History of the Catholic Church from the Renaissance to the French Revolution - Volume 1 by James MacCaffrey (books for 9th graders TXT) 📖

a rule, the duties of visitation, of holding synods, and even of residing in their dioceses, were neglected. Besides, even when they were anxious to do their best, the claims of the lay patrons and the papal reservation of benefices made it difficult for them to exercise proper disciplinary control over their clergy. In many cases, too, the cathedral chapters were utterly demoralised, mainly owing to outside influence in the appointment of the canons. The clergy as a body were very far from being as bad as they have been painted by fanatical reformers or by the followers of Luther. The collections of sermons that have come down to us, the prayer books for the instruction of the faithful, the catechisms, the compilations from the Holy Scriptures, the hymns, theological works, and especially the compendiums prepared for the use of those engaged in hearing confessions, give the lie to the charge of wholesale neglect[8]; but, at the same time the want of sufficient control, the interference of lay patrons in the appointments to benefices, the absence of seminaries, and the failure of the universities to give a proper ecclesiastical training, produced their natural effect on a large body of the clergy. Grave charges of ignorance, indifference, concubinage, and simony were not wholly groundless, as the decrees of various councils sufficiently testify.

Many causes contributed to bring about a relaxation of discipline in many of the religious orders. The uncanonical appointment of abbots, the union of various abbacies in the hands of a single individual, the custom of holding abbacies /in commendam/, and the wholesale exemption from episcopal authority for which many of the religious orders contended, are sufficient to account for this general relaxation. The state of the various houses and provinces even belonging to the same order depended largely on the character of the superiors, and hence it is not fair to judge one country or one province, or even one house, by what happened in other countries, provinces, or houses. Hence arises the difficulty of arriving at any general conclusion about the religious houses. It is safe, however, to say that with the exception of the Carthusians all the older orders required reform. From the beginning of the fifteenth century attempts were made to restore the old discipline in the Benedictine communities and with considerable success. The Carmelites were divided into two main branches, the Calced and the Discalced; the Franciscans were divided into three main bodies, the Conventuals, the Observants, and the Capuchins; the Dominicans made various efforts to restore the ancient discipline especially from about the beginning of the fifteenth century; while many of the Augustinians who were determined on reform established new congregations, as for example, the Discalced Augustinian Hermits, who spread themselves over France, Spain, and Portugal. In addition, various new congregations, amongst them the Oblates founded in 1433 by St. Francisca Romana, and the Hermit Brothers in 1435 by St. Francis of Paula, were established to meet the necessities of the age.[9]

Unfortunately the endless disputes between the religious and secular clergy[10] at this period tended to distract the attention of both from their spiritual work, and to give rise to considerable disorder and discontent. On the one side, men like the Paris professor, John Poilly and Richard Fitzralph, Archbishop of Armagh, were too extreme and seemed inclined to leave to the religious orders no place in the ministration of the Church, while on the other, some of the religious, such as the Franciscan, John von Gorrel, wished to assert for themselves complete independence of episcopal control. Various attempts were made by Boniface VIII., Benedict XI., Alexander V., John XXII., Calixtus III., Sixtus IV., and by the Councils of Constance and Basle to settle these disputes, but without much permanent result. It was only in the eleventh session of the Fifth Lateran Council (1516) that Leo X. promulgated the decrees, which in substance hold good at the present time, fixing the relation between the bishops and the regular clergy.[11]

Many of the fanatical preachers anxious for reform were guilty of undoubted exaggeration in the pictures which they painted of clerical life at the time, as were also not a few of the Humanists, anxious to cast ridicule on their opponents. But even when all due allowance has been made for these exaggerations in such works as the /Onus Ecclesiae/[12] of Bishop Berthold, the rhymed sermons of one of the great Franciscan opponents of Luther, Thomas Murner (1475-1537), which became popular in Germany under the titles of the /Narrenbeschworung/ and the /Schelmenzunft/, Faber's /Tractatus de Ruinae Ecclesiae Planctu/, the /Encomium Moriae/ of Erasmus, the Dialogues of St. German in England, the /Narrenschiff/ of Sebastian Brant, and the petitions of the Spanish Cortes, enough remains to convince any reasonable man that a reform of the clergy was an urgent necessity.

For many years the cry of reform of the Church in its head and members had been heard in nearly every country of Europe. The justice of such a demand was admitted universally, but the difficulties in the way were so great that no Pope cared to risk a generous scheme of reform. Most of the abuses of the fifteenth and sixteenth centuries might be traced back to the decline of the papal power during the Avignon exile and the Great Western Schism. When peace was restored to the Church, and when the Popes might have done something for the revival of ecclesiastical discipline, the advocates of the conciliar theory blocked the way by their extravagant attacks on the Papacy, and by their attempts to destroy the supremacy of the Holy See under the guise of reforming the Roman Curia. Besides, it was impossible to carry through any effective measures for the removal of abuses without attacking what were regarded as vested interests, and the holders of these interests were determined not to yield without a struggle. The cardinals wished to restrict the rights of the Pope; the bishops wished to reform the cardinals and the Papal Court; the Paris doctors wished to reform the bishops and the regular clergy; while the regular clergy traced all the evils in the Church to the indifference and neglect of the secular priests. Unfortunately there was no man endowed with the foresight and the courage of Gregory VII. to put his finger upon the real cause of the downfall, namely the slavery of the Church, and to lead a campaign for the independence of the spiritual power, particularly for the restoration of free canonical elections.

