Marco Antonio Flaminio.
Two groups of pious men took part at this time in the revival of Italy: the independent Christians, all of whom ended their lives in exile or at the stake; and men of a hierarchical tendency, who, though religious, still remained in Romanism, some of them even rising to the highest posts in the Church. Carnesecchi and Paleario belonged to the first group, and no doubt Valdez also; and if his life had been much prolonged, it is probable that he also would have come to a tragic end. As for the second group, it included many of those who had belonged to the oratory of Divine Love, the most distinguished of whom (Contarini) we shall mention presently. One of them, Caraffa, who became pope under the name of Paul IV., fell lower than all the others, and became a persecutor. These two groups, however, did not include all the Italians who were touched by the Reformation. Between them were many truly Christian people, who, as regards faith, were with the evangelicals, but as regards the Church, clung to Rome through dread of falling into what they called schism. Of this number was Flaminio, one of Valdez’ best friends. He was born between Ferrara and Florence, but we meet with him in the south. Political disturbances having broken out at Imola in the early part of the sixteenth century, one of the burgesses of that city, named Flaminio, who had acquired a reputation in literature, fled hastily, carrying with him a very young child, and took refuge in a castle in the Venetian territory.[[931]] That child was Marco Antonio Flaminio, and his flight was almost a type of what his whole life would be—one of anguish, and often of pressing want. When he grew older, he went to study at Padua, where he displayed very remarkable poetic talents. ‘His poems,’ it was afterwards said, ‘possess all the simplicity and grace of Catullus, but untainted with his license. They penetrate into the soul with their wonderful sweetness.’ With the gifts, Flaminio also shared the adversities of the poet. He was often greatly straitened during his studentship, and his university friends had to subscribe to supply him with clothes.[[932]] Whatever were the hardships of his position and the weakness of his health, he worked assiduously and made great progress in philosophy and the study of languages, and attained a thorough knowledge of the poets and orators. At the same time, trial was telling upon his soul: his literary and philosophical studies could not satisfy him. Shut up in his little room, he said to himself ‘that there was a science higher than that of Cicero and Plato, the science of the sacred writings, the knowledge of divine things handed down to us by the everlasting Word.’[[933]] Such was the only treasure he longed for in the midst of his poverty. ‘The study of heavenly truth is the goal I set before me,’ he said. ‘I desire to adore the eternal God with fervor, and devote my life to the salvation of souls.’[[934]] He might have received considerable sums for his writings; but he could not bear the idea of making a trade of his books, as if they were merchandise. He might, as he grew older, have attained high ecclesiastical dignity and earthly distinction; but he loved the spiritual heights of faith more than the elevations of the world, and, disdaining empty decorations, preferred a life hidden with Christ in God. He visited in succession Rome, Venice, and Verona, and was received in the last city by the Bishop Giovanni Matteo Giberto, who esteemed learning, had published the Homilies of Chrysostom on St. Paul, and ‘thus revived the doctrine of the Greek fathers in Europe.’ This prelate, perhaps from devotion, but perhaps also because he wished to be made a cardinal, had adopted an exceedingly austere life; Flaminio, who cared nothing for the hat with its red cords, followed, however, the rough paths by which Giberto hoped to attain his end. The bishop, combining labor with ascetic practices, desired his guest to make a translation and commentary of the Psalms. The latter applied zealously to his work, and endeavored to make the labor attractive;[[935]] but his constitution being too weak to bear up against the severities of the ascetic prelate, he fell ill and nearly died.[[936]]
The Way Of Peace.
Flaminio went into the Venetian campagna to recover his strength, and entered, as soon as he was well, the household of another future cardinal, Giovanni Pietro Caraffa, Bishop of Chieti. Caraffa, a violent and impetuous man, and afterwards, when pope, under the name of Paul IV., the restorer of the inquisition and of the strictest Roman-catholicism, had had his seasons of struggle and even of faith in the truth. Oppressed by the agitation caused within him by his ardent and fanatical nature, he often felt that he would never find peace except by sacrificing his will to that of God; and this it was that bound him to Flaminio. Unhappily, his evil nature afterwards prevailed. Caraffa being made cardinal, went to Rome, and Flaminio to Naples, at the time when Valdez, Peter Martyr, Carnesecchi, and their friends were there.
Association with these pious men was of great use to Flaminio: he had been prepared to seek God by adversity, by sickness, and by the approach of death; in his intercourse with the Christians of Pausilippo he learnt the way of peace. ‘God,’ he said, ‘does not call those happy who are clear from every stain; alas! there is not one! but those whom his mercy pardons, because they believe with all their heart that the blood of our Lord Jesus Christ is the atonement for all sin. If our conscience accuses us before the tribunal of God, if death is imminent, let us still be full of hope, for the mercy of the Supreme Ruler infinitely exceeds the wickedness of the whole human race.’ Flaminio having dedicated his book on the Psalms to the famous cardinal Farnese, he boldly confessed his faith before that grandson of Paul III. ‘Herein will be found,’ he said, ‘many things about Christ, our Lord and our God; his bitter death and his everlasting kingship;—his death, by which, sacrificing himself on the cross and blotting out all our sins by his most precious blood, he has reconciled us with God—his kingship, by which He defends us against the eternal enemy of the human race, and, governing us by his Spirit, leads us to a blessed and immortal life.’[[937]]
Valdez, charmed by the simplicity of Flaminio’s character, the beauty of his genius, and the liveliness of his faith, was accustomed to say: ‘Of all men, Flaminio is the one for whom I feel the greatest love and admiration.’[[938]] Carnesecchi also appreciated Flaminio, but without being so enthusiastic in his affection as Valdez. He had a less glowing imagination than the poet of Imola, and perhaps his feelings were less quick, but his understanding was clearer, more logical, and more practical. While Flaminio desired to remain in the Roman Church, Carnesecchi was still more resolved to walk in the paths of the Gospel. These two eminent men had serious discussions about universal consent (catholicus consensus) and the sacrifice of the mass, which Flaminio defended, but to which Carnesecchi opposed the sacrifice offered once for all at Golgotha, as the only real one. Still, it was not until later that these two Christians entered into a correspondence on the subject which shows us the diversity of their faith.[[939]] Notwithstanding their differences, they remained united in close affection; and when they were forced to separate, Flaminio addressed his friend in a graceful little poem, the very first lines of which indicate the charms of the sweet and serious conversations of the Chiaja.[[940]] ‘Although I must now depart far from thee, O dear Carnesecchi,’ he said in conclusion, ‘neither time, nor distance, nor death itself, shall deprive me of the sweetness of thy friendship. I shall remain with thee; I shall be ever with thee; I shall leave thee always the greater half of my soul.’
Flaminio returned to Rome, and Reginald Pole, cousin to Henry VIII., who was then in the city, endeavored to gain for the papacy a man whose value he appreciated. The intercourse of Flaminio with Caraffa and Pole had an unfortunate influence upon him. Somewhat later he said to Carnesecchi: ‘O my friend, if we do not wish to be wrecked in the midst of the dangerous breakers that surround us, let us bend humbly before God, and permit no motive, however lawful it may appear, to separate us from the catholic Church.’[[941]] Since that time, Romish and evangelical writers have continually disputed possession of him, each affirming that he belonged to them: he belonged entirely to neither. He was able to keep himself evenly balanced between the two powers that then disputed the sovereignty of Christendom, and did not fall into the abyss. But, whatever men may say, if the reformers had desired to follow that middle path which pleases certain minds, it would assuredly have been fatal to truth and liberty. Christendom would have fallen back into the servility of the middle ages; and if the yoke had appeared too heavy, it would have plunged into the license of incredulity. The narrow path of evangelical truth runs between these two gulfs: it is a refuge to those whom they threaten to swallow up.
Oratory Of Divine Love.
Among the Italians affected by the religious movement there were many who clung to the papacy still more than Flaminio did. The scepticism which had been fashionable at the pontifical court had brought about a reaction, to which, no doubt, the writings of the reformers contributed. The wave, uplifted at Wittemberg, Zurich, and Cambridge, descending gradually towards the south, reached as far as Rome, and touched the gates of the Vatican. The men who there received the doctrine of grace in their hearts, seeing religion weakened and public worship decayed, united to found in the Trastevere—in the very spot where it was said the first Christians had assembled, and where St. Peter had dwelt—that Oratory of Divine Love which was to be a kind of citadel in which they could rally their forces to preserve the divine law in its purity.[[942]] They were between fifty and sixty in number, ecclesiastics and laymen, and Julio Bathi, rector of the church of St. Silvester, in which their meetings were held, was the centre of that Christian association. They were not all alike. In some the hierarchical tendency ultimately stifled the evangelical spirit; but there were others whose living piety endured unto the end. On certain days they might be seen crossing the Tiber and ascending the Trastevere. Among them were two priests, who were afterwards Flaminio’s patrons—Giberto and Caraffa; Gaetano di Thiene, who founded in 1524 the order of regular Clerks or Theatines, and was canonized; Sadolet, born at Modena, secretary to Leo X., who made him Bishop of Carpentras in 1517, and Lippomano, who attained a high reputation by his writings. They were afterwards joined by a number of eminent men, among whom were Reginald Pole, whose opposition to the work of Henry VIII. had forced him to leave England; Pietro Bembo, whose house at Padua was the resort of men of letters; Gregorio Cortesi, Abbot of San Giorgio Maggiore, near Venice, and many more, among whom was one whom we must soon speak of at greater length.
Members Of The Oratory.