The Age of the Reformation

by Preserved Smith

SECTION 2. THE CHURCH

Over against "the world," "the church." . . . As the Reformation was primarily a religious movement, some account of the church in the later Middle Ages must be given. How Christianity was immaculately conceived in the heart of the Galilean carpenter and born with words of beauty and power such as no other man ever spoke; how it inherited from him its background of Jewish monotheism and Hebrew Scripture; how it was enriched, or sophisticated, by Paul, who assimilated it to the current mysteries with their myth of a dying and rising god and of salvation by sacramental rite; how it decked itself in the white robes of Greek philosophy and with many a gewgaw of ceremony and custom snatched from the flamen's vestry; how it created a pantheon of saints to take the place of the old polytheism; how it became first the chaplain and then the heir of the Roman Empire, building its church on the immovable rock of the Eternal City, asserting like her a dominion without bounds of space or time; how it conquered and tamed the barbarians;—all this lies outside the scope of the present work to describe. But of its later fortunes some brief account must be given.

[Sidenote: Innocent III 1198-1216]

By the year 1200 the popes, having emerged triumphant from their long strife with the German emperors, successfully asserted their claim to the {14} suzerainty of all Western Europe. Innocent III took realms in fief and dictated to kings. The pope, asserting that the spiritual power was as much superior to the civil as the sun was brighter than the moon, acted as the vicegerent of God on earth. But this supremacy did not last long unquestioned. Just a century after Innocent III, Boniface VIII [Sidenote: Boniface VIII 1294-1303] was worsted in a quarrel with Philip IV of France, and his successor, Clement V, a Frenchman, by transferring the papal capital to Avignon, virtually made the supreme pontiffs subordinate to the French government and thus weakened their influence in the rest of Europe. This "Babylonian Captivity" [Sidenote: The Babylonian Captivity 1309-76] was followed by a greater misfortune to the pontificate, the Great Schism, [Sidenote: The Great Schism 1378-1417] for the effort to transfer the papacy back to Rome led to the election of two popes, who, with their successors, respectively ruled and mutually anathematized each other from the two rival cities. The difficulty of deciding which was the true successor of Peter was so great that not only were the kingdoms of Europe divided in their allegiance, but doctors of the church and canonized saints could be found among the supporters of either line. There can be no doubt that respect for the pontificate greatly suffered by the schism, which was in some respects a direct preparation for the greater division brought about by the Protestant secession.

[Sidenote: Councils—Pisa, 1409, Constance, 1414-18]

The attempt to end the schism at the Council of Pisa resulted only in the election of a third pope. The situation was finally dealt with by the Council of Constance which deposed two of the popes and secured the voluntary abdication of the third. The synod further strengthened the church by executing the heretics Huss and Jerome of Prague, and by passing decrees intended to put the government of the church in the hands of representative assemblies. It asserted that it {15} had power directly from Christ, that it was supreme in matters of faith, and in matters of discipline so far as they affected the schism, and that the pope could not dissolve it without its own consent. By the decree Frequens it provided for the regular summoning of councils at short intervals. Beyond this, other efforts to reform the morals of the clergy proved abortive, for after long discussion nothing of importance was done.

For the next century the policy of the popes was determined by the wish to assert their superiority over the councils. The Synod of Basle [Sidenote: Basle 1431-43] reiterated all the claims of Constance, and passed a number of laws intended to diminish the papal authority and to deprive the pontiff of much of his ill-gotten revenues—annates, fees for investiture, and some other taxes. It was successful for a time because protected by the governments of France and Germany, for, though dissolved by Pope Eugene IV in 1433, it refused to listen to his command and finally extorted from him a bull ratifying the conciliar claims to supremacy.

In the end, however, the popes triumphed. The bull Execrabilis [Sidenote: 1458] denounced as a damnable abuse the appeal to a future council, and the Pastor Aeternus [Sidenote: 1516] reasserted in sweeping terms the supremacy of the pope, repealing all decrees of Constance and Basle to the contrary, as well as other papal bulls.

[Sidenote: The secularization of the papacy]

At Rome the popes came to occupy the position of princes of one of the Italian states, and were elected, like the doges of Venice, by a small oligarchy. Within seventy years the families of Borgia, Piccolomini, Rovere, and Medici were each represented by more than one pontiff, and a majority of the others were nearly related by blood or marriage to one of these great stocks. The cardinals were appointed from the pontiff's sons or nephews, and the numerous other {16} offices in their patronage, save as they were sold, were distributed to personal or political friends.

Like other Italian princes the popes became, in the fifteenth century, distinguished patrons of arts and letters. The golden age of the humanists at Rome began under Nicholas V [Sidenote: Nicholas V 1447-55] who employed a number of them to make translations from Greek. It is characteristic of the complete secularization of the States of the Church that a number of the literati pensioned by him were skeptics and scoffers. Valla, who mocked the papacy, ridiculed the monastic orders, and attacked the Bible and Christian ethics, was given a prebend; Savonarola, the most earnest Christian of his age, was put to death.

[Sidenote: 1453]

The fall of Constantinople gave a certain European character to the policy of the pontiffs after that date, for the menace of the Turk seemed so imminent that the heads of Christendom did all that was possible to unite the nations in a crusade. This was the keynote of the statesmanship of Calixtus III [Sidenote: Calixtus III 1455-8] and of his successor, Pius II. [Sidenote: Pius II 1458-64] Before his elevation to the see of Peter this talented writer, known to literature as Aeneas Sylvius, had, at the Council of Basle, published a strong argument against the extreme papal claims, which he afterwards, as pope, retracted. His zeal against the Turk and against his old friends the humanists lent a moral tone to his pontificate, but his feeble attempts to reform abuses were futile.

[Sidenote: Paul II 1464-71]

The colorless reign of Paul II was followed by that of Sixtus IV, [Sidenote: Sixtus IV 1471-84] a man whose chief passion was the aggrandizement of his family. He carried nepotism to an extreme and by a policy of judicial murder very nearly exterminated his rivals, the Colonnas.

[Sidenote: Innocent VIII 1484-92]

The enormous bribes paid by Innocent VIII for his election were recouped by his sale of offices and spiritual graces, and by taking a tribute from the Sultan, {17} in return for which he refused to proclaim a crusade. The most important act of his pontificate was the publication of the bull against witchcraft.

[Sidenote: Alexander VI 1492-1503]

The name of Alexander VI has attained an evil eminence of infamy on account of his own crimes and vices and those of his children, Caesar Borgia and Lucretia. One proof that the public conscience of Italy, instead of being stupified by the orgy of wickedness at Rome was rather becoming aroused by it, is found in the appearance, just at this time, of a number of preachers of repentance. These men, usually friars, started "revivals" marked by the customary phenomena of sudden conversion, hysteria, and extreme austerity. The greatest of them all was the Dominican Jerome Savonarola [Sidenote: Savonarola] who, though of mediocre intellectual gifts, by the passionate fervor of his convictions, attained the position of a prophet at Florence. He began preaching here in 1482, and so stirred his audiences that many wept and some were petrified with horror. His credit was greatly raised by his prediction of the invasion of Charles VIII of France in 1494. He succeeded in driving out the Medici and in introducing a new constitution of a democratic nature, which he believed was directly sanctioned by God. He attacked the morals of the clergy and of the people and, besides renovating his own order, suppressed not only public immorality but all forms of frivolity. The people burned their cards, false hair, indecent pictures, and the like; many women left their husbands and entered the cloister; gamblers were tortured and blasphemers had their tongues pierced. A police was instituted with power of searching houses.

It was only the pope's fear of Charles VIII that prevented his dealing with this dangerous reformer, who now began to attack the vices of the curia. In 1495, however, the friar was summoned to Rome, and {18} refused to go; he was then forbidden to preach, and disobeyed. In Lent 1496 he proclaimed the duty of resisting the pope when in error. In November a new brief proposed changes in the constitution of his order which would bring him more directly under the power of Rome. Savonarola replied that he did not fear the excommunication of the sinful church, which, when launched against him May 12, 1497, only made him more defiant. Claiming to be commissioned directly from God, he appealed to the powers to summon a general council against the pope.

At this juncture one of his opponents, a Franciscan, Francis da Puglia, proposed to him the ordeal by fire, stating that though he expected to be burnt he was willing to take the risk for the sake of the faith. The challenge refused by Savonarola was taken up by his friend Fra Domenico da Peseta, and although forbidden by Alexander, the ordeal was sanctioned by the Signory and a day set. A dispute as to whether Domenico should be allowed to take the host or the crucifix into the flames prevented the experiment from taking place, and the mob, furious at the loss of its promised spectacle, refused further support to the discredited leader. For some years, members of his own order, who resented the severity of his reform, had cherished a grievance against him, and now they had their chance. Seized by the Signory, he was tortured and forced to confess that he was not a prophet, and on May 22, 1498, was condemned, with two companions, to be hung. After the speedy execution of the sentence, which the sufferers met calmly, their bodies were burnt. All effects of Savonarola's career, political, moral, and religious, shortly disappeared.

Alexander was followed by a Rovere who took the name of Julius II. [Sidenote: Julius II 1503-13] Notwithstanding his advanced age this pontiff proved one of the most vigorous and able {19} statesman of the time and devoted himself to the aggrandizement, by war and diplomacy, of the Papal States. He did not scruple to use his spiritual thunders against his political enemies, as when he excommunicated the Venetians. [Sidenote: 1509] He found himself at odds with both the Emperor Maximilian and Louis XII of France, who summoned a schismatic council at Pisa. [Sidenote: 1511] Supported by some of the cardinals this body revived the legislation of Constance and Basle, but fell into disrepute when, by a master stroke of policy, Julius convoked a council at Rome. [Sidenote: 1512-16] This synod, the Fifth Lateran, lasted for four years, and endeavored to deal with a crusade and with reform. All its efforts at reform proved abortive because they were either choked, while in course of discussion, by the Curia, or, when passed, were rendered ineffective by the dispensing power.

[Sidenote: Leo X 1513-21]

While the synod was still sitting Julius died and a new pope was chosen. This was the son of Lorenzo the Magnificent, the Medici Leo X. Having taken the tonsure at the age of seven, and received the red hat six years later, he donned the tiara at the early age of thirty-eight. His words, as reported by the Venetian ambassador at Rome, "Let us enjoy the papacy, since God has given it to us," exactly express his program. To make life one long carnival, to hunt game and to witness comedies and the antics of buffoons, to hear marvellous tales of the new world and voluptuous verses of the humanists and of the great Ariosto, to enjoy music and to consume the most delicate viands and the most delicious wines—this was what he lived for. Free and generous with money, he prodigally wasted the revenues of three pontificates. Spending no less than 6000 ducats a month on cards and gratuities, he was soon forced to borrow to the limit of his credit. Little recked he that Germany was being {20} reft from the church by a poor friar. His irresolute policy was incapable of pursuing any public end consistently, save that he employed the best Latinists of the time to give elegance to his state papers. His method of governing was the purely personal one, to pay his friends and flatterers at the expense of the common good. One of his most characteristic letters expresses his intention of rewarding with high office a certain gentleman who had given him a dinner of lampreys.