At the Council of Constance everybody recognised the necessity of reform, but the jealousies of the various nations, the opposition of the interests concerned, and the fear of provoking a new schism, made it impossible to do more than to adopt temporary expedients, which, it was hoped, might give some relief. Decrees concerning exemption from episcopal authority, the union of benefices, simony, tithes, and the duties of the clerical state were promulgated in the fourteenth session, and the other questions, upon which the different nations could not agree, were to be regulated by Concordats with the Holy See. The Concordat with the German nation dealt with canonical election, appeals to Rome, annats, indulgences, dispensations, and the limitation of excommunication; the English Concordat insisted on the right of England to be represented in the college of cardinals and contained clauses dealing with indulgences and dispensations; the Concordant with Castile regarded the number of cardinals, the reservation and collation of benefices, annats, /commendams/, appeals, and indulgences; by the Concordat with France it was arranged that owing to the wars in which France was engaged the annats and other taxes payable to the Holy See should be reduced considerably. Measures such as these were utterly inadequate even had they been observed to the letter, but in reality complaints were made frequently, especially in Germany, that they were disregarded.

The Council which met in Siena (1524) was entirely unrepresentative, and was dissolved without having accomplished anything. But great hopes were expressed that the Council of Basle would formulate and carry out a thorough scheme of reform. Unfortunately, however, these hopes were doomed to disappointment. An extreme section, hostile to the Papacy and determined to weaken its position, dominated the Council, and made it impossible to do the work for which the assembly had been convoked. Though the council held its first session in 1431, nearly four years passed before any reform decrees were issued. They dealt with concubinage, excommunication, the abuse of interdicts, and the abolition of annats and other taxes payable to the Holy See. The violence with which the Council assailed Eugene IV., and the fear of a new schism alienated many who were anxious for reform, but who were not willing to attack the essential prerogatives of the Pope. The clergy of France met at Bourges in 1432, and with their consent the Pragmatic Sanction of Bourges was published by the king in 1438. According to this edict annats were retained, but were reduced to one- fifth of the amount formerly paid, and most of the reformatory decrees of Basle were adopted for use in France. Germany was desirous of reform, but at the same time unwilling to break with the Holy See, and hence the German nation remained neutral in the disputes between Eugene IV. and the Council. Finally Germany returned to its allegiance, and the Concordat of Vienna was signed in 1448, according to which the right of the Pope to make appointments to benefices in the Empire and the amount of the fees to be paid to the Curia were regulated. This agreement was not regarded with favour in some parts of Germany, and complaints were made frequently by the princes that the terms of the agreement were not observed by the Roman officials. England also took steps to protect itself by the Statutes of /Provisors/ and /Praemunire/ (1453). These statutes rendered null and void all collations, reservations or provisions of benefices made by the Holy See in England, and forbade all appeals to the Roman tribunal on questions which could be settled before English tribunals.

During the pontificate of Nicholas V., Calixtus III., and Pius II., very little was done for reform. The fear that if another General Council were convoked the disgraceful scenes of Basle might be repeated, and the dangers which threatened Europe from a Turkish invasion, seem to have paralysed the Popes, and to have prevented them from taking effective measures to abolish evident abuses. Paul II. did, indeed, take action against the Pagan Humanists who barely concealed their antipathy to Christianity even in the city of the Popes, but he took no steps to remove the influences which had made such a state of affairs possible. As a rule at each successive conclave the cardinal electors pledged themselves that whichever of them should be elected would undertake certain measures, some of which might have redounded to the good of the universal Church, others of them merely to the advantage of the sacred college itself; but these election agreements were always quashed, and the evil was allowed to increase without check. From the election of Sixtus IV. the tendency was steadily downwards, till in the days of Alexander VI. the Papacy reached its lowest point. At a time when even people indifferent to religion were shocked by the state of affairs at the Roman Court, it is no wonder that a zealous and holy ecclesiastic like the great Dominican Savonarola[13] should have denounced these abuses in no uncertain language, and should have warned Alexander VI. of the terrible judgment in store for the Church unless some steps were taken to avert the indignation of an offended Almighty. The threats and warnings of Savonarola were, however, scoffed at as the unbridled outbursts of a disappointed fanatic, and the cry for reform was put aside as unworthy of attention.

Julius II. (1503-13) was personally above reproach, but the circumstances of his