugal factors.

It can be said that under the long-term influence of the theocratic political and cultural tradition of the church, William's successors, the image of the King of England as the highest public political authority of God's mandate, gradually established firmly in the kingdom, and was widely recognized and widely worshiped by all levels of society.

For its part, the Church is dedicated to the deification and auxiliary of kingship in order to gain shelter.

However, the Church is, after all, an international religious organization with the Pope as the theocracy leader and a specific theocracy and system, and the ideal goal of its theocracy is to establish a divine kingship that can not only shade the Church, but also not interfere in the affairs of the church.

Therefore, it both supported and limited the royal power, and was intended to free itself from the shackles of the royal power on the clerical power.

The expansion of the papal theocracy and its constant intervention in British politics became the catalyst for the contradiction between the clerical and secular powers in England at this time.

Although the previous popes were already recognized religious leaders in Western Europe, in fact the churches of various countries were mostly controlled by their own royal powers.

Pope Clement II used the Cluny Reform to strengthen theocratic authority.

In this process, the theologians of the Holy See tried their best to expound the inherent connotation of the opposition between church and secular power in the theocratic political and cultural tradition, put forward a political doctrine that was different from the traditional neotheocratism, denied the principle of "divine authority" that royal power directly originated from God, and advocated that the papal power was granted by God, the royal power was granted by the pope, and the pope had the right to depose the monarch according to the creed that the "soul" rule was higher than the "body" rule power.

When William first heard of this political doctrine proposed by the theologians of the Holy See, William became wary of the Pope and the Church.

It was precisely because of William's misgivings that he was so sensitive to the bishops of England who united against his command, and reacted extremely violently.

He did not hesitate to speculate with the greatest malice about the intentions of the Church, whether their rebellion meant that the Church wanted to seize the supreme power of the Kingdom of England and turn him into a puppet of the Church.

The use of force to destroy the Church of England was the last and most foolish option, and if William sent troops to take the Church's lands and assets for himself, he would be hostile to domestic and foreign powers.

At that time, it was not only the bishops of the Church of England who opposed William, but also the Holy See and Pope Clement II, as well as the kingdoms of Norway and Denmark, which were eyeing the Kingdom of England, and France, which was extremely hostile to William.

Therefore, whether to use force to directly destroy the other party, William must carefully consider and be cautious.

Of course, such an excesses as the excesses of the Church of England by force are not advisable, but it is still a very effective means of killing chickens and monkeys.

William had already made the Bishop of Worcester his first target, as he already had conclusive evidence of the Bishop of Worcester's collusion with the rebels of Edric and Grufitz, as well as the Earl of Cornwall.

Moreover, William's goal was not only the land and assets of the church, but also the appointment of priests, the power of conferring, the power of jurisdiction, and the right to tithe.

William was not satisfied with the right to appoint bishops' successors, and he sought to directly control the appointment and conferral of bishops, priests, and priests in the Church of England.

In the Middle Ages, judicial power was inseparable from feudal rights and interests, and in the process of contending for the right to appoint and confer clerical positions, it was inevitably accompanied by the struggle for judicial power.

Previously, the Church of England had neither the idea of judicial independence nor the establishment of independent ecclesiastical courts, but the bishops had the power to adjudicate the priests who committed crimes and the heretics they considered heretics in the courts of the county and the hundreds.

Immediately after William succeeded to the throne, he issued a decree separating religious and secular cases, allowing the bishop to establish a separate religious tribunal to hear cases involving "souls" (faith and religious affairs).

The aim is to remove the danger of bishops interfering in local justice, rather than to allow them to enjoy an independent judiciary.

On the contrary, William, who had the dual political identity and status of the king of a country and the feudal suzerain, while exercising the power to elect and confer clergy, also grasped the judicial power over the clergy from two channels.

First, any major criminal case is regarded as a violation of the "peace of the king" and his privileges, and is classified as a "suit for the throne", and the offender, regardless of whether he is a secular or religious person, will be brought to the royal court for trial.

Second, civil lawsuits and rebellions against any religious or secular vassals were to be brought to the royal court, which doubled as the supreme court of feudal law, according to the principles of feudal law.

In addition, William stipulated that the Church could not excommunicate the king's subjects according to religious law without the king's approval, and the clergy could not appeal to the Holy See.

William's envoys to the bishops returned one after another, and the bishops refused William's request to be seen in Winchester.

As a countermeasure, William convened a royal council in London and adopted the "Clarat London Charter", which clearly stipulated that important criminal cases committed by clergy would first be tried by the royal court, and then sent to the royal court for trial and jury by the royal court, and if found guilty, handed over to the royal court for punishment; Clerical proceedings are not to be brought to the Holy See, but to the archbishop, who may appeal to the king in the event of an unfair decision; Any clerical vassal must fulfill his feudal obligations to the king and abide by feudal laws; Priests were not allowed to leave the country without the king's consent, the income of the bishoprics and monasteries that were vacant was vested in the royal family, and the selection and conferment of clergy were administered by the king, etc.

Obviously, William did not only focus on curbing the judicial power of the church, but also wanted to use this as an opportunity to pass major legislation to complete the battle and fundamentally eliminate the serious situation of the growing clerical power.

The Bishop of Worcester was arrested by William on suspicion of involvement in the rebellion of the nobility and brought to trial, but he claimed to be a clergyman and was only subject to the religious courts, and asked to appeal to the Holy See, which William refused.

William said: "We will judge you not as a bishop, but on the condition that you possess a fief", and this is the basis for his trial of Woolstein, Bishop of Worcester.

The Bishop of Worcester strongly condemned the Clallon Charter as an infringement on the rights of the Church, calling its provisions on the punishment of criminal clergy a "double punishment" against canon law. At this time, the Pope of Rome even more pushed in solidarity with the Bishop of Worcester.

For this reason, the king ordered that Wolfstein, Bishop of Worcester, be tried as a rebellious vassal, and when the Bishop of Worcester arrived at the royal court, he argued that the secular power had no right to judge the bishop, and that he could only let the pope judge him by ecclesiastical law.

Bishop Worcester's advocacy of ecclesiastical autonomy angered William and his nobles, and he was soon murdered by the indignant knights of the King's Inner Palace, when it was too late for him to learn of the sad news.

The death of Bishop Worcester has earned a lofty moral image for the Church, and has aroused a wave of religious sentiment in Britain and even in Western Europe to worship and praise this "martyr